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.Hovve 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 cō ſiſteth in ſuffering & receauing: like as the righteouſnes of the lavv is called th' actiue righteouſneſſe, becauſe it cōſiſteth in doing & vvorking. 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 tēptations.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 wt 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 lavve 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 lavve, 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 lavve is not giuen to a righteous mā: but to the lavvleſſe 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. Cō trariwiſe, 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 vvorkes not forbiddē. 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,Chriſtiā righteouſneſſe not vvroughte by vs, but vvrought 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. VVe cā do nothing for the obtaining of Chriſtiā 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 cō ſcience, 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. ſhalbe raiſed vp againe, and deliuered from the bondage of the lawe and ſinne, and ſhalbe 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 Galathiās. S. Paule therfore in this Epiſtle goeth about diligētly 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, yt 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 yt 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 vvhat vve fal into, vvhen vve neglecte this doctrine, or vvant true zeale to aduāce 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 encoū ter 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 cōflict 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 yt 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 ye 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 vvhich hath raiſed him from the dead.

NOwe that we haue declared the argument and ſumme of this Epiſtle to the Galathians, The occaſiō of vvryting 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 vvicked mē 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 ye 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 accuſatiōs vvhervvith the vvorlde 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 ye 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 mā kinde 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 darkē, to corrupt, and vtterly to roote out this doctrine of ſaluation and euerlaſting life? In deede S. Paule cōplaineth in this and all other his Epiſtles, that euen in his time the deuill ſhewed him ſelfe a cūning 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, wt 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 ye diſciples of the Apoſtles, & were familiarly conuerſant wt 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 hūdreth 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 cōmending his vocation & defending his miniſtery. And (although elſwhere he neuer doth the like) he will not geue place to any,VVith hovve greate conſtā cie 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 wtſtode 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 euē 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 ye firſt two chapters he doth in a manner,The ſumme of the tvvo 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 ye 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 vvhoſe 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, yt he deſpiſeth all others. If any mā 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 plāted 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 ye Epheſians, where he ſaith: And God hath ordained ſome in the Churche, as firſt Apoſtles, ſecondly Prophets, thirdly teachers, VVho 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 yt 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 vvhich 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.VVhat daunger they be in vvhich haue no lavvfull 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,VVhy 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 Schoolemē. 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, vvhich 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 Galathiās. 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 cā 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 vvhich 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, vvhich hath raiſed vp Ieſus Chriſt from the dead. As if he would ſay: I haue to deale with Satan and with thoſe vipers, the inſtrumēts 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 ye father frō the dead: by which alone we are made righteous, by which alſo we ſhalbe 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.

VVhat 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 ouercōming 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 frō 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 coū trey: 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, vvho 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 vvith 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, yt 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 mē 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 mā, that is to wit, by me. Therfore leſt they might ſay,VVhy 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 vvhere 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 dominiōs 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 ye goſpel hath an harborow already, where they may liue wtout daunger in great peace & quietnes. So the falſe Apoſtles would not endaūger thēſelues to come to Ieruſalem to Caiphas, or to Rome to the Emperour, or to other places where no mā 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 mē were & profeſſed ye name of Chriſt, perſecuting no mā, but ſuffring al things quietly. Ther might ye enemies of chriſtes croſſe liue in great ſecurity, & wtout any perſecutiō.

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 contēt 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 cōfort 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 thē were miſled by falſe Apoſtles, and beleeued not the reſurrection of the deade.

Allbeit then that the Galathians were fallen away frō 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 vvord & 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 ye 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 vvorld. 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 vvith 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 iuſtificatiō 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 vvorld. and was neuer heard of before the preaching of the Goſpell. And theſe two words Grace and Peace cōprehend 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 forgeuē. 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, ye 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 ye 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 vnderſtādeth not this doctrine, & therfore it neither will nor can abide it,The vvorld knovveth 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.

VVhat peace Paule vvisheth 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 heauēly peace. So Chriſt ſaith: My peace I leaue vnto you: my peace I geue you: Iohn. 14.27. not as the vvorld 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 vvorld. 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 vvorld. 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:VVhy this is added and frō 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 vvith 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 thē ſelues, by thē ſelues shutte out Chriſt, and vvill only haue to doe vvith 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 frō Mahomet a falſe prophet that vvas among them. God will accept me, and geue me euerlaſting life. The Ievve 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 iudgemēt 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 vvill 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 thē 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 ſpeculatiōs 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.

VVhat God is in his ovvne 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 Ievves, and foolishnes vnto the Grecians: but vnto thē vvhich are called, both of the Ievves and Grecians, vve preach Chriſt the povver of God & the vviſedom of God. Therfore begin thou there where Chriſt began, namely in the wombe of the virgin,VVhere the vvil 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 ſhalbe 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 vvay, the truth and the life: No man commeth to the father but by me. Therefore beſides this way Chriſt,Chriſt the vvay, 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 vvreſtling vvith 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 vvill 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 vviſedome and knovvledge. Alſo in the ſecond chapiter. Ʋerſe. 9. For in him dvvelleth the fulnes of the Godhead bodily. The world is ignoraūt 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 knovveth the father but the ſonne, and he to vvhom the ſonne vvill 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 ſpeculatiōs 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 ſhalbe 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 povver 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 vvill 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,Hovve 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 vvorks 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 heauē 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 vvorkes 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. VVhich gaue himſelfe for our ſinnes.

Paule in a maner in euery word handleth the argumēt 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 hāds, 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. VVhich 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 thū der 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 avvay the ſinnes of the vvorld. 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 geuē him ſelfe for them. Theſe are excellēt & 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: vvhich gaue himſelf for our ſinnes. The greatnes of ſin is to be vveied 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 puiſāt 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 thē 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 iudgemēt 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 alvvayes to be marked in pronovvnes. For the effect of altogether conſiſteth in the well applying of the pronownes, which we finde very oftē in ye 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: vvhich 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, thē ſhe her ſelfe dreameth it to be. Hereof it commeth that the hypocrites being ignorāt of Chriſt, although they feele the remorſe of ſinne, do thinke notwithſtāding that they ſhalbe able eaſely to put it away by their good works & merits,The hypocrits vvould that theſe vvordes vvere rather ſpoken to shevv 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: vvhich 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 recompēce 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 cōfort of them, but they are compelled flatly to deſpaire.

This is then the cheefe knowledge & true wiſedom of Chriſtians,The cheefe vviſedom 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 importaūce. 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 ye 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 vāquiſhed 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 nūber of thoſe that ſay: Our ſinnes, that is, which haue this doctrine of faith, & teach, heare, learne, loue, & beleue the ſame, ther is no ſaluatiō 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 wt ſure confidence: Chriſt ye ſonne of god was geuē, not for ye righteous & holy, but for ye 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 cōmitted 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 cā not be numbred: For I haue ſinned aboue the number of the ſands of the ſea.

Satan is vvōt to chaūge our righteouſnes into ſinnes.Beſides this, ſatan is ſuch a cunning iuggler, yt 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 wt theſe & ſuch like ſentēces of ye holy ſcipture, yt we may be able to anſwer ye deuil (accuſing vs & ſaying: thou art a ſinner & therfore thou art dāned) in this ſort. Becauſe thou ſaiſt I am a ſinner, therfore wil I be righteous & ſaued. Nay (ſaith the deuil) thou ſhalt be dāned. No (ſay I) for I flie vnto Chriſt, vvho hath geuen himſelf for my ſinnes. Hovv vve muſt anſvver the deuil, reaſoning vvith vs. Therfore ſatā thou ſhalt nothing preuail agaīſt me in yt thou goſt about to terrifie me in ſetting forth ye greatnes of my ſinnes, & ſo to bring me into heauines, diſtruſt, deſpair, hatred, cōtempt 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, vvho ſo loued the vvorld that he gaue his onely begotten ſonne, that vvhoſoeuer 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 remembraūce 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 vvas 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 wt ſtand 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 ye 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 pronovvne 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, yt thou maiſt know aſſuredly that Chriſt hath takē away the ſinnes, not of certaine men only, but alſo of thee, yea & of ye whole world. Thē 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 frō this moſt ſweete definition of Chriſt,The true picture of Chriſt. which reioyceth euē 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 cā 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 ye 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 cō ſcience 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, yt 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,VVhat 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 likevviſe 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: vvhich gaue him ſelfe for our ſinnes, This ſentence is diligently to be vrged: vvhich 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 ye heauy and broken harted. Els ſhould Paule lie in ſaying, vvhich 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 herewtall 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 vvorld.

In theſe words alſo Paule handleth yet more largely the argument of this Epiſtle. He calleth this whole world, which hath bene,VVhy Paule doth call this vvorld preſent and euill. is and ſhall be, the preſent vvorld, 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 ſtrēgth 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 vvorld, & 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 vvith 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 knovve not Chriſt, the more vviſe 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 vvicked vvorld: 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 vvhite deuill.

Spirituall vvhoredomes 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 vvorld. 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 vvorld 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,VVhat ſinnes are in the vvorld. 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 coūterfait, namely:VVhat the vvorld is vvith 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 ye 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 vvorld. 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.

Ʋerſe. 4. According to the vvill 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 tovvardes vs, Iohn. 3.16. Iohn. 4.10. not that vve 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 cōmēding 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 knovv that Chriſt is geuē for vs by the vvill of his father. as vpō the father. For Chriſt came into this world & toke mans nature vpō him, yt he might be made a ſacrifice for the ſinnes of the whole world, & ſo recō cile vs to God the father, that he alone might declare vnto vs how that this was done through the good pleaſure of his father, yt we by faſtning our eyes vpō 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 geuē himſelf to ye death for our ſinnes. Whē 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 coūſell 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 yt 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 oftē 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 daūgerous, 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 vvhom 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,VVhat knees vve ought to bovve vvhen vve 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 fallē 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 forthwt 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: VVho ſo troubleth you shall beare his condemnation vvhatſoeuer he be. Moreouer he curſeth them with horrible words ſaying. I vvould to God they vvere cutte of vvhich 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 thē: O vngracious world,Hovve Preachers ought to behaue thē ſelues in bringing backe ſuch as are gone aſtray, and falne through vveakenes. 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 entraūce, 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 woōd 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 yt 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 vvhich are ſpirituall reſtore ſuch a one vvith 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.

Ʋerſe. 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 Chriſtiās in an other place, that he vvhich 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:VVhat 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 VVitenberge 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 vvhich in long time of godly preachers if builded, vp of one vvicked 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 ye 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 ouerthrovvne vvhile 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.

Ʋerſe. 6. Ye are remoued avvay.

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.Vvhat Hierom vvould 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 diſpoſitiō 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 vvel 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 vvhich 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,VVhat good things the doctrine of grace bringeth vvith 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 vvorld 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,VVhat revvard the vvicked vvould 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 vvho 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 bōdmen 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 vvhite 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 chaū geth 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 ye .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 lavv 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 outSo 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 vvill 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 vve vvreſtle not againſt flesh and bloud, but againſt rule, againſt povver, againſt the vvorldly gonerners, the Princes of the darkenes of this vvorld, againſt ſpirituall vvickedneſſes in heauenly things.

Verſe. 7. VVhich is not an other Goſpell, but that there be ſome vvhich 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.

Hovve 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 vvorkes, 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 vvorſe then the falſe Apoſtles amōg 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 dovvne 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 ovvne 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:

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

Falſe Apoſtles trouble and ouerthrovv 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 vvicked teachers vvould 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 lavv, 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 lavve 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 vvord of the Lord indureth for euer.

The diſcommodities that follovv the mingling of faith and vvorks 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, & wōderfully magnifieth his miniſtery, ſaying:

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

The vehemēt 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 cōſciences): 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) shalbe 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, vvhich shal be ſeparate from man, Leuit. 16.29. shalbe redemed but die the death, vvhether 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 vve ſaid before ſo ſay vve novv againe, if any man preach vnto you othervviſe 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 vve or an Angell from heauen, preach vnto you any other Goſpell then that vve 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 tvvo 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 vvord 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 novve 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.

VVhat revvard Paule receaued for his paines taking.

VVhat 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 shevv forth the glory of God and his vvorkes, 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 yt are of God & not of men? that is to ſay:To teach the things that are of God, yt 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 cā 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. VVhy the vvorld hateth Chriſt. Iohn. 3.19. The vvorld can not hate you, but me it hateth, becauſe I teſtifie of it that the vvorkes thereof are euill. And in the third of Iohn: This is condemnation, that light is come into the vvorld, and men loued darknes more then light, becauſe rheir vvorkes vvere 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 mē,The revvard 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 revvard 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 mē. And in the. 5. of Iohn he ſharply reproueth ſuch: Hovv can ye beleue (ſaith he) vvhich 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 vvere 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, vvhy 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 ſclā ders deuiſed by the falſe Apoſtles againſt Paule. They picked out of his preachings & wrytings certaine cōtradictions (as our aduerſaries at this day do out of our bokes), & by this meanes they would haue cōuinced him yt he had taught cōtrary things. Wherfore they ſaid yt ther was no credit to be geuē vnto him: but ye Circūciſiō 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 notwtſtanding 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. Novv I certefie you brethern, that the goſpell vvhich vvas preached of me,1 Cor. 15.1. Acts. 9.1. vvas not after man. For neither receaued I it of man, neither vvas 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, yt 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, yt the Galathians may beleue him, and alſo, that they ſhould geue no eare to yt falſe Apoſtles: whō he reproueth as liers, becauſe they had ſaid, yt he learned & receaued his goſpel of ye 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 vvas 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: VVhere 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 vvhat 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 vvhich appeared to thee in the vvay 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 takē 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 exāples 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 vveaknes euē of the godly, that they are hardli dravvn 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 lavv. 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 lavv 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 euē the one halfe of our ſelues: that is to ſay, reaſon, & all ye powers therof. Beſides all this, ye fleſh reſiſteth the ſpirite,Galat. 5.17. which can not beleeue aſſuredly yt 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.

VVhat inconueniences follovv the lothing of Gods vvord.

& 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 daū gerous 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 mā hath loſt Chriſt and the goſpel, and that which he thinketh him ſelf to know, he attaineth onely by bareSpeculatiō is a naked knovvledge vvithout practiſe. Iam. 1.23.24. ſpeculation: And he is like vnto a man (as S. Iames ſayth): VVho beholding his face in a glaſſe, goeth his vvay, and by and by forgetteth vvhat his countenaunce vvas.

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 vvorde. 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 vvhich at this day is vſed againſt vs, and preuaileth vvith 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 ye 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 ye 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, vvhē 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 vvord 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 vvord 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 vvithſtoode him euen to his face, Galat. 2.11. becauſe he vvalked 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 ye 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 ye 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 vve or an Angell from heauen preach vnto you othervviſe, then that vvhich vve haue preached vnto you, let him be accurſed.

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

This place hath in it no ſinguler doctrine. Notwithſtāding 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, yt 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, & whē they ſhould be put to death I pronounced the ſentēce, 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 vvas much more zelous of the traditiōs 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, VVhat 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) vvhē I vvas in the Ievvish religion, I vvas very zelous. He ſpeaketh after the ſame maner to the Philippians.Phil. 3.5. As concerning the lavv (ſayth he) I vvas a Phariſee, cōcerning zeale I perſecuted the church, and as concerning the righteouſnes of the lavv I vvas vnrebukeable. As though he would ſay: Here I may glory, and may cōpare 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 wt 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 thē all they which at this day do ſo bitterly hate and perſecute me becauſe now I take frō 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 prebēds, promotions & liuings: but whatſoeuer I did, I did it wt a ſingle hart, of a good zeale & for ye 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 ye 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.

Ʋerſ. 15.16.17. But vvhen it had pleaſed God (vvhich had ſeparated me from my mothers vvombe, and called me by his grace) to reueale his ſonne in me, that I should preach him among the Gentiles, immediately I communicated not vvith flesh and bloud. Neither came I againe to Ieruſalem to them vvhich vvere Apoſtles before me, but I vvent 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 mā, to that vvorke whervnto he was called. And this place witneſſeth by vvhom he was taught, & by what meanes he came to the knowledge of the Goſpell and to his Apoſtleſhip. VVhen 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 ye 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 vvhat deſerts vve 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. Notwithſtāding 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,VVhat 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 ye Popes authoritie haue miniſtred fire & ſword, for ye burning & deſtroying of that heretike, & thought it an high ſeruice vnto God ſo to do. Wherfore if you compare Publicanes & harlots wt theſe holy Hipocrits, they are not euill. For they, when they offend,Publicans and ſinners are farre better then meritmongers. haue remorſe of conſcience, & do not iuſtifie their wicked doings: but theſe men are ſo farre of frō acknowledging their abhominatiōs, idolatries, wicked wilworſhippings & ceremonies to be ſinnes, yt they affirme ye ſame to be righteouſnes & a moſt aceptable ſacrifice vnto god, yea they adore thē as matters of ſingular holines, & thorow them do promiſe ſaluation vnto others, & alſo ſell thē for mony, as things auaileable to ſaluation.

This is then our goodly righteouſnes,Our deſert. this is our high merite which bringeth vnto vs ye knowledg of grace: to wit, yt we haue ſo deadly & ſo deueliſhly perſecuted, blaſphemed, trodē vnder foote, & condēned God, Chriſt the goſpell, faith, yt ſacramēts, al godly men, the true worſhip of God, & haue taught & ſtabliſhed quite cōtrary things. And ye more holy we wer, ye more wer we blinded, & ye more did we worſhip ye 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. VVhen 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 yt alſo hath giuen vnto me ye knowledge of ſaluation, his ſpirit,By vvhat deſerts vve attaine grace. Chriſt his ſonne, ye office of an Apoſtle and euerlaſting life. So God beholding vs giltie in ye like ſinnes, hath not only pardoned our impieties & blaſphemies, of his mere mercy for Chriſtes ſake, but hath alſo ouerwhelmed vs wt 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 ye 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 vvorſe then the beginnings.

Verſe. 15. VVhich had ſeperated me from my mothers vvombe.

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.) Hovve? 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? Hovv then? By his meere grace.

Ʋerſe. 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 ye 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 diſtāce 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 ye 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 yt 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 & redēption. 1 Cor. 1.30. The craftie Sophiſts haue turned the Goſpell into the lavve of loue, and Chriſt into Moſes. Although this thing be more cleare then the ſunne light, yet notwtſtanding 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 vvhole vvorld, and that our ſinnes might be forgeuē, 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 frō heauen, which was this: Saule Saule vvhy perſecuteſt thou me? Acts. 9.4. Firſt therfore he heard the outward word, thē 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 comprehēdeth here in few words (as he is wont) his whole diuinitie,Paules diuinitie. which is to preach Chriſt amōg 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 Galathiās, 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 vvith 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 vvhich vvere 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 vvere Apoſtles before me, but vvent 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 vvith him .xv. dayes. And none other of the Apoſtles ſavve 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, yt 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 graūteth 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 ye maner of the Iewes, but yet onely among ye Iewes. And this is it which he ſayth in the.Paule became all things to all men. 1. Cor. 9.20. 1. Cor. 9. vvhen I vvas free from all men, I made my ſelfe ſeruaunt to all men, that I might vvin the moe. To the Ievves I became as a Ievve, that I might vvin the Ievves, and I vvas made all things to all mē, 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,VVhy 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 agaīſt 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 yt 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 novve the things vvhich I vvrite vnto you, he hold I vvitnes 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 ſvveareth. 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, yt 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 ye example of Paule: God knovveth that vve lie not. &c.

Verſe. 21. After that, I vvent 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 vvas vnknovven by face vnto the churches of Iudea, vvhich vvere in Chriſt. But they heard onely ſome ſay, he vvhich perſecuted in times paſt, novv preacheth the faith vvhich 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 vvent 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 vvere turned from the Ievves, againſt Paule. Acts. 15.89. The declaration of Paule and Barnabas as touching thoſe things vvhich vvere 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 ye Gentiles. For it doth not appeare that this was euer done before at the preaching of the law.

Then the Ievves 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, VVhat they aunſvvere to Paule in this diſputation, vvhich are ſo earneſt for the lavve. (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 thē could it be but yt the Ievves muſt nedes be moued, & vehemently contend for the maintenāce of the law of God, which euen from their infancie had bene nuſled and trained vp therein?They that vvere conuerted from among the Ievves hardly forſooke the lavve.

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 Ievves 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 alvvayes beareth vvith 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, VVhat 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 ye 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 yt this is the contention which Luke ſpeaketh of in the .15. of the Acts, which happened (as it appeareth) by and by after ye 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. VVith Barnabas, and tooke vvith me Titus.

Paule taketh vnto him vvitneſſes 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 Ievves, 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, othervviſe 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 vvent 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 Ievves 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 vvith them touching the goſpell.

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

Verſe. 2. VVhich 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 vvill 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 vvhich ye could not be iuſtified by the lavve 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 daūger. Notwt ſtanding he did not ſodenly breake out at the firſt, but had regard vnto ye 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 cōferred the goſpel wt 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 commaū dement 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 cōtrary, that is to ſay, obtained that the Apoſtles did approue me, and not thoſe which were againſt me.

Now,The queſtion that vvas hādled in the meting of the Apoſtles. the queſtion whervpon the Apoſtles conferred together in thisThe practiſe of the church in the time of the Apoſtles, as touching Synodes and conferences, teach vs novv to vſe the ſame, vvhen vve 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 cōclude 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 Ievv vnto the Ievves: holding euer ye truth of the goſpel notwtſtanding.

Verſe. 2. But particularly vvith them that vvere 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.

VVhy 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 incontinēt in the text, ye 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 reuelatiō, he ment ſo to remedy this euill, yt by this conference all men might plainly ſee his goſpell to be in no poynt contrary to ye doctrine of the other apoſtles: to the end yt 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 ye law to be ſuch, that they which teach it, doe run and liue in vaine.

Verſe. 3. But neither yet Titus vvhich vvas vvith me, though he vvere a Grecian, vvas compelled to be circumciſed.

This word, vvas compelled, ſufficiently declareth what the cōference and concluſion was:VVhat vvas decreed in this conference. to wit, that the Gentiles ſhould not be conſtrained to be circumciſed, but that circumciſion ſhould be permitted to ye 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, Hovv 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 thē as a ſigne onely or a ſeale of righteouſnes, wherby they teſtified and exerciſed their faith. Notwithſtāding 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 yt it was altogither vnprofitable and damnable. And this fond opiniō of the weake Iewes yt falſe apoſtles did encreaſe, to the end that the hearts of the people being ſtirred vp againſt Paule, by this occaſiō, they might throughly diſcredite his doctrine.Hovv vve teach faſting and other Chriſtian exerciſes novv a dayes. So we at this day do not reiect faſting & other good exerciſes as dānable things: but we teach yt 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 cōdemne circumciſion, as though it were ſinne to receaue it or kepe it:VVhat vvas 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 ſtraūge 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 yt would be circumciſed, to remaine vncircūciſed, ſo yt he knew circūciſion not to be neceſſary to iuſtificatiō. This cōſtraint would Paule take away. Therfore he ſuffred ye Iewes to kepe ye law, ſo yt they did it wt a free conſcience. For he had euer taught, as wel the Iewes as the Gentiles, yt in conſcience they ought to be free frō the law & circumciſion: like as all the Patriarks & all the faithfull in ye old Teſtament were free in cōſcience & iuſtified by faith, & not by ye law or circumciſion. And in dede Paule might haue ſuffred Titus to be circumciſed:VVhy Paule vvould 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 cā not be omitted without peril of ſaluation. And thus of an example of charitie, they make an example of faith, whē 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. Notwithſtāding the aduerſaries would rather worſhip the Deuill ten times in ſtead of God,The obſtinate aduerſaries defend their vvicked 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 vvill 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 vvas 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 ſclaūder 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 vvhether thou eate or eate not, thou art neither better nor vvorſe. 1. Cor. 8.8. But if any mā 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 traditiōs, 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 cōſiſteth 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, vvho came in priuely to eſpie out our liberty vvhich vve haue in Chriſt Ieſus, that they might bring vs into bōdage. To vvhom vve gaue not place by ſubiection for an houre, that the truth of the Goſpell might continue vvith 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 vnderſtād 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 vvhich 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, vvhat 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 corruptiō 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 vvhervnto the eie of faith loketh, vvhich 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 cōcerning the iuſtifying faith being furniſhed wt charitie,Faith adorned vvith charity. are no thing elſe but mere dreames. For that faith which apprehēdeth Chriſt the ſonne of God & is furniſhed wt 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 yt 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 ye preſence of the Apoſtles, and for this cauſe he reprehendeth them bitterly. They vvēt about (ſayth he) to ſpie out our libertie vvhich vve haue in Chriſt Ieſu, that they might bring vs into bōdage. Wherfore the falſe apoſtles armed them ſelues on euery ſide, that they might cōuince and confound him before the whole congregation. Beſides this, they went about to abuſe ye authoritie of ye Apoſtles, in whoſe preſence they accuſed him, ſaying: Paule hath brought Titus being vncircumciſed, into ye company of all the faithfull: he denieth and condemneth ye law in your preſence which are Apoſtles. If he dare be ſo bold to attēpt this here & before you, what wil not he attempt in your abſence among ye Gentiles?

Wherfore when he perceaued yt he was ſo craftely aſſailed, he ſtrōgly wtſtode the falſe apoſtles, ſaying: we did not ſuffer our liberty which we haue in Chriſt Ieſu to come in daūger, 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 yt they required the obſeruation of ye 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 vvhich Luther here ſayth, that he tolerateth more then he ought to do: but the ſafeſt vvay 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 wherwt they haue terrified and brought vnder their ſubiection the whole world,The Popes thunderbolts. ſaying: we commaūd, we charge, we charge againe, we excōmunicate, &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 meritmongers 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 mōſter 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) apprehēdeth 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,VVhen 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 lavv. 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 vvhich vvas vvith me, being a Gentile, Galat. 2.3. vvas compelled to be circumciſed. If they had required this in the way of brotherly charitie, doubtles he would not haue denied it. But ſeīg 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 vve 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 vvhich ſeemed to be great, I vvas not taught (vvhat they vvere in times paſt, it is no matter to me. &c.)

VVhy 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: vvhich ſeemed to be great, that is, which were in authoritie: vpon whom the determination of all matters depē ded. 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 ye falſe Apoſtles, which ſet ye authoritie & dignitie of ye Apoſtles againſt Paule in all the churches, yt therby they might weaken his authority & bring his whole miniſtery into contempt. This Paule might not ſuffer. To ye 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 vvord of God to be preferred before all titles and perſons vvhatſoeuer. 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 cōcerning 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 ye 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 iudgemēt the perſō 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 ye office of Apoſtleſhip. It is not ye dignity or authority of mē ye he loketh vpon. And in tokē hereof,Iudas. Saule. Iſmaell. Eſau. he ſuffered Iudas one of ye chiefeſt Apoſtles, & Saul one of ye 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 ye whole ſcripture yt god oftētimes reiected thoſe which in outward ſhew were very good & holy mē. And in theſe exāples God ſemeth ſometimes to be cruel: but it was moſt neceſſary yt ſuch feareful exāples ſhould be ſhewed & alſo be writē. For this vice is naturally grafted in vs, that we highly eſteeme yt 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:Mā 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 ye word,Euery creature of God may be called the veile of God, becauſe God is, as it vvere couered and shadovved vnder it. ye 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: yt is, as Paul ſaith in an other place:1. Cor. 13.12. vve ſe him novv as it vvere through a glaſſe and darkely. Therefore we can not be wtout 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:Mā 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 yt 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 outvvard veiles are Gods good creatures, but vve muſt not truſt in them, vvhich is vvicked. 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 thēſelues, 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 ſeruaūt 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 vve 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 outvvard 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.

VVhat can the Pope othervviſe do being Antichriſt but take vpon him dominion ſuch as Gods vvord neuer allovved of?

Marke vvhat ſeruitude Luther vvas cō tent 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 ye 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 vve muſt rather obey God then men. Therfore wtout offēce of cō ſciēce (which is our ſingular cōfort) we cōtemne ye authority of ye 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 reuerēce 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 ye falſe Apoſtles touching ye authority of ye Apoſtles, ſaying that it is nothing to yt purpoſe. For the queſtion is not here concerning ye reſpect of perſons, but ther is a farre weightier matter in hand, yt is to ſay, a diuine matter cōcerning God & his word, & whether this word ought to be preferred before ye 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 vvith 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 ye 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,VVhat Paule did in that conference. neither did I recāt, 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 wt out the lawe, and that by this preaching of faith the holy Ghoſt came downe vpon the Gentiles, which immediatly ſpake wt diuers tongues. Which thinge when ye Apoſtles heard, they witneſſed yt I had taught ye 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 ye holy Ghoſt both him wtal his doctrine, & the deuil ye father of lies ſpeaking in him,VVhy • e the godly are proude againſt the Pope. we ſhould neuer be able to defend this article of ye 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 thēſelues to the higher powersThe Pope is no povver 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 ſōne of perdition to acknovvledge. 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 ſhalbe 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 wtal 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 aūcient 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 contrarivviſe vvhen they ſavve that the Goſpell ouer vncircūciſion vvas committed vnto me, as the Goſpel ouer circumciſion vvas vnto Peter (for he that vvas mighty by Peter in the Apoſtleship ouer the circumciſion, vvas alſo mighty by me tovvards 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 cōmitted the Goſpell ouer circumciſion. and to Paule ouer vncircū ciſion. Actes. 10.17. where Paule ſayth that the goſpell ouer the vncircumciſion was committed vnto him, & ouer the circumciſion vnto Peter, when notwtſtanding 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 wt 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 Mathevv 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 vvhich 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 ye deſtruction of Ieruſalem approched, they were diſperſed throughout the whole world. Actes. 13.1.2. Peter the Apoſtle of the Ievves, 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 ye countreys of the Gentiles. Now were the Iewes diſperſed almoſt throughout ye 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 Ievves. 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 vvas neceſſary that vve should firſt preach the vvord of God vnto you: but ſeing ye reiect it, & iudge your ſelues vnvvorthy of euerlaſtīg life, loe vve turne to the Gentiles. And in the Actes:Actes. 28.2 • . Be it knovvne 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 mē, therfore, occaſion being offered, he went into the Sinagoges of the Iewes, where not only the Iewes, but alſo ye 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.

Vncircūciſiō. Circumciſion.And here he calleth vncircumciſion the Gentiles, and circumciſion the Iewes by a figure named Synecdoche, which vnder part comprehē deth 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, yt 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 cōmaundement by man to preach the ſame, but both the knowlege and the cōmaundement to preach it amōg 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 vaūteth 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 vvas 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 vvrought no ſmall miracles by the handes of Paule, ſo that from his body vvere brought napkins and handkercheefes, and the diſeaſes departed from them, and the euill ſpirites vvent 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 vvhen Iames and Cephas and Iohn knevv of the grace that vvas geuen vnto me, vvhich are counted to be pillers, they gaue to me and to Barnabas the right hands of felovvship, that vve 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.

VVhat 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 alovveth 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 felovvship.

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 frō man, that is to ſay, the apoſtles, yt 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 yt the teſtimony of the Apoſtles maketh for him, & not for the falſe apoſtles. But for that he is alone & wtout witnes, therfore he addeth an oth, & calleth God to record that ye things which he hath ſpokē are true.

Verſe. 10. VVarning onely that vve should remember the poore: vvhich thing alſo I vvas 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 ye 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 vvorld is forvvard 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 vvhen Peter vvas come to Antiochia, I vvithſtoode him to his face: for he vvas 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 iuſtificatiō. 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, thē 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, yt he might keepe ye ſame pure & vncorrupt. For it is wrytten:Mar. 10.39. Math. 16.25. He that loueth father or mother, or his ovvne life more then me, is not vvorthy 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 parēts, 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 cō pared 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 vvill 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, vvhatſoeuer he vvould haue vs to folovv vvithout 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 yt ſhould build vppe the houſe of ye 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 vvhole vvorld. &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 vvithout 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 yt there was ſuch great diſſention betwene Paule and Barnabas, Diſſention betvvene Paule and Barnabas. Actes. 15.1.2.3. (which were put a part together for the miniſterie of ye goſpell among the Gentiles, and had traueled through many regions, and preached vnto them the goſpell) yt the one departed from the other. Here we muſt nedes ſay yt 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 exāples are written for our conſolation. For it is a great cōfort vnto vs when we heare that euen ye ſaincts which haue the ſpirit of god, do ſinne. Which cōfort 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, ye 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 ye 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 vvith the Gentiles.

Peter liueth vvith the Gē tiles 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 vvhen they vvere come, he vvithdrevve and ſeparated himſelfe, fearing them vvhich vvere 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 ye 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:VVhat the beleuing Ievves 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 circū ciſed after the law of Moſes, thou cāſt 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 ye 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 tvvo maner of vvaies. 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 frō 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 ye 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 ye Iewiſh religion & to beare all ye burdens of ye law, if Paule had not reproued him & by that meanes reuoked ye gentiles & Iewes which were offēded through this example of Peter, to ye liberty which is in Chriſt Ieſus & to the truth of ye 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 ye Councel of Ieruſalem ſtood in a maner alone in the defence of this article & preuailed therin, namely yt ſaluation cometh by faith wtout 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 ye 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 vvhich vvere commaunded of God, vvhat may vve think of ſuch as Antechriſt hath deuiſed, ſeruing to no edification? No man would thinke what daūgers & perils do enſue of traditions & ceremonies: which not wtſtanding we can not want. What is more neceſſary then ye law & the works therof? and yet there is great daunger leſt by the ſame, men be brought to ye 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 ye Gentiles ſhould therby haue falne away from the preaching of Paule, & by this meanes ſhould haue loſt ye 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 yt 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 yt we can not be ſaued except we receaue circumciſion & obſerue the lawe.

Verſe. 13. And the other Ievves diſſembled likevviſe vvith him, in ſo much that Barnabas vvas 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 vvhat it is. but deceaueth by a colour which he knoweth himſelfe to be falſe. And other (ſaith he) diſſembled likevviſe vvith 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 wt Paule) vvas 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 thēſelues do witnes. And for example they alledgePaphnutius ſtoode in the defence of the mariage of miniſters againſt the vvhole Councell. Paphnutius, who wtſtoode ye 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 lavve 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 lavve 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.

VVhat vve muſt do vvhē our cōſcience 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. Notwithſtāding 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 vvas aboue the lavv: ſo in matters of faith, vve muſt haue nothing to doe vvith the lavv. 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 frō the law, but the body muſt be obedient vnto the law.

Hereby it appeareth yt 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 ye 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,VVe muſt not truſt in our ovvn ſtrēgth. 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.

VVithout Gods aſſiſtāce vve 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 ſhalbe taken out of our ſight, and ſuch places onely as containe threatnings ſhalbe ſet before our eies & ſhal oppreſſe & vtterly confound vs. Let vs learne therfore yt if God wt draw 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 vvhen I ſavv that they vvent not the right vvay 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 knovveth 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 ye 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 Ievves vvent not the right vvay 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 lavve 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 betvvene the lavv 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 ye 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 vpō 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 cōſcience 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.

VVhen the lavv 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, heauēly 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 lavv hath nothing to do vvith 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 lavv, 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:Hovv neceſſary this difference is to be knovven. for it containeth the ſumme of all Chriſtian doctrine. Wherfore let all that loue and feare God, diligētly learne to diſcerne ye one from the other, not only in words, but in effect & practiſe, yt is to ſay, in heart & conſcience. For as touching ye 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 lavve a continuall geſt. but the law contrariwiſe thou ſhalt finde a familiar and continuall dweller within thee: for reaſon hath the knowledge of ye 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 lavv. But thou haſt done no good: nay thou haſt done wickedly & haſt greuouſly ſinned. I graūt: notwithſtanding I haue remiſſion of all my ſinnes for Chriſtes ſake. But out of the conflicte of conſcience,VVhen vve muſt heare the lavv. 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 Ievve liueſt as the Gentiles and not as the Ievves, vvhy conſtraineſt thou the Gentiles to doe like the Ievves.

That is to witte,To liue like the Ievves 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 frō ye 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 mā ner of the Iewes:Peter through his diſſimulation compelled the Gentiles to liue like the Ievves otherwiſe we can not be iuſtified or ſaued. We ſee thē yt 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 wilbe 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.VVhat 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. VVe vvhich are Ievves 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 euē 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 Ievves. but we are Iewes borne, we are borne righteous & brought vp in righteouſnes. Our righteouſnes beginneth euē with our birth, for ye 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. VVe are the ſeede of Abraham. Alſo, vve haue one father, Rom. 2.17. vvhich is God. And to the Romaines: Beholde, thou art called a Ievv, and reſteſt in the lavv. &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 couenaūts, 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 vvithout 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. Knovv that a man is not iuſtified by the vvorks of the lavv, but by the faith of Ieſus Chriſt.

The vvorke of the lavve.This clauſe the vvorke of the lavv, reacheth farre, and comprehē deth 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 commaūdement: Thou shalt loue the Lord thy God vvithall thy heart. &c. (which no mā 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 ye 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 lavv, or by the vvorkes of the lavv (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,VVorks done before iuſtification, and after iuſtification. the works of the law may be done either before iuſtificatiō or after. There were many good men euen amōgſt 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 cōſtant 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 knovv 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 vvhole lavve. 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 ye worke wrought. For they ſay yt 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, ye worke folowing deſerueth euerlaſtīg life of due det & worthines, which they cal meritum de Condigno. As for exāple: If a mā being in deadly ſin, wtout grace,Merite of duetie and vvorthines. 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 cōgruence 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 vvicked and blaſphemous againſt Chriſt and his righteouſnes. (For two contrary things being ſet together be the better knowen): and moreouer that all mē 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.VVhat 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 whē he went to Damaſcus to perſecute Ieſus of Nazareth, to aboliſh the doctrine of the goſpel, to murther ye faithful, & vtterly to ouerthrow the church of Chriſt. And who will not ſay but yt 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 abhominatiōs 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 ſpeculatiōs are nothing elſe but mere deceites of Satan, which were neuer done in dede, nor notified by any examples.Deſert of congruence and vvorthines a vaine and folish toy. For God neuer gaue to any man grace and euerlaſting life for the merite of congruence or worthines. Theſe diſputatiōs 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 vvhole 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 vvay to Chriſtianitie.

Now, the true way to Chriſtianitie is this,The firſt poynt of true Chriſtianitie is, that a man do acknovvledge 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 vvhat 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 lavve. 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 yt is the praiſe & glory of his diuinitie. But the Iuſticiaries will not receaue grace & euerlaſting life of him freely,Meritmōgers 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 cōpelled 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,VVhat the Papiſtes call formall righteouſnes. and this they call formall righteouſnes (which maner of ſpeaking it is expedient for you to know:) and they cā abide nothing leſſe then to heare yt this qualitie furniſhing the ſoule as whitenes doth the wal, ſhould not be coūted righteouſnes.The Papiſtes take their formall righteouſnes, vvhich they call charitie, to be that grace vvherby vve are made acceptable vnto God. They can clime no higher then to this cogitatiō of mans reaſon: yt man is righteous hy 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 ye 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 cōfeſſe (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 wt 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 lavv fulfilled tvvo maner of vvaies, ſay the Papiſtes, according to the ſubſtance of the deede, and according to the intent or purpoſe of the Commaū der. 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 commaūdeth, 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 heauēly, 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 wādred 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 ye 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 thē 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 vvhich 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 cā 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 ye furniſheth and adorneth faith, or rather that he is the very forme & perfection of faith. Wherefore Chriſt apprehended by faith and dwelling in ye 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 concernīg 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 frō 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 ye merite of congruence & worthines.

Chriſt is no lavvgeuer.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 ovvne bloud hath he entred into the holy place once for all, and obtained eternal redemption for vs. Alſo Rom. 3. Verſe. 24.25. And vve are iuſtified freely by his grace through the redemption that is in Chriſt Ieſus, vvhom 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 ſhalbe 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 accoūt 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 vvith 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 vvorkes 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 afflictiōs ſo euer do afterwardes enſue, they are eaſily borne, and chearfully ſuffered. For the yoke that Chriſt layeth vpon vs, Math. 11.30. is ſvvete, 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,VVho is a right Chriſtiā. 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 vvith the lavve. 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 cā 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 pronoūce 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 Scholemē), 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 shalbe (ſaith he) falſe teachers among you vvhich 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, ye 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 ye 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 ye 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 avvay by the Pope. which the Pope hath taken away, and hath made marchandiſe of it, yt being bought for money, it might profite others. For he ſaith yt the Maſſing prieſt, an apoſtata, denying Chriſt & blaſphemīg the holy Ghoſt, ſtanding at ye 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 ye righteouſnes of faith, that the aduerſaries may be confounded and this article eſtabliſhed & cōfirmed 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 yt 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 vve I ſay, haue beleeued in Ieſus Chriſt, that vve 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 vvicked vvhich ſaith that faith adorned vvith 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 peſtilēt gloſe, they alledge this place out of the Corinthes:1. Cor. 1 • .1, Though I ſpeake vvith 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 ye words of Paule, but alſo they haue denied Chriſt & buried al his benefits.Faith iuſtifieth vvithout the lavv. 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 vvorkes 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 vve 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 hādmaides 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 avvay the ſinnes of the vvorld. 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 ye Lord Ieſus Chriſt only & alone.

Verſe. 16. That vve might be iuſtified by faith in Chriſt, and not by the vvorkes of the lavv.

Paule ſpeaketh of the vvhole lavv. 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 vvas 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 lavve in any vviſe 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 vve might be iuſtified by faith, and not by the vvorkes of the lavve, 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 lavve, no flesh shall be iuſtified.

Flesh in Paule doth not ſignifie (as the Scholemen dreame) manifeſt and groſſe ſinnes,VVhat 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 vvhich 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 ovvne traditions, vvhich Paule taketh from the lavv 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.VVho vvere 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,VVith 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 vvill honour. Nowe God is honoured in his ſonne. Who ſo thē 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. Cōtrariwiſe: They that deſpiſe me (ſayth he) shall be deſpiſed.

This is then a generall concluſion:The dignitie of the lavv. Becauſe by the deedes of the lavv no flesh shalbe iuſtified. The law of God is greater then ye 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 vvhile vve ſeeke to be made righteous by Chriſt, vve 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 vvhile vve ſeeke to be made. &c. That is: If we ſeeke to be iuſtified by Chriſt, and ſo being iuſtified we are yet foūd 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 lavve 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 ye 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 vvilt 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 lavve vnto righteouſnes: He is the Lambe of God that taketh avvay the ſinnes of the vvorld. 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.Meritemōgers 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 differēce of the lavve and grace is very eaſie, but yet are they ſoone confounded and mixed together. For who vnderſtandeth not yt theſe words, Lavve 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 cō foundeth the lavve & 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 Scholemē call that faith vvhich 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 lavve 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 vvilt enter into life, kepe the commaundemēts. 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 vvhile vve ſeeke to be made righteous by Chriſt. &c. As though Paule ſhould ſay:If our righteouſnes come by the lavve, 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 cōclude 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 aduaūceth ye ſame: which ſaith,Faith in Chriſt. that vvhoſoeuer 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 condēneth?

Theſe ſelfe ſame words (I graūt) 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 frō 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 thē 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 lābe of God that taketh avvay the ſinnes of the vvorld. 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 wtout Chriſt. If this be true, thē are we either Turks, or Ievves, or Tartariās, 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 ye 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 lavv of the members fighteth againſt the lavv 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 lavv 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 lavv. 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 vvriten 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 lavv 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 ye 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 lavv exactors and tirants.

The teachers of the lavve 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 yt 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 lavv 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: VVho can abide to ſee the fire, and to heare the thundrings and noiſe of the trumpet? Talke thou vvith vs, and vve vvill heare thee: but let not God talke vvith vs leſt vve 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 lavve. 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,VVho make Chriſt a miniſter of ſinne. that is to ſay, a Scholemaſter of the law, which teacheth the ſelfe ſame doctrine yt 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 vvhat it is. which forgeueth ſinnes, geueth grace, iuſtifieth and ſaueth ſinners. Now, whereas there are commaundements found in the Goſpell,Commaundements in the Goſpell vvhat 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 lavve is the miniſtery of ſinne, vvrath, 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 lavve. 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 entrāce, 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 avvay 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 cōſcience 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 thīgs which I once deſtroyed. For if I ſhould ſo do, I ſhould not onely labour in daine, but ſhould make my ſelfe alſo a trāſgreſſor 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,VVhat 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 lavve 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 lavve 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 aflictiōs, 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,Hovv the Monkes vvere vvont to cō fort 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 yt 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 ye father of all mercies, which hath called me out of darkenes vnto ye light of his glorious Goſpell, & hath geuen vnto me plentifull knowledge of Chriſt Ieſus my lord: for whoſe ſake I coūt 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 wtout end. Amen.

Faith vvithout vvorkes.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 lavv am deade to the lavv, that I might liue vnto God.

Paules maner of ſpeach vnknovvne 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 lavv 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 lavve againſt the lavv.

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 vvill be thy death, O hel I vvill 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 cōdemning 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 lavv, liueth to God. He that is dead to the lavve, 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 ye 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 lavv 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 frō 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 mā 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 lavv.Wherfore theſe words: I am dead to the lavv, 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 wt the law. Paule could haue vttred nothīg more effectually againſt iuſtification of the law, then to ſay: I am dead to ye law, that is, I care nothing at all for the law: therfore I am not iuſtified by it.

VVhat it is to die to the lavve.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 wtout the law, & let him come out of the graue with Chriſt. The ſouldiers were aſtoniſhed whē 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 yt we are not iuſtified, except we be dead to the law: for it is not able to reach vnto this myſterie. But we know yt 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 yt mens conſciences ſhould be diligently inſtructed, that they may wel vnderſtand the difference betwene yt righteouſnes of the law & grace. The righteouſnes of grace or the libertie of cōſcience doth in no wiſe pertaine to the fleſh. For the fleſh may not be at liberty,The flesh is ſubiect to the lavve, 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 cō ſcience 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 yt 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 cōſcience anſvvering to the accuſatiō of the lavve. 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 ye 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,VVho 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 lōger 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. vvho is made ſinne for vs, that vve 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 lavve 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 shevv 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 iuſtificatiō there is nothing for vs to doe, but to heare vvhat 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 vvorks. 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 vvell vnderſtand in the time of trouble, maketh a man ſtrong againſt all tentations.This ſentence of Paule: Through the lavv I am dead to the lavv, 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 cōſcience by and by ſaith:A ſpeeche or Dialoge betvvene the lavv and conſcience. Thou haſt ſinned. If then thou take good hold of yt 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 lavve of libertie. that is to ſay, libertie.A conſolation againſt the terrours of the lavv. &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 lavv through Chriſt, is boūd 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 vpō this libertie which I haue in Chriſt, I confeſſe that I haue ſinned:Sinne condē ned, and condemning. but my ſinne which is a cōdemned 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 vvhō he hath dominion, ſo is Chriſt to Sathan vvhom he holdeth boūd, that he can not hurt vs farther, thē 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 boūd 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 vvorld, 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 indignatiō of ſpirit, calleth grace it ſelfe the lawe,VVhy Paule calleth grace the lavve. 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 lavve 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.Hovv he calleth libertie the lavv. 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 lavv of grace binding the lavv of the ten commaū dements. 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 vvhich vvas 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 ſvveete 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 lavv of the mind ſette againſt the lavv 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 mēbers, 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 lavv am dead to the lavv, 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. Whē 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 lavv, 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 vvith 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 vvith 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 vve should follovv 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 lavv. 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 novv 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,VVe 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 vve ſet Chriſt aſide and loke backe into our ovvne 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 yt 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 novv, 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: Novve 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 ye colour or whitenes are vnited vnto the wall.Chriſt beſtovveth 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,VVhatſoeuer good the godly haue in thē, it is Chriſtes, and vve are ſo knit together, that he liueth in vs and vve 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 thēſelues 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 ye 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,VVhat 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 & cōdemnation, as it is ſaid. 2. Pet. 3.

Hovv the vveake are to be inſtructed.Moreouer, yt weake which are not malicious, are offended when they heare yt 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 vvorks 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 yt thou art liuing, and doeſt ſuch things as pertaine to this life?Life taken tvvo maner of vvaies. 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 hin, 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 ye art weake, be not offēded, 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 ovvne 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 novv 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 vvind, but knovveſt not vvhence it cometh or vvhether 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 accordīg 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 inſtrumēts of this ſight: but ye 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, coūtenances 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 outvvard appearance he vvas found, The differēce betvvene 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 cōclude, this is not the life of ye fleſh, although it be in ye fleſh: but of Chriſt the ſonne of God, whom the Chriſtian poſſeſſeth by faith.

Ʋerſe. 20. VVho loued me and gaue him ſelfe for me.

Here haue ye the true meane of iuſtification,The true vvay to iuſtificatiō. and a perfect example of the aſſuraunce of faith ſet before your eyes. He that can with a firme & conſtāt faith ſay theſe words with Paule: I liue by Faith in the ſonne of God, vvho 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 thēſelues for him. For they teach that a man expuris naturalibus, that is,The peſtilent doctrine of the Papiſtes and Pelagiās. 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 ye words of Paule cleane contrary, and ſaying:Theſe meritemōgers turne theſe vvordes of Paule vpſide dovvne. we haue loued Chriſt and geuen our ſelues for him. Thus, whiles the wicked being puffed vp wt 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 yt 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 vvhat 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 vvill 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 cōuenient: yt is, in ye gouernment of cōmon weales or families. And if I being in ye kingdome of reaſon do execute ye office of a magiſtrate or gouerne a family, doing yt in me lieth, I am excuſed. This kingdom hath his boūds 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 groūd 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 povvers and qualities of nature remaine ſound and vncorrupt then is his vnderſtanding and his will ſoūd 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 mā 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 notwithſtāding 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 vve 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 vnderſtāding: 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 thūdrings and lightnings from heauē 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 raūſomed 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 vaūt 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 wt me (who, as Moſes ſayth, is a cōſuming fire) this my rotten ſtubble and ſtraw, yea horrible ſinnes, & claime of him to reward me wt grace & euerlaſting life for them, ſince here I learne ſuch wickednes to lie lurkīg 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 vvel vveyed, that vvas 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 ye death & bloud of the ſonne of god, one drop wherof is more precious then al ye creatures in ye 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 religiō, 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.Hovv ſectes may be vvithſtande.

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, vvho 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 yt he ſhould be deliuered for me. Moreouer this he did of ineſtimable loue: For Paule ſayth, vvhich loued me.

Wherfore theſe wordes: vvhich 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, ſhalbe 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 lavve 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 cā 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 trēbled 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 ye 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: vvhich loued me and gaue him ſelfe for me. Chriſt loueth the afflicted, and ſuch as feele the vveight 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 yt 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 trāſgreſſion,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 whē I heare yt 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 lavv, reiect the grace of God. yt to ſeeke to be iuſtified by the workes of the law is to reiect the grace of God. But, I pray you, what ſinne cā 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 ye 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.

VVhat 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 vvorld is ſo vntovvard 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 lavve, 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 cōgruence 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 lavv 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 cōpariſon of him. He ought to be ſuch a light vnto me, yt when I haue apprehended him by faith, I ſhould not know whether there be any law, any ſinne, any righteouſnes or any vnrighteouſnes in ye world. For what is al yt is either in heauē or earth in cōpariſō of ye ſonne of god Chriſt Ieſus my lord & Sauiour, vvho loued me & gaue hīſelf 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 lavv 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, thē all my works, with all the righteouſnes of the law,A comparing of Chriſt and the lavv together. are but vile and nothīg worth in compariſon of this ineſtimable price. For how can I bie yt 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 mē (vile droſſe and dung, for ſo Paule calleth them, if they be cōpared 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 vvorld. 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 revvards. 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 vvith the lavve, yea and the lavve 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 ye Pope with his dreaming Sophiſters and his whole Sinagoge hath done, who with their owne traditions haue darkned the light euen of the firſt cōmaundement. 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 lavv, 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 lavv. &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 lavve. 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?VVho 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 geuē to Timothy. Preach (ſaith he) the vvord: be inſtant in ſeaſon and out of ſeaſon: 2. Timot. 4.5. Improue, rebuke, exhort. 2. Timot. 4. Here the ſimple reader haply may be deceaued, if he be not circumſpect,Paules order in teaching. to thinke that Paule in teaching keepeth no order at all. And ſurely after the maner of the Rhetoricians he obſerueth none: but as concerning the ſpirite he vſeth a goodly order.

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

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

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

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

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

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

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

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

Verſ. 1. Vvho hath bevvitched you, that ye should not beleue the truth?

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

Of the bodily and ſpirituall witchcraft.

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

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

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

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

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

Verſe. 1. VVho hath bevvitched you?

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

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

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

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

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

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

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

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

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

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

Verſe. 1. To vvhom Ieſus Chriſt before vvas deſcribed in your ſight.

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

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

Verſe. 1. And vvas among you crucified.

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

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

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

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

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

In the time of poperie vve vvere ſo bevvitched, that it vvas impoſſible to acknovvledge Chriſt.

Daniel. 9.2 • . Superſtitious Monkes and ſuch other, by ſtreitnes of life, and afflicting their ovvne bodies, ſought righteouſnes and remiſsion of ſinnes.

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

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

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

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

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

Verſe. 2. This onely vvould I learne of you: Receaued ye the ſpirite by the vvorkes of the lavv, or by the hearing of faith preached?

He ſpeaketh theſe words with a certaine indignation and contempt of the falſe Apoſtles.An argument dravven from the Galathiās ovvne 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 vvorkes of the lavv, or by the preaching of the goſpell? With this argument he ſo conuinceth them that they haue nothing to replie againe. For their owne experiēce 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 ye goſpel.

Here againe I admoniſh you that Paule ſpeaketh not onely of the ceremoniall lawe, but of the whole lawe.Paule ſpeaketh of the vvhole lavv. 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 ye 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,Tvvo vvaies to iuſtificatiō, 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 vvord of faith and not by the lavve. Receaued ye the holy ghoſt by the vvorkes of the lavve, 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 lavve, are iuſtified bi the lavve. 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 ye 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 vvhich hearde the vvord, through vvhome alſo they receaued diuers giftes, ſo that they ſpake vvith nevve tonges.

It is manifeſt therefore that by the onely preaching of faith ye receaued ye holy ghoſt before ye did any good worke, or brought forth any frutes of the goſpell.The lavv 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 vvhich follovved the lavv of righteouſnes, attained not to the lavve of righteouſnes. &c. Now, Paule ſpeaketh here of the manifeſtation of the holy ghoſt in the primatiue church. Math. 3.16. The appearīg 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 yt the vncircūciſed 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 yt it behoueth as wel Iewes as Gētiles,The Ievves and Gentiles are iuſtified by faith onely. as wel righteous as vnrighteous to be iuſtified by faith alone in Chriſt Ieſus, wtout 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 ye 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 wt 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: VVe by nature Ievves &c.) but for thoſe which are without the lawe. Wherfore to ſay yt 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 vvith 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 Ievves 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 ye 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 vvho knovveth their hearts, Actes. 15. Acts. 15.8.9.1 • . bare them vvitneſſe in geuing vnto them the holy Ghoſt, euen as he did vnto vs. And he put no difference betvvene vs and them, purifiing their heartes by faith. 1. Cor. 1. • . Novv therfore vvhy tempt ye God to lay a yoke on the diſciples neckes vvhich neither our fathers nor vve vvere 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 Ievves vvhich moleſt vs no leſſe, thē the Ievves 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 yt they had receaued the law & all theſe ceremonies from God) yet notwithſtāding they are no leſſe ſtubborne in defending their wicked traditions and abhominations, then the Iewes were in mainteining their law which they had receaued frō 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 cōteining 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 ye 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 betvvene the lavv 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, vvhich 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 knovv (ſaith he) that it is vnlavvful for a man that is a Ievv, to accompany vvith one of an other nation: but God hath shevved 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 lavv 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 notwtſtanding foraſmuch as the text ſaith plainly: that he vvas a iuſt man, fearing God, geuing almes &c. it might ſeeme yt by theſe works he deſerued to haue the holy ghoſt afterwards geuen vnto him. I aūſwere, 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 vvere holy &c. as all ye fathers, prophets, godly kings, were righteous & did receaue ſecretly ye 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 theMeſſias doth ſignifie Chriſt the Sauiour. Meſſias to come. But now, becauſe ye 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 cā not be ſaued by faith in Chriſt to come, but we muſt beleue that he is already come, hath fulfilled all things, and aboliſhed ye 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.

VVorke 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 commēded, and then the works & the frute.The perſon firſt to be conſidered and then the vvorke. 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 cōmendeth 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, whē he ſaith: Call for Simon vvhoſe ſurname is Peter: Actes 10.1.6. he shall tell thee vvhat 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 reuerēt opinion of God. And although he was a Gentile & belonged not to the kingdome of Moſes, which thē 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 knovv aſſuredly that ther is no other God in all the vvorld 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 vvill 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 vvhen my maſter goeth into the houſe of Rimmón to vvorship there, and leaneth on my hand, and I bovve my ſelfe in the houſe of Rimmón: vvhen I doe bovv dovvne (I ſay) in the houſe of Rimmón, the Lord be He feleth his conſcience vvounded 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 ovvne parte he confeſſeth that he vvill neuer ſerue any but the true God. mercifull to thy ſeruaunt in this point. To vvhom 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 ye 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: VVhether receaued ye the holy ghoſt by the vvorks of the lavv, Galat. 3.2. or by the hearing of faith preached? For they were compelled to graunt, that they heard nothing of ye holy ghoſt before the preaching of Paule, The cōſcience vvitneſſeth that the holy Ghoſt is not geuen by the lavv, 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 cōſtrained to cōfeſſe, yt the holy ghoſt is not geuen by ye 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 allovved 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 vvhat 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 cāſt 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 ye 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 vvhom 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,VVhat 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 vvhich 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 vvord 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 lavve, can not be vtterly rooted out of our mindes, but it ſticketh faſt in the hearts of all ye 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 vvorde 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 oftē 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 vvould novv 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 vvould novv 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 vvel, &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.VVhat 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 ye 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,VVhat the papiſtes call vvorldly 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 ye 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 ye fleſh. This is the firſt daūger, from ye 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:VVhat inconueniences mās ovvne righteouſnes, or the righteouſnes of the lavv 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 frō the truth of ye 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 notvvithſtanding 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 notvvithſtanding 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 vvorketh miracles among you, doth he it through the vvorkes of the lavve, or by the hearing of faith preached?

Paule maketh often rehearſall of the argument groū ded vpon experience.This argument grounded vpon ye 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 vvhich miniſtreth &c, That is to ſay: Ye haue not only receaued ye 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 ye 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 vvord, The kingdome of God conſiſteth not in vvordes, but in povver. 1. Cor. 4. Ver. 20. but in povver. Now, this power is not onely to be able to ſpeake of ye kingdom of God: but alſo in very deede to ſhew that God through his ſpirite is effectual in vs. So, before in ye ſecond chapter he ſaith of him ſelfe: He that vvas effectuall in Peter among the Ievves, vvas alſo effectuall in me: he that vvas mighty by Peter in the Apoſtleship ouer the Circumciſion, Chap. 2.8. vvas alſo mighty by me tovvards 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 vvrought 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 plā ted 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 vvorkes 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.VVhat happie ſucceſſe the goſpell had vvhen it vvas 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 thē firſt preached) they were ſo mightely deliuered out of theſe ſnares,The Popedom a very ſlaughterhouſe of conſciences. and this ſlaughterhouſe of conſciences. But whē 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, yt 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 yt 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 notwt ſtanding 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 ye 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 iuſtificatiō.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, Knipperdolīg, and ſuch outragious Anabaptiſtes (of vvhom Sleidan maketh mention) vvho 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 vvas imputed to him for righteouſnes.

Hitherto Paule groundeth his argument vpon ye experience of the Galathians, and wt 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 afflictiōs, al which things are the effects & operations, not of the law, but of ye 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 ye 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) vvas made righteous by the vvorks of the lavv, 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 vvas imputed to him for righteouſnes. This place doth Paule there notably ſet out & amplifie, as it is moſt worthy. Abraham (ſaith he) vvas not vveake in the faith,Rom. 4.19.20.21. &c. neither conſidered he his ovvne body being dead, vvhen he vvas almoſt an 100. yere old: neither that Sara vvas paſt childe bearing. Thorough vnbelefe he doubted not of the promiſe of God, but vvas 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 yt 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 povver 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:VVhat 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 iudgemēt 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 vvord 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 vvorship 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 yt that Sara, who was nowe not onely. 90. yeares of age, but alſo was barren by nature, ſhould bring forth a ſonne.The vvreſtling of faith vvith 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) vvas made ſtrong in the faith, Rom. 4.20.21.22 and gaue glory to God, being fully aſſured, that vvhatſoeuer God had promiſed, he vvas able to performe, and therefore it vvas 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 vvas 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 aFormall is that vvhich geueth perfection to the ſubſtance vvherunto 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 vvas 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 vvorkes (ſay the Papiſts) not of duetie, but of Congruence, that is, becauſe it is meete that God should revvard 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 vvas 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 ye 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 ye 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 tvvo 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 wtall, 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 lōg vntil they ſhould feele no ſinne at all in thē: and therby they gaue occaſiō 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.

Hovv they that fele ſinne ought to be comforted.On the otherſide, we teach and comfort the afflicted ſinner after this māner: 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 tokē, 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: thē 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 nevv teſtamēt. 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 ye 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 yt 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 vvas 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. VVe 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 notwtſtāding do remain in vs, and yt horrible ſinnes. So our Sauiour Chriſt alſo defineth ye 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 yt 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 cōmaundeth 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 cānot 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 twoCōtrary 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. cōplaineth 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 vvhich 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 vvhich are in Chriſt Ieſu.

Verſe. 7. Knovve ye therfore that they vvhich 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 Ievves. 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: VVe 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 ye vnbeleuing Iewes.The boſting of the Ievves. 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: VVe are the ſeede of Abraham. Well, what then?By vvhat meanes Abraham vvas 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 vvhich 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 ye forgeuenes of ſinnes, wtout faith,VVhat maner of ones the carnall children of Abraham are. Iohn. 8.38.39. wtout the holy ghoſt, as an other man is, and therfore cōdemned. 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: Vve 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 vvord Faith ſignifieth in the Hebrevv 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 thīketh 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 cā 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 ye 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 vvoman 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: vvhich neither vve nor our fathers vvere able to beare. Actes. 15.10.11. But vve 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 folovved them, 1. Cor. 15.4. vvhich rocke vvas Chriſt. And Chriſt himſelfe ſayth: Abraham reioyced to ſee my day, Iohn. 8.56. and he ſavve it and vvas glad. Notwithſtāding, 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 ſhalbe 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 vvell 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 knovv therfore that they vvhich 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 Ievves 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 childrē 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 vvalke in the ſteppes of faith. Rom. 4.11. Geneſ. 17.4. Rom. 4.17. A begetting Abraham, and a beleuing Abraham. declareth: vvho is the father of vs all (as it is vvritten: I haue made thee a father of many nations) euen before God vvhom 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 ye authority of ye ſcripture.

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

The vaine bragging of the Ievves.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 ye 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 preuēted it, & foreſaw long before the law, yt 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 ye certaintie of time, is very ſtrong. The promiſe of bleſſing is geuen vnto Abraham .430. yeares before ye 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, yt 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 vvas 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 vvhich ye shall keepe betvvene me and you &c. With this argument Paule mightely conuinceth the falſe Apoſtles,Abraham vvas iuſtified before Circumciſion & .430. yeares before the lavv. 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 Ievves 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 shalbe bleſſed. For (ſay they) to bleſſe ſignifieth nothing els but to praiſe,VVhat the Ievves 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 expoūd 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 nevv 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 natiōs of the earth be bleſſed And this is ye 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 cōcerning 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 shalbe bleſſed. In which thee?The expoſition of theſe vvordes: In thee shalbe 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) ſhalbe bleſſed: that is, all the nations ſhalbe 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 vvhich ſavve 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,VVe muſt marke diligently vvhat is ſet out to vs in the promiſes of the lavv and therefore they vnderſtande not what or whereof the promiſe is which was made to the fathers: Which we notwtſtanding 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 vvhich are of faith, are bleſſed vvith faithfull Abraham.

All the weight and force lieth in theſe wordes: vvith 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 vvorking 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 vvill 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 ye kingdom of Chriſt and of ye 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 vvaied thoſe promiſes that vvere 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 coūted 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 ſacramēts, 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 ye Bleſſing.Our bleſſing is ſpirituall and not corporall, as the Ievves 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 vvill redeeme them from the povver of the graue: I vvill deliuer them from death: O death I vvill be thy death: O graue I vvill 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 yt 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 vvas 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 iuſtificatiō vve 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 ye working Abraham: ſo is Chriſte bleſſing & redeming a thing farre differing frō 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 vvhich are of faith are bleſſed vvith 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, [shalbe 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 vvith 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 ye promiſe of Bleſſing was geuē to Abraham, that in him all natiōs 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 vvorks of the lavv 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 cōmaūdement 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 [shalbe bleſſed in thee] it followeth, yt 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 ye 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 cōdemneth 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 lavves 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 cōfeſſe 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 ſclaūder our words,Hovv the aduerſaries ſclauder and vvreſt our vvordes. as though we taught that the Magiſtrates ſhould not be honoured, but that we raiſe vp ſeditions againſt ye 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 heauēly 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 lavve of ſinne, vvrath, 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 beſtovveth 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 ovvne vvill. 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: VVhoſoeuer is vnder the vvorkes of the lavv, 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 lavve. 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 vvrytten: Curſed is euery man that continueth not in all things vvhich are vvrytten in the booke of the lavve, 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: VVhoſoeuer are of the vvorkes of the lavve 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 lavve are not righteous before God, but the doers of the lavve shall be iuſtified. Rom. 2. Rom. 2.13. Iames. 1.2 • . And contrariwiſe: They that are of the vvorkes of the lavv, 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 cōtrary. 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 ye hypocrites & falſe apoſtles do, and expoundeth the law ſpiritually.

To doe the lavve.

Tvvo maner of doers of the lavve.

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 lavve.

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 lavve.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 lavv 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 lavve, shalbe iuſtified. Rom. 2. Very well. But let vs firſt define who be theſe doers of the law.Theſe be the vvorks preparatorie, as the Papiſts cal them, vvhich 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 cōtrary 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 vvickednes 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 ovvne 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 vnderſtāding 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 yt we ſhould be iuſtified therby. This thing firſt the lawe it ſelfe ſpecifieth, which hath a cleane contrary effecte:The effect of the lavve. For it increaſeth ſinne, it worketh wrath, it accuſeth, it terrifieth and condemneth. How then ſhould it iuſtifie? Moreouer, the promiſe alſo ſheweth ye 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 lavve. 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 ye lawe, as Paule ſayth, are vnder the Curſe):Gala • . • . but by the hearing of faith, that is to ſay, through ye promiſe. We muſt be bleſſed only wt Abraham in the promiſe made vnto him,Hovv the lavv 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 lavv. no not in the lawe. It is impoſſible therefore to performe the law wtout the promiſe, for the Bleſſing muſt needes goe wtall, 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 vvord, Doer of the lavv, vvithout the promiſe of the Goſpell is a fained termeThere 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 lavv. who receauing ye holy Ghoſt through faith in Chriſt, beginneth to loue God & to do good vnto his neighbour. So yt this word [to do the lavv] muſt cōprehend 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 mā 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 lavv shalbe iuſtified, that is,Rom. 2.13. ſhalbe 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 iudgemēt 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 vvorke is not iudged to be good, except it be done vvith a good vvill 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 lavv. 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 lavv] as they define it, is an imagined terme, a very monſter, and no where to be founde.

Wherefore, when Paule proueth this place: VVhoſoeuer are are of the vvorks of the lavv are vnder the curſe,Galath. 3. by this ſentence of Moiſes: Curſed is euery one that abideth not in all that is vvrytten 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 vvhich 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 vvickednes 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 vvorship of the firſt cō maundement. 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 thīgs. 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 shalbe amongeſt you falſe teachers, vvhich 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 tvvo 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, vvhich 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 knovv 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 vvhich 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 povver as vvel as god himſelfe. but alſo others vnto whom they cōmunicate 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 ye life of mā: alſo to confirme mens conſciences: to vnderſtād 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 vvorshipped: What it ſignifieth that Antichriſt ſitteth in the temple of God, shevving himſelfe as God: What it is to ſee the abhomination of deſolation ſtanding in the holy place &c.

VVhat 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 vvorke, or the vvorke & the vvorkeman. 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 lavve. 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 cōfirmed,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 ye remnaunts of ſinne doe ſtill remaine in vs: therfore we doe not the lawe perfectly.The godly do not the lavve 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 woūded 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 vvritten in this booke, is not contrary to Paule, who pronounceth all them to be accurſed which are of the workes of the lawe.VVhat a Doer of the lavve 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 innocēt before God. And Dauid ſayth: Lord enter not into iudgement vvith thy ſeruaunt, for no flesh is righteous in thy thy ſight. Rom. 5. •• . And Paule ſayeth: For vvhat I vvould, that doe I not: but vvhat 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 vve are made Doers of the lavve 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 ye 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 vvhich abide not in all that is vvrytten in this boke: And, that all they are accurſed, vvhich are of the vvorkes of the lavve.

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 vve 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 lavve and vvorke. 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 lavv vvas alſo knovven 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 ye order of nature, Being goeth before Working, for naturally the tree is before ye fruite. Againe, they graunt yt 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. Cōtrariwiſe 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 ye 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 ye Diuines ſay, yt moral Philoſophie hath not God for ye obiect, & final cauſe. For Ariſtotle, a Sadduce, or a mā of any ciuile honeſty, calleth this a right reaſon, & a good intēt, if he ſeeke the publike cōmoditie of ye cōmon wealth, & the quietnes & honeſtie therof. A Philoſopher or Lawworker aſcēdeth no higher. He thinketh not through right reaſon & a good intent to obtaine remiſſion of ſinnes & euerlaſting life, as ye Sophiſter or ye Monke doth. Therfore the heathen Philoſopher is much better thē ſuch an hypocrite. For he abideth wtin his limites, hauing only conſideration of the honeſtie and tranquillitie of the cōmon wealth, not mingling heauenly and earthly things together. Cōtrariwiſe yt 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 yt be Chriſtiās,The popishe Schoolemen thinke a right iudgement of reaſon, and a good intent vvithout faith to be ſufficient to commend the vvorke. muſt riſe vp higher then nature & Philophie wt this word Doing, ſo yt now it muſt be made altogether new, ioyned wt a right iudgemēt of reaſon, & a good wil or good intent, not morally, but diuinely: which is, yt I know & beleue by the word of the goſpel, that God hath ſent his ſonne into ye world to redeeme vs frō ſinne & death. Here Doing is a new thīg vnknown to reaſō, to Philoſophers, to Lawworkers, & vnto al men: For it is a wiſedō hidden in a myſterie. Therfore in Diuinitie ye work neceſſarily requireth faith goīg before.

Hovve vve muſt aunſvver vnto our aduerſaries, vrging theſe tearmes of Doing and vvorking.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, yt 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 incomprehē ſible to mans reaſon. Wherefore Doing in diuinitie muſt be alwaies vnderſtande of a faithfull Doing.To doe in diuinitie, vvhat it is. So yt 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 vvhich ſpeake of vvorkes.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 pavve of the Lion, and out of the pavve of the Beare, he vvill deliuer me out of the hande of this Philiſtian. 45. Moreouer: Thou comeſt to me vvith a ſvvorde, and vvith a ſpeare, and vvith a shielde: but I come to thee in the name of the Lord of hoſtes, the God of the hoſte of Iſrael, vpon vvhom 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 vvith ſvvord nor ſpeare (for the battle is the Lordes) and he vvill geue you into oure handes. 47. The vvorke of Dauid is a faithfull vvorke. 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 ye Schoolemē fall into this place as it is read in Geneſis (where it is ſimplie ſet out, how yt both Caine & Abell offred vp their gifts, and yt 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 vvork is not to be regarded, but the hearte of the vvorker 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 vvas taken avvay: 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 ye 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 vvorke is nothīg vvorth vvithout faith Hebr. 11.6. but thou muſt needes haue Faith before thou begin to worke. For vvithout 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 vvas 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 vvithout vvorks, and ſome time of faith vvith vvorkes. 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 exāples of this Faith: As, Faith vvhich vvorketh by loue. Galat. 5.6. Doe this, and thou shalt liue. If thou vvilt enter into life, keepe the commaundementes. He that shall doe theſe, shall liue in them. Decline from euill, and doe that vvhich is good. In theſe & ſuch like places (as there are many like in the holy Scriptures) where mētion 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 haueTheſe 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 ye 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 ye diuine nature vnited in one perſon to the humaine nature, then it ſpeaketh of Chriſt compound and incarnate. There is a commō rule among the Schoolemen of the cōmunication of the proprieties,A rule of the communication of the proprieties, called commanicatio Idiomatum. Luc. 2.10. when the proprieties belōging to the diuinitie of Chriſt, are attributed to ye humanitie: which we may ſee euery where in the Scriptures. As Luke. 2. the Angel calleth ye 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. Herevpō I may truely ſay, that that infant which lay in the maūger, & in ye lappe of the virgine, created heauen & earth, and yt 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 graūt) it is referred to ye diuinitie,The mā Chriſt created all things. yt is to ſay: This god which is made mā, hath created al things. Creation is attributed onely to the diuinitie of Chriſt: for ye humanitie doth not create, & yet notwtſtāding it is very wel ſaid, mā created, becauſe ye 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 ye wonders from ye beginning of ye world.

Therfore when the Scripture ſaith:If thou vvilt enter into life &c. If thou vvilt enter into life keepe the commaundemēts 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 vvhich is all in all, and doth all alone. Fac totū 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 vvorkes mentioned in the ſcriptures muſt be expounded as the Epiſtle to the Hebrevves 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 vvrought 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, yt 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 betvvene 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 ye workes of the law, that is to ſay, that hypocrites do the law, and yet in doing it,Hypocrites doe many things, but vvithout faith. they do it not: for they vnderſtād this word Doing according to the literal ſenſe of ye law, which in true Chriſtian diuinitie is nothing worth. In deede they worke many things, but in ye preſumptiō of their owne righteouſnes, and without the knowledge of God and faith, as ye 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 comprehēdeth 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 commaūding, 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 aū ſvver 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 wt all the places they are able to alledge for ye eſtabliſhing of ye righteouſnes of works againſt the docrine of Faith.

Wherfore, they muſt be ſimply and plainly aunſwered after this māner: 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 vvas 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 yt 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 aunſvvere to the places of ſcripture concerning vvorkes. 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 lavv and vvorkes can vvreſt 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) vvas 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 lavve 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 ye ſcriptures) do wreſt and peruert this place after this manner.Hovv 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, ye 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 differēce betvvene 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 takē out of our ſight or wreſted from vs by any meanes. Therfore, reiecting this peſtilent gloſe, we muſt vnderſtād 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 lavv 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 lavv is not of faith. The lavv 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 vvith all thy ſoule &c. Againe: shevving mercy vnto thouſands that loue him and keepe his commaundements. Alſo: In theſe tvvo commaundementes conſiſt the lavve 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 vvith out the lavve 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 lavv, faith and vvorks, 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 mā 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 lavv. 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 quēcheth 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 lavv 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 lavv. 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 ye office of the law in his higheſt perfection is to worke,The office of the lavv, 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 gottē 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 lavve. 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. VVhere is he that doth the lavve. 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, vvho is the ende of the lavve to righteouſnes to euery one that beleueth. Rom. 10.4. Chriſt the end of the lavv. Galat. 4.4 5. The Godly do the lavve. He vvas made vnder the lavve that he might redeeme vs that vvere vnder the lavve. 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,VVhen 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,VVho 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 lavve. 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 lavve. 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 imaginatiō of Ierome, vnderſtanding Paule as though he ſpake of the lavv 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 vvorship me in vaine vvith 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 lavv, vvhen he vvas made a Curſe for vs. (For it is vvritten: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 [vvho 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 ye 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 yt 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. VVhat this vvorde 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 vvhole vvorld. 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.

VVhat incommodities follovve of the doctrine of the Scholemē.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 vvrapped as vvell 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 vvas made a Curſe for vs. God made Chriſt vvhich knevve no ſinne, to become ſinne for vs, that vve 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 vvhich taketh avvay the ſinnes of the vvorlde. 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 ovvne 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 aūſwere, 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 cō ſolation 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 toHe 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 mē are iuſtified before God.The faith of the Papiſtes formed and made perfect vvith 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 avvay 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 vvhat 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 lavv 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 frō death and all euils. Now, ſinne being vanquiſhed and death aboliſhed by this one mā, God would ſee nothing els in ye whole world if it did beleue, but a meere clenſing & righteouſnes. And if any remnaunts of ſinne ſhould remaine, yet for ye great glory yt is in Chriſt, God would winke at them & not behold thē.

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 inuincibleThis oppoſition, called Antitheſis, is a comparing and matching of tvvo 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, thē 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 vvho 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 betvvene 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, ye greateſt and ye onely ſinner, there is alſo an euerlaſting and inuincible righteouſnes: therefore theſe two doe encounter together, the higheſt, ye greateſt and ye onely ſinne, and the higheſt, ye greateſt and ye 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 wt 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 vpō 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 betvvene life and death. doth mightely encounter wt life, thinking vtterly to ouercome it and to ſwallow it vp: and yt 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 yt beleue in Chriſt, who is become ye death of death, as Hoſeas ye prophet ſaith: O death I vvil 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 vvith 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 weapōs, in his owne body, and in himſelfe, as Paule deliteth to ſpeake:Coloſ. 2.15. Spoiling (ſaith he) all principalities and povvers, and triumphing ouer them in himſelfe, ſo that they can not any more hurt thoſe that doe beleue.

And this circumſtāce, 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 accōpliſhed 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 ye 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, ye 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 vvorld, 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 redēption. And here ye ſee how neceſſary a thing it is to beleue and to cōfeſſe 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 ye world, death, the Curſe and ye 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 vvhich 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 vvickednes 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 vvorke 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 yt 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.

VVhat 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 ovvne 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 ye Deuil. For in very deede there is now no Sinne, no Curſe, no Death, no Deuill any more, for Chriſt hath vāquiſhed 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 vvait 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 vveaknes 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 conſequēce. 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 maledictiō any more in the world, but in Chriſt, who is the Lambe of God yt hath taken away ye 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,VVhat 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 frō the Curſe, therfore not the lavve. 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 vve are all vnder the Curſe, but Chriſt hath redemed al that beleue in him. Chriſt hath redemed vs frō 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, yt 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 iudgemēt 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 thē 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, vvithout 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,Hovve Chriſt is truely knovven. 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 ye 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, vvhich knevv no ſinne, that vve 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, yt 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 mā kinde) 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 ye 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 lavve 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 argumēt taken out of the vvhole lavve. 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 vvayeth 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 vvhich abideth not in all the things that are vvritten 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 Ievves attained not to righteouſnes through the lavve. Rom. 10. for as much as there was no nation yt 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 ye 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 ye accurſed, taking vnto him their fleſh and their bloud, and ſo ſet him ſelf for a Mediator betwene God and men, ſaying:Hovv the nations vvere deliuered frō the Curſe. In one perſon Chriſt ioyneth God and mā 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 natiōs 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 imaginatiōs: therfore theſe things ſeeme vnto them ſtraūge matters. Yea euen vnto vs which haue receaued the firſt fruites of the ſpirit, it is vnpoſſible to vnderſtād theſe things perfectly: for they mightely fight agaīſt reaſon.

To conclude, all euils ſhould haue ouerwhelmed vs, as they ſhall ouerwhelme the wicked for euer. But Chriſt being made for vs a trāſgreſſor 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 vvith 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 vve 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 yt 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 ye Bleſſing promiſed vnto Abraham, could not come vpon ye Gentiles,The bleſſing geuen vnto the Gentiles by Chriſte. but onely by Chriſt the ſeede of Abraham: and that by this meanes: to witte, yt it behoued him to be made a Curſe, yt 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 yt 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 vvorde Bleſſing. who expoūd 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 vvherby vve obtaine the Bleſsing. & by what meanes we obtain this Bleſſing. This is ye merite of Congruence & worthines, theſe are the works preparatiue wherby we obtain this righteouſnes, yt 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 yt is accurſed, ignorāt of God, dead in ſinnes, and ſubiect to the wrath & iudgement of God? When the Pope excōmunicateth a man, whatſoeuer he doth, is counted accurſed. How much more then may we ſay, yt he is accurſed before God (as all we are before we know Chriſt) which doth nothing elſe but curſed things?The vvay hovv to eſcape the Curſe. Wherefore there is no other way to auoide ye Curſe, but to beleue, and with aſſured confidēce 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 ye blind & hard harted Iewes, yet it ſatiſfieth vs that are baptiſed, and haue receaued this doctrine, and concludeth moſt mightely, yt we are bleſſed through the Curſe, the ſinne, & the death of Chriſt, yt is to ſay, we are iuſtified and quickned vnto life. So long as ſinne, death and ye 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 tovvards 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 hāging betwene two theeues, might be made a Curſe and ſinne for me a curſed ſinner,Of vvhat 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 ye 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 vve 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 ye 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 vve might receaue the promiſe of the ſpirite, Verſe. 14. not by vvorkes, but by Faith.

This is in dede a ſweete and a true Apoſtolike doctrine,VVhat maner of doctrine the Apoſtolicall doctrine is. which ſheweth yt 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, yt all things ſhould be chaū ged, 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 ye 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 & ye 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 ovvne 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 commaundemēts, 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 vvith 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 vviſedom 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 vve 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 vvhen 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 ye 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 contrarivviſe 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 ye theſe arguments of all other are moſt weake, when we goe about to proue and confirme heauenly matters wt 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 vvith all thy heart. &c. For (ſayth he) a man is able to loue ye leaſt good thing aboue all thīgs: 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, yt ciuill ordinaunces are of God: for God hath ordained them and alloweth them, as he doth ye Sunne, the Moone, & other creatures. Therfore an argument taken of the ordinance or of the creatures of God, is good, ſo yt 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 ordināce 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 frō earthly thīgs to heauē ly things,Math. 7.11. whē he ſayth: If ye then vvhich are euil cā geue to your children good gifts, hovv much more shall your Father vvhich is in heauē 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. hovv 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,VVhen 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 ye ordinaūce of God. But if they be taken from mens corrupt affections, they are naught.VVhen 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 yt an argument taken of corruptible things, & applied to diuine and ſpirituall matters, is nothing worth. For this argument (as I haue ſayd) is ſtrōg enough, ſo that we ground the ſame vpon the ordinaunce of God, as we ſee in this argumēt which we haue in hand. For ye ciuil law which is an ordinaunce of God,The teſtament of a mā is not chaunged. ſayth yt 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 yt are among men. Now therefore vppon this cuſtome of mans Teſtament Paule argueth after this maner: How cometh it to paſſe that mā is obeyed and not God? Political and ciuill ordinaūces, as concerning Teſtaments and other things, are diligently kept. There nothing is chaūged, nothing is added or taken away.Gods Teſtament is chaū ged. 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 vvill 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 yt nothing may nowe be either added to it, or taken from it, according to all law & equitie. Now, if a mās wil be kept wt ſo great fibelity, yt nothīg is added to it or taken from it after his death:The Teſtamēt of God ought to be kept vvith 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, ye promiſed Bleſſing of Abraham was preached amonge all nations diſperſed throughout the whole world. This was yt laſt Wil and Teſtament of God the great Teſtatour confirmed by the death of Chriſt:The Teſtamēt o • laſt VVill 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 cāſt 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 yt 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, ye 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, receauīg 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,VVho are the deſtroyers of Gods Teſtament. not of mans Teſtament (becauſe they are forbidden by ye law): but of Gods Teſtamēt, whom they feare nothing at all, although he be a conſuming fier.The nature of hypocrites. For ſuch is ye 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 ordinaūce of God, is ſtrong enough.

Verſe. 16. Novv to Abraham and his ſeede vvere the promiſes made. He ſaith not: And to the Seedes, as ſpeaking of many: but and to thy Seede, as of one vvhich 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 Teſtamēt of man is a shadovve 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 lavv vvhich vvas. 430. yeares after, can not diſanull the couenaunte that vvas confirmed before of God in reſpect of Chriſt, that it should make the promiſe of none effect.

Here the Iewes might obiect,An obiectiō of the Ievves. 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 Ievves. 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.

VVhy the lavv 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 ye end he might through it obtaine the Bleſſing (for it is the office of the law to bring mē 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 ye 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 commaū ded 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 vvritten vvill 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 lavve: 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.VVhat diſcommoditie should follovve if the lavve 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 lavv doth not abrogate the promiſe, but Faith laying hold vpon the promiſe, doth abrogate the lavv. 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: Cōſider 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 vvritten lavve. 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 mā 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 cā 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.Abrahā vvas not made righteous by the lavve, for vvhen he liued, ther vvas no lavve. 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.

VVhat 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 lavv 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 lavv and the promiſe muſt haue their ovvne 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,VVhat incommodities follovve of the mingling of the lavve 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 vvith the lavve. 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 argumēts 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 lavve. namely that it holdeth men vnder the Curſe. And thus he fortifieth the Article of Chriſtian righteouſnes wt 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 vvorkes of the lavve 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 lavve. Now followeth the concluſion of all theſe arguments.

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

Verſe. 14.So he ſayth in the .4. to the Romaines: For if they vvhich be of the lavve 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 betvvene the lavve, and the promiſe. Yea naturall reaſon, although it be neuer ſo blind, is compelled to cōfeſſe, 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 geuē by the promiſe, and not by the lavve. 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 inheritaūce were of the law, then ſhould God be found a lier, and ye 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,VVhat the Bleſſing is, vvhich is geuē vs through Chriſt. yt 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 ye law or works. For God gaue ye inheritāce before Moiſes was borne, or before any mā had yet once thought of the law. Why vaūt ye then that righteouſnes cometh by the law, ſeing that righteouſnes, life, and ſaluation was geuen to your father Abraham wtout 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. VVherfore then ſerueth the lavve?

When we teach yt a man is iuſtified wtout the law and works, then doth this queſtion neceſſarily folow: If ye 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 wt it, if they which worke but one hower are made equal wt 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 Ievves againſt the doctrine of Paule, for the ſtablishīg 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 wtout 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 iudgemēt of reaſon, concerning the doctrine of the Goſpell, vvhich teacheth that the lavve vvas geuen for tranſgreſſiōs. 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 lavve vvas 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, whē he ſayth: that the lavve vvas 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 traditiōs, 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 yt he muſt ſuffer all things for the elects ſake,All things are to be done for the elects ſake to the end yt 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 ye dogges & ſwine (of whom the one ſort doth perſecute our doctrine,Dogges. Hogges. and the other ſort doth tread vnder foote yt 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 ye law do not iuſtifie, then is it in vaine & vnprofitable,The lavv 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 mā righteous, therfore it is vnprofitable: the eyes do not iuſtifie, therfore they muſt be plucked out: the hands make not a mā 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 yt it doth not iuſtifie: but we anſwere otherwiſe to this queſtion: To vvhat end then ſerueth the lavv? then our aduerſaries doe, who doe wickedly and peruerſely counterfet an office & vſe of ye 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 geuē in vaine. No not ſo. For it hath his proper office & vſe,The proper office and vſe of the lavve. but not that which the aduerſaries do imagin, namely, to make mē righteous: but it accuſeth, terrifieth, and condemneth them. We ſay with Paule that the lawe is good, if a man doe rightly vſe it:VVhen the lavve 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 lavve vvas added for tranſgreſsions. For they thinke that the office of the lawe is to iuſtifie. And this is the generall opinion of mans reaſon amōg the Sophiſters,Al men do naturally iudge that the lavve 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 lavv 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,VVhat the great ſoueraigntie of the Deuill is throughout the vvhole vvorld. 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 vvas 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 confoūded. 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 womā. 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 lavve entred in, that ſinne should abound. The office of the lavve. Rom. 5.20 A goodly office forſoth. The lavve (ſayth he) vvas 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 lavves. 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 lavves 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 ſignificatiō 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 yt they which haue neede of ye law (as al they haue which are without Chriſt) are not righteous, but rather wicked & mad men, whom it is neceſſary by ye bonds & priſō of ye law ſo to bridle yt they ſinne not. Therfore ye law iuſtifieth not.

The firſt vſe then of the law is, to bridle the wicked. For the Deuil raigneth throughout the whole world,The povver of the Deuil. and enforceth men to all kindes of horrible wickednes. Therefore God hath ordained Magiſtrates, parentes,God hath ordayned Magiſtrates, parents, lavves, &c. that ſinnes might be brideled. Miniſters, lawes, bonds, and all ciuill ordinaunces, that if they can doe no more, yet at ye leaſt they may binde the Deuils hands, yt 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: yt 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 mē. 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 lavvAn 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 lavv vnknovven 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 mē proud, and puffeth them vppe in ſuch ſort, that they thinke them ſelues thereby to pleaſe God highly: it behoued him to ſend ſomeHercules vvas a mighty Champion, vvhich ſtevve the great monſter Hydra (as the Poetes faine) vvhich had a hundred neckes vvith ſerpēts 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 feated and humbled by the lavve. 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 hovv pernicious it is. Therefore ſayeth God by Ieremie his Prophet: My vvorde 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 lavve. 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. VVe are the people of God: vve vvil doe all thoſe things vvhich the Lord our God hath commaunded. Moreouer, Moiſes did ſanctifie the people, and badde them waſh their garments, refraine frō 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 trūpet 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: VVe vvill doe all things vvillingly, ſo that the Lord ſpeake not vnto vs, leſt that vve die, and this great fier conſume vs. Teach thou vs and vve vvill 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 cō ſuming fier:The lavv hath ſtill the ſame office, that it had vvhen it vvas 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. VVhat flesh vvas there euer (ſayd they) that heard the voice of the liuing God ſpeaking out of the middes of the fier, and yet liued? The Ievves vvere afraide at the voyce of the lavv. Deut. 5.26. Deut. 4.24. This day haue vve ſeene that God talketh vvith 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 yt earth. We will doe all things which the Lord hath ſpoken.The ſame hapneth to hypocrites, & ſuch as put righteouſnes in vvorks, that happened to the Ievves ſtanding at Mount Sina So it hapneth at length to all Iuſticiaries, who being drunken wt the opinion of their owne righteouſnes, doe thinke when they are out of tentation, that they are beloued of God, and yt God regardeth their vowes, their faſtings, their prayers, & their wilworks, and yt 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, notwtſtanding there be very few,Very fevve vnderſtande the proper vſe of the lavve. yea euen among thoſe which will be counted Chriſtians, and make a profeſſion of the Goſpel wt 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 importāce to vnderſtand the proper vſe of the lavv.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 yt 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 yt the law is good and profitable, but in his owne proper vſe: which is firſt to bridle ciuill tranſgreſſiōs, and then to reueile and to encreaſe ſpiritual tranſgreſſions. Wherfore the law is alſo a light,The light of the lavv. which ſheweth & reueileth, not ye 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 ye cloud: euen ſo the law,The lavv 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 yt God for Chriſtes ſake is merciful vnto ſinners, yea & to ſuch as are moſt vnworthy, if they beleue yt by his death they are deliuered frō the Curſe, yt is to ſay, from ſinne and euerlaſting death: and yt 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 ye law & the Goſpel, we geue to them both their owne proper vſe & office. Of this differēce betwene the law & the goſpel there is nothīg to be found in the bokes of ye 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 lavve be rightly diſcerned from the Goſpell. For vnleſſe the goſpell be plainly diſcerned frō 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 lavve vvas 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 yt 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, vvrought death in me by that vvhich vvas 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 lavv profitable tvvo maner of vvaies. 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 lavve 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 cō fort 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, wt her vaine confidence, wiſedom, righteouſnes & power, yt ſhe may ſo learne at the lēgth by her owne miſerie and miſchief, that ſhe is vtterly forlorne, loſt, and damned.The doctrine of the Goſpell belongeth to thoſe vvhich are thorovvly terrified vvith the lavve. 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 lavve, 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 lavve. 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 mā to the promiſe of grace, and maketh the ſame ſweete & cōfortable 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 lavv doth not onely shevv 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 hā mer, 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 vvill 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 lavve. 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 vvhich the promiſe vvas 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 tyrānie 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 ye dominion of the lawe to endure? Vntill the Seede come: to witte, that Seede of which it is wrytten:Hovve long the dominion of the lavve 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 ye law ſhould bring this Seede or geue righteouſnes, but that it ſhould ciuily reſtraine the rebellious and obſtinate, and ſhut thē 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 cōſtraine them to riſe vp to that bleſſed Seede.

We may vnderſtand the continuance of the law both according to the letter,The lavve 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 lavve 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 begā 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.Hovve long the lavve muſt raigne in the conſcience. Whē 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 yt he now ceaſeth to exerciſe his tyranny any more. For then he hath done his office ſufficiently, he hath reuealed ye 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 avvay thy face in thy vvrath 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 lavv, 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 lavve are driuen avvay 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: vvhere tvvo 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. VVoe be to him that is alone (ſayth the Preacher) for vvhen 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 frō 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 vvas ordeined byAngelles 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 lavve 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 lavv vvas geuen to endure but for a time: but the Goſpell vvas 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 vvas promiſed before all vvorldes. 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 lavv, as Moiſes vvas. 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 lavve 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 vvhat the Lord ſayeth, and ſpeake thou vnto vs. Moiſes a Mediatour. And he aunſwered: I my ſelfe (ſayeth he) vvas a Mediatour, and one that ſtoode betvvene 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 lavv 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 lavv, there is nothing more odious & more intolerable to mā, then ye law is. Here he wold rather choſe death, thē be cōſtraind to bear theſe terrors of ye 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 lavv 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. Notwtſtanding this ſhould no longer cōtinue, 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 mā, yea and alſo their Mediatour, except his face had ben couered?Faith in Chriſt driueth avvay the terrours of the lavve. 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 povver of freevvill. 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 vve 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 cōmendations which the Papiſts geue to their freewill are nothing elſe but mere toyes and doting dreames.

Verſe. 20. Novv, a Mediatour is not a Mediatour of oneBut ſerueth both for the Ievves and Gentiles, to ioyne them to God..

Here he compareth theſe two Mediatours together, and that wt 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 vvord Mediatour includeth tvvo. 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 lavve 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 novv in his Maieſtie as he did in the Mount, but by the voice of man, therfore men feare him not, nor regarde his lavve. 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 ye 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. 〈1 page duplicate〉〈1 page duplicate〉 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 lavve 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,VVhen vve are terrified by the lavve, vve 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 wt 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 lavv, but taketh it avvay, 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 wt 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 betvvene 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 vvithout ſatiſfaction, vvhich 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 betvvene God and ſinners, vvhich 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 avvay (as Paule ſaith in an other place) the hādvvriting vvhich vvas againſt vs, vvhich by ordinaunces (that is, by the law) vvas cōtrary vnto vs, and he hath taken it and faſtened it to the Croſſe, and hath ſpoiled principalities and povvers, and hath made a shevve 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 lavv, therfore he can not keepe the lavv 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 lavv. 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 wt horrible darkenes & errours before the latter day come.

The proper vſe of the lavvHe 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 graūt): but to commit a double ſinne againſt the law. Firſt, not onely to haue a wil ſo diſagreeing frō the law that thou canſt not heare it: but alſo to do contrary to that which it cōmaundeth: And ſecondly ſo to hate it that thou wouldeſt wiſh it were aboliſhed together wt God himſelfe who is the author therof and abſolutely good.

The lavve 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. vvhich brought thee out of the land of Egypt and out of the houſe of bondage. Thou shalt haue none other Gods &c. Shevving mercy to thouſandes &c. Honour thy father and thy mother that it may goe vvell vvith 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 vve 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 lavv 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 generatiōs. &c. And moreouer that he can not abide that which is his chiefe ſafetie, protectiō & defence, namely: Thou shalt not kil: Thou shalt not cōmit 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 wt a wal againſt the force and violence of the wicked.

The law then can doe nothing, ſauing that by his light it lightneth the cōſcience 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 whē 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 brokē,The lavve maketh not men better but vvorſe. & by this meanes may be driuen to ſeeke comforte, and ſo to come to that bleſſed Seede.

Verſe. 20. But God isConſtant and alvvaies 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, vvhich ſpeaketh farre better things for vs &c. Hitherto he hath continued in his digreſſion: Now he retourneth to his purpoſe.

Verſe. 21. Is the lavv 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 iudgemēt of the Ievves and of all others as touching the lavv 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 haſtē 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 lavv 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 wt a mortal hatred do ſhunne it & flie from it? Here therfore (as I ſaid) riſeth this obiection: Then ye law ſemeth to hinder ye promiſes of God. This obiection Paule toucheth by ye way & briefely aūſwereth, ſaying:

Verſe. 21. God forbid.

God maketh not the promiſe becauſe of our vvorthines, but for his ovvne 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 ſhalbe 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 ovvne land &c. I vvill 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 vvorthines. 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 cōming, it is a deteſtable lie.A Diuelish dreame of the Ievves. 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 lavve 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 cōfeſſe 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,VVhen the office and time of the lavve 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 ſvveete ) 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 vvorthie to taſte the things that are ſvveeter.

Hunger is the beſt Cooke.The lavv 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 vvhom Chriſt beſtovveth his benefites. Come vnto me all ye that labour and are heauy loden and I vvill 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 lavv geuen vvhich bringeth life, ſurely righteouſnes should haue ben by the lavve.

By theſe wordes Paule ſignifieth that no lawe of it ſelfe is able to quicken or geue life,The lavve 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 ye 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 lavv had ben geuen vvhich 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 theThe Papiſtes diuide the goſpel in to precepts and Coū ſels: 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. commaūdemēts) that Paule ſpeaketh onely of the ceremoniall and not of the morall law. But Paule ſpeaketh plainly when he ſayth: If a lavve 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 lavve vvas 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 cā not be denied: for their bokes which are yet extāt, geue certaine teſtimony therof.

But contrariwiſe we affirme wt Paule yt there is no law, whether it be mans law or Gods law, yt geueth life. Therfore we put as great a difference betwene the law & righteouſnes, as is betwene life & death, betwene heauen & hell. And the cauſe ye moueth vs ſo to affirme, is that plaine & euident place of Paule: where he ſayth, yt the law is not geuen to iuſtifie, to geue life, and to ſaue, but onely to kil & to deſtroy, cōtrary to the opinion of all men:The iudgemēt of men naturally as touching the lavve. for naturally they can iudge no otherwiſe of ye law, but yt 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,VVhat profite cometh by knovving the difference betvvene the lavve 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 confoūd & mingle the law & the goſpel together, cā teach no certainty touching faith, works, ye ſtates & conditiōs 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 ye lawe (if ye conſider his true and perfect vſe) is nothing elſe but as a certaine Scholemaſter to lead vs vnto righteouſnes. For it hūbleth men,The true and perfect vſe of the lavve. & maketh them apt to receaue ye righteouſnes of Chriſt whē 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 vvoman 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 lavve. as we haue declared throughout this Epiſtle, but chiefely by this ſentence of Paule: VVhoſoeuer are of the vvorks of the lavv 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 vvordes of this lavve 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 accōpliſh the law: but alſo thoſe which are vnder the law, and wt 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 mā 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 vvoman shall bruſe the Serpentes head. In thee shall be bleſſed. The principall office of the lavve. &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 vvere counted ſo high a ſeruice to God, that ſcarce any mā vvould 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 wt out 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 lavv iuſtifie not, much leſſe do vvorks 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, yt 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 vvorkes of the lavv (ſayeth he) shall no flesh be iuſtified. Rom. 3. •• . And againe in this place: The lavve 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, yt 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 thē 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 yt we ſhould ſpeake any thinge of workes.The ſentences concerning vvorks. 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 vvorkes out of the matter of Iuſtificatiō 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 recōpence of his incōprehenſible & ineſtimable benefites,Hovv 〈◊〉 and 〈◊〉 ſt •• vvarded 〈◊〉 vvo • ld 〈◊〉 their benefite. was put to ye moſt ignominious death of the croſſe. The Apoſtles alſo bringing ye word of grace & eternall life into the world, were coūted 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 wtout faith, although they haue neuer ſo goodly a ſhew of holines, are vnder ye Curſe. Wherfore, ſo farre of it is yt the doers therof ſhould deſerue grace, righteouſnes & eternall life, yt rather they heape ſinne vpon ſinne.VVorks vvithout 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 frō the faith.

Verſe. 23. But beforeFaith vvas the full reuelation of thīgs that vvere h • d vnder the lavve. faith came.

He proceedeth in declaring the profite & neceſſitie of ye law. He ſaid before ye the law was added for tranſgreſſions: Not yt it was the principall purpoſe of God to make a law yt ſhould bring death & dānation, as he ſaith. Rom. 7. VVas that vvhich vvas good (ſaith he) made death vnto me? Rom. 7.13. God forbid For ye law is a word yt ſheweth life & driueth mē vnto it. Therfore it is not only geuen as a miniſter of death,The vſe of the lavve. but ye principal vſe & end therof is to reueile death, yt ſo it might be ſeene & knowen how horrible ſinne is. Notwtſtanding it doth not ſo reueile death as though it tended to no other end but to kill & deſtroy.VVhy the lavv reuealeth ſinne. But to this end it reuealeth death, yt when men are terrified, caſt downe, & humbled, they ſhould feare God. And this doth ye. 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 ye law is to kill,Exod. 29.20. & yet ſo, yt God may reuiue & quickē againe. The law then is not geuē only to kil: but becauſe mā is proud & dreameth yt 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 lavve, that is to ſay, death, to life. The opiniō of a mans ovvne righteouſnes, confidence & holines, is ſlain by the lavv.

Albeit then yt the law killeth, yet God vſeth this effect of the law, this death, I meane, to a good vſe, yt is to ſay, euen to life. For God ſeeing yt this vniuerſall plague of the whole world: to wit, mās opinion of his owne righteouſnes, his hypocriſie, & cōfidence in his owne holines could not be beatē downe by any other meanes, he would yt it ſhould be ſlaine by the law: not for euer, but yt, when it is once ſlaine, mā 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 cā 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 nothīg, he ſhould deſpaire of his owne ſtrēgth, righteouſnes, and holines, and being thus throughly terrified, ſhould thirſt after mercy and remiſſion of ſinnes.

Ver. 23. But before Faith came, vve vvere vnder the lavv, shut vppe vnto the Faith vvhich should aftervvardes 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 shevveth the effect of the lavve. No theefe, no murtherer, no adulterer, or other malefactour loueth the chaines and fetters, the darke and lothſome priſon wherin he lieth faſt boūd: 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,VVhat the righteouſnes of the lavv 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 vvorkes. 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 lavve. 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 lavve. 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 lavv 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 vvho 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 lavve 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 lavv and the Goſpell, as touching the invvard 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: VVe vvere kept vnder the lavv, and shutte vppe vnto the Faith vvhich 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 deſperatiō and die in our ſinnes.The shutting vp vnder the lavv, 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,VVho vſeth the lavv 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 lavv, 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: VVhat 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, VVhat theſe vvordes import, to be kept vnder the lavve. 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. VVhether shall I flie from thy preſence? &c.

Like as therefore this worldly priſon or ſhutting vppe is a bodily affliction,VVhat 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:Hovv the pore Conſcience is to be comforted, that is shutte vp vnder the lavve. 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 vve 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 lavve killeth, that vve 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 lavv 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 vvill not the death (ſayth he by ye 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 cōming 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 lavv, vvaiting 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 heauē, 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 lavv, 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 thē 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 vvhich 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,Hovve 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 vvarfare that is in the godly vvith very vehemēt & apt vvords. The time of the lavv 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, theThis is the ſpirituall laughter vvhich Dauid ſpeaketh of Pſal. 126. ſaying: Then shall our mouth be filled vvith 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 povver is made perfect through vveaknes. 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: VVhy art thou heauie O my ſoule, Pſal. 4 • . • .11. and vvhy 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 lavve 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.VVho 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 lavve, 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 • alvvayes continue, but fear ioyned vvith Faith muſt be alvvayes in a Chriſtian. Hovve 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 lavve? 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 vvherof 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: VVherefore then ſerueth the lavve? 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.

VVe muſt derogate nothing frō the lavve that is due to it, nor attribute more to it thē 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,Tvvo ſorts of the vnrighteous, they vvhich are to be iuſtified, & they vvhich 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,Hovve ſuch ſentēces muſt be vnderſtand vvherin Paule handleth the ſpirituall vſe of the lavve. 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. vvho is the end of the lavve to righteouſnes, to euery one that beleueth.

Now, firſt they which abuſe the law,VVho are abuſers of the lavve. 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 peſtilēt Libertines that vvould haue no feare of God nor lavve, 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 lavve can not be eſtemed as it is vvorthy. 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 lavve. 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 cōfort: 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. VVherefore the lavve vvas 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 vvorthy 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 notwtſtanding 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,VVhie 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 cōtinue? or that the child ſhould remaine in continuall bōdage? 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 lavve is a Scholemaſter to Chriſt. Galat. 4.19. Galat. 4.2 • . Galat. 4. • 3. as in other wordes he ſayd alſo before. The lavve vvas geuen for tranſgreſſions vntill the bleſſed Seede should come. Alſo, the ſcripture hath shut all vnder ſin. &c. Againe: vve vvere kept vnder & shut vp vnto faith vvhich 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,VVhat Scholemaſters there vvere 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 childrē were alwayes beaten: they learned wt continuall paine and trauell, & yet few of thē 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 wtout Chriſt in their preſumption & ſecuritie: And contrariwiſe yt 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 deſperatiō. Paule therfore in this allegorie of the Scholemaſter,The true vſe of the lavv ſet out in the allegorie of the Scholemaſter. moſt liuely expreſſeth the true vſe of ye law. For like as ye Scholemaſter reproueth his ſcholers, he greeueth them & maketh thē 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 wtout any cōſtraint of the Scholemaſter they ſhould cherefully enioy their libertie & their fathers goods: euen ſo they which are vexed & oppreſſed wt 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 vve may be made righteous by Faith.

The lawe is not a Scholemaſter to bring vs vnto an other lawgeuer which requireth good workes,The lavve is not a Scholemaiſter to bring vs to an other lavvgeuer, 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 lavve, 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 thē, 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 lavv.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, vvho is the end of the lavv. 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 lavve, 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, vve are no longer vnder the Scholemaſter.

That is to ſay: we are free from the lawe, from the priſon,VVhen Faith is come, vve are not any longer vnder the lavve. 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, vve ſerue vvith Paule the lavve of God: but according to the flesh the lavve 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 cōſcience, that is, he muſt not afflict the conſcience wt his terrours, threatnings and captiuitie. And albeit it goe about to vexe & to trouble the conſcience neuer ſo much, yet is ſhe not moued therwt. For ſhe hath Chriſt crucified before her eyes, who hath remoued out of the cōſcience all the offices of the law: putting out the handvvriting of ordinaunces that vvas againſt vs, Coloſ • . 2.14.15. &c. Coloſſ. 2. Therfore, euen as a virgin knoweth no man: ſo the conſcience muſt not onely be ignorāt of the law, but alſo it muſt be vtterly dead vnto the law, & the law likewiſe vnto the conſcience.By Faith in Chriſt vve are dead to the lavve. This is not done by any works, or by the righteouſnes of ye law, but by faith which apprehendeth and layeth hold vpon Chriſt. Notwt ſtanding 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 cōming 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 mē 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,Hovve farre forth the lavv 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,VVhen Faith is come, the lavv geue • h place. the Scholemaſter is conſtrained to geue place with his heauy and grenous office. Chriſt cōmeth 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 excellēt 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 povver 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 areBaptiſme ſuccedeth Circū ciſion, and ſo through Chriſt both Ievv 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 vve should folovv 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,Hovv 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 vvashing of the nevve birth, and the renevving of the holy Ghoſt. Tit. 3. Baptiſme is a ſure ſigne of our regeneration vvhich is vvrought 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 vve 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 vvashing of the nevve birth: the renevving 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 Ievve nor Grecian, there is neither bond nor free, there is neither male nor female: for ye are allas 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 ſaluatiō they are nothing, with all their wiſedom, righteouſnes, religion, and power.

Wherfore, with theſe words: There is neither Ievve. &c. Paule mightely aboliſheth the lawe.There is neither Ievv 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 avvay the lavve. nor circumciſion, nor ceremonie of the law any more: for Chriſt hath aboliſhed all the lawes of Moſes that euer were.The beleuing conſcience knovveth no lavv. 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 lavv vvas geuen by Moſes, Iohn. 1.17. but grace and truth came by Ieſus Chriſt.

Moreouer, when he ſayth: Nor Grecian, The vviſedom and righteouſnes of the Gē tiles 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 lavves, 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 excellēt gifts & holy works) yet are all theſe nothing in cōpariſon of that righteouſnes which is before God. To be briefe, all the lawes, ceremonies, religiōs, 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, religiōs, 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 vvorld 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 vvorld.Theſe are excellent wordes. In the world and according to the fleſh there is a great differēce 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 cō fuſion 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 cā 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.VVhy Paule ſetteth forth Chriſt ſo oftē 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 vve liue, vve moue, and vve 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 childrē 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 inheritāce, 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 childrē 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 Ievves, & 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 ſhevveth his vvorde vnto Iacob. &c. He hath not delte ſo vvith 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 vvhervvith 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 Galathiās vnwares. For the ignorāt 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 ſeruaūt. 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 vve as long as vve vvere children, vvere in bōdage vnder the rudiments of the vvorld.

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, whē 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 lavve 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 vvhen the fulnes of time vvas come, God ſent forth his ſonne, Galath. 4.4.5. made of a vvoman and made vnder the lavve, that he might redeme them vvhich vvere vnder the lavve. &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 vve alſo (ſayth he) vvhen vve vvere children, ſerued vnder the rudimentes of the vvorld, 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 lavve. 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 lavv 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 lavve 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 vvhom Chriſt commeth, and to vvhom he cō meth not. the comming of Chriſt profiteth not the careles hypocrites, the wicked contemners of God, nor ye deſperate which thinke that nothing elſe remaineth but the terrours of the lawe which they the rudiments of the world.The Emperors lavves. So the Emperours lawes be rudiments of ye 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 lavves 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 lavve of Moiſes geueth onely vvorldly 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 cōfort of the holy Ghoſt vve are deliuered frō the terrours of the lavve. 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: vvho is the end of the lavve 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 apprehēd Chriſt, this can not the lawe geue.

VVherfore Paule abaſeth the lavve.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 Iuſtificatiō, 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.VVhen vve feele the terrours of conſcience, the lavve 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, yt then (I ſay) thou ſhouldeſt haue ſuch ſtrēgth 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 ſtāmering & a ſlow tounge: moreouer, the fulnes of time is now come,He alluded to the ſlovv 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 euē 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 contēptuouſly as thou cāſt in the matter of Iuſtificatiō, by the example of the Apoſtle, which calleth the lawe the rudiments of the world, pernicious traditions,VVhat names Paule geueth to the lavv. 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 lavv. Rom. 7.12.14. The lavve is good, and the lavv 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 vveake & beggerly rudiments. Galat. 4.3. Wherfore let vs not ſuffer ye 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 lavve and Chriſte are tvvo, vvhich can not ſtand together. Eſay. 28.20. whereof the one can not abide the other. For whē 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 cō ſcience 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 vvorld: VVhy Paule calleth the lavv the elements of the vvorld. 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 lavve 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 vvas come, God ſent his ſonne, made (or borne) of a vvoman, made vnder the lavve, that he might redeme them vvhich vvere vnder the lavve.

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 ye 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 ovvne ſonne borne of a vvoman. Chriſte therefore is very God and very man. His office he ſetteth out in theſe wordes: Being made vnder the lavve to redeame them that vvere vnder the lavve &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 euē of ſome of the auncient Doctors, who would that he ſhould rather haue called her a virgin, then a womā.VVhy Paule calleth the mother of Chriſt a vvoman, and not a virgin. But Paule intreateth in this Epiſtle of ye 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 ye excellencie of ſo high & ſo wōderfull a matter was ye cauſe yt he had no regard to her virginitie. It was enough for him to ſet forth & preach ye ineſtimable mercy of God, which would yt his ſōne 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 vvoman, 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 vvas in the beginning, & vvas 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 vvorld, but that the vvorld 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 thē 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 iudgemēt 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 vvhich ſet out Chriſt plainly, ought alvvais 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 wtout great conflicts. And here do ye childrē of God, which are daily exerciſed with greuous temptatiōs, wraſtle & ſweat in deede.The conflictes of the godly. For oftentimes it commeth into their minds yt Chriſt wil accuſe them & plead againſt them: that he will require an accompt of their former life, and that he wil cōdemne 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 vvraſtlīg 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 vvas made vnder the lavve. 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 vve are all ſinners, Rom. 5.12. Epheſ. 2.3. and by nature the children of vvrath. Contrariwiſe, Chriſte did no ſinne, neither vvas 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 wt 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 betvvene the lavv & 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 ye Sonne of God which it exerciſed vpon vs the children of wrath. Now therfore, becauſe ye lawe did ſo horribly and ſo curſedly ſinne againſt his God, it is accuſed & arraigned.The lavve ruleth all mankinde. There Chriſt ſayth: O law, thou mightie Queene and cruell Regent of all mankinde, what haue I done, yt 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, yt 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 lavv condemned and killed by Chriſte. I could haue ouercome the lawe by my abſolute power, wt out 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 lavve. Firſt as ye ſonne of God & Lord of the law: Secondly in your perſon: which is as much as if ye had ouercome ye law your ſelues: for my victory is yours.

After this maner Paule ſpeaketh euery where of this maruelous cōbate betwene Chriſt & the law. And to make the matter more delectable & more apparant, he is wōt to ſet forth the law by a figure called Proſopopoeia is a figure vvherby 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 cōdemned & killed Chriſt: whom Chriſt againe ouercomming death, had conquered, cō demned & 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 cō ſcience, ſo yt now it can no more confoūd vs in the ſight of God,Chriſt hy his victorie hath deliuered vs frō the terrors of the lavv. driue vs to deſperation, or cōdemne 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 lavve, 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 forgeuē.The offence of the lavve agaīſt 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. vvhich hath geuen vs victory through our Lord Ieſus Chriſte.

Theſe things doe alſo confirme this doctrine, that we are iuſtified by faith only.That vve 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 tyrānie. Therfore the law,The lavve by his iudgemēt 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 thē the Deuil (as the Papiſts imagine) flieth frō 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 triūph purchaſed vnto vs by Chriſte, is not gotten by any workes, but onely by Faith: therfore Faith onely iuſtifieth.

Theſe wordes then: Chriſte vvas made vnder the lavve, &c. as they are pithie and import a certaine vehemencie, ſo are they diligently to be weyed and conſidered.Chriſte vvas made vnder the lavve. 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 lavve. 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 cōplaint vpon the croſſe: O my God vvhy haſt thou forſakē me? Theſe things he ſuffered to redeme thoſe which were vnder ye law, that is to ſay, in heauines of ſpirite, in anguiſh and terrour, and ready to deſpaire, which were oppreſſed wt 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 lavves, but to take the lavve cleane avvay. 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 thē 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, cōdemned 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 lavvNow, wheras Chriſt in the Goſpell geueth commaundements, and teacheth the law, or rather expoūdeth 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 cōdemne 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 cāſt 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 ye law iudgeth man, and not man the law:The obediēce of the lavv 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 ye 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 vve 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 natiōs 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 vvas 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 congruēce 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 tvvo maner of vvayes. Math. 3.16. Actes. 2.3. The holy ghoſt is ſent two maner of wayes. In ye primatiue church he was ſent in a manifeſt & viſible appearāce. 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 cō firmed wt 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 wtout any viſible appearance: to witte, when by ye 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 chaūge & this new iudgemēt is no worke of reaſon, or of the power of mā, but is the gift & operation of the holy Ghoſt,Actes. 15.5. which commeth wt 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 wt force & ſubteltie perſecute ye 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 renevving of the mind in the Godly. that we be renewed in ſpirit and haue the holy Ghoſt, yet notwtſtanding our iudgemēt, 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 yt all our works were ſinne and damnable,Chriſte our onely merite of congruence and vvorthines, 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 ye 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 wt our heart, ſo do we ſpeake with our mouth. according to ye ſaying of ye 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 differēce in outvvard shevv betvvene a chriſtian, and a mā that is but outvvardly 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 wt 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 yt holy Ghoſt. Notwtſtanding in the time of tribulation or of the croſſe, and of the cō feſſion of our faith (which is yt proper & principall worke of thoſe that beleue) when we muſt either forſake wife, children, goodes and life, or elſe deny Chriſt, then it appeareth yt 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 ye 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 wtout 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 commō 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 thākfulnes, 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 mā 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 knovv vvhether he vvere 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, cōtempt 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 groūded) 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.VVe muſt aſſure our ſelues that vve 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, yt we pleaſe God for Chriſtes ſake, and that we haue the holy Ghoſt: For if any mā 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. Cōtrariwiſe he deteſteth the Pope & all Sectaries wt their wicked doctrine, according to that ſaying of the Pſalme: I hate them that imagine euill things, Pſal. 119.115. but thy lavve 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 cā 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, vāquiſhed death and all euils.Rom. 1.34. So long as he is at ye 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, ye 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 wt the loſſe of goodes and life: Moreouer, to doe our duetie according to our vocatiō 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 & cōſequēts, 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 cōmaundeth men to dout. Therfore,Pſal. 5.9. Pſal. 10.7. according to ye Pſalme: There is no truth or certaintie in his mouth: And in an other place: vnder his tōge 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,VVeaknes 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 cōtrary 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 aſſurāce 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, yt 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 ye grace & fauour of God: which hath infected ye 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 yt are yong mē may eaſily apprehēd this pure doctrine of the Goſpel, and abādon 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 vve knovv not hovve to pray as vve ought, but the ſpirite maketh interceſſion for vs vvith 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 wt vnſpeakeable gronings. He yt 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 raūgeth 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, ye 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, yt 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 wt 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. Notwt ſtanding in the meane ſeaſon the holy Ghoſt helpeth our infirmities,Rom. 8.26. &c. & maketh interceſſion for vs wt vnſpeakeable gronings, & certifieth our ſpirits yt we are ye 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 heauē 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) vvhich ſearcheth the heartes, knovveth vvhat 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.

Hovv vve are affected in the true triall and terrours of conſcience.But in vs there is a cleane contrary feling. For it ſemeth vnto vs yt 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 trēbleth, that all will fall vpon vs, that all creatures threaten our deſtruction, that hel is opē 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 yt Paul ſayth in the .2. Corrin. 12:1. Cor. 12.9. That the ſtrength of Chriſt is made perfect through our vveaknes. 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, yt 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 vvhat the vnrighteous iudge ſayth. Luke. 18.6.7. Novv shall not God auēge his elect, vvhich cry day & night vnto him, yea though he ſuffer long for them? yea I tel you he vvil auenge them quickly. We at this day in ſo great perſecution & cōtradiction of the Pope, of tyrānes & Sectaries which fight againſt vs both on the right hand & on the left, can doe nothing elſe but vtter ſuch gronings.The vveapons of the godly, vvhervvith they ouerthrovv the kingdom of the Pope. &c. And theſe were our gunnes & artillery wherwt we haue ſo many yeres ſcattered the coūſels 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: VVhy 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 opē his mouth. How thē 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 ye word of God, which teacheth vs that the holy Ghoſt is geuen to thoſe yt are afflicted, terrified, & ready to deſpaire, to raiſe them vp & to comfort them, yt 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 vveaknes: Alſo, that the ſpirite helpeth our infirmities, and maketh interceſſion for vs vvith vnſpeakeable gronings. In vvhom the holy Ghoſt doth his office, and at vvhat 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 yt 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 temptatiō therfore we muſt in no wiſe iudge therof according to our owne ſenſe & feeling, or by the crying of yt 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 wt 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 ye 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 cā 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 vve muſt dout of Gods fauour tovvardes 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 yt 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 vvhich ſometimes riſeth of infirmitie in the godly: but of vvilful douting vvhich 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 ye 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 ſaluatiō, 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 vviſe men are in the handes of God: and yet no man knovveth vvhether he be vvorthy 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 tovvard 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 vvell vnderſtand, vvas 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.Hovv vve mai knovv that are ī 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 yt 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 vvhich vve 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 meanīg 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 ſentēce reprouing the ingratitude of men. For ſuch is the peruerſnes and ingratitude of the world, that the better a man deſerueth, yt leſſe thāks he ſhall haue, and oftentimes he that ſhould be his moſt friend,VVhat thanks the vvorld geueth to them that deſerue vvell 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,Hovv vve muſt ouercome vnthākfulnes. Pſal. 109.3.4. let him not vexe and torment him ſelfe therfore: but let him ſay with Chriſte: They hated me vvithout 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 vvill of God is ſeene in his vvord. 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 tormēter, 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 ye faithful complaine oftētimes 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 yt promiſe bringeth a ſighing & a groning, which crieth Abba Father.

Verſe. 7. VVherfore 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 bōdage 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 vvhat 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 yt 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 Seruaūt of the law, that is ſubiect to ye law,Galat. 4.3. as he did a litle before: VVe vvere in bōdage vnder the rudimēts of the vvorld. VVhat Paule meaneth by a ſeruaunt in this place. Wherfore to be a Seruaūt 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 ſeruaūts, 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 lavv muſt not be ſuffred to rule in the conſcience. Reuelat. 10.3. and much leſſe the Pope wt 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 lavv hath no povver 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 cōſcience. 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 frō all euils: Wherfore the adoption bringeth with it the eternall kingdom,VVhat the adoption bringeth. and all yt 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. Novv, 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 ye forgeuenes of ſinnes, righteouſnes, the glory of the reſurrection and euerlaſting life, not as agents but as patiēts: that is, not by doing but by receiuing. Nothing here cometh betwene: but faith alone apprehendeth ye promiſe offred. Like as therfore a ſōne in ye politike & houſhold gouernmēt 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 thē we are made new creatures, 1. Pet. 1.23. The vvord of God is the vvombe 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 wt 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 inheritāce. 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, thē 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 lōg 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 wt 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 ye ſpirit,Rom. 7.24. crieth out: O vvretched mā that I am, vvho shall deliuer me from this body of death? He accuſeth his body, which notwtſtanding 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 thē death it ſelf: For it hīdred in hī 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 vve 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 alvvayes the name of chriſt in his mouth. For he did well forſee that nothing ſhould be leſſe knowen in ye 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 cōtinually. And as often as he ſpeaketh of grace, righteouſnes, the promiſe, adoption & inheritance, he is alwayes wōt 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 vvhen ye knevv not God, ye did ſeruice vnto them vvhich by nature vvere no Gods. But novve ſeing ye knovv God, yea rather are knovvn of God: hovv turne you againe vnto impotent and beggerly rudiments, vvherevnto ye vvill 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 wōderful light and knowledge of him.1. Pet. 1.9. I brought you out of bōdage, 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 frō Faith to the lavve. 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,VVhy Paule ſayth that the Galathians returned back to vveake and beggerly elements. to the law, wheras they neuer had the law: for they were Gentiles (notwithſtanding he wrote theſe things to ye Iewes alſo, as afterwardes we wil declare): or why ſpeaketh he not rather after this maner? Once vvhen ye knevve not God, ye did ſeruice vnto them vvhich by nature vvere 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, frō 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 whē 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 knovven 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 vvhich 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 knovvledge 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 vviſedom 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 vnderſtā deth, there is none that ſeeketh after God. &c. Therefore there is no difference at all betwene a Papiſt,There is no difference betvvene the Turks, Ievves and Papiſts. a Iewe, a Turke and an heretike. In dede there is a difference of the perſons, the places, rites, religiōs, 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 thē 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 Mōke 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 vvhich 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 vvil vvorshippings and vvorkes 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 religiō 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 vvhat euils they be ſubiect, vvhich 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 frō 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 yt 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 notwithſtāding the Scripture cōmaundeth yt we ſhould loue God wt all our heart &c. It is true. But it foloweth not, yt becauſe God cōmaūdeth vs, therfore we do it. If we did loue God wt 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 lavv cauſeth vvrath. &c. Contrariwiſe, Chriſt is the finishing & accomplishing of the lavv 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 obediēce wil pleaſe God, ſerueth not the true God, but is an Idolater,God is not knovvne and the Bleſſing geuē through the lavv, but by the goſpel. Geneſ. 22.18. worſhipping a dreame & an idoll of his owne heart, which is no where to be found. For ye God of his fathers, whom he ſaith he worſhippeth, promiſed to Abraham a Seede, thorough ye which all nations ſhould be bleſſed. Therfore God is knowen & the Bleſſing is geuē, not by the lawe, but by the Goſpel of Chriſt. Although Paule ſpeake theſe words: Thē vvhē ye knevv not God, ye did ſeruice &c. properly & prī cipally to the Galathians, which were Gentiles: yet notwtſtanding by ye ſame words he alſo toucheth ye 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 vvas groſe. Cōtrarivviſe the Ievves Idolatry vvas outvvardly holy, and therefore more hurtfull. as it is ſayd. Rom. 2. Thou abhorreſt Idols, & committeſt ſacriledge. The Gētiles 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 ye name and word of God (as all Iuſticiaries which ſeeke righteouſnes by workes, are wont to doe) and ſo wt 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 ye Apoſtle here ſetteth downe, be recōciled together? Ye knevv not God: & ye vvorshipped God. I anſwer: All mē naturally haue this general knowledge, yt there is a God,Rom. 1.19.20. according to ye ſaying. Ro. 1. Foraſmuch as that vvhich may be knovvn of god, vvas manifeſt in thē. For God was made manifeſt vnto thē, in that ye inuiſible things of him did appeare by ye creation of the world. Moreouer ye ceremonies & religiōs which were, & alwaies remained among al nations, ſufficiently witneſſe yt 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 mē knew God, wherfore thē doth Paul ſay, that ye Galathians knew not God before ye preaching of the Goſpel? I anſwer: There is a double knowledge of God:A generall & particular knovvledge of God. general & perticuler. All men haue ye generall knowledge, namely, that there is a God, that he created heauen & earth, that he is iuſt, that he puniſheth ye wicked. But what god thīketh 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 yt I know ſome man by ſight, whō yet in dede I know not thorowly, becauſe I vnderſtand not what affection he beareth towards me. So mē know naturally yt 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 vnderſtādeth God. And in an other place: No mā hath ſene God: that is to ſay, no man hath knowen what is ye will of God. Now,No man hath ſene God. what doth it auaile thee if thou know yt there is a God, & yet art ignorāt what is his will towards thee? Here ſome thinke one thing, & ſome an other. The Iewes imagine this to be ye will of God, if they worſhip him according to the rule of Moſes lawe:The diuers opinions of men concerning the vvill 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 whē he ſaith: vvhē ye knevv 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 ye dreames & imaginatiōs of your owne heart, wherby ye imagined wtout the word, ye God was to be worſhipped wt this or that worke, wt this or that rite or ceremonie. For vpon this propoſition, which all men doe naturally hold,VVhence idolatrie came. namely that there is a God, hath ſprong all Idolatrie, which wtout yt 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 wtout & 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 vvill. So the Mōke 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 foūd: 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.VVorshippers of God vvithout his vvord. Therfore who ſo euer wil worſhip God wtout 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 wtout Chriſt there is nothing elſe but mere Idolatrie,VVithout Chriſte all vvorshippīgs and all lavves 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 wt a certaine admiration:

Verſe. 9. But novv ſeing ye knovv 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 vvill 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 knovven of God. &c.

He correcteth the ſentence going before [:But novv ſeing ye haue knovven God] or rather turneth it after this maner: yea rather ye are knovven 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 knovven 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 knovven of God, Ye are knovvn 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 knovveth the father but the ſonne, Math. 11.17. & he to vvhom the ſonne vvill reueale him. Alſo:Eſay. 53.11. He by his knovvledge 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 religiō 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 ſavv the ſubuerſiō of thoſe churches, vvhich they had plā ted. whiles they yet liued ſawe (not without their great griefe and ſorow) the ſubuerſion of thoſe Churches which they thēſelues 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 prī ciples and firſt beginning of any thing, and ſo the lavve 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:VVhen the lavv is vveake and beggerly, and vvhen 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 mākinde, 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 ye 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 thē record (ſayth he) that they haue the zeale of God, Rom. 10.2.3. but not according to knovvledge, 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 ye law is a weake & a beggerly rudiment:VVhen the lavve is a vveake 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 euē 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 deſtructiō. As if he which hath ye 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 lavve, the more he is drovvned 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 frō 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 wt a bloudy iſſue, Luke. 5.43. Of the vvomā vvhich vvas diſeaſed vvith 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 ye Papacy which with great zeale haue done many great works for the attaining of righteouſnes & ſaluation, and yet were they more impatiēt, more weake, more miſerable, more faithles, more fearful, & more ready to deſpaire thē 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 thē ſeketh righteouſnes by ye law, what cā he imagin elſe, but ye god being angry, muſt nedes be pacified wt works? Now, whē he hath once cōceiued this fantaſy, he beginneth to work. But he cā neuer find ſo many good works as are able to quiet his cōſciēce: but ſtil he deſireth moe. Yea he findeth ſinnes in thoſe works yt he hath don already. Therfore his conſcience can neuer be certified,The conſciēce is neuer quieted through vvorkes. 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.

VVhat 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 thē 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 ye 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, notwtſtāding 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 ſvvimming ouer the vvater vvith a pece of flesh in his mouth, let the flesh goe, and ſnatched at the shadovve vvhich appeared in the vvater. Wherfore, whoſoeuer falleth frō 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 wtout number and without ende.

Now, who would haue thought that the Galathians,Falling avvay 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 wtout 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 vvith afflictions and tentations, neuer feele the povver of the vvord of god. becauſe they are not proued and tried with tentations, and therefore are not armed with ye 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 cā folow their words & ſay as they ſay, perſwading themſelues that they perfectly vnderſtand the matter of iuſtification. But whē 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 lavve of God be vveak 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 & dānable: 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 Sathā. And as many as cleaue vnto him, & cōfirme his abhominatiōs & 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 lōg time, yt theſe lawes ought to be kept as neceſſary to ſaluatiō. 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 ordinaūces.The Popes triple crovvn. 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 ye world: And therfore if he did not burden mens conſciences wt 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,VVhat iudgemēt they geue of the lavve, that knovv 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 lavves. 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. VVhervnto ye vvill 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. VVe knovv that the lavv 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 cōſcience: 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 ye falſe apoſtles taught,The doctrine of the falſe apoſtles. namely ye 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 Ievves. namely, the paſcall or paſſeouer, the feaſt of weekes, of ye 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 ye grace & liberty which they had in Chriſte, were turned backe to the ſeruing of weake and beggerly elements. For they were perſwaded by ye 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 vvrite vnto you, Galath. 5.2. that if ye be circūciſed, Coloſſ. 2.16. Chriſte shall profit you nothing. And Coloſſ. 2. Let no mā iudge you in meat or drink, or in a peece of an holy day, or of a nevv Moone, Luke 17.20. or Saboth day. &c. So ſayth our Sauiour Chriſte: The kingdō of God cometh not vvith obſeruation of the lavv. Much leſſe then are mens conſciences, to be burdened & ſnared wt mens traditiōs.

Verſe. 11. I am in feare of you, leſt I haue beſtovved 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 tovvards the Galathiās. 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 redoūded vnto him ſelfe, he ſayth: I am in feare of you leſt I haue beſtovved my labour on you in vaine: That is to ſay, it greueth me that I haue preached ye goſpell wt 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,VVhat this vvord, to labour i • vaine, importeth. that is to ſay, that he had preached the Goſpell among them wt out any frute, he ſheweth couertly that either they were obſtinate vnbeleuers, or elſe were falne from ye doctrine of faith. Now, both theſe, as wel vnbeleuers as backſliders from ye doctrine of faith, are ſinners, wicked, vnrighteous & dāned. 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 beſtovved on you labour in vaine, is cōtained a certaine ſecret excōmunication. For ye Apoſtle meaneth hereby yt the Galathiās were ſecluded & ſeparate frō Chriſt, vnleſſe they ſpedely returned to ye ſincere & ſound doctrine againe: yet he pronoūced 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 vehemētly 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 novv ſpeketh them faire, vvhom 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 wt 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 ſoūd 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 vvicked 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 vvhich fall frō ſound doctrine, become vvorſe thē they vver 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 yt 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 thē, that now of very frends they are become our mortall enemies.The conditiō 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 ye 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 & reuelatiōs. 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, cā not be eaſily recouered again, but moſt cōmonly they continue peruerſe & obſtinate in their errour. Therfore ye 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, whō 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 ye falſe apoſtles were among them, who would expoūd 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 wt 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 ye 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 ye 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 aftervvards it bringeth the quiet frute of righteouſnes vnto them vvhich 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 āſwereth: 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 wt a childely affection. And this is to tēper 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 knovv hovv through infirmitie of the fleſh, I preached the Goſpell vnto you at the firſt. And the triall of me vvhich vvas 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 Galathiās becauſe they vvere not offended vvith his vveaknes. was this. When I began firſt to preach the Goſpel amōgſt you, & that through infirmitie of the fleſh and great tentatiōs, 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 mē, hated, perſecuted, & blaſphemed Paule. With all this the Galathiās 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.

VVhat 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 iudgemēt of the fathers vvhen the church vvas in proſperitie. eſtimation & glory in the world. And many alſo exerciſed tyrannie ouer the people which were cōmitted to their charge, as ye Eccleſiaſtical hyſtorie witneſſeth. Few did their duetie, and they that would ſeme to doe it, forſaking the doctrine of the Goſpel,Marke that vvhen the church began to grovve in honour and vvealth of the vvorld, it decreaſed in vertue, knovvledge, and other ſpirituall giftes vvhich before it poſſeſſed. ſet forth their owne decrees to yt 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 tentatiōs, with yt croſſe and perſecutions, which are wont alwayes vndoutedly to folow ye 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 ye Deuill and the world. And if we were not exerciſed outwardly by tyrānes and Sectaries wt force and ſubtiltie, and inwardly with terrours and the fierie dartes of ye 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.VVho they are that beſt vnderſtād the Scriptures. Therfore ye gift of knowledge and interpretation of the Scriptures, and our diligēce, 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,VVhat the vveaknes of the flesh is, vvhich Paule ſpeaketh of. no diſeaſe of ye 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 vvil I reioyce rather in mine infirmities, that the povver of Chriſt may dvvell in me. Therfore I take pleaſure in infirmities, in reproches, in neceſſities, in perſecutiōs, in anguish for Chriſtes ſake: for vvhē I am vveake 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 Ievves fiue times receiued I fortie ſtripes ſaue one: I vvas thriſe beaten vvith roddes: I vvas once ſtoned: I ſuffred thriſe shipvvracke. &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 amōgſt 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 wā ted all things. I was as the very filth and of ſcouring of the world. He maketh mētion of this his infirmitie in many places, as in ye. 1. Cor. 4. 2. Cor. 4.6.11.12. and in many other.

We ſee then that Paule calleth afflictiōs the infirmities of the fleſh which he ſuffred in ye fleſh, like as yt other Apoſtles, the Prophets, & al godly men did: notwtſtanding he was mighty in ſpirit. For ye power of Chriſt was in him, which alwaies raigned & triumphed through him. Which thing he teſtifieth in yt. 2. Cor. 12. wt theſe words:2. Cor. 12.9.10. For vvhen I am vveake, then am I ſtrōg. Alſo: I vvil gladly reioyce in my infirmities, that the povver of Chriſt may dvvel in me. And in the .2. chapter. Thanks be to God vvhich alvvayes 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: notwithſtāding we continue conſtant & inuincible againſt all their aſſaults,The povver of the ſpirite in Paule. & wil they nil they our doctrine preuaileth & triumpheth. This was the ſtrength & power of yt ſpirit in Paule, againſt the which he ſetteth here the infirmitie and bōdage 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 wt 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 ye wiſeſt, the holines of all the holieſt mē, 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 vvhich 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 vvas geuen me in my Flesh. Yea he calleth it of purpoſe a pricke in the fleſh. For the Galathians and others which were conuerſant wt 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 vvithout, and terrours vvithin. And Luke ſayeth in the laſt of the Actes,The ſorovv 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 cōfort, helpe and ſuccour others: Alſo, thoſe that boaſt of their great riches, that is to ſay, of righteouſnes, ſtrēgth, 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 cōpelled to heare: Luke. 4.32. Phiſitian cure thy ſelfe And hereof come theſe complaints which are euery where in the Pſalmes: I am a vvorme and no man. &c. Againe:Pſal. 22.6.15. Depart not frō 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 amōg 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. VVhat vvas 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: VVhat vvas then your felicitie? containe in them a certeine vehemēcie. As if he would ſay: ye were not only bleſſed, but in all things moſt bleſſed & highly cōmēded. 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 ye falſe apoſtles would ſclaūder him and moſt ſpitefully interprete his wordes.Heretikes vvreſt things that are ſpoken vvell 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 vvould haue plucked out your ovvne 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 yt 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 wt ſo great daūger of their liues, receaued & maintained Paule which was hated throughout all ye world: For elſe they would neuer haue ſuſtained ye cruel hatred of the whole world.

Verſ. 16. Am I therfore becōe 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 ye which ye are falne, and to kepe you in the ſame: therfore applie this ſharpnes & this bitter potiō, 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. VVith 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 aduaūcement 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 ye church vnder this pretēce of godlines & vnder this ſheepes clothing.Math. 7.15. For ye Galathiās might ſay: Why doſt thou inuey ſo bitterly againſt our teachers,Paule anſvvereth 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 pretēce 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 cōmended, 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 vvould exclude you, that you shuld altogether loue thē.

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 yt 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 ye 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. vvhich come to you in sheepes clothing.

Paule ſuffred ye ſame tentation which we ſuffer at this day. He was maruelouſly troubled wt this enormitie,Many euils folovved Paules doctrine, notvvithſtanding that it vvas godly and holy. that after the preaching of his doctrine which was diuine & holy, he ſaw ſo many ſects, commotiōs, diſſipations of common weales, chaūges of kingdoms and ſuch other like things to enſue, which were the cauſe of infinite euils & offences. He was accuſed of ye 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 ye 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 ye Gentiles alſo which cried out againſt him in Philippi,Actes. 16.20.21. that he was a troubler of their Citie, and preached ordinaūces which were not lawfull for them to receaue. &c.

Such troubles of common weales and other calamities, as famine,The Ievves imputed all euils to the doctrine of the Apoſtles. warres, diſſenſions and Sects, ye Iewes and Gentiles imputed to the doctrine of Paule and of the other Apoſtles: and therefore they perſecuted them as cōmō plages, & enemies of ye publike peace & religion. The Apoſtles notwtſtanding all this did not ceaſe to doe their office, but moſt conſtantly preached & confeſſed Chriſt. For they knew yt 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 vvere the beholders of great euils, not vvithout 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 ye 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 ye Goſpel which he preached was ye power of God to ſaluation to all that beleue,Rom. 1.16. howſoeuer it ſeemed to ye Iewes & Gētiles 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 hīſelf ſayth: Bleſſed is he vvhich 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 wt this doctrine: Math. 15.14. All the troubles vvhich are at this day the vvorld layeth vnto Luthers charge. Let thē 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 ye 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 ye glad tidings cōcernīg 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 ſeditiōs, warres, or tumults: but alwayes haue taught that honour & reuerence muſt be geuen to the Magiſtrate, becauſe God hath ſo commaunded. Neither are we ye authors of offences: but in that the wicked are offended, the fault is in thēſelues and not in vs. God hath cōmaunded 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 thē ſelues, 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 thē (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 ye Apoſtles to preach in ye name of Chriſt, the more the Apoſtles gaue witneſſe that the ſame Ieſus whom they had crucified, is both Lord and Chriſte: and vvhoſoeuer should call vpon him, should be ſaued: and that there vvas none other name geuen vnto men vnder heauē through vvhich they could be ſaued. &c.

Euen ſo we preach Chriſt at this day,The cōplaints 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 ye 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 ovvne 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, yt by their euill examples they offend the weake, that they blaſpheme & condemne ye goſpell of the glory of the mighty God, and that they perſecute and kil thoſe ye 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 ye perſecutiōs 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 vvith infinite offences. & therefore he goeth about to deface it wt 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 ye 40. of Iob) that Behemoth vvould 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 ye 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 vvithous knovvledge, are the authors of Sectes. and trouble the publike peace. For theſe being ſtirred vp wt 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 ye ſaluation of all men, yt they can teach more profound & profitable things, ordaine better ſeruice & ceremonies then all other teachers beſides: whom they deſpiſe as nothing in cōpariſon 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 ye 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 alvvayes in a good thing, and not onely vvhen I am preſent vvith 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 ye fleſh. Ye ought to haue borne ye ſame affection towards me now whē I am abſent, euē 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 ye holy ghoſt through it: thinking wt your ſelues that Paule is alwaies preſent wt 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 ye 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 vvhom 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 vvhom 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 hovv 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 vvritten, not vvith incke, but vvith 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 vvhom 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 vvould 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 nevve man vvhich is renevved in knovvledge 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,VVho 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 vvould I vvere vvith you novv, that I might chaūge 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, ye 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 chaūge 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 chaūge 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 vvill be vnder the lavve, doe ye not heare the lavve?

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,Hovv 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,VVhy Paule calleth the booke of Geneſis the lavv. 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 cōtaine 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 ye Pſalmes. Iohn 15. But it is, Iohn. 15.25. Pſal 35.19. that the vvord might be fulfilled vvhich is vvrytten in their lavve: They hated me vvithout a cauſe.

Verſ. 22.23. For it is vvrytten, that Abraham had tvvo ſonnes, one by a ſeruaunt, and one by a free vvoman. But he vvhich vvas of the ſeruaunt vvas borne after the flesh: and he vvhich vvas of the free vvoman, vvas 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 tvvo 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 vvas 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 anſvver. but alſo according to the promiſe. What thē? 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 vvere 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 cōcerning the ſede, but she vvaiteth 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. Novv Sara Abrahams vvife bare him no children, and she had a maid an Egyptian, Agar by name. And Sara ſaid vnto Abraham: Behold novv the Lord hath reſtrained me frō 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 accordīg 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 atThat is ſayd to be done at aduenture or by chaunce, vvhereof man knovveth not the cauſe: although vnto God it be foreknovvne 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 ſtrōgly, that all the ſonnes of Abraham are not the ſonnes of God. Abraham (ſaith he) hath two ſorts of childrē.Abraham hath tvvo ſortes of children. Some are borne of his fleſh & bloud, but the word and promiſe of God goeth before, as Iſaack. Other are borne wtout 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 ye 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 ye childe of God. Eſau is ye 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, VVho 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 aduēture as other children be. For no mother knoweth whether ſhe ſhall haue a childe or no,Note this cō cerning the mother. or if ſhe perceaue her ſelfe to be wt childe, yet ſhe can not tel whether it ſhalbe a ſonne or a daughter. But Iſaac was expreſly named,Geneſ. 17.19. Geneſis. 17. Sara thy vvife (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 cōtempt of Agar, Geneſis. 16. God requited her with this honor, that ſhe ſhould be the mother of the promiſed ſonne. &c.

Verſe. 24. The vvhich things are ſpoken by allegories.

An allegorie is that vvherby one thing is ſpoken, and an other thīg 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,VVhat accoūt 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 tvvoThey are called tvvo couenaunts, one of the olde, another of the nevv teſtamēt although in very deede they are not tvvo, but are ſo called in reſpect of the times. Teſtamentes: the one vvhich is Agar of mount Syna, vvhich 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,Tvvo ſortes of people. the olde and the new. The olde is of mount Syna, begetting vnto bondage,Tvvo teſtaments. which is Agar. For the Arabians in their lāguage 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 ye 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 ſeruaūt. 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 shevveth his vvord 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 lavve. mount Sina where the lawe was geuen and the old Teſtament ordained, brought forth to God, who is yt 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 lavve & 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 lavv are conditionall. Deut. 26.1. &c. ioyned to it: If ye harken to my voice: If ye kepe my ſtatutes: if ye vvalke in my vvayes, ye shall be my people. &c. The Iewes not conſidering this,Hovv the Ievves toke the promiſes of God. layd hold of thoſe conditionall promiſes as if they had bene abſolute and wtout 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 Ievves 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 vvell vvith you. &c.

The lavv bringeth forth bondmen, or bondſeruaūtsTherfore 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 lavv 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 anſvvereth to Ieruſalem vvhich novv is, and she is in bondage vvith 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 vvhich vvas ordained in Sina, vvas kept in Ieruſalem. the ſame is done in Ieruſalem. Therfore I ioyne her with Sina, and I cōprehend 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 vvith 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?Tvvo 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 Ieruſalē 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 Ieruſalē was horribly deſtroyed, wt all her ornamēts, ye tēple, ye ceremonies. &c. Now, although ye new teſtament began in it, & ſo was ſpread through out the whole world, notwtſtanding it appertaineth to Agar: that is to ſay, it is the citie of the law,The citie of the lavv. of ye ceremonies & of ye 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 vvhich is aboue, is free: vvhich 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,VVho 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. VVhich hath bleſſed vs vvith all ſpiritual bleſſing in heauenly things in Chriſt. Epheſ. 1.3. We muſt therfore diſtinguiſh ye heauēly & 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 ye church militāt: 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 vvhich 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 freewomā, 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 thorovv out the vvhole vvorld 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 notwithſtāding 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 vvife shall bring thee a ſonne, and thou shalt call his name Iſaac. This did Sara well vnderſtand, and therefore ſhe ſayeth: Caſt out the bondvvoman and her ſonne: And Paule alſo aledgeth theſe words afterwards. Wherfore as Iſaac hath ye inheritance of his father onely by the promiſe and by his birth, wtout the law and without works: euen ſo we are borne through the Goſpel of that freewomā 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 vvrytten: Reioyce thou barren that beareſt no children: breake forth and crie thou that trauaileſt not: for the deſolate haue many moe children then she vvhich 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 yt which Eſay ye Prophet tooke his Propheſie, 1. Sam. 2. The bovve and the mightie men are broken, The ſong of Anna. 1. Sam. 2.4.5. and the vveake haue girded them ſelues vvith ſtrength. They that vvere 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 ſhalbe 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. ſhalbe 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 differēce betvvixt 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 lavve 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 vvith 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 excellēt 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 fevv 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 plāted 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 yt Acts. Actes. 21.22. Hovv many yeares, dayes & times haue our Papiſtes appoynted vvhen the goſpel should be ouerthrovne, and they receaue their idolatrous Maſſe & other abhominations againe? As concerning this Sect, vve knovv that euery vvhere 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 vvorld. 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 forſakē 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 betvvixt the lavv 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 nōber 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 ye law. And by this meanes he placeth the people of faith farre aboue and without the law. Now, if they be aboue and wtout 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 vvithout the lavve, and the people of the lavv vvithout 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 lamētable 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 mā 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 ye ſonne of Agar, but of Sara: that is to ſay, the law belōgeth 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 lavve 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 thon barren, vvhich beareſt not: Eſay. 54.1. The church is barren and forſaken before the vvorld. Breake forth into ioy and reioyce thou that trauaileſt not: For the deſolate hath many moe children then the maried vvife. 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 bondvvomā vvith 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 wt theyr mother and receaue not the inheritaunce with the children of the freewoman, 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 lavv 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 yt aboliſhment of the law, ſay that ye 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 ye aboliſhment of the law, talke of it as it is in his owne proper vſe & office,The vvhole lavv 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 cōſcience: 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 lavve, 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 lavve hath no povver 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, notwithſtāding 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 outvvard abolishment of the lavve.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 lavves. 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 vvrath, but alſo for He ſpeaketh of ſuch gouernment as God hath appoynted, vvhich no priuate man may contēne vvith 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 lavv doe not bind vs, much leſſe the ceremonies of the Pope. &c. that the people may know vpō 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 ordinā ces, doe thereby merite remiſſion of ſinnes. 1. Cor. 14.40. Tvvo things to be taken hede of in the keping or cō maunding of ceremonies: the offence of the vveake, & 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, andNo ſpirituall birth, vvhich is vvrought by the vvord 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 theirThat 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, vve 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 vvere the ſonnes of Abraham, Ioh. 8.37.40.42. ye vvould not ſeeke to kill me vvhich ſpeake the truth vnto you. Alſo: If God vvere your Father, then vvould ye loue me and receaue my vvord. 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 pronoūced 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 interpretatiō. Now he applifieth the hyſtorie of Iſmael and Iſaac, for our example and conſolation.

Verſe. 19. But as then he that vvas borne after the flesh, perſecuted him that vvas borne after the ſpirite, euen ſo is it novv.

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 iudgemēt of the vvorld 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 wt this ſweete cōſolation,VVhat the faithfull muſt be content to be called in this vvorld. 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 thīgs enſued ye preaching of the Goſpel of Chriſt and his Apoſtles.VVhat folovved the preaching of the Goſpell. Did not the deſtruction of ye kingdom of the Iewes follow? was not the Romaine Empire ouerthrowne? was not ye whole world in an vprore. And yet ye 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 ye people,Pſal. 2.2.3. the nations, the Kings & Princes, who being poſſeſſed of ye Deuill, would not hearkē to ye 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. VVhy 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 ye doctrine of grace and peace ſtirreth not vp theſe troubles: but ye 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 dvvelleth in the heauen shall laugh: Pſal. 2.4. the Lord shall haue them in deriſion. Let thē 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 coūſell againſt the Lord & his anoynted: nay rather they thinke that they maintaine ye Lords cauſe, that they defend his glory, & do him acceptable ſeruice in perſecuting vs: but ye 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: VVhoſoeuer shall be ashamed of me and of my vvordes in this adulterous and ſinnefull nation, Luke. 9.26. of him shal the ſonne of man be ashamed vvhen 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 felovv. 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, cōforted himſelfe after this maner: I came (ſayth he) to ſend fire vpon the earth, Luke. 12.49. Hovv Chriſt comforteth him ſelfe againſt the euils that shuld folovv his preaching. and vvhat vvil 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 ye 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, cōdemned as the outcaſts and filthy dunge of the whole world, and put to death: and inwardly afflicted wt 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 ye bleſſednes which we hope for, is not yet reuealed, which in ye 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 ſclā ders 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 cōfort vs in all our tentatiōs and perſecutiōs. For we ſee that it cā not otherwiſe be, but that ye world wil be offended wt the pure doctrine of the Goſpel, & continually cry out that no good cometh of it: For the natural man vnderſtandeth not thoſe things vvhich 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 vvorld cā 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 yt contrary part we ought to ſtay & cōfort 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.VVhy our aduerſaries doe condemne vs. And what doe we teach? That Chriſt the ſonne of God by ye death of ye croſſe hath redemed vs frō our ſinnes & from euerlaſting death. Therfore they do not impugne our life, but our doctrine: yea ye doctrine of Chriſt, & not ours. Therfore if ther be any offence, it is Chriſtes offence & not ours, & ſo ye fault wherfore they perſecute vs, Chriſt hath committed and not we. Now, whether they wil condemne Chriſt, & plucke him out of heauē 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. notwtſtanding 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 expoſitiō of the Ievves. of Iſmael mocking & perſecuting Iſaac after this maner: that Iſmael conſtrained Iſaac to commit Idolatrie. If he did ſo, yet I beleue not yt it was any ſuch groſſe idolatry as ye 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.VVhat maner of man Iſmael vvas. But I thinke that Iſmael was in outward ſhew a holy mā, 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 vvould be preferred before Iſaac for tvvo cauſes. Firſt for his religion and ſeruice of God: Secōdly 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 ye 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 alvvayes 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 ye church: and for this cauſe they iudge vs to be far worſe then ye Papiſts, & therfore they haue cōceiued a more cruel hatred againſt vs, then againſt ye 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 cā 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 ye 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 childrē 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 vvas borne after the flesh, &c. As if he would ſay:Falſe brethrē at the firſt are frendes, but aftervvardes they become moſt deadly enemies. If we be the children of ye promiſe and borne after the ſpirite, we muſt ſurely loke to be perſecuted of our brother which is borne after ye 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 vvhom I truſted, vvhich 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 ye pure and ſincere doctrine of ye 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 vvorld. Iohn. 15.19. but Chriſt himſelfe alſo moſt ſweetely comforteth vs in the .15. of Iohn, ſaying: if ye vvere of the vvorld, the vvorld vvould loue you: but becauſe ye are not of the vvorld, but I haue choſen you out of the vvorld, therfore the vvorld 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 vvill alſo perſecute you for my names ſake.

By theſe wordes Chriſte layeth all the fault vpon himſelfe,The name of Chriſte is the cauſe vvhie the vvorld 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 vvorld. 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 ſhalbe 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 vvhat ſayeth the Scripture?Gen. 21.2 • . Caſt out the ſeruaunt and her ſonne: For the ſonne of the ſeruaunt shall not be heire vvith the ſonne of the freevvoman.

This word of Sara was very greeuous to Abraham: and, no doubt, when he heard this ſentence, his fatherly bowels were moued wt 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 vvas very greeuous in Abrahams ſight, Gen. 21.11. becauſe of his ſonne. God cōfirmed 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 bondvvoman: 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 bondvvoman haue no inheritāce vvith the children of the freevvoman. Iohn. 10.35. The vineyard shalbe 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 bondwoman. And what ſeruauntes? The bondſeruauntes of the lawe,They that are borne of the bondvvoman are borne ſeruaunts of the lavve. 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 vvorkes, are children of the bondvvoman. Philip. 3.19. are ſeruauntes of that bondwoman, 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 vvorld embraceth the righteouſnes of vvorks, 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 shevv of holines, as if they vvere 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, vvhich ſequeſtred themſelues frō the vvorld and all vvorldly 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 gouernmēt) 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 cōtinuall 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 vvicked 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 ye cōmaundements of God, but alſo the counſels of Chriſt, and doe workes of ſuperogation,The Papiſts diuide the Goſpell into precepts and coū ſels. The precepts they are boūd to kepe (ſay they) but not the counſels, and therfore if they kepe them, it is a vvorke 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 ovvne righteouſnes vvhich is of the lavve, but that vvhich is by Faith in Chriſte.

Verſe. 31. Then brethern vve are not children of the ſeruaunt, but of the freevvoman.

Paule here concludeth his allegorie of the barren church, and of the frutefull people of the lawe.The children of the bondvvoman are vnder the lavv. 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 bondvvoman 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: ye 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 ye holy Ghoſt do not magnifie it, & adde a waight vnto it, it is contēned.

The fifth Chapter.

PAVLE now drawing towardes the ende of his Epiſtle, diſputeth very vehemētly in defence of the doctrine of Faith and Chriſtian libertie, againſt the falſe apoſtles, the enemies and deſtroyers of the ſame: againſt whom he caſteth out very thundring wordes, to beate them downe and vtterly to vanquiſh them.Paule trieth euery vvay to kepe the Galathians in the liberty of the Goſpell. And therewithall he exhorteth the Galathians to flie their pernicious doctrine as a dangerous poyſon. In his exhortation he intermingleth threatnings and promiſes, trying euery way that he may kepe them in that libertie which Chriſt had purchaſed for them, ſaying:

Verſe. 1. Stand faſt therefore in that libertie vvherein Chriſte hath made vs free.

That is to ſay: Be ye ſtedfaſt. So Peter ſayeth: Be ſober and vvatch, for your aduerſarie the Deuill as a roaring Lion vvalketh about, 1. Pet. 5.3. • . ſeeking vvhom he may deuoure, vvhom reſiſt, being ſtedfaſt in the Faith. Be ye not careleſſe (ſayth he) but ſtedfaſt and conſtant. Lie not downe and ſleepe, but ſtand vp. As if he would ſay: It ſtandeth you in hand to be watchfull and conſtant,The godly muſt ſtād faſt that they loſe not their libertie in Chriſte. that ye may keepe and hold faſt that libertie wherin Chriſte hath made you free. They that are ſecure and negligent can not kepe this libertie. For Satan moſt deadly hateth the light of the Goſpell, that is to ſay, the doctrine of grace, libertie, conſolation and life.Satan deadly hateth the light of the Goſpell. Therfore when he ſeeth that it beginneth once to appeare, forthwith he fighteth againſt it with all might and maine, ſtirring vppe ſtormes and tempeſts to hinder the courſe therof, and vtterly to ouerthrow it. Wherefore Paule warneth the Faithfull not to ſleepe, not to be negligent: but conſtantly and valiantly to reſiſt Satan, that he ſpoile them not of that libertie which Chriſte hath purchaſed for them.

Euery word hath here a certaine vehemencie. Stand, ſayth he. As if he ſhould ſay: Here haue ye neede of great diligence & vigilancie. In that libertie. In what libertie? Not in that wherwith the Emperour hath made vs free, but in that wherwith Chriſt hath made vs free. The Emperour hath geuen, or rather was compelled to geue to the Biſhop of Rome a free citie and other landes: alſo immunities,The freedome of the Papiſts. priuileges and prerogatiues. &c. This is alſo a libertie, but it is a ciuill libertie, whereby the Pope with all his cleargie is exempt from all publicke charges.The fleshly libertie. Moreouer there is a fleſhly or rather a deuiliſh libertie, wherby the Deuill chiefly raigneth thorow out ye whole world. For they that inioy this libertie obey neither God nor lawes, but doe what they liſt. This libertie the people ſeeke and embrace at this day:The Anabaptiſts and Libertines vvill be free to doe vvhat they liſt. and ſo doe the Sectaries which will be at libertie in their opinions and in all their doings, to the ende they may teach and doe whatſoeuer they dreame to be good and ſound, without reprehenſion. Theſe ſtand in that libertie wherein the Deuill hath made them free. But we ſpeake not here of this libertie: albeit the whole world ſeeketh no other libertie. Neither doe we ſpeake of the ciuill libertie: but of a farre other maner of libertie which the Deuill hateth and reſiſteth with all his power.

This is that libertie whereby Chriſte hath made vs free: not from an earthly bondage, or from the Babylonicall captiuitie, or from the tyrannie of ye Turkes, but frō Gods euerlaſting wrath. And where is this done? In the conſcience. There reſteth our libertie, and goeth no farther. For Chriſte hath made vs free, not ciuily nor carnally, but diuinely,Freedom from the vvrath of God to come. that is to ſay, we are made free in ſuch ſort, that our cōſcience is now free and quiet, not fearing the wrath of God to come. This is that true and ineſtimable libertie, to the excellēcie & maieſtie wherof if we compare ye other, they are but as one droppe of water in reſpect of ye whole ſea.To haue God fauourable vnto vs for Chriſtes ſake, is an incomprehenſible freedome. For who is able to expreſſe what a thing it is when a man is aſſured in his heart, that God neither is nor will be angry with him, but will be for euer a mercifull and a louing father vnto him for Chriſtes ſake? This is in deede a maruelous and an incomprehenſible libertie, to haue the moſt high and ſoueraigne Maieſtie ſo fauourable vnto vs, that he doth not onely defend, maintaine and ſuccour vs in this life,1. Cor. 15.41.43.44. but alſo as touching our bodies w • ll ſo deliuer vs, that our bodies which are ſowen in corruption, in diſhonor and infirmitie, ſhall riſe againe in incorruption,Freedom from the lavv, ſinne and death. &c in glory and power. Wherfore this is an ineſtimable libertie, that we are made free from the wrath of God for euer: and is greater then heauen and earth and all other creatures.

Of this libertie there foloweth an other, whereby through Chriſte we are made free from the lawe, ſinne, death, the power of the Deuill, hell, &c. For as the wrath of God can not terrifie vs for that Chriſte hath deliuered vs from the ſame: ſo the lawe, ſinne and death, can not accuſe and condemne vs. And although the law accuſe vs and ſinne terrifie vs, yet they can not driue vs to deſperation. For Faith, which ouercometh the world, by and by ſayeth: Theſe things belong not vnto me: for Chriſte hath made me free, and deliuered me from them all. Likewiſe death which is the moſt mighty and moſt dreadful thing in all the world, is vtterly vanquiſhed in the conſcience by this libertie of the ſpirite. Wherfore the maieſtie of this Chriſtian libertie is highly to be eſtemed, and diligently conſidered. It is an eaſie matter for a mā to ſpeake theſe words [freedome from the wrath of God,The fruites of Chriſtian liberty are not eaſily felt and laid hold of in tentations. ſinne, and death] but in the time of tentation, experiēce and practiſe to applie them to him ſelfe, and to feele the excellencie of this libertie and the frute thereof, it is a harder matter then can be expreſſed.

Therfore our conſcience muſt be enſtructed and prepared before hand, that when we feele the accuſation of the lawe, the terrours of ſinne, the horrour of death and the wrath of God, we may remoue theſe heauie ſightes and fearfull fantaſies out of our mindes,A remedy againſt the terrours of the minde in tentations. and ſet in the place thereof ye freedome purchaſed by Chriſt, ye forgeuenes of ſinnes, righteouſnes, life and ye euerlaſting mercy of god. And albeit ye feeling of the contrary be very ſtrong, yet let vs aſſure our ſelues that it ſhall not long endure: according to that ſaying of the Prophet:Eſay. 54.8. For a moment in mine anger I hidde my face from thee for a litle ſeaſon: but vvith euerlaſting mercy I haue compaſſion on thee. But this is very hard to doe. Wherefore that libertie which Chriſt hath purchaſed for vs, is not ſo ſoone beleued as it is named. If it could be apprehended with a ſure and a ſtedfaſt Faith, then no rage or terrour of the word, of the law, ſinne, death or ye Deuill could be ſo great, but by & by it ſhould be ſwalowed vp as a litle drop of water is ſwallowed of the maine ſea. And certainly this Chriſtian libertie ſwalloweth vp at once & taketh quite away the whole heape of euils, ye law, ſinne, death, Gods wrath, and briefly the ſerpent him ſelfe, with his head and whole power, and in the ſtead therof it placeth righteouſnes, peace & euerlaſting life,Luke. 11 28. Iohn. 13.17. &c. But bleſſed is he that vnderſtandeth and beleueth.

Let vs learne therefore to magnifie this our libertie purchaſed by Ieſus Chriſte the ſonne of God,Chriſtian libertie. by whom all things were created both in heauen and earth. Which libertie he hath purchaſed with no other price then with his owne bloud, to deliuer vs, not from any bodely or temporall ſeruitude, but from a ſpirituall and euerlaſting bondage vnder mighty and inuincible tyrannes, to witte, the lawe, ſinne, death and the Deuil, and ſo to reconcile vs vnto God his father. Now, ſince theſe enemies are ouercome, and we reconciled vnto God by the death of his ſonne, it is certaine that we are righteous before God, and that what ſo euer we doe, pleaſeth him. And although there be certaine remnantes of ſinne yet ſtill in vs, they are not laid to our charge, but pardoned for Chriſtes ſake.

Paule vſeth wordes of great force and vehemencie.Liberty is frely geuen vnto vs for Chriſtes ſake. Stand (ſayth he) in that libertie vvherin Chriſte hath made you free. This libertie then is not geuen vnto vs by ye law or for our righteouſnes, but freely for Chriſtes ſake: Which thing Paule here witneſſeth, and plainly declareth thorow out his whole Epiſtle.Iohn. • .36. Chriſte alſo in the .8. of Iohn ſayth:) If the ſonne shall make you free, there shall ye be free in deede. He onely is ſette betwixt vs and the euils which trouble and afflict vs: he hath ouercome them and taken them away, ſo that they cā no more oppreſſe vs nor condemne vs. In the ſted of ſinne and death he geueth vnto vs righteouſnes and euerlaſting life: and by this meanes he chaū geth the bondage and terrours of the law, into the liberty of cōſcience and conſolation of the Goſpel,Math. 9. • . Iohn. 5.24. which ſayeth: Be of good comfort my ſonne, thy ſinnes are forgeuen thee. Whoſoeuer then beleueth in Chriſt the ſonne of God, he hath this libertie.

Reaſon can not perceaue the excellencie of this matter: which when a man conſidereth in ſpirite he ſhall ſee that it is ineſtimable. For who is able to conceaue in his minde how great and vnſpeakable a gift it is to haue the forgeuenes of ſinnes, righteouſnes & euerlaſting life, in the ſted of the law, ſinne, death and the wrath of God, & to haue God him ſelfe fauourable and merciful for euer?Hypocrites bragge of God. The Papiſts and the hypocrites that ſeeke the righteouſnes of the lawe or their owne righteouſnes, doe glory that they likewiſe haue remiſſion of ſinnes, righteouſnes, life, and the grace of God. For they vaunt that they alſo haue this libertie, and they promiſe the ſame vnto others: but in very deede they are the ſeruauntes of corruption, and in the time of tentation all their vaine confidence vaniſheth away euen in a moment. For they truſt vnto the workes and ſatiſfactions of men, and not to the word of God nor vnto Chriſte. Wherefore it is impoſſible for the Iuſticiaries which ſeeke to winne heauen, life and ſaluation by workes and merites, to know what the libertie and deliuerance from ſinne is.

Contrariwiſe our libertie hath for her foundation Chriſte him ſelfe, who is our euerlaſting high Biſhop, ſitting at the right hand of God & making interceſſiō for vs. Wherfore the forgeuenes of ſinnes, righteouſnes, life & libertie which we haue through him, is ſure, certaine & perpetual, ſo that we beleue this. Wherefore if we cleaue vnto Chriſt with a ſtedfaſt Faith, and ſtand faſt in that libertie wherein he hath made vs free, we ſhall obtaine thoſe ineſtimable gifts: but if we be careleſſe and negligent we ſhall loſe them. It is not without cauſe that Paule biddeth vs watch and ſtand faſt: for he knew that the Deuil ſeeketh nothing more then to ſpoile vs of this libertie which coſt Chriſte ſo great a price, and to entāgle vs againe by his miniſters in the yoke of bondage, as foloweth.

Verſe. 1. And be not entangled againe vvith the yoke of bondage.

Paule hath ſpoken moſt effectually and profoundly as concerning grace and Chriſtian libertie, and with high and mighty wordes hath exhorted the Galathians to continue in the ſame: for it is eaſily loſt. Therefore he biddeth them ſtand faſt, leſt that through negligence or ſecuritie they fall backe againe from grace and Faith, to the law and workes. Now, becauſe reaſon iudgeth that there can be no daunger in preferring the righteouſnes of ye law before the righteouſnes of Faith: therefore with a certaine indignation he enueyeth againſt the lawe, and with great contempt he calleth it a yoke, yea a yoke of bondage.Actes. 15. • 0. Actes. 10.43. So Peter calleth it alſo. Acts. 15: VVhy tempt ye God to lay a yoke on the diſciples neckes, vvhich neither our fathers nor vve vvere able to beare? And thus he turneth all things to the contrary. For the falſe Apoſtles did abaſe the promiſe, and magnified the law and the works thereof in this wiſe:The lavve is a yoke of bondage. Galat. 4.10. If ye will be made free (ſay they) from ſinne and death and obtaine righteouſnes and life, fulfil the law, be circumciſed, obſerue dayes, moneths, times and yeres, offer ſacrifices, and doe ſuch other like things: then ſhall this obedience of the law iuſtifie and ſaue you. But Paule ſayth the contrary. They (ſayth he) that teach the law after this ſort, do not ſet mens conſciences at libertie, but ſnare and entangle them with a yoke, yea and that with a yoke of bondage.

He ſpeaketh therfore of the law very baſely and contemptuouſly, and calleth it an hard bondage and a ſeruile yoke. And this he doth not without great cauſe. For this pernicious opinion of the lawe, that it iuſtifieth and maketh men righteous before God, is deepely rooted in mans reaſon, and all mankinde is ſo wrapped in it, that it can hardly get out. And Paul ſeemeth here to compare thoſe that ſeeke righteouſnes by the lawe, vnto oxen that be tied to the yoke,Thei that ſeke righteouſnes by the lavve, are compared to oxen tied to the yoke. to the end he might take from it the glory of iuſtifying & of righteouſnes. For like as oxen that draw in the yoke with great toile, receaue nothing therby but forrage or paſture, & when they be able to draw the yoke no more, are appoynted to the ſlaughter: euen ſo they that ſeeke righteouſnes by the lawe are captiues and oppreſſed with the yoke of bondage, that is to ſay, with the lawe: and when they haue tired themſelues a long time in the workes of the lawe with great and greeuous toyle, in the ende this is their reward, that they are miſerable and perpetuall ſeruaunts. And whereof? euen of ſinne, death, Gods wrath, and of the Deuill.No greater bondage then the bondage of the lavve. Wherefore there is no greater or harder bondage, then the bondage of the lawe. It is not without cauſe then, that Paule calleth it the yoke of bōdage. For as we haue often ſayd before, the law doth but reueale, encreaſe & aggrauate ſinne, accuſe, terrify, condemne, & gender wrath, and finally it driueth poore conſciences into deſperation, which is the moſt miſerable and moſt greeuous bondage that can be Rom. 3.4.5.

He vſeth therefore very vehement wordes. For he would gladly perſwade them that they ſhould not ſuffer this importable burden to be layd vpon their ſhoulders by the falſe apoſtles, or be entangled againe with the yoke of bondage. As if he ſhould ſay: We ſtād not here vpon a matter of ſmall importance, but either of euerlaſting libertie, or euerlaſting bondage. For like as freedome from Gods wrath and all euils is not temporall or carnall, but euerlaſting: euen ſo the bondage of ſinne, death, the Deuill and damnation (wherwith all they be oppreſſed which will be made righteous and ſaued by the law) is not corporall and ſuch as continueth but for a time, but euerlaſting. For ſuch workers of the lawe as goe about to performe and accompliſh all things preciſely and exactly (for of ſuch Paule ſpeaketh) can neuer finde quietnes and peace of conſcience in this life. They alwayes dout of the good will of God towardes them: they are alwayes in feare of death, of the wrath and iudgement of God: and after this life they ſhalbe puniſhed for their vnbeleefe with euerlaſting damnation.

Therefore the doers of the lawe, and ſuch as ſtand altogether vpon the righteouſnes and workes thereof, are rightly called the Deuils martyrs.VVho be the Deuils Martyrs. They take more paines and puniſh them ſelues more in purchaſing hell (according to the prouerbe) then the Martyrs of Chriſte doe in obtaining heauen. For they are tormented two maner of wayes. Firſt, they miſerably afflict themſelues whileſt they liue here by doing of many hard and great workes, and all in vaine: and afterwardes when they die, they reape for a recompence euerlaſting damnation. Thus are they moſt miſerable Martyrs, both in this life and in the life to come, and their bondage is euerlaſting. Cōtrariwiſe, the godly haue troubles in this world, but in Chriſte they haue peace, becauſe they beleue that he hath ouercome the world.Iohn. 16.23. Wherefore we muſt ſtand faſt in that freedome which Chriſt hath purchaſed for vs by his death, & we muſt take good heede that we be not entangled againe with the yoke of bondage: As it hapneth at this day to the fantaſticall ſpirites, who falling away from Faith and from this freedom, haue procured vnto them ſelues here a temporal bondage, and in the world to come ſhall be oppreſſed with an euerlaſting bondage.The corporall libertie of the Papiſtes. As for the Papiſtes, the moſt part of them are become at this day plaine Epicures: Therfore whiles they may,This may truely be ſaid alſo of our Libertines and carnal goſpellers at this day. they vſe the libertie of the fleſh, ſinging this careleſſe ſong: Ede, bibe, lude, post mortem nulla voluptas: That is, Eate, drinke, & make good cheare, for after this life there is no pleaſure. But they are the very bondſlaues of the Deuill, by whom they are holden captiues at his will and pleaſure, therefore they ſhall feele this euerlaſting bōdage in hel. Hetherto Paules exhortation hath bene vehement and earneſt, but that which foloweth doth farre paſſe it.

Verſe. 2. Behold I Paule ſay vnto you, that if ye be circumciſed, Chriſte shall profite you nothing.

Paule here wonderfully ſtirred vppe with zeale and feruencie of ſpirite, thundreth againſt the law & circumciſion: and theſe thundring wordes proceding of great zeale and indignation, the holy Ghoſt wreſteth frō him in ſaying: Behold, I Paule, &c. I (I ſay),Galath. 6.6. who know that I haue not receaued the Goſpel by man, but by the reuelation of Ieſus Chriſte, and haue commiſſion and authoritie from aboue to teach and define, &c. doe tel you, that if ye be circumciſed, Chriſt ſhall profite you nothing at all. This is a very hard ſentence: wherby Paule declareth, that, to be circumciſed, is as much as to make Chriſte vtterly vnprofitable: not in reſpect of himſelfe, but of the Galathians, who being deceaued by the ſubtelties of the falſe apoſtles, beleued that, beſides faith in Chriſte, it was needefull for the faithfull to be circumciſed, without the which they could not obtaine ſaluation.

This place is as it were a touchſtone, wherby we may moſt certainely and freely iudge of all doctrines, workes,The iudgemēt of the godly touching all doctrines, religions and ceremonies. religions and ceremonies of all men. Whoſoeuer teach that there is any thing neceſſary to ſaluation (whether they be Papiſts, Turks, Iewes or Sectaries) beſides Faith in Chriſte, or ſhall deuiſe any worke or religion, or obſerue any Rule, tradition or ceremonie whatſoeuer, with this opinion that by ſuch things they ſhall obtaine forgeuenes of ſinnes, righteouſnes and euerlaſting life: they heare in this place the ſentence of the holy Ghoſt pronounced againſt them by the Apoſtle, that Chriſte profiteth them nothing. Seing Paule durſt geue this ſentence againſt the lawe and circumciſion, which were ordained of God himſelfe, what durſt he not doe againſt the chaffe and the droſſe of mens traditions?

Wherefore this place is a terrible thunderbolt againſt all the kingdom of the Pope. For all the Prieſtes, Monkes,VVho they be to vvhom Chriſt is vnprofitable. and Heremites that liue in their cloiſters (I ſpeake of the beſt of them) repoſed all their truſt and confidence in their owne workes, righteouſnes, vowes and merits, and not in Chriſt, whom they moſt wickedly and blaſphemouſly imagined to be an angrie iudge, an accuſer and cōdemner: And therefore here they heare their iudgement, that Chriſt profiteth them nothing. For if they can put away ſinnes and deſerue forgeuenes of ſinnes and euerlaſting life through their owne righteouſnes and ſtraitnes of life: then to what purpoſe was Chriſte borne? What profite haue they by his death and bloudſheding, by his reſurrection, victorie ouer ſinne, death and the Deuill, ſeeing they are able to ouercome theſe monſters by their owne ſtrength? And what toūge can expreſſe, or what heart can conceaue how horrible a thing it is to make Chriſt vnprofitable? Therefore the Apoſtle caſteth out theſe wordes with great diſpleaſure and indignation: If ye be circumciſed, Chriſt shall profite you nothing: that is to ſay, no profite ſhall redound vnto you of all his benefites: but he hath beſtowed them all vppon you in vaine.

Hereby it appeareth ſufficiently that nothing vnder the ſonne is more hurtfull then the doctrine of mens traditions and workes: for they vtterly aboliſh and ouerthrow at once the truth of the Goſpell,Nothing is more hurtfull then the doctrine of mens traditions & vvorkes. Coloſſ. 2.3. Coloſſ. 2.9. Faith, the true worſhipping of God and Chriſte him ſelfe, in whom the father hath ordained all things, Coloſſians. 2. In Chriſte are hid all the treaſures of vviſedom and knovvledge: In him dvvelleth the fulnes of the Godhead bodely. Wherefore all they that are either authors or maintainers of the doctrine of workes, are oppreſſours of the Goſpell, they make the death and victorie of Chriſt vnprofitable, they blemiſh and deface his Sacramentes and vtterly take away the true vſe thereof, and briefly they are blaſphemers, enemies, and deniers of God and of all his promiſes and benefites. Who ſo is not moued with theſe wordes of Paule (which calleth the lawe a yoke of bondage,The lavve of God the yoke of bondage. and ſayth that they which affirme the keeping of circumciſion to be neceſſary to ſaluation, make Chriſt vnprofitable): and can not be driuen from the lawe and circumciſion, nor yet from the confidence which he hath in his owne righteouſnes and workes, nor be ſtirred vp to ſeeke that libertie which is in Chriſte, his heart is harder then ſtone and iron.

This is therfore a moſt certaine and cleare ſentence, that Chriſt is vnprofitable, that is to ſay, he is borne, crucified and riſen againe in vaine to him that is circumciſed, that is, which putteth his truſt in circumciſion. For (as I haue ſayd before) Paule ſpeaketh not here of the worke of circumciſion (which hurteth not him that hath no affiance or opinion of righteouſnes in it):Good vvorks are not condemned, but confidence in good vvorks is cōdemned. but of the vſe of the worke, that is to ſay of the confidence and righteouſnes that is annexed to the worke: For we muſt vnderſtand Paule according to ye matter wherof he intreateth, or according to the argument which he hath in hand: which is, that mē be not iuſtified by the lawe, by works, by circumciſion or ſuch like. He ſayth not that workes of them ſelues are nothing, but the confidence & righteouſnes of workes are nothing: for that maketh Chriſte vnprofitable. Therfore who ſo receaueth circumciſion with this opinion that it is neceſſary to iuſtification, to him Chriſt auaileth nothing.

Let vs beare this well in minde in our priuate tentations when the Deuill accuſeth and terrifieth our conſcience to driue it to deſperation. For he is the father of lying and the enemie of Chriſtian liberty: therfore he tormenteth vs euery moment with falſe feares, that when our conſcience hath loſt this Chriſtian libertie, it ſhould feele the remorſe of ſinne and condenmation, and alwayes remaine in auguiſh and terrour. When that great dragon (I ſay) that old ſerpent the Deuill (who deceaueth the whole world and accuſeth our brethern in the preſence of God day and night. Apoc. 12.) commeth and layeth vnto thy charge that thou haſt not onely done no good,Reuel. 12.10. but haſt alſo tranſgreſſed the law of God, ſay vnto him:VVhat vve muſt anſvver the Deuill, vvhen he accuſeth and tempteth vs. Thou troubleſt me with the remembrance of my ſinnes paſt: Thou putteſt me alſo in minde yt I haue done no good. But this is nothing to me: for if either I truſted in mine own good dedes, or diſtruſted becauſe I haue done none, Chriſt ſhould both waies profite me nothing at all. Therfore whether thou lay my ſinnes before me, or my good workes, I paſſe not, but remouing both farre out of my ſight, I onely reſt in that libertie wherein Chriſt hath made me free. I know him to be profitable vnto me: therfore I will not make him vnprofitable: which I ſhould doe, if either I ſhould preſume to purchaſe my ſelfe fauour and euerlaſting life by my good deedes, or ſhould deſpaire of my ſaluation becauſe of my ſinnes.

Wherefore let vs learne with all diligence to ſeparate Chriſte farre from all works, as well good as euil: from all lawes both of God and man, and from all troubled conſciences: for with all theſe Chriſte hath nothing to doe. He hath to doe, I graunt, with afflicted conſciences: howbeit not to afflict them more, but to raiſe them vp, and in their affliction to comfort them. Therfore if Chriſte appeare in the likenes of an angry iudge, or of a lawmaker that requireth a ſtrait accompt of our life paſt: then let vs aſſure our ſelues that it is not Chriſt but a raging feende. For the Scripture painteth out Chriſt to be our reconciliation, our aduocate and our comforter.The true picture of Chriſt Such a one he is and euer ſhal be: he can not be vnlike himſelfe.

Therfore whenſoeuer the Deuil trāſforming himſelf into ye likenes Chriſt, diſputeth with vs after this maner: This thou oughteſt being admoniſhed by my word to haue done, and haſt not done it: and this thou oughteſt not to haue done, and haſt done it: know thou therefore that I will take vengeance on thee, &c. lette this nothing at all moue vs, but by and by let vs thus thinke with our ſelues: Chriſt ſpeaketh not to poore afflicted and deſpairing conſciences after this maner:Math. 12.20. He addeth not affliction to the afflicted: He breaketh not the bruſed reede,Eſay. 42.3. neither quencheth he the ſmoking flaxe. In deede to the hard hearted he ſpeaketh ſharply: but ſuch as are terrified and afflicted, he moſt louingly and comfortably allureth vnto him, ſaying: Come vnto me all ye that trauell and be heauie laden, Math. 11.28. Math. 9.13. Math. 9.2. Iohn. 15.33. and I vvill refresh you. I came not to call the righteous, but ſinners to repentance. Be of good cōfort my ſonne, thy ſinnes are forgeuen thee. Be not afraide, haue ouercome the vvorld. The ſonne of man came to ſeeke out and ſaue that vvhich vvas loſt. Luke. 19.10. We muſt take good heede therefore leſt that we, being deceaued by the wonderfull ſleights & infinite ſubtelties of Satan, doe receaue an accuſer and condemner in the ſted of a comforter and Sauiour, and ſo vnder the vizour of a falſe Chriſt, that is to ſay, of the Deuill, we loſe the true Chriſt and make him vnprofitable vnto vs. This much haue we ſayd as touching priuate and particuler tentations, and how we ſhould vſe our ſelues therin.

Verſe. 3. For I teſtifie againe vnto euery man vvhich is circumciſed, that he is bound to kepe the vvhole lavve.

The firſt inconuenience is in deede very great, where Paule ſayth that Chriſte profiteth them nothing which are circumciſed: and this that foloweth is nothing leſſe, where he fayth that they which are circumciſed, are bound to keepe ye whole law. He ſpeaketh theſe words wt ſuch earneſtnes, that he confirmeth them with an oth. I teſtifie, that is to ſay, I ſweare by ye liuing God. But theſe wordes may be expounded two wayes, negatiuely and affirmatiuely. Negatiuely after this maner. I teſtifie vnto euery man which is circumciſed that he is bound to kepe the whole lawe,The doers of the lavve doe not the lavve. that is to ſay, that he performeth no peece of the law: yea that in the very worke of circumciſion he is not circumciſed, and euen in the fulfilling of the law he fulfilleth it not, but trāſgreſſeth it. And this ſeemeth to me to be the ſimple and true meaning of Paule in this place. Verſe. 12. Afterwardes in the .6. Chapter he expoundeth him ſelfe, ſaying: They themſelues vvhich are circumciſed, keepe not the lavv. So he ſayth alſo before in the third Chapter. Verſe. 10. VVhoſoeuer are of the vvorkes of the lavve are vnder the curſe. As if he ſayd: Although ye be circumciſed, yet are ye not righteous and free from the lawe, but by this deede ye are rather detters and bondſeruauntes of the lawe: And the more ye goe about to ſatiſfie the lawe, and to be ſette free from it, the more ye intangle and ſnare your ſelues in the yoke thereof, ſo that it hath more power to accuſe and condemne you. This is to goe backward like the crabbe, and to waſh away filth with filth.

And this which I ſay by occaſion of Paules words, I haue learned both in my ſelfe and others. I haue ſeene many which haue painfully trauailed, and vppon mere conſcience haue done as much as was poſſible for them to doe, in faſting, in prayer, in wearing of heare, in puniſhing and tormenting their bodies with ſundry exerciſes (whereby at length they muſt needes haue vtterly conſumed them,The conſciēce is not quieted and pacified vvith the obſeruation of mans traditions. yea although they had ben made of iron), and all to this end that they might obtaine quietnes and peace of conſcience: notwithſtanding, the more they trauailed, the more they were ſtricken down wt feare, & ſpecially when the houre of death approched they were ſo fearfull, that I haue ſeene many murtherers and other male factours condemned to death, dying more couragiouſly then they did: which notwithſtanding had liued very holily.

Therefore it is moſt true, that they which doe the lawe, doe it not: For the more they goe about to fulfill the lawe, the more they tranſgreſſe it. Euen ſo we ſay and iudge of mens traditions. The more a man ſtriueth to pacifie his conſcience therby, the more he troubleth and tormenteth it. When I was a Monke, I endeuored as much as was poſſible, to liue after the ſtreit rule of mine Order. I was wont to ſhriue my ſelfe with great deuotion, and to recken vp all my ſinnes (yet being alwayes very contrite before): and I returned to confeſſion very often, and throughly performed the penaunce that was enioyned vnto me: Yet for all this my conſcience could neuer be fully certified, but was alwayes in doubt, and ſayd: This or that thou haſt not done rightly: thou waſt not contrite and ſorrowfull inough: this ſinne thou diddeſt omitte in thy confeſſion, &c. Therefore the more I went about to helpe my weake, wauering and afflicted conſcience by mens traditiōs, the more weake and doubtfull, and the more afflicted I was. And thus, the more I obſerued mens traditions, the more I tranſgreſſed them, and in ſeeking after righteouſnes by mine Order, I could neuer attaine vnto it. For it is impoſſible (as Paule ſayeth) that the conſcience ſhould be pacified by the workes of the lawe, and much leſſe by mens traditions, without the promiſe and glad tidings concerning Chriſte.

Wherfore they that ſeeke to be iuſtified and quickned by the law, are much further of from righteouſnes and life, then the Publicanes, ſinners and harlots. For they can not truſt to their owne works, ſeing they be ſuch, for the which they can not hope to obtaine grace and ſorgeuenes of ſinnes.Confidence in vvorks vtterly taketh avvay Faith, or at leaſt hindreth it in vs. For if righteouſnes & works done according to the lawe doe not iuſtifie, how can ſinnes iuſtifie which are committed contrary to the lawe? Therefore in this poynt they are in farre better caſe then the Iuſticiaries: for they haue no affiance in theyr owne workes: which greatly hindreth true Faith in Chriſte, if it doe not vtterly take it away. Contrariwiſe the Iuſticiaries which abſtaine outwardly from ſinnes, and liue holily and without blame in the ſight of the world, can not be without the opinion of their owne righteouſnes, with the which true Faith in Chriſte can not ſtande: And for this cauſe they be more miſerable then Publicanes and harlotes,Iuſticiaries & meritmongers vvill be recō penſed for their vvorkes vvith euerlaſting life. who offer not their good workes to God in his diſpleaſure, that for the ſame he may recompence them with euerlaſting life (as the Iuſticiaries doe) for they haue none to offer: but deſire that their ſinnes may be pardoned for Chriſtes ſake, &c.

He that receaueth Moiſes in one poynt, muſt receaue him in all.The other expoſition is affirmatiue: He that is circumciſed, is alſo bound to kepe the whole law. For he that receaueth Moſes in one poynt, muſt of neceſſitie receaue him in all. And it nothing helpeth to ſay: that circumciſion is neceſſary, and not the reſt of Moiſes lawes. For by the ſame reaſon that thou art bound to keepe circumciſion, thou art alſo bound to kepe the whole lawe. Now, to be bound to kepe the whole lawe, is nothing elſe but to ſhew in effecte, that Chriſte is not yet come. If this be true, then are we bound to kepe all the Iewiſh ceremonies and lawes touching meates, places and times: and Chriſte muſt be looked for as yet to come, that he may aboliſh the Iewiſh kingdom and prieſthoode, and ſette vppe a new kingdom thorowout the whole world. But the whole Scripture witneſſeth, and the ſequele thereof plainely declareth that Chriſte is already come, that by his death he hath redemed mankinde, that he hath aboliſhed the lawe, and that he hath fulfilled all things which all the Prophetes haue foretolde of him. Therefore the lawe being cleane aboliſhed and quite taken away, he hath geuen vnto vs grace and truth. It is not then the lawe nor the workes thereof, but it is Faith in Ieſus Chriſte, that maketh a man righteous.

Some would binde vs at thys day to certaine of Moiſes lawes that like them beſt, as the falſe apoſtles would haue done at that time. But this is in no wiſe to be ſuffered. For if we geue Moiſes leaue to rule ouer vs in any thing, we are bound to obey him in all things. Wherefore we will not be burdened with any law of Moiſes. We graunt that he is to be redde amongſt vs,Chriſtians are free from the policie of Moiſes, as touching their conſcience. and to be heard as a Prophet and a witneſſe bearer of Chriſte: and moreouer, that out of him we may take good examples of good lawes and holy maners. But we will not ſuffer him in any wife to to haue dominion ouer our conſcience. In this caſe lette him be deade and buried, and lette no man know where his graue is. Deut. 34.

The former expoſition: that is to ſay, the negatiue ſeemeth to me to be more apte and more ſpirituall: notwythſtanding both are good, and both doe condemne the righteouſnes of the lawe. The firſt is, that we are ſo farre from obtaining righteouſnes of the lawe, that the more we goe about to accompliſh the law, the more we tranſgreſſe the lawe: The ſecond is: that he which will performe any peece of the lawe, is bound to kepe the whole lawe: To conclude, that Chriſte profiteth them nothing at all that will be iuſtified by the lawe.

Hereby it appeareth that Paule meaneth nothing elſe, but that the lawe is a plaine deniall of Chriſte. Now,They that ſeke to be iuſtified by the lavve, deny Chriſt. it is a wonderfull thing that Paule dare affirme, that the lawe of Moiſes which was geuen by God to the people of Iſraell, is a deniall of Chriſte. Why then did God geue it? Before the comming of Chriſte, and before his manifeſtation in the fleſh, the lawe was neceſſary. For the lawe is our Schoolemaſter to bring vs vnto Chriſte. But now that Chriſte is reuealed, in that we beleue in him,Gal. 3.14. we are no longer vnder the Scholemaſter. Hereof we haue ſpoken largely enough before in the ende of the third Chapter. Who ſo teacheth then, that the lawe is neceſſary to righteouſnes, teacheth a plaine deniall of Chriſte and of all his benefites, he maketh God a lier, yea he maketh the lawe alſo a lier: For the lawe it ſelfe beareth witneſſe of Chriſte, and of the promiſes made as concerning Chriſte, and hath foretold that he ſhould be a King of grace, and not of the lawe.

Verſe. 4. Ye are abolished [or ſeperated] from Chriſt:1. Cor. 1.12. vvhoſoeuer are iuſtified by the lavve, ye are falne from grace.

Paule condē neth not circumciſiō, but to truſt in circumciſion, is that vvhich he condēneth.Here Paule expoundeth himſelfe, and ſheweth that he ſpeaketh not ſimplie of the lawe nor of the worke of circumciſion, but of the confidence and opinion that men haue to be iuſtified thereby. As if he would ſay: I doe not vtterly condemne the lawe or circumciſion (for it is lawfull for me to drinke, to eate, and to kepe companie with the Iewes according to the lawe: it is lawfull for me to circumciſe Timothie:) but to ſeeke to be iuſtified by the law, as if Chriſte were not yet come, or being now preſent, he alone were not able to iuſtifie: this is it which I condemne, for this is to be ſeperated from Chriſt. Therfore, ſayeth he, ye are aboliſhed: that is, ye are vtterly voide of Chriſte, Chriſte is not in you, he worketh not in you any more: Ye are not partakers of the knowledge, the ſpirit, the felowſhip, the fauour, the libertie, the life, or the doings of Chriſte, but ye are vtterly ſeperate from him, ſo that he hath no more to doe with you, nor ye with him.

Chriſte and the lavve can not dvvell together.Theſe wordes of Paule are diligently to be noted: that to ſeeke righteouſnes by the lawe, is nothing elſe but to be ſeperated from Chriſte, and to make him vtterly vnprofitable. What can be ſpoken more mightely againſt the lawe? what can be ſette againſt this thunderbolte. Wherfore it is impoſſible that Chriſte and the lawe ſhould dwell together in one heart: for either the lawe or Chriſte muſt geue place. But if thou thinke that Chriſte and the lawe can dwell together, then be thou ſure yt Chriſte dwelleth not in thy heart, but the Deuill in the likenes of Chriſte, accuſing and terrifying thee, and ſtraitly exacting of thee the law & ye workes thereof.True Faith. For the true Chriſte (as I ſayd before) neither calleth thee to a reckening for thy ſinnes, nor biddeth thee truſt to thine owne good workes. And the true knowledge of Chriſte or Faith diſputeth not whether thou haſt done good workes to righteouſnes, or euill works to condemnation: but ſimplie concludeth after this ſort: if thou haue done good workes, thou art not therefore iuſtified, or if thou haue done euill workes, thou art not therefore condemned. I neither take from good workes their praiſe, nor commend euill works. But in the matter of iuſtification, I ſay, we muſt looke how we may hold Chriſt, leſt if we ſeeke to be iuſtified by the lawe, we make him vnprofitable vnto vs. For it is Chriſte alone that iuſtifieth me, both againſt my euill deedes, and without my good deedes. If I haue this perſwaſion of Chriſte, I lay hold of the true Chriſte. But if I thinke that he exacteth the lawe and workes of me to ſaluation, then he becometh vnprofitable vnto me, and I am vtterly ſerated from him.

Theſe are dreadfull ſentences and threatnings againſt the righteouſnes of the law and mans owne righteouſnes. Moreouer, they are alſo moſt certaine principles which confirme the article of iuſtification. This is thē a finall concluſion:VVe muſt either forgoe Chriſt or the lavve. Either thou muſt forgoe Chriſt or the righteouſnes of the lawe. If thou retaine Chriſt, thou art righteous before God: but if thou ſticke to the lawe, Chriſte auaileth thee nothing: thou art bound to kepe the whole law, and thou haſt now ſentence already pronounced againſt thee:Deut. 27.26. Curſed is euery one that fulfilleth not all the things that are vvrytten in this lavv. As we haue ſaid of the law, ſo we ſay alſo of mens traditions. Either the Pope with his religious rout muſt reiect all thoſe things wherein hetherto he hath put his truſt, or elſe Chriſte ſhall be vnprofitable to them. And hereby we may plainly ſee how pernicious and peſtilent the Popiſh doctrine hath ben. For it hath led men cleane away from Chriſt,The doctrine of the Pope led vs quite avvay from Chriſt, and made him altogether vnprofitable to vs. and made him altogether vnprofitable. God complaineth in the .23. of Ieremie, that the Prophets propheſied lies and the dreames of their owne heart, to the ende that his people ſhould forget his name. Therefore like as the falſe Prophets leauing the right interpretation of the lawe, & the true doctrine concerning the Seede of Abraham in whom all the nations of the earth ſhould be bleſſed, preached their owne dreames, to the end that the people ſhould forget their God: euen ſo the Papiſtes hauing darkned and defaced the doctrine of Chriſt, ſo that they made it of none effect, taught and ſette forth nothing elſe but the doctrine of workes, whereby they drew the whole world away from Chriſte. Who ſo earneſtly conſidereth this matter, it will make his heart to tremble.

Verſe. 4. Ye are fallen from grace.

That is to ſay: Ye are no longer in the kingdom of grace. For like as he that is in a ſhippe, on which ſide ſo euer he falleth into the ſea, is drowned: euen ſo he which is falne from grace muſt needes periſh. He therefore that will be iuſtified by the law, is falne into the ſea,VVhat daunger it is to ſeeke righteouſnes by the lavve. and hath caſt himſelfe into daunger of eternall death. Now, if they fall from grace which will be iuſtified by the morall lawe: whether ſhall they fall (I pray you) which will be iuſtified by their owne traditions and vowes? Euen to the bottom of hell. No forſoth: they flie vp into heauen, for ſo they themſelues haue taught vs. Who ſo euer liue (ſay they) according to the Rule of S. Fraunces, Dominicke, Benedict or ſuch other, the peace and mercy of God is vpon them. Againe, All they that obſerue and keepe chaſtity, obedience, &c. ſhal haue euerlaſting life. But let theſe toyes goe to the Deuill from whom they came, and hearken what Paule teacheth thee here: and what Chriſte teacheth,Iohn. 3.3 • . ſaying: He that beleueth in the ſonne of God hath euerlaſting life: but he that beleueth not in the ſonnes shall not ſee life, but the vvrath of God abideth vpon him. Againe, he that beleueth not is iudged alredy. Iohn 5.18.

Now like as all the doctrine of the Papiſtes (to note this by the way) concerning mens traditions,The Popes kingdom is grounded vpon mens traditions. workes, vowes and merites, was moſt common in the world: ſo was it thought to be the beſt and moſt certaine of all others: whereby the Deuill hath both ſette vppe and ſtabliſhed his kingdom moſt mightely. Therefore when we at this day doe impugne and vanquiſh this doctrine by the power of Gods word, as chaffe is driuen away by the winde, it is no maruell that Satan rageth ſo cruelly againſt vs, raiſeth vppe ſclaunders and offences euery where, and ſetteth the whole world in our toppes. Then, will ſome man ſay: It had bene better to haue held our peace, for then had none of theſe euils bene raiſed vppe. But we ought more to eſteme the fauour of God, whoſe glory we ſette forth, then to care for ye tirranny of ye world which perſecuteth vs. For what is the Pope & the whole world in compariſon of God? In deede we are weake, and beare an heauenly treaſure in brickle and earthly veſſelles:1. Cor. 4.7. but although the veſſelles be neuer ſo brickle, yet is the treaſure ineſtimable.

Theſe wordes: Ye are falne from grace, muſt not be coldly or ſlenderly conſidered: for they are waightie and of great importance. He that falleth from grace,VVhat he loſeth thrt falleth from grace. vtterly loſeth the atonement, the forgeuenes of ſinnes, the righteouſnes, libertie and life that Ieſus Chriſte hath merited for vs by his death and reſurrection: and in ſtede thereof he purchaſeth to himſelfe the wrath and iudgement of God, ſinne, death, the bondage of the Deuill and euerlaſting damnation. And this place ſtrongly confirmeth and fortifieth our doctrine concerning Faith or the article of iuſtification, and maruelouſly comforteth vs againſt the cruell rage of the Papiſts that perſecute and condemne vs as heretikes becauſe we teach this article. In deede this place ought to feare yt enemies of Faith & grace, that is to ſay, all that ſeeke righteouſnes by works, frō perſecutīg & blaſpheming ye word of grace life and euerlaſting ſaluation: But they be ſo hardhearted and obſtinate, that ſeeing they ſee not, and hearing they heare not, and when they read this dreadfull ſentence of the Apoſtle pronounced againſt them, they vnderſtand it not. Let vs therfore let them alone:Math. 15.1 • . They are blinde, and leaders of the blinde.

Verſe. 5. For vve in ſpirit vvait for the hope of righteouſnes through Faith.

Paule here knitteth vppe the matter with a notable concluſion, ſaying: Ye will be iuſtified by the lawe, by circumciſion and by workes: but we ſeeke not to be iuſtified by this meanes, leſt Chriſt ſhould be made vtterly vnprofitable vnto vs: and we become detters to performe the whole lawe, and ſo finally fall away from grace: but we waite in ſpirite through Faith for the hope of righteouſnes. Euery word is here diligently to be noted, for they are pithie and full of power. He doth not only ſay, as he is wont: We are iuſtified by Faith, or in ſpirite by Faith, but moreouer he addeth: VVe vvaite for the hope of righteouſnes, including hope alſo, that he may comprehend the whole matter of Faith.

Hope, after the maner of the Scriptures, is taken two wayes: for the thing that is hoped for, & for the affection of him that hopeth. For the thing which is hoped for, it is taken in yt firſt chapt. to the Coloſs:Verſe. 3. For the hopes ſake vvhich is layed vppe for you in heauen: that is to ſay, the thing which ye hope for. For the affection of him that hopeth, it is taken in ye 8 chap. to ye Romaines: For vve are ſaued by hope. Verſ. 14.25. So hope in this place alſo may be taken two wayes, and ſo it yeldeth a double ſenſe. The firſt is: We waite in ſpirite through Faith for the hope of righteouſnes, that is to ſay, the righteouſnes hoped for, which ſhall be certainely reuealed in ſuch time as it pleaſeth the Lord to geue it. The ſecond: We wait in ſpirite by Faith for righteouſnes with hope and deſire: that is to ſay, we are righteous: howbeit our righteouſnes is not yet reuealed, but hangeth yet in hope. For, as long as we liue here, ſinne remaineth in our fleſh:Rom. 8.24. Rom. 7.15.16.17 Rom. 7.23. there is alſo a lawe in our fleſh and members rebelling againſt the lawe of our minde, and leading vs captiues vnto the ſeruice of ſinne. Now when theſe affections of the fleſh doe rage and raigne, and we on the other ſide through the ſpirite doe wraſtle againſt the ſame, then is there a place for hope. In deede we haue begun to be iuſtified through Faith: whereby alſo we haue receaued the firſt frutes of the ſpirite, and the the mortification of the fleſh is alſo begun in vs: but we be not yet perfetly righteous. It remaineth then that we be perfectly iuſtified, and this is it that we hope for. So our righteouſnes is not yet in actuall poſſeſſion but lieth vnder hope.

This is a ſweete and a ſound conſolation, whereby afflicted and troubled conſciences feeling their ſinne, and terrified with euery fierie dart of the Deuill, may be maruelouſly comforted. For the feeling of ſinne, the wrath of God, death, hell and all other terrours, is wonderfull ſtrong in the conflict of conſcience: as I my ſelfe being taught by experience doe know. Then counſell muſt be geuen to the poore afflicted in this wiſe: Brother thou deſireſt to haue a ſenſible feeling of thy iuſtification: that is, thou wouldeſt haue ſuch a feling of Gods fauour, as thou haſt of thine owne ſinne: but that will not be. But thy righteouſnes ought to ſurmount all feeling of ſinne: that is to ſay, thy righteouſnes or iuſtification wherevpon thou holdeſt, ſtandeth not vppon thine owne feeling, but vpon thy hoping that it ſhall be reuealed when it pleaſeth the Lord. Wherefore thou muſt not iudge according to the feeling of ſinne which troubleth and terrifieth thee,The righteouſnes of the faithfull ſtandeth not in feeling. but according to the promiſe and doctrine of Faith, whereby Chriſte is promiſed vnto thee, who is thy perfect and euerlaſting righteouſnes. Thus ye hope of the afflicted conſiſting in the inward affection, is ſtirred vppe by Faith in the middeſt of all terrours and feeling of ſinne, to hope that he is righteous. Moreouer, if hope be here taken for the thing which is hoped for, it is thus to be vnderſtand, that that which a man now ſeeth not, he hopeth in time ſhall be made perfect and clearly reueiled.

Either ſenſe may well ſtand: but the firſt touching the inward deſire and affection of hoping, bringeth more plentifull conſolation. For my righteouſnes is not yet perfect, it can not yet be felt: yet I doe not deſpaire: for Faith ſheweth vnto me Chriſte in whom I truſt, and when I haue laid hold of him by Faith, I wraſtle againſt the fierie dartes of the Deuil, and I take a good heart through hope againſt the feeling of ſinne, aſſuring my ſelfe that I haue a perfect righteouſnes prepared for me in heauen. So both theſe ſayings are true, that I am made righteous alredy by that righteouſnes which is begun in me: and alſo I am raiſed vppe in the ſame hope againſt ſinne, and waite for the full conſummation of perfect righteouſnes in heauen. Theſe things are not rightly vnderſtand, but when they be put in practiſe.

VVhat difference there is betwene Faith and Hope.

Here riſeth a queſtion, what difference there is betwene Faith and Hope. The Sophiſters and Schoolemē haue laboured very much in this matter, but they could neuer ſhew any certaintie. Yea to vs which trauell in the holy Scriptures with much diligence, and alſo with more fulnes and power of ſpirite (be it ſpoken wtout any bragge) it is hard to finde any differēce. For there is ſo great affinitie betwene Faith and hope, that the one can not be ſeperate from the other. Notwithſtanding there is a difference betwene them, which is gathered of their ſeuerall offices, diuerſitie of working, and of their endes.

Firſt, they differ in reſpect of their ſubiect, that is,Faith & hope differ in reſpect of their ſubiect. Exod. 25.20. of the groūd wherin they reſt: For Faith reſteth in the vnderſtanding, and hope reſteth in the will: but in very deede they can not be ſeperated, the one hauing reſpect to the other, as the two Cherubins of the Mercieſeat, which could not be deuided.

Secondly, they differ in reſpect of their office, that is,The differēce betvven faith and hope in their office. of theyr working. For faith telleth what is to be done, it teacheth, preſcribeth, and directeth, and it is a knowledge. Hope is an exhortatiō which ſtirreth vp the minde that it may be ſtrong, bold, and couragious: that it may ſuffer and endure aduerſitie, and in the middeſt thereof wait for better things.

Thirdly, they differ as touching their obiect, that is,The difference as touching the obiect. the ſpeciall matter whervnto they looke. For Faith hath for her obiect the truth, teaching vs to cleaue ſurely therto, and loketh vpon the word and promiſe of the thing that is promiſed. Hope hath for her obiect the goodnes of God, and loketh vpon the thing which is promiſed in the word, that is, vpon ſuch matters as Faith teacheth vs to be hoped for.

Fourthly, they differ in order: Difference in order. Rom. 5.3.4.5. For Faith is the beginning of life before all tribulation. Heb. 11. But hope cometh afterwardes proceding of tribulations. Rom. 5.

Fiftly, they differ by the diuerſitie of working:Difference in vvorking. For Faith is a teacher and a iudge, fighting againſt errours and hereſies, iudging ſpirites & doctrines. But hope is as it were the Generall or Captaine of the field, fighting againſt tribulation, the croſſe, impatiencie, heauines of ſpirite, weaknes, deſperation and blaſphemie, and it waiteth for good things euen in the middeſt of all euils.

Therefore, when I am inſtructed by Faith in the word of God, and lay holde of Chriſte, beleuing in him with my whole heart, then am I righteous by this knowledge. When I am ſo iuſtified by Faith or by this knowledge, by and by cometh the Deuill the father of lies, and laboureth to extinguiſh my Faith by wiles and ſubtilties: that is to ſay, by lies, errours and hereſies. Moreouer, becauſe he is a murtherer, he goeth about alſo to oppreſſe it by violence. Here hope wraſtlinge, layeth holde on the thinge reuealed by Faithe, and ouercometh the Deuill that warreth againſt Faith: and after this victorie foloweth peace & ioy in the holy Ghoſt: So that in very deede faith & hope can ſcarſely be diſcerned the one from the other, & yet is there a certaine difference betwene them. And that it may be the better perceaued, I will ſet out the matter by a ſimilitude.

In ciuill gouernment Prudence and Fortitude doe differ, and yet theſe two vertues are ſo ioyned together, that they can not eaſily be ſeuered. Now, fortitude is a conſtancie of minde, which is not diſcouraged in aduerſity, but endureth valiantly, & waiteth for better things. But if fortitude be not guided by prudence, it is but temeritie and raſhnes.The differēce betvven faith and hope in diuinitie, is the ſame that is betvvene fortitude and prudence in policie. On the other ſide, if fortitude be not ioyned with prudence, that prudence is but vaine and vnprofitable. Therfore like as in policy prudence is but vaine without fortitude: euen ſo in Diuinitie Faith wtout hope is nothing: For hope endureth aduerſity and is conſtant therin, and in the end ouercometh all euils. And on the other ſide, like as fortitude without prudence is raſhnes, euen ſo hope without faith is a preſumption in ſpirite, and a tempting of God: for it hath no knowledge of Chriſt and of the truth which Faith teacheth, and therfore it is but a blind raſhnes & arrogancie. Wherfore a godly man afore all things, muſt haue a right vnderſtanding inſtructed by Faith, according to the which the minde may be guided in afflictiōs, that it may hope for thoſe good things which Faith hath reuealed and taught.

To be ſhort, Faith is conceaued by teaching: for thereby the minde is inſtructed what the truthe is. Hope is conceaued by exhortation: for by exhortation hope is ſtirred vppe in afflictions, which cō firmeth him that is alredy iuſtified by Faith, that he be not ouercome by aduerſities, but that he may be able more ſtrongly to reſiſt them. Notwtſtanding if the ſparke of Faith ſhould not geue light to ye will, it could not be perſwaded to lay holde vpon hope. We haue Faith then, wherby we are taught, vnderſtand, and know the heauenly wiſedom, apprehende Chriſte and continue in his grace. But as ſoone as we lay hold vpon Chriſte by Faith and confeſſe him, forthwith our enemies, the world, the fleſh and the Deuil riſe vppe againſt vs,As ſoone as vvee begin to lay hold on Chriſt our enemies the fle • h, the vvorld & the Deui • l riſe vp againſt vs, but hope vvr • 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 vvas fore troubled) with patience, being ſtrengthened and encouraged throughe hope: wherevnto the Scripture exhorteth vs with moſt ſweete and comfortable promiſes taught and reuealed vnto vs by Faith. And thus doth hope ſpring vp & encreaſe in vs, Rō. 15. That through patience and comfort of the Scripture vve may haue hope. Rom. 15. • .

Paule therfore, not without cauſe ioyneth patience in tribulatiōs, and hope together in the .5. and .8. to the Romains, and in other places alſo: for by them hope is ſtirred vppe.Rom. 5.1. Rom. 1.24. But Faith (as alſo I haue ſhewed before) goeth before hope: for it is the beginning of life, and beginneth before all tribulation: For it learneth Chriſte, and apprehendeth him without the croſſe. Notwithſtāding the knowledge of Chriſt can not be long without the croſſe, without troubles and conflictes.The true knovvledge of Chriſt is not vvithout the croſſe. In this caſe the minde muſt be ſtirred vppe to a fortitude of ſpirite, (For hope is nothing elſe but a ſpirituall fortitude, as Faith is nothing elſe but a ſpirituall prudence) which conſiſteth in ſuffering, according to this ſaying: That through patience, &c. Theſe three things then dwell together in ye faithful: Faith which teacheth ye truth,Faith. Hope. Charitie of loue. & defendeth from errours: Hope which endureth & ouercōeth al aduerſities, as well bodely as ghoſtly: & Charitie which worketh all good things, as it foloweth in the text. And ſo is a man entire and perfect in this life, as wel within as without,1. Cor. 13.1 • . vntill the righteouſnes be reuealed which he waiteth for: and this ſhal be a perfect & an euerlaſting righteouſnes.

Moreouer this place containeth both a ſinguler doctrine & conſolation. As touching the doctrine it ſheweth that we are made righteous, not by the workes, ſacrifices or ceremonies of Moiſes lawe, much leſſe by the works and traditions of mē, but by Chriſt alone. What ſo euer is in vs beſides him,VVhatſoeuer the vvorld eſtemeth to be good and holy vvithout Chriſte, is ſinne. is of the fleſh and not of the ſpirite. What ſo euer then the world counteth to be good and holy without Chriſte, is nothing elſe but ſinne, errour, and fleſh. Wherfore circumciſion, and the obſeruation of the lawe: alſo the workes, religions and vowes of the Monkes and of all ſuch as truſt in their owne righteouſnes, are altogether carnall. But we (ſayth Paule) are farre aboue all theſe things in the ſpirite and inward man: For we poſſeſſe Chriſte by Faith, and in the middes of our afflictions through hope we wait for that righteouſnes which we poſſeſſe alredy by Faith.

The comfort is this: that in ſerious conflicts and terrours, wherin ye feeling of ſinne,A ſvvete conſolation in anguish & trouble of conſcience. heauines of ſyirite, deſperation & ſuch like, is very ſtronge (for they enter deepely into the hearte and mightely aſſaile it) thou muſt not folow thine owne feeling. For if thou doe, thou wilt ſay: I feele the horrible terrours of the lawe and the tyrannie of ſinne, not onely rebelling againſt me, but alſo ſubduing and leading me captiue, and I feele no comfort or righteouſnes at all. Therefore I am a ſinner and not righteous. If I be a ſinner, then am I giltie of euerlaſting death. But againſt this feeling thou muſt wraſtle, and ſay: Although I feele my ſelfe vtterly ouerwhelmed and ſwalowed vp with ſinne, and my heart telleth me that God is offended and angrie with me, yet in very deede it is not true, but that mine owne ſenſe and feeling ſo iudgeth. The word of God (which in theſe terrours I ought to folow, and not mine owne ſenſe) teacheth a farre other thing: namely that God is neare vnto them that are of a troubled heart, and ſaueth them that are of an humble ſpirite. Pſal. 51.17. Pſal. 51. Alſo, he deſpiſeth not an humble and a contrite heart. Moreouer, Paul ſheweth here, that they that are iuſtified in ſpirite by Faith, doe not yet feele the hope of righteouſnes, but wait ſtill for it.

Wherfore when the lawe accuſeth and ſinne terrifieth thee, and thou feeleſt nothing but the wrath and iudgement of God, deſpaire not for all that, but take vnto thee the armour of God, the ſhield of Faith, the helmet of hope, and the ſword of the ſpirite, and trie how good and how valiant a warriour thou art. Lay hold of Chriſte by Faith, who is the Lord of the law and ſinne, and of all things elſe which accompanie them. Beleuing in him thou art iuſtified: which thing reaſon and the feeling of thine owne heart when thou art tempted, doe not tell thee, but the word of God. Moreouer, in the middeſt of theſe conflictes and terrours which often returne and exerciſe thee, waite thou patiently through hope for righteouſnes, which thou haſt now by Faith, although it be yet but begun and imperfect, vntill it be reuealed & made perfect in the kingdom of heauen.

But thou wilt ſay: I feele not my ſelfe to haue any righteouſnes, Our righteouſnes conſiſteth not in feeling, but in beleuing. Epheſ. 5. • 6. Rom. 5.8. Rom. 5.34. Rom 14.9. 1. Cor. 15.3. or at leaſt wiſe I feele it but very litle. Thou muſt not feele, but beleue that thou haſt righteouſnes. And except thou beleue that thou art righteous, thou doeſt great iniurie vnto Chriſte, who hath clenſed thee by the waſhing of water through the word, who alſo died vpon the croſſe, condemned ſinne and killed death, that through him thou mighteſt obtaine righteouſnes & euerlaſting life. Theſe things thou canſt not deny (except thou wilt openly ſhew thy ſelf to be wicked, & blaſphemous againſt God, & vtterly to deſpiſe God, all his promiſes, Ieſus Chriſte with all his benefites): and ſo conſequently thou canſt not denie but that thou art righteous.

Let vs learne therfore in great and horrible terrours, when our conſcience feeleth nothing but ſinne, and iudgeth that God is angrie with vs, and that Chriſt hath turned his face from vs, not to folow the ſenſe & feeling of our owne hart, but to ſtick to the word of God, which ſaith yt God is not angry, but looketh to ye afflicted,Eſay. 66.2. to ſuch as are troubled in ſpirite, & tremble at his word: and that Chriſt turneth not himſelfe away from ſuch as labour and are heauie loden,Math. 11.28. but refreſheth and comforteth them. This place therefore teacheth plainly, that the lawe and workes bring vnto vs no righteouſnes or comfort at all, but this doth the holy Ghoſt onely in the Faith of Chriſte, who raiſeth vp hope in terrours and tribulations, which endureth and ouercommeth all aduerſities. Very few there be that know how weake and feeble Faith and hope are vnder the croſſe, and in the conflict. For it ſeemeth that they are but as ſmoking flaxe,Eſay. • 2.3. which is ready by & by to be put out with a vehement winde. But the faithfull, who beleue in the middeſt of theſe aſſaultes and terrours, hoping againſt hope: that is to ſay, fighting through Faith in the promiſe as touching Chriſte, againſt the feeling of ſinne and of the wrath of God: doe afterwardes finde by experience, that this ſparke of Faith being very little (as it appeareth to naturall reaſon: for reaſon can ſcarſely feele it) is as a mighty fire, and ſwaloweth vp all our ſinnes and all terrours.

There is nothing more deare or precious in all the world to the true children of God,The treaſure of the Faithfull. then this doctrine. For they that vnderſtand this doctrine, doe know that wherof all the world is ignorant: namely that ſinne, death and all other miſeries, afflictions and calamities, as well corporall as ſpirituall, doe turne to the benefite and profit of the elect. Moreouer, they know that God is then moſt nere vnto them, when he ſeemeth to be fartheſt of, and that he is then a moſt mercifull & louing Sauiour, when he ſemeth to be moſt angry, to afflict, & to deſtroy. Alſo they know that they haue an euerlaſtīg righteouſnes, which they wait for through hope, as a certaine and ſure poſſeſſion laid vp for them in heauen, euen when they feele the horrible terrours of ſinne and death: Moreouer that they are then Lordes of all things, when they are moſt deſtitute of all things, according to that ſaying: hauing nothing, and yet poſſeſſing all things. 2. Cor. 6.7.10. This ſayeth the Scripture, is to conceaue comfort through hope. But this cunning is not learned without great and often tentations.

Verſe. 6. For in Ieſus Chriſte neither circumciſion auaileth any thing, neither vncircumciſion, but Faith vvhich vvorketh by loue.

A true and a liuely Faith.That is to ſay, Faith which is not fained nor hypocritical, but true and liuely. This is that faith which exerciſeth & requireth good works through loue. It is as much to ſay as: He that will be a true Chriſtian in deede, or one of Chriſtes kingdom, muſt be a true beleuer. Now, he beleueth not truely if workes of charitie folow not his Faith. So on both hands,Paul shutteth all hypocrites out of the church of God both on the right hand & on the left. as well on ye right hand as on ye left, he ſhutteth hypocrites out of Chriſtes kingdom. On the left hand he ſhutteth out the Iewes, and all ſuch as will worke their owne ſaluation, ſaying: In Chriſt neither circumciſion, that is to ſay: no works, no ſeruice, no worſhipping, no kinde of life in the world, but faith wtout any truſt in works or merites auaileth before God. On the right hand he ſhutteth out all ſlouthfull and idle perſons, which ſay: if faith iuſtifie without works, then let vs worke nothing, but let vs onely beleue and doe what we liſt. Not ſo ye enemies of grace. Paule ſayeth otherwiſe. And although it be true that onely faith iuſtifieth, yet he ſpeaketh here of Faith in an other reſpect, that is to ſay, that after it hath iuſtified, it is not idle, but occupied and exerciſed in working through loue.The vvhole life of a Chriſtian. Paule therfore in this place ſetteth forth the whole life of a Chriſtian man, namely, that inwardly it conſiſteth in faith towards God, and outwardly in charitie and good works towardes our neighbour. So that a man is a perfect Chriſt an inwardly through faith before God, who hath no neede of our workes, and outwardly before men, to whom our Faith profiteth nothing, but our charitie or our works. Therfore when we haue heard or vnderſtād of this forme of Chriſtian life: to witte, that it is faith and charitie (as I haue ſayd), it is not yet declared what Faith or what charitie is: for this is an other queſtion. For as touching faith or the inward nature, force, and vſe of Faith, he hath ſpoken before. Where he ſhewed that it is our righteouſnes, or rather our iuſtification before God. Here he ioyneth it with charitie and workes, that is to ſay, he ſpeaketh of the externall office thereof, which is to ſtirre vs vp to doe good workes, and to bring forth in vs the frutes of charitie to the profite of our neighbour.

Verſe. 7. Ye did runne vvell: vvho did let you, that ye did not obey the truth?

Theſe are plaine wordes. Paule affirmeth that he teacheth them the truth, and the ſelfe ſame thing that he taught them before, and that they ranne well ſo long as they obeyed the truth, that is, they beleued and liued rightly: but now they did not ſo ſince they were miſled by the falſe apoſtles. Moreouer he vſeth here a new kinde of ſpeech in calling the Chriſtian life a courſe or a race. For among the Hebrues,The chriſtian life is a courſe or a race. to runne or to walke ſignifieth as much as to liue or to be conuerſant. The teachers doe runne when they teach purely, and the hearers or learners doe runne when they receaue the word with ioy, and when the frutes of the ſpirite doe folow. Which thing was done as long as Paule was preſent, as he witneſſed before in the third and fourth chap. And here he ſayeth: Ye did runne vvell: that is to ſay, all things went forward well and happely among you, ye liued very well, ye went on the right way to euerlaſting life, which the word of God promiſed you, &c.

Theſe wordes: Ye did runne vvell, containe in them a ſinguler comfort. This tentation oftentimes exerciſeth the godly, that their life ſeemeth vnto them to be rather a certaine ſlow creeping, then a running. But if they abide in ſound doctrine and walke in the ſpirite, lette this nothing trouble them, thoughe their doings ſeeme to goe ſlowly forward, or rather to creepe. God iudgeth farre otherwiſe. For that which ſeemeth vnto vs to be very ſlow & ſcarſely to creepe,That vvhich ſeemeth to vs to creepe, runneth ſvviftly in Gods ſight. Math. 5.4. Luke. 6.21. Rom. 8.28. runneth ſwiftly in Gods ſight. Againe, that which is to vs nothing els but ſorrow, mourning and death, is before God, ioy, mirth & true happines. Therfore Chriſt ſayth: Bleſſed are ye that mourne & vveepe for ye shal receaue cōfort: ye shall laugh. &c. All things ſhall turne to ye beſt to them which beleue in ye ſonne of God, be it ſorrow; or be it death it ſelfe. Therefore they be true runners in deede, and whatſoeuer they doe, it runneth well & goeth happely forward by ye furtherance of Gods ſpirite, which can not ſkill of ſlow procedings.

Verſe. 7. VVho did let you that you did not obey the truth?

They are hindred in this courſe which fall away from Faith and grace to the lawe and workes: as it hapned to the Galathians being miſled and ſeduced by the falſe apoſtles, whom he couertly reprehendeth with theſe wordes:Galath. 3.1. vvho did let you that ye did not obey the truth? In like maner he ſayd before in the third Chap. vvho hath bevvitched you, that ye should not obey the truth? And here Paule ſheweth by the way,Falſe doctrine bevvitcheth men. that men are ſo ſtrongly bewitched with falſe doctrine, that they embrace lies & hereſies in the ſted of the truth and ſpirituall doctrine. And on the other ſide they ſay and ſweare that ye ſound doctrine which before they loued, is erroneous, & that their errour is ſound doctrine, maintaining and defending the ſame with all their power. Euen ſo the falſe apoſtles brought the Galathians, which ranne well at the beginning, into this opinion, to beleue that they erred and went very ſlowly forward when Paule was their teacher. But afterwardes they being ſeduced by the falſe apoſtles and falling cleane away from the truth, were ſo ſtrongly bewitched with their falſe perſwaſion, that they thought them ſelues to be in an happie ſtate, and that they ranne very well. The ſame hapneth at this day to ſuch as are ſeduced by the Sectaries and fantaſticall ſpirits. Therfore I am wont to ſay,Falling in doctrine cometh of the Deuil. that falling in doctrine cometh not of man, but of the Deuil, and is moſt perillous: to witte, euen from the high heauen to the bottom of hell: For they that continue in errour, are ſo farre of from acknowledging their ſinne, that they maintaine the ſame to be high righteouſnes. Wherfore it is vnpoſſible for them to obtaine pardon.

Verſe. 8. It is not the perſvvaſion of him that calleth you.

This is a great conſolation and a ſingulare doctrine, whereby Paule ſheweth how the falſe perſwaſions of ſuch as are deceaued by wicked teachers, may be rooted out of their heartes.The authority of the falſe apoſtles. The falſe apoſtles were ioly fellowes, and in outward appearance farre paſſing Paule both in learning and in godlines. The Galathians being dedeceaued with this goodly ſhew, ſuppoſed that when they hearde them, they heard Chriſte him ſelfe, and therefore they iudged theyr perſwaſion to be of Chriſte. Contrariwiſe Paule ſheweth that this perſwaſion and doctrine was not of Chriſt, who had called them in grace, but of the Deuil: And by this meanes he woonne many of them from this falſe perſwaſion. Likewiſe we at this day reuoke many from errour that were ſeduced, when we ſhew that their opinions are fantaſticall, wicked, and full of blaſphemies.

Againe, this conſolation belongeth to all thoſe that are afflicted, which through tentation conceaue a falſe opinion of Chriſte.A conſolation for them vvhich conceaue a falſe opinion of Chriſte. For the Deuill is a wonderfull craftie perſwader, and knoweth how to amplie the leaſt ſinne, yea a very trifle, in ſuch ſort that he which is tempted ſhall thinke it to be a moſt hainous and horrible crime, and worthie of eternall damnation. Here the troubled conſcience muſt be comforted and raiſed vppe in ſuch ſort as Paule raiſed vppe the Galathians: to witte, that this cogitation or perſwaſion commeth not of Chriſte, for as much as it fighteth againſt the worde of the Goſpell, which painteth out Chriſte, not as an accuſer, a cruell exactor, &c. but as a meeke, humble hearted, and a mercifull Sauiour and comforter.

But if Satan ouerthrow this (For he is a cunning workman, and will leaue no way vnaſſayed) and lay againſt thee the word and example of Chriſte in this wiſe: True it is that Chriſt is meeke, gentle and mercifull, but to thoſe which are holy and righteous. Contrariwiſe, to the ſinners he threatneth wrath and deſtruction. Luke. 13. Alſo he pronounceth that the vnbeleuers are damned already. Iohn. 3. Moreouer, Chriſte wrought many good works: he ſuffered alſo many euilles, and commaundeth vs to folow his example. But thy life is neither according to Chriſtes word nor his example: For thou are a ſinner, and there is no Faith in thee: Yea thou haſt done no good at all, and therefore thoſe ſentences which ſet forth Chriſt as a ſeuere iudge, doe belong to thee, and not thoſe comfortable ſentences which ſhew him to be a louing and a mercifull Sauiour, &c. Here let him that is tempted comfort himſelfe after this maner.

Chriſte is ſet out in the Scriptures as a gift and as an example. Coloſſ. 2.3. 1. Cor. 1.30. The Scripture ſetteth out Chriſt vnto vs two maner of wayes: Firſt as a gift. If I take hold of him in this ſort, I can want nothing. For in Chriſte are hid all the treaſures of vviſedom and knovvledge: He, with all that is in him, is made vnto me of God, wiſedom, righteouſnes, ſanctification and redemption. Therfore although I haue committed both many and greeuous ſinnes: yet notwithſtanding if I beleue in him, they ſhall all be ſwalowed vppe by his righteouſnes. Secondly, the Scripture ſetteth him forth as an example to be folowed. Notwithſtanding I will not ſuffer this Chriſte (I meane as he is an example) to be ſet before me, but onely in the time of ioy and gladnes when I am out of tentation (where I can ſcarſely folow the thouſande part of his example) that I may haue him as a mirrour to behold and view how much is yet wanting in me, that I become not ſecure & careles. But in the time of tribulation I will not heare nor admit Chriſte, but as a gift, who dying for my ſinnes, hath beſtowed vpon me his righteouſnes, and hath done and accompliſhed that for me, which was wanting in my life:Rom. 10.4. For he is the ende and fulfilling of the lavve vnto righteouſnes to euery one that beleueth.

It is good to know theſe things, not onely to the ende that euery one of vs may haue a ſure & a certaine remedie in the time of tentation, wherby we may eſchue that venome of deſperation, wherwith Sathā thinketh to poyſon vs: but alſo to the ende we may be able to reſiſt the furious Sectaries & Schiſmatikes of our time. For the Anabaptiſtes count nothing more glorious in their whole doctrine, then that they ſo ſeuerely vrge the example of Chriſt and the croſſe: eſpecially ſeeing ye ſentences are manifeſt wherin Chriſt commēdeth the croſſe to his diſciples. We muſt learne therfore how we may withſtand this Sathan, trāſforming himſelf into the likenes of an Angell. Which we ſhall doe if we make a difference betwene Chriſt ſet forth vnto vs ſometimes as a gift, & ſometimes as an example. The preaching of him both wayes hath his conuenient time, which if it be not obſerued, the preaching of ſaluation may ſo be turned into poyſon.To vvhom Chriſt muſt be ſet out as a gift, and to vvhom as an example. Chriſte therefore muſt be ſet forth vnto thoſe which are already caſt downe and bruſed through the heauie burden and weight of their ſinnes, as a Sauiour and a gift, and not as an example or a lawgeuer. But to thoſe that are ſecure and obſtinate, he muſt be ſet forth as an example. Alſo the hard ſentences of the Scripture, and the horrible examples of the wrath of God muſt be laid before them: as of the drowning of the whole world, of the deſtruction of Sodome & Gomorrha, and ſuch other like, that they may repent. Let euery Chriſtian therfore whē he is terrified and afflicted, learne to caſt away ye falſe perſwaſiō which he hath cōceiued of Chriſt, and let him ſay: O curſed Sathan, why doeſt thou now diſpute wt me of Doing and Working, ſeeing I am terrified & afflicted for my ſinnes already? Nay rather, ſeeing I now labour and am heauie loden,Math. 11.28. I will not hearken to thee which art an accuſer and a deſtroyer, but to Chriſte the Sauiour of mankinde, which ſayeth that he came into the world to ſaue ſinners, to comfort ſuch as are in terrour, anguiſh and deſperation, and to preach deliuerance to the captiues. &c. This is the true Chriſte, and there is none other but he. I can ſeeke examples of holy life in Abraham, Eſay, Iohn Baptiſt, Paule and other Sainctes. But they can not forgeue my ſinnes, they can not deliuer me from the power of the Deuill and from death, they cannot ſaue me and geue me euerlaſting life. For theſe things belong to Chriſte alone,Iohn. 6.27. Math. 3.17. 1. Pet. 1.17. Coloſſ. 1.13. whom God the father hath ſealed: therfore I wil not heare thee nor acknowledge thee for my teacher, O Sathan, but Chriſt, of whom the father hath ſayd: This is my vvell beloued ſonne in vvhom I am vvell pleaſed, heare him. Let vs learne in this wiſe to cōfort our ſelues through Faith in tentation, & in the perſwaſion of falſe doctrine: elſe the Deuil will either ſeduce vs by his miniſters, or elſe kil vs wt his fiery dartes.

Verſe. 9. A litle leauen doth leauen the vvhole lumpe.

This whole Epiſtle ſufficiently witneſſeth how Paule was greeued with the fall of the Galathians, and how often he beat into their heades (ſometime chiding and ſometime entreating them) the exceding great & horrible enormities that ſhould enſue vpō this their fall, vnleſſe they repented. This fatherly and Apoſtolicall care and admonition of Paule moued ſome of them nothing at all: For many of them acknowledged Paule no more for their teacher, but preferred the falſe apoſtles farre aboue him: of whom they thought them ſelues to haue receaued the true doctrine, and not of Paule. The falſe apoſtles miſreported Paule to the churches. Moreouer the falſe apoſtles, no doubt, ſclaundered Paule among the Galathians, ſaying that he was an obſtinate and a contentious fellow, which for a light matter would breake the vnitie of the churches, and for no other cauſe but that he alone would be counted wiſe and be magnified of them. Through this falſe accuſation they made Paule very odious vnto many.

Some other which had not yet vtterly forſakē his doctrine, thought that there was no daunger in diſſenting a litle from him in the doctrine of iuſtification & Faith. Wherfore, when they heard that Paule made ſo hainous a matter of that which ſeemed vnto them to be but light and of ſmall importance, then maruelled, and thus they thought with themſelues: Be it ſo that we haue ſwarned ſomething from the doctrine of Paule, and that there hath bene ſome fault in vs: yet that being but a ſmall matter, he ought to winke thereat, or at leaſt not to vehemently to amplifie it, leſt by the occaſion thereof the concord of the Churches ſhould be broken. Wherevnto he anſwereth with this ſentence: A litle leuen leueneth, [or maketh ſovver] the vvhole lumpe of dough. And this is a caueat or an admonition which Paule ſtādeth much vppon. And we alſo ought greatly to eſteme the ſame at this day. For our aduerſaries in like maner obiect againſt vs that we are contentious, obſtinate, and intractable in defending our doctrine, and euen in matters of no great importance. But theſe are the craftie fetches of the Deuill, whereby he goeth about vtterly to ouerthrow our doctrine. To this we anſwer therefore with Paule, that a litle leuen maketh ſovver the vvhole lumpe.

In Philoſophie a ſmall fault in the beginning is a great and a foule fault in the ende. So in Diuinitie one litle errour ouerthroweth the whole doctrine.Doctrine and life muſt be ſeparate farre a ſunder. Wherefore we muſt ſeparate life and doctrine farre aſunder. The doctrine is not ours, but Gods, whoſe miniſters onely we are called: therefore we may not chaunge or diminiſh one tittle therof. The life is ours: therefore as touching that, we are ready to doe,The doctrine of Faith. to ſuffer, to forgeue, &c. what ſo euer our aduerſaries ſhall require of vs, ſo that Faith and doctrine may remaine ſound and vncorrupt: of the which we ſay alwayes with Paule: A litle leuen leueneth, &c.

A ſmall mote in the eye hurteth the eye. And our Sauiour Chriſt ſayeth:Luke. 11.34. The light of the body is the eye: therefore vvhen thine eye is ſingle, then is thy vvhole body light: but if thine eye be euill, then thy body is darke. Luke. 11.36. Againe. If thy body shall haue no part darke, then shall all be light. By this allegorie Chriſte ſignifieth, that the eye, that is to ſay, the doctrine ought to be moſt ſimple, cleare and ſincere,Iam. 2.10. hauing in it no darknes, no cloud. &c. And Iames the Apoſtle ſayth: He that faileth in one poynt is giltie of all. This place therfore maketh very much for vs againſt theſe cauillers which ſay that we breake charitie, to the great hurt and damage of the churches. But we proteſt that we deſire nothing more then to be at vnitie with all men: ſo that they leaue vnto vs the doctrine of Faith entire and vncorrupt: to the which all things ought to geue place, be it charitie, an Apoſtle, or an angell from heauen.

Let vs ſuffer them therfore to extoll charity and concord as much as they liſt:Charitie ſuffereth all thīgs, but Faith ſuffreth nothing 1. Cor. 13. • . but on the other ſide lette vs magnifie the maieſtie of the word and Faith. Charitie may be neglected in time and place without any daunger: but ſo can not the word and Faith be. Charitie ſuffereth all things, geueth place to all men. Contrariwiſe, Faith ſuffereth nothing, geueth place to no man. Charitie in geuing place, in beleuing,Charitie may be deceaued, but faith cannot. in geuing and forgeuing is oftentimes deceaued, and yet notwithſtanding being ſo deceaued, it ſuffereth no loſſe which is to be called true loſſe in deede: that is to ſay, it loſeth not Chriſte: Therefore it is not offended, but continueth ſtill conſtant in well doing, yea euen towards the vnthankfull and vnworthy. Contrariwiſe in the matter of Faith and ſaluation, when men teach lies and errours vnder the colour of the truth and ſeduce many, here hath charitie no place:VVhen vve muſt exerciſe charitie and vvhen not. For here we loſe not any benefite beſtowed vppon the vnthankfull, but we loſe the word, Faith, Chriſte, and euerlaſting life. Let it not moue vs therfore that they vrge ſo much the keping of charitie and concord: For who ſo loueth not God & his word, it is no matter what or how much he loueth.

Paule therfore, by this ſentence admoniſheth, as well teachers as hearers, to take heede that they eſteme not the doctrine of Faith as a light matter, wherwt they may dally at their pleſure. It is as a bright ſunne beame comming downe from heauen, which lightneth, directeth and guideth vs. Now, like as the world with all the wiſedom and power thereof is not able to ſtoppe or turne away the beames of ye ſunne comming downe from heauen directly vnto the earth: euen ſo can there nothing be added to the doctrine of Faith, or taken from it: for that is an vtter defacing and ouerthrowing of the whole.

Verſe. 10. I haue truſt in you through the Lord.

As if he would ſay: I haue taught, admoniſhed, and reproued you enough, ſo that ye would hearken vnto me. Notwithſtanding I hope wel of you in the Lord. Here riſeth a queſtion, whether Paule doth wel whē he ſayth he hath a good hope or truſt of the Galathians, ſeing the holy Scripture forbiddeth any truſt to be put in men. Both Faith and charitie haue their truſt and beleefe,VVhether vve may truſt vnto men? but after diuers ſorts by reaſon of the diuerſitie of their obiectes. Faith truſteth in God, and therfore it can not be deceaued: charitie beleueth man and therefore it is often deceaued. Now, this Faith that ſpringeth of charitie is ſo neceſſary to this preſent life, that without it life can not continue in the world. For if one man ſhould not beleue & truſt an other, what life ſhould we liue vpon earth? The true Chriſtians doe ſooner beleue and geue credite through charitie, then the childrē of this world doe. For faith towards men is a fruite of ye ſpirit, or of chriſtian Faith in the godly. Herevpon Paule had a truſt of yt Galathians, yea though they were falne frō his doctrine: but yet through ye Lord. As if he ſhould ſay: I truſt vnto you ſo farre forth, as the Lord is in you, & ye in him: that is to ſay, ſo farre forth as ye abide in the truth. From which if you fall away, ſeduced by the miniſters of Sathan, I will not truſt vnto you any more. Thus it is lawfull for the godly to truſt and beleue men.

Verſe. 10. That ye vvill be none othervviſe minded.

To witte, concerning doctrine & Faith, then I haue taught you, & ye haue learned of me: That is to ſay, I haue a good hope & truſt of you, yt ye will not receaue any other doctrine which ſhalbe contrary to mine.

Verſe. 10. But he that troubleth you shall beare his condemnation, vvhatſoeuer he be.

By this ſentence Paule, as it were a iudge ſitting vpon the iudgement ſeat, cōdemneth the falſe apoſtles, calling them by a very odious name,VVicked teachers are troublers of mens conſciences. troublers of the Galathians: whom they eſtemed to be very godly men, and farre better teachers then Paule. And withall he goeth about to terrifie the Galathians with this horrible ſentence: whereby he ſo boldly condemneth the falſe apoſtles, to the ende that they ſhould flie their falſe doctrine as a moſt daungerous plague. As if he ſhould ſay: What meane ye to geue eare to thoſe peſtilent felowes, which teach you not, but onely trouble you. The doctrine that they deliuer vnto you is nothing elſe but a trouble vnto your conſciences. Wherefore how great ſo euer they be, they ſhall beare their condemnation.

Now, a man may vnderſtand by theſe words: VVhoſoeuer he be, that the falſe apoſtles in outward appearance were very good and holy men.The aucthoritie of the falſe apoſtles. And peraduenture there was amongſt them ſome notable diſciple of the Apoſtles of great name and aucthoritie. For it is not without cauſe that he vſeth ſuch vehemēt & pithie words. He ſpeaketh after the ſame maner alſo in the firſt Chapter, ſaying: If vve or an Angell from heauen preach vnto you othervviſe then vve haue preached vnto you, let him be accurſed. Galath. 1.8. • . And it is not to be doubted but that many were offended with this vehemencie of the Apoſtle, thinking thus with them ſelues: Wherfore doth Paule breake charitie? why is he ſo obſtinate in ſo ſmall a matter? why doth he ſo raſhly pronounce ſentence of eternall damnation againſt thoſe that are miniſters as well as he? He paſſeth nothing of all this: but procedeth on ſtill, and boldly curſeth and condemneth all thoſe that peruert the doctrine of faith, be they neuer ſo highly eſtemed, ſeeme they neuer ſo holy and learned.

Wherefore (as I geue often warning) we muſt diligently diſcerne betwene doctrine and life. Doctrine is heauen, life is the earth.The differēce betvvixt doctrine & life. In life is ſinne, errour, vncleanes and miſerie, mingled with vineger, as the prouerbe ſayth. There let charitie winke, forbeare, be beguiled, beleue, hope, and ſuffer all things: there let forgeuenes of ſinnes preuaile as much as may be, ſo that ſinne and errour be not defended and maintained. But in doctrine like as there is no errour, ſo hath it no neede of pardon.No errour in the doctrine of Faith. Wherfore there is no compariſon betwene doctrine and life. One litle poynt of doctrine is of more valew, then heauen and earth: and therefore we can not abide to haue the leaſt iote thereof to be corrupted. But we can very well wincke at the offences and errours of life. For we alſo doe daily erre in life and conuerſation, yea all the ſainctes erre: and this doe they earneſtly confeſſe in the Lordes prayer, and in the Crede. But our doctrine, bleſſed be God, is pure: we haue all the articles of our Faith grounded vppon the holy Scripture. Thoſe the Deuill would gladly corrupt and ouerthrow. Therefore he aſſaileth vs ſo craftely with this goodly argument, that we ought not to breake charitie and the vnitie of the churches.

Verſe. 11. And brethern, if I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished.

Paule labouring by all meanes poſſible to call the Galathians backe againe, reaſoneth now by his owne example.Actes 13.50. Actes. 17.4. I haue procured to my ſelfe (ſayeth he) the hatred and perſecution of the Prieſtes and Elders, and of my whole nation, becauſe I take away righteouſnes frō circumciſion: which if I would attribute vnto it, the Iewes would not onely ceaſe to perſecute me, but alſo would loue and highly commend me. But now, becauſe I preach the Goſpel of Chriſt & the righteouſnes of Faith, aboliſhing the law & circumciſion, therfore I ſuffer perſecution.The falſe apoſtles enemies of the croſſe of Chriſt. Contrariwiſe the falſe apoſtles, to auoide the croſſe, and this deadly hatred of the Iew • ſh nation, doe preach circumciſion: and by this meanes they obtaine and reteine the fauour of the Iewes: as he ſayeth in the .6. Chapt. folowing:Gal. 6.12. They compell you to be circumciſed, &c. Moreouer, they would gladly bring to paſſe, yt there ſhould be no diſſention, but peace and concord betwene the Gentiles and the Iewes.The doctrine of Faith. But that is impoſſible to be done without the loſſe of the doctrine of Faith, which is the doctrine of the croſſe and full of offences. Wherefore when he ſayeth: If I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished: he meaneth that it were a great abſurditie and inconuenience if the offence of the croſſe ſhould ceaſe. After the ſame maner he ſpeaketh.1. Cor. 1.17. 2. Pet. 1.11. 1. Cor. 1. Chriſte ſent me to preach the Goſpell, not vvith vviſedom of vvordes, leſt the croſſe of Chriſt should be made of none effect. As if he ſayd: I would not that the offence and croſſe of Chriſte ſhould be aboliſhed.

Here may ſome man ſay: The Chriſtians then are madde men to caſt them ſelues into daunger of their owne accord: For what doe they elſe by preaching and confeſſing the truth, but procure vnto them ſelues the hatred and enimitie of the whole world, and raiſe offences? This (ſayth Paule) doth nothing at all offend or trouble me, but maketh me more bolde,The church is in beſt caſe & moſt flouri • heth vnder the croſſe. and cauſeth me to hope wel of the happie ſucceſſe and increaſe of the church, which flouriſheth and groweth vnder the croſſe: For it behoueth that Chriſte the head and ſpouſe of the Church ſhould raigne in the middes of all his enemies. Pſal. 110. On the contrary part, when the croſſe is aboliſhed, & the rage of tyrannes & heretikes ceaſeth on yt one ſide, and offences on the other ſide, & all things are in peace, the Deuill keping the entrie of the houſe: this is a ſure token that the pure doctrine of Gods word is taken away.

Bernard conſidering this thing, ſayeth that the Church is then in beſt ſtate, when Sathan aſſaileth it on euery ſide, as well by ſubtill ſleights as by violence: and cōtrariwiſe yt it is then in worſt caſe when it is moſt at eaſe. And he aledgeth very well and to yt purpoſe that ſentence of Ezechias in his ſong:Eſay. 3 • .17. Behold, for felicitie I had bitter greefe, applying it to the church, liuing in eaſe and quietnes. Wherfore Paul taketh it for a moſt certaine ſigne that it is not the Goſpel, if it be preached in peace. Contrariwiſe ye world taketh it for a moſt certaine ſigne that the Goſpell is hereticall and ſeditious doctrine, becauſe it ſeeth great vprours, tumults, offences and ſectes, and ſuch like to folow the preaching therof.He meaneth that God ſomtimes in punishing shevveth him ſelfe as though it vvere not he but Satan: and contrarivviſe Satan, vvhen he flattereth, shevveth him ſelf as though he vvere God and not Satan. Thus God ſometimes ſheweth him ſelfe in the ſimilitude of the Deuil, and the Deuil likewiſe ſheweth him ſelfe in the likenes of God: And God will be knowen vnder the ſimilitude of the Deuill, and will haue the Deuil knowen vnder the likenes of God.

The croſſe immediatly foloweth the doctrine of the word, according to that ſaying. Pſal. 116: I beleued and therfore haue I ſpoken: and I vvas ſore troubled. Now, the croſſe of the Chriſtians is perſecution with reproch and ignominie, and without any compaſſion, and therfore it is very offenſiue. Firſt they ſuffer as ye vileſt people in the world: & ſo did the Prophet Eſay foreſhew euen of Chriſt himſelf. cap. 53. He vvas reputed amōgſt the vvicked. Moreouer,Eſay. 53.12. murtherers and theues haue their puniſhments qualified, and men haue compaſſion on them. Here is no offence or ſclaunder ioyned with the puniſhment. Cō trariwiſe, like as the world iudgeth the Chriſtiās to be of all other mē the moſt peſtilent & pernicious, ſo doth it thinke that no torments are ſufficient to puniſh them for their hainous offences.The vvorld hath no pitie vpō the godly Neither is it moued with any compaſſion towardes them, but putteth them to the moſt opprobrious and ſhamefull kinds of death that can be. And it thinketh that it gaineth hereby a double commodity. Iohn 16.2.3. VVhat the vvorld loketh for by the death of the godly. For firſt it imagineth that it doth high ſeruice vnto God in killing of them: ſecondly that the cō mon peace and tranquillitie is reſtored and ſtabliſhing by taking away ſuch noiſome plagues. Therfore the death and croſſe of the Faithfull is full of offences. But let not this reprochfull dealing (ſayeth Paule) and the continuance of Chriſtes croſſe and offence therof moue you: but rather let it confirme you. For as long as the croſſe endureth, it ſhall goe well with the Goſpell.

In like maner Chriſte alſo comforteth his diſciples in the .5. of Math.Math. 5.10. Marke. 9.10. Luke 14.34. Actes. 5.41. 1 Pet. 3.14. 1. Pet. 4.14. Bleſſed are ye (ſayeth he) vvhen men reuile you and perſecute you, and shall falſely ſay all maner of euill againſt you for my names ſake. Reioyce and be glad, for great is your revvard in heauen: For ſo perſecuted they the Prophets vvhich vvere before you. The church cā not ſuffer this reioyſing to be wreſted frō her. Wherfore I would not wiſh to be at concord with the Pope, the biſhops,Luther vvil be at no vnitie vvith the enemies of the Goſpell. the princes and the Sectaries, vnleſſe they would conſent vnto our doctrine. For ſuch concorde were a certaine token that we had loſt the true doctrine. To be ſhort, as long as the church teacheth the Goſpell, it muſt ſuffer perſecution. For the Goſpell ſetteth forth the mercy and glory of God:The Goſpell ſetteth forth the glory of God, and diſcloſeth the craftes of the Deuill. It diſcloſeth the malice and ſleightes of the Deuill, painting him out in his right coulours, and plucking from him the counterfet viſour of Gods Maieſtie, wherby he deceaueth the whole world: that is to ſay, it ſheweth that all worſhippings, religious Orders inuented by men, and traditions concerning ſingle life, meates, and ſuch other things, wherby men thinke to deſerue forgeuenes of ſinnes & euerlaſting life, are wicked things and deueliſh doctrine. There is nothing then that more ſtirreth vppe the Deuill, than the preaching of the Goſpell. For that plucketh from him the diſſembled vizour of God, and bewrayeth him to be as he is in deede, that is to ſay, the Deuil & not God. Wherfore it can not be, but that as long as the Goſpell flouriſheth, the croſſe and the offence thereof muſt needes folow it, or elſe truely the Deuill is not rightly touched, but ſlenderly tickled. But if he be rightly hitte in deede, he reſteth not, but beginneth horribly to rage, and to raiſe vp troubles euery where.

If Chriſtians then will hold the word of life, let them not be afraid or offended when they ſee that the Deuill is broken loſe and rageth euery where, that all the world is on an vprour, that tyrannes exerciſe their crueltie, and hereſies ſpring vppe: but lette them aſſure them ſelues,Math. 5.12. that theſe are ſignes, not of terrour, but of ioy, as Chriſte himſelfe expoundeth them, ſaying: Reioyce and be glad. &c. God forbid therefore that the offence of the croſſe ſhould be taken away. Which thing ſhould come to paſſe if we ſhould preach that which the Prince of this world and his members would gladly heare, that is to ſay, the righteouſnes of workes. Then ſhould we haue a gentle Deuil, a fauourable world, a gracious Pope, and mercifull Princes. But becauſe we ſet forth the benefites and glory of Chriſte, they perſecute and ſpoile vs both of our goodes and liues.

Verſe. 12. VVould to God they vvere cutte of that doe diſquiet you.

Is this the part of an Apoſtle, not onely to denounce the falſe apoſtles to be troublers,Paul vvisheth that the falſe apoſtles vvere cutte of. to condemne them and to deliuer them to Sathan, but alſo to wiſh that they might be vtterly rooted out and peariſh? And what is this elſe but plaine curſing? Paule (as I ſuppoſe) alludeth here to circumciſion. As if he would ſay: They compell you to cutte of the foreſakin of your fleſh: but I would that they themſelues might be vtterly cutte off by the roote.

Here riſeth a queſtion: whether it be lawfull for Chriſtians to curſe? Why not? howbeit not alwayes, nor for euery cauſe.VVhether it be lavvful for Chriſtians to curſe. But when the matter is come to this poynt, that Gods word muſt be euill ſpoken of and his doctrine blaſphemed, and ſo conſequently God him ſelfe, then muſt we turne this ſentence and ſay: Bleſſed be God and his word, and what ſo euer is without God and his word, accurſed be it: yea though it be an Apoſtle or an Angell from heauen. So he ſayd before in the firſt Chapter:Galath. 1.3.4. Although vve or an Angell from heauen preach othervviſe vnto you, then that vvhich vve haue preached, let him be accurſed.

Hereby it may appeare how great a matter Paule made of a litle leauen, which for the ſame durſt curſe the falſe apoſtles, who in outward appearance were men of great authoritie and holines. Let not vs therefore make litle account of the leauen of doctrine: For although it be neuer ſo litle, yet if it be neglected, it will be the cauſe that by litle and litle the truth and our ſaluation ſhall be loſt, and God himſelfe be denied. For when the word is corrupted, and God denied and blaſphemed (which muſt needes folow if the word be corrupted) there remaineth no hope of ſaluation. But for our partes, if we be curſed, railed vppon and ſlaine, there is yet one that can raiſe vs vppe againe, and deliuer vs from the curſe, death and hell.

Wherefore lette vs learne to aduaunce and extoll the Maieſtie & authoritie of Gods word.The Maieſtie of Gods vvord is highly to be aduaunced. For it is no ſmall trifle (as brainſicke heades ſurmiſe at this day): but euery title thereof is greater then heauen and earth. Wherefore in this reſpect we haue no regard of Chriſtian charitie or concord, but we ſitte as it were on the iudgement ſeat, that is to ſay: we curſe and condemne all men, which in the leaſt poynt deface or corrupt the Maieſtie of Gods word: For a litle leauen maketh ſovver the vvhole lumpe. But if they leaue vs Gods word entire and ſound, we are not onely ready to keepe charitie and peace with them: but alſo we offer our ſelues to be their ſeruauntes, and to doe for them what ſo euer we are able: If not, lette them periſh and be caſt downe into hell: and not onely they, but euen the whole world alſo: ſo that God and his pure word doe remaine. For as long as he remaineth, life, ſaluation, and the faithfull ſhall alſo remaine.

Paule therefore doth well in curſing thoſe troublers of the Galathians, and in pronouncing ſentence againſt them, to witte, that they are accurſed with all that they teach and doe: and in wiſhing that they might be cutte of, eſpecially that they might be roted out of the church of God, that is, that god ſhould not gouerne nor proſper their doctrine nor their doings. And this malediction procedeth from the holy ghoſt. As Peter alſo in the .8. of the Actes curſeth Simon the Sorcerer: Thy money and thou perish together. Actes. • .20.21. And the holy Scripture oftentimes vſeth curſing, againſt ſuch troublers of mens conſciences, and chiefly in the Pſalmes:Pſal. 54.5. Pſal. 55.15. as Pſal. 55. Let death come vpon them: let them goe As Corah, Dathan, and Abiron. quicke into the pitte of corruption. Alſo, Let ſinners be turned dovvne into hell, and all they that forget God.

Hitherto Paule hath fortified the place of Iuſtification with ſtrong and mightie arguments. Moreouer, to the ende he might omit nothing, here and there he hath intermingled chidings, praiſings, exhortations, threatnings and ſuch like. In the ende he addeth alſo his owne example,Paules example in ſuffering. namely that he ſuffereth perſecution for this doctrine, thereby admoniſhing all the Faithfull, not to be offended nor diſmayed when they ſhall ſee ſuch vprours, Sectes and offences raiſed vppe in the time of the Goſpell: but rather to reioyce & be glad. For the more the world rageth againſt the Goſpell, the more the Goſpel proſpereth and goeth happely forwardes.

This conſolation ought at this day to encourage vs: for it is certaine that the world hateth & perſecuteth vs for none other cauſe, but for that we profeſſe the truth of the Goſpell.VVhat the vvorld condemneth in godly teachers. It doth not accuſe vs for theft, murder, whoredom and ſuch like: but it deteſteth and abhorreth vs becauſe we teach Chriſte faithfully and purely, and geue not ouer the defence of the truth. Therfore we may be out of all doubt, that this our doctrine is holy and of God, becauſe the world hateth it ſo bitterly: For otherwiſe there is no doctrine ſo wicked, ſo fooliſh and pernicious, which the world doth not gladly admitte, embrace and defend: and moreouer it reuerently entertaineth, cheriſheth and flattereth the profeſſours thereof, and doth all that may be done for them. Onely the true doctrine of the Goſpell, life and ſaluation, and the miniſters therof, it vtterly abhorreth, and worketh all the ſpite that may be deuiſed againſt them. It is therfore an euident token that the world is ſo cruelly bent againſt vs for no other thing, but onely becauſe it hateth the word. Wherfore when our aduerſaries charge vs, that ther riſeth nothing of this doctrine but warres, ſeditions, offences, Sectes and other ſuch infinite enormities: let vs anſwere: Bleſſed be yt day wherin we may ſee theſe things.An obiection. But the whole world is in an vprour. And wel done: For if ye world were not ſo troubled: if the Deuil did not rage and ſtirre vp ſuch broiles, we ſhould not haue the pure doctrine of of the Goſpel which can not be preached but theſe broyles & tormoiles muſt nedes folowe. Therefore that which ye count to be a great euill, we take to be a ſpeciall happines.

The Doctrine of good workes.

Now folow exhortations and precepts of life & good works. For it is the cuſtome of the Apoſtles, after they haue taught Faith,The Apoſtles after the doctrine of faith, adde precepts of good life. and in ſtructed mens conſciences, to adde preceptes of good works, wherby they exhort yt faithfull to exerciſe ye dueties of charitie one towards an other. And reaſon it ſelfe after a ſort teacheth and vnderſtandeth this part of doctrine: but as touching the doctrine of Faith, it knoweth nothing at all therof. To ye end therfore that it might appeare that Chriſtian doctrine doth not deſtroy good workes, or fight againſt ciuill ordinaunces: the Apoſtle alſo exhorteth vs to exerciſe our ſelues in good workes and in an honeſt outward conuerſation, and to keepe charitie and concord one with an other. The world can not therefore iuſtly accuſe the Chriſtians that they deſtroy good works, that they are troublers of ye publike peace, ciuile honeſtie, &c: for they teach good works and all other vertues better then all the Philoſophers & Magiſtrates of the world, becauſe they adioyne Faith with their doings.

Verſe. 13. For brethern ye haue bene called vnto libertie: onely vſe not your libertie as an occaſion vnto the flesh, but by loue ſerue one an other.

As if he would ſay: Ye haue now obtained libertie through Chriſte, that is to ſay, ye be farre aboue all lawes as touching conſcience and before God: ye be bleſſed and ſaued, Chriſt is your life. Philip. 1.21. Therfore although the lawe, ſinne and death trouble and terrifie you, yet can they not hurt you nor driue you to deſpaire. And this is your excellent and ineſtimable libertie. Now ſtandeth it you in hand to take good heede, that ye vſe not that libertie as an occaſion to the fleſh.

This euill is common and the moſt pernicious of all others that Sathan ſtirreth vp in the doctrine of Faith: namely that in very many he turneth this libertie, wherwith Chriſte hath made vs free, into the libertie of the fleſh. Of this the Apoſtle Iude alſo complaineth in his epiſtle.Iude. 1.4. There are crept in certaine vvicked mē (ſayth he) vvhich turne the grace of our God into vvantonnes. Carnall men vnderſtād not the doctrine of Faith. For the fleſh is vtterly ignorāt of ye doctrine of grace, that is to ſay, it knoweth not that we are made righteous, not by workes, but by Faith onely, and that the lawe hath no aucthoritie ouer vs. Therfore when it heareth the doctrine of faith, it abuſeth and turneth it into wantonnes, and by and by thus it gathereth:The ſaying of the vvicked. If we be without law, let vs thē liue as we liſt, let vs do no good, let vs geue nothing to the nedie, and let vs not ſuffer any euil, for there is no lawe to conſtraine vs or binde vs ſo to doe.

Wherfore there is daunger on either ſide: albeit the one is more tolerable then the other. If grace or Faith be not preached, no man can be ſaued: for it is Faith alone that iuſtifieth and ſaueth. On the other ſide, if Faith be preached (as of neceſſity it muſt be) the more part of men vnderſtand the doctrine of Faith carnally,The greateſt part of men vnderſtād the doctrine of Faith carnally and draw the libertie of the ſpirite into the libertie of the fleſh. This may we ſee in all kinds of life, as well of the high as ye low. All boaſt themſelues to be profeſſors of the Goſpell, and all bragge of Chriſtian libertie: and yet ſeruing their owne luſtes, they geue themſelues to couetouſnes, pleaſures, pride, enuie, and ſuch other vices. No man doth his duetie faithfully: no mā charitably ſerueth the neceſſity of his brother. The greefe hereof maketh me ſometimes ſo vnpatient, yt many times I wiſh ſuch ſwine which tread precious pearles vnder their feete, were yet ſtill remaining vnder the tyrannie of the Pope: For it is vnpoſſible that this people of Gomorrha ſhould be gouerned by the Goſpell of peace.

Moreouer, euen we which teach the word, doe not now our duetie with ſo great zeale and diligence in the light of the Goſpell, as we did afore in the darknes of ignoraunce. For the more certaine we be of the freedome purchaſed vnto vs by Chriſt, ſo much the more cold and negligent we be in handling the word, in prayer, in well doing, and in ſuffering aduerſites.The profite of tentations. And if Sathan did not vexe vs inwardly with ſpirituall tentations, and outwardly with the perſecutions of our aduerſaries, and moreouer with the contempt and ingratitude of our owne fellowes, we ſhould become vtterly careles, negligent, and vntoward to all good workes: and ſo in time we ſhould loſe the knowledge and Faith of Chriſt forſake the miniſterie of the word, and ſeeke an eaſier kinde of life for the fleſh. Which thing many of our men begin to doe, for that they trauailing in the miniſterie of the word, can not onely not liue of their labour, but alſo are moſt miſerably entreated euen of thoſe by whom they were deliuered from the ſeruile bondage of the Pope by the preaching of the Goſpell. Theſe men forſaking poore and offenſiue Chriſt, entangle them ſelues with ye affaires of this preſent life, ſeruing their owne bellies and not Chriſte: but with what fruite, that ſhall they finde by experience in time to come.

For as much then as we know that the Deuill layeth waite moſt of all for vs that haue the world (for the reſt he holdeth in captiuitie and ſlauerie at his pleaſure) and laboureth with might and maine to take from vs the libertie of the ſpirite, or at leaſt wiſe to turne the ſame into the libertie of the fleſh: we teach and exhort our brethern with ſinguler care and diligence by the example of Paule, that they thinke not this libertie of the ſpirite purchaſed by the death of Chriſt, to be geuen vnto them, that they ſhould make it an occaſion of carnall libertie, or (as Peter ſayeth) ſhould vſe the ſame as a cloke for their wickednes:1. Pet. 2.16. but that they ſhould ſerue one an other through loue.

To the ende therfore that Chriſtians ſhould not abuſe this libertie (as I haue ſayd) the Apoſtle layeth a yoke and bondage vppon their fleſh by the lawe of mutuall loue.The godly are free accordīg to the ſpirite, but bond ſeruaunts according to the flesh. Wherefore let the godly remember that in conſcience before God, they be free from the curſe of the lawe, from ſinne and from death, for Chriſtes ſake: but as touching the body they are ſeruauntes and muſt ſerue one an other through charitie, according to this commaundement of Paule. Let euery man therfore endeuour to doe his duetie diligently in his calling, & to helpe his neighbour to the vttermoſt of his power. This is it which Paule here requireth of vs: Serue ye one an other through loue. Gal. 5.17. Which words doe not ſet the Chriſtians at libertie, but ſhut them vnder bondage as touching the fleſh.

Moreouer this doctrine concerning mutuall loue which we muſt maintaine and exerciſe one towardes an other, can not be beaten into the heades of carnall men, nor ſinke into their heartes. The Chriſtians doe gladly receaue and obey this doctrine. Others as ſoone as liberty is preached, by and by doe thus inferre: If I be free,Carnall men abuſe Chriſtian libertie. then may I doe what I liſt: This thing is mine owne, why then ſhould I not ſell it for as much as I may gette? Moreouer, ſeeing we obtaine not ſaluation by our good works, why ſhould we geue any thing to yt poore? Thus doe they moſt careleſly ſhake of the yoke and bondage of the fleſh, and turne the libertie of the ſpirite into wantonnes and ſleſhly libertie. But we tell ſuch careleſſe contemners (although they beleue vs not, but laugh vs to ſcorne), that if they vſe their bodies and their goodes after their owne luſt (as in deede they doe, for they neither helpe the poore, nor lend to the needie, but beguile their brethern in bargaining, ſnatching & ſcraping vnto themſelues by hooke or by crooke what ſo euer they can gette), we tell them (I ſay) that they be not free, bragge they neuer ſo much of their libertie, but haue loſt Chriſte and Chriſtian libertie, are become the bondſlaues of the Deuill, and are ſeuen times worſer vnder the name of Chriſtian libertie, then they were before vnder the tyrannie of the Pope. For the Deuill which was driuen out of them, hath taken vnto him ſeuen other feends worſe then him ſelfe, and is returned into them againe: therefore the ende of theſe men is worſe then the beginning.

As touching vs, we haue a cōmaundemēt of God to preach ye goſpel, which offereth to all men libertie from the law, ſinne, death and Gods wrath, frely for Chriſtes ſake, if they beleue. It is not in our power to conceale or reuoke this libertie now publiſhed by ye Goſpel:Chriſtian libertie muſt be taught, though men abuſe it. for Chriſt hath geuen it vnto vs freely, & purchaſed it by his death. Neither can we cōſtraine thoſe ſwine which runne headlong into all licentiouſnes & diſſolutenes of the fleſh, to helpe other mē with their bodies or goodes: therefore we doe what we can, that is to ſay, we diligently admoniſh them that they ought ſo to doe. If we nothing preuaile by theſe admonitions, we commit the matter to God, and he will recompence theſe ſcorners with iuſt puniſhment in his good time. In the meane while this is our comfort, that as touching the godly, our labour is not loſt, of whom many (no doubt) by our miniſterie are deliuered out of the bondage of the Deuill,Coloſſ. 1.1 • . and tranſlated into the libertie of the ſpirite. Theſe (which notwithſtanding are but few) which acknowledge the glory of this libertie of the ſpirit, & on the other ſide are ready through charitie to ſerue other men, and know themſelues to be detters to their brethern as touching the fleſh: doe more reioyce vs than the innumerable multitude of thoſe that abuſe this libertie, are able to diſcourage vs.

Paule vſeth here very apte and plaine wordes, when he ſayeth: Brethern ye are called into libertie. And becauſe no mā ſhould dreame that he ſpeaketh of the libertie of the fleſh,They vvhich vnderſtād the Chriſtian libertie, ſerue one another through loue. he expoundeth him ſelfe what maner of libertie he meaneth, ſaying: Onely vſe not your libertie as an occaſion to the flesh, but ſerue ye one an other through loue. Wherfore let euery Chriſtian know, that, as touching the conſcience, Chriſt hath made him Lord ouer the lawe, ſinne and death, ſo that they haue no power ouer him. Cōtrariwiſe let him know that this outward bondage is layed vpon his body, that he ſhould ſerue his neighbour through loue. They that vnderſtand Chriſtian libertie otherwiſe, enioy the commodities of the Goſpell to their owne deſtruction, and are worſe Idolaters vnder the name of Chriſte, then they were before vnder the Pope. Now Paule goeth about to declare out of the ten commaundements, what it is to ſerue one an other through loue.

Verſe. 14. For the vvhole lavve is fulfilled in one vvord, vvhich is this: Thou shalt loue thy neighbour as thy ſelfe.

Paule, after that he hath laid the foundation of Chriſtian doctrine, is wont to build gold, ſiluer and precious ſtones vpon it. Now, there is no other foundation, as he himſelfe ſayeth to the Corinthians,1. Cor. 3.11.1 • . 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,Meritmōgers & hypocrites vnderſtād not the doctrine of faith and of good vvorks. 1. Cor. 3.12.15. that not onely they leaue the true foundation and pure doctrine: but alſo continuing alwayes in their ſuperſtitions, they neuer attaine to good workes. Therefore (as Paule ſayeth) they build nothing but woode, hay and ſtubble vppon the foundation. So the falſe apoſtles, which were the moſt earneſt defenders of workes, did not teach or require the workes of charitie, as that Chriſtians ſhuld loue one an other, that they ſhould be ready to helpe their neighbours in all neceſſities, not onely with their goods, but alſo with their body: that is to ſay, with tounge, hand, heart, and with their whole ſtrength: but onely they required that circumciſion ſhould be kept,Galath. 4.1 • . that dayes, monethes, yeres and times ſhould be obſerued: and other good workes they could teach none. For after they had deſtroyed the foundation which is Chriſt, & darkened the doctrine of Faith, it was impoſſible that there ſhould remaine any true vſe, exerciſe, or opinion of good workes. Take away the tree, & the frute muſt needes periſh.

The Apoſtle therfore diligently exhorteth the Chriſtians to exerciſe themſelues in good workes, after that they haue heard and receaued the pure doctrine of Faith. For the remnauntes of ſinne doe yet ſtill remaine euen in thoſe that be iuſtified: which, as they are contrary to Faith and hinder it: ſo doe they hinder vs from doing good workes.Reaſon is naturally delited vvith ſuperſtition. Moreouer, mans reaſon and the fleſh, which in the ſainctes them ſelues reſiſteth the ſpirite, and in the wicked doth mightely raigne, is naturally delited with Phariſaicall ſuperſtitions: that is to ſay, it taketh more pleaſure in meaſuring God by her owne imaginations, than by his word, and doth the works that ſhe her ſelfe hath choſen, with farre greater zeale then thoſe which God hath commaunded. Wherfore it is neceſſary that the godly preachers ſhould as diligently teach and vrge the doctrine of good workes, as the doctrine of Faith: for Satan is a deadly enemie to both. Notwithſtanding faith muſt firſt be planted: for without Faith it is impoſſible to vnderſtand what a good worke is, or what pleaſeth God.

Let no man thinke therefore that he thorowly knoweth this commaūdement: Thou shalt loue thy neighbour as thy ſelfe. In deede it is very ſhort and eaſy as touching the wordes:No mā loueth his neighbour as himſelfe. but ſhew me the teachers and hearers that in teaching, learning, and liuing doe exerciſe and accompliſh it rightly. Therefore theſe wordes: Serue ye one an other through loue: and theſe alſo, Thou shalt loue thy neighbor as thy ſelf, are incomprehenſible, & no man, no not euen the godly doe ſufficiently conſider, teach, and exerciſe the ſame. And (which is a wōderful thing) the faithfull haue this tentation, that if they omit neuer ſo light a matter which they ought to do, by and by their conſcience is wounded: but they are not ſo troubled if they neglect the dueties of charitie (as daily they doe),Naturall corruption & ſuperſtition remaining in the faithfull. or beare not a ſincere and brotherly loue and affection towards their neighbour. For they doe not ſo much regard the commaundement of charitie, as their owne ſuperſtitions: from the which they be not altogether free during this life.

Paule therfore reprehendeth ye Galathians in theſe words: For the vvhole lavv is fulfilled in one vvord. As if he had ſaid: ye are drowned in your ſuperſtitions & ceremonies concerning places & times, which profit neither your ſelues nor others: and in ye meane while ye neglect charitie which ye ought onely to haue kept. What madnes is this? So ſayth Ierome: We weare & cōſume our bodies with watching,A ſaying of Hierome. faſting and labour: but we neglect charitie, which is the onely lady & miſtreſſe of workes. And this may be wel ſeene in the Monkes, who ſtraitly obſerue their traditions concerning their ceremonies, faſting, watching, apparel & ſuch like. In this caſe if they omitte any thing, be it neuer ſo litle, they ſinne deadly. But whē they do not only neglect charitie, but alſo hate one an other to the death, they ſinne not, nor offend God at all.

Therefore by this commaundement Paule, Paul teacheth good vvorks, and condemneth euill vvorkes. not onely teacheth good works, but alſo cōdemneth fantaſticall and ſuperſtitious works. He not onely buildeth gold, ſiluer and precious ſtones vpon the foundation, but alſo throweth downe the woode, and burneth vp the hay & ſtubble. God witneſſed by examples in the olde Teſtament how much he did alwayes eſteme of charitie: whervnto he would haue yt very law it ſelf and the ceremonies therof to geue place.1. Sam. 31.6. At ſuch time as Dauid and they that were with him were hungrie, and had not what to eate, they did eate the holy ſhewbread, which by the lawe the lay people might not eate, but onely the prieſts.Math. 12.3. •• . 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 lavv is fulfilled in one vvord.

As if he ſayd: Why doe ye burden your ſelues with the lawe? Why doe ye ſo toile and tormoile your ſelues about the ceremonies of the law, about meates, dayes, places and ſuch other things: as how ye ought to eate, drinke, keepe your feaſtes, ſacrifice? &c. Leaue of theſe follies, and hearken what I ſay: All the lawe is fully comprehended in this one ſaying: Thou shalt loue thy neighbour as thy ſelfe. God deliteth not in the obſeruation of the ceremonies of the lawe, neither hath he any neede of them. The onely thing that he requireth at your hands is this, that ye beleue in Chriſt whom he hath ſent:Epheſ. 1.2. in whom ye are made perfect, and haue all things. But if vnto Faith, which is the moſt acceptable ſeruice of God, ye will alſo adde lawes, then aſſure your ſelues that all lawes are comprehended in this ſhort commaundement: Thou shalt loue thy neighbour as thy ſelfe. Endeuour your ſelues to keepe this commaundement: which being kept, ye haue fulfilled all lawes.

Paule is a very good expounder of Gods commaundementes: For he draweth all Moiſes into a briefe ſumme,A brief ſumme of all Moiſes lavves. ſhewing that nothing elſe is cōtained in all his lawes (which are in a maner infinite) but this ſhort ſentence: Thou shalt loue thy neighbour as thy ſelfe. Naturall reaſon is offended with this baſenes and ſhortnes of wordes: for it is ſoone ſayd:The shortnes of the doctrin of all true chriſtianitie. Beleue in Chriſt. And againe: Loue thy neighbour as thy ſelfe. Therefore it deſpiſeth both the doctrine of Faith and true good works. Notwtſtanding this baſe & vile word of faith (as reaſon taketh it): Beleue in Chriſt, is ye power of God to the faithfull, whereby they ouercome ſinne, death, ye Deuill, &c. wherby alſo they attaine ſaluation & eternall life.To ſerue our neighbour through charitie. Thus to ſerue one an other through loue, that is, to inſtruct him that goeth aſtray, to comfort him that is afflicted, to raiſe vppe him that is weake, to helpe thy neighbour by all meanes poſſible, to beare wt his infirmities, to endure troubles, labours, ingratitude & contempt in the Church, & in ciuile life & conuerſation to obey the Magiſtrate, to geue due honour to thy parentes, to be patient at home with a froward wife and an vnruely familie. &c: theſe (I ſay) are workes which reaſon iudgeth to be of no valew. But, beleue me, they are ſuch workes, that the whole world is not able to comprehend the excellencie and worthines thereof (for it doth not meaſure workes or any other thing by the word of God, but by the iudgement of wicked, blinde and fooliſh reaſon): Yea it knoweth not the valew of any one of the leaſt good works yt can be, which are true good works in deede.

Therfore, when men dreame that they well vnderſtand the commaundement of charitie, they are vtterly deceaued. In deede they haue it wrytten in their heart: for they naturally iudge that a man ought to doe vnto an other, as he would an other ſhould do vnto him. But it foloweth not therefore that they vnderſtand it: For if they did, they would alſo performe it in deede, and would preferre loue and charitie before all their workes.A deſcription of an hypocrite. They would not ſo highly eſteme their owne ſuperſtitious toyes, as to goe with an heauie countenaunce hanging downe the head, to be vnmarried, to liue with bread and water, to dwell in the wildernes, to be poorely apparelled, &c. Theſe monſtrous and ſuperſtitious workes, which they haue deuiſed and choſen vnto themſelues, God neither commaunding nor approuing the ſame, they eſteme to be ſo holy and ſo excellent, that they ſurmount and darken charitie, which is as it were ye Sunne of all good works.Charitie the bright ſunne of all good vvorkes. So great and incomprehēſible is the blindnes of mans reaſon, that it is vnable, not onely to iudge rightly of the doctrine of Faith, but alſo of external conuerſation and workes. Wherfore we muſt fight ſtrongly, as well againſt the opinions of our owne heart (to the which we are naturally more enclined in the matter of ſaluation then to the word of God), as alſo againſt the counterfet viſour & holy ſhew of our owne wilworkes: that ſo we may learne to magnifie the workes which euery man doth in his vocation, although they ſeeme outwardly neuer ſo baſe and contemptible, if they haue the warrant of Gods worde: and contrariwiſe, to deſpiſe thoſe workes which reaſon chooſeth without the commaundement of God, ſeeme they neuer ſo excellent and holy.

Of this commaundement I haue largely entreated in an other place, and therfore I will now but lightly ouerrunne it.A briefe expoſition of this commaundement: Thou shalt loue thy neighbour as thy ſelfe. In deede this is briefly ſpoken: Loue thy neighbour as thy ſelfe, but yet very aptly and to yt purpoſe. No man can geue a more certaine, a better or a nearer example then a mans owne ſelfe. Therfore, if thou wouldeſt know how thy neighbour ought to be loued,Hovv our neighbour ought to be loued. and wouldeſt haue a plaine example therof, conſider well how thou loueſt thy ſelfe. If thou ſhouldeſt be in neceſſitie or daunger thou wouldeſt be glad to haue the loue and frendſhip of all men, to be holpen with the counſell, the goods and the ſtrength of all men & of all creatures. Wherfore thou haſt no neede of any booke to inſtruct and to admoniſh thee how thou oughteſt to loue thy neighbour: for thou haſt an excellent booke of all lawes euen in thy heart. Thou needeſt no Scholemaſter in this matter: aſke counſell onely of thine owne heart, and that ſhall teach thee ſufficiently that thou oughteſt to loue thy neighbour as thy ſelfe. Moreouer,Charitie a ſingular vertue. loue or charitie is an excellent vertue, which not onely maketh a man willing and ready to ſerue his neighbour with tounge, with hand, with money and worldly goods: but with his body, and euen with his life alſo. And thus to doe, it is not prouoked by good deſertes or any thing elſe, neither is it hindred through euill deſertes or ingratitude. The mother doth therefore nouriſh and cheriſh her child, becauſe ſhe loueth it.

Now, my neighbour is euery man,VVho is our neighbour. ſpecially which hath neede of my helpe, as Chriſt expoundeth it in the .10. chapt. of Luke. Who although he hath done me ſome wrong, or hurt me by any maner of way: yet notwithſtanding he hath not put of the nature of man, or ceaſed to be fleſh and bloud, & the creature of God moſt like vnto my ſelfe: briefly, he ceaſeth not to be my neighbour. As long then as the nature of man remaineth in him,The cōmaundement of charitie. ſo long alſo remaineth the commaundement of loue, which requireth at my hād, that I ſhould not deſpiſe mine own fleſh, nor render euill for euill, but ouercome euill with good: or elſe ſhall loue neuer be as Paule deſcribeth it .1. Cor. 13.1. Cor. 13.7.

Paule therefore commendeth charitie to the Galathians, and to all the faithfull (for they onely loue in deede), and exhorteth them that through charitie one of them ſhould ſerue an other. As if he would ſay: Ye neede not to burden your ſelues with circumciſion, and with the ceremonies of Moiſes law: but aboue all things continue in the doctrine of faith which ye haue receaued of me. Afterwards, if ye will doe good workes, I will in one word ſhew you the chiefeſt and greateſt works, and how ye ſhall fulfill all lawes: Serue ye one an other through loue. Ye ſhall not lacke them to whom ye may doe good, for the world is ful of ſuch as neede the helpe of others. This is a perfect and a ſound doctrine of Faith and loue:The doctrine of faith and charitie the shorteſt and longeſt. and alſo the ſhorteſt and the longeſt Diuinitie. The ſhorteſt as touching the words and ſentences: but as touching the vſe and practiſe it is more large, more longe, more profound, and more high then the whole world.

Verſe. 15. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other.

By theſe wordes Paule witneſſeth that if the foundation, that is to ſay, if Faith in Chriſt be ouerthrowne by wicked teachers, no peace or concord cā remaine in the church either in doctrine or life: but there muſt needes be diuers opinions and diſſenſions from time to time both in doctrine and life, wherby it commeth to paſſe that one biteth and deuoureth an other, that is to ſay, one iudgeth and condemneth an other, vntill at length they be conſumed. Hereof not onely the Scripture, but alſo the examples of all times beare witnes. After that Aphrike was peruerted by the Manichees, by and by folowed the Donatiſtes, who alſo diſagreeing among them ſelues, were diuided into three ſundry Sectes. And how many Sectes haue we at this day ſpringing vppe one after an other? One Sect bringeth forth an other, and one condemneth an other. Thus, when the vnitie of the ſpirite is broken, it is vnpoſſible that there ſhould be any concord either in doctrine or life, but daily new errours muſt nedes ſpring vp wtout meaſure and wtout end.

Paule therefore teacheth that ſuch occaſions of diſcord are to be auoided, and he ſheweth how they may be auoided. This (ſayth he) is ye way to vnitie and concord: Let euery man doe his duetie in that kinde of life which God hath called him vnto: Let him not lift vp himſelfe aboue others, nor finde fault at other mens workes,The vvay hovv to kepe concord. and commend his owne, but let euery one ſerue an other through loue. This is a true and a ſimple doctrine touching good works. This do not they teach which haue made ſhipwracke of faith & haue conceaued fantaſticall opinions concerning Faith & good workes: but diſagreeing among them ſelues as touching the doctrine of Faith and workes, they bite and deuoure, that is to ſay, they accuſe & condemne one an other, as Paule here ſayth of the Galathians. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other. As if he would ſay: doe not accuſe and condemne one an other for circumciſion, for obſeruing of holy dayes or other ceremonies, but rather geue your ſelues to ſerue and helpe one an other through charitie: Or elſe if ye continue in biting & deuouring one an other, take heede that ye be not conſumed, that is to ſay, that ye periſh not vtterly, yea and that bodely, which cōmōly hapneth, eſpecially to the authors of Sects, as it did to Arrius & others,The ende of the authors of vvicked opinions. and to certaine alſo in our time. For he that hath laid his foūdation on the ſand, and buildeth hay, ſtubble and ſuch like, muſt needes fall & be conſumed: for all thoſe things are ordained for the fire. I will not ſay that after ſuch bitings & deuourings, the ruine & deſtructiō, not of one citie, but of whole countreys & kingdoms are wont to folow. Now the Apoſtle ſheweth what it is to ſerue one an other through loue.

It is a hard & a dangerous matter to teach that we are made righteous by faith without works, & yet to require workes withall. Here, except the miniſters of Chriſte be faithfull & wiſe diſpoſers of the myſteries of God, rightly diuiding the word of truth: faith & workes are by and by confounded. Both theſe doctrines, as well of faith as of works, muſt be diligētly taught and vrged: and yet ſo, that both may remaine wt in their bounds. Otherwiſe,Hovv the doctrine of faith and of vvorks is to be taught. if they teach works only (as they do in the Popes kingdom) then is faith loſt. If faith onely be taught, then carnall men by and by dreame that workes be not needefull.

The Apoſtle began a litle before, to exhort men to good workes, and to teach that the whole lawe was fulfilled in one word, namely: Thou shalt loue thy neighbour as thy ſelfe. Here will ſome man ſay:An obiection. Paule thorowout his whole Epiſtle taketh away righteouſnes from the law: for ſayeth he, By the vvorks of the lavv shall no flesh be iuſtified: Alſo, As many as are vnder the vvorks of the lavv, Galat. 2.16. Galat. 3.10. are vnder the curſe. But now, whē he ſayth that ye whole law is fulfilled in one word, he ſeemeth to haue forgotten the matter whereof he hath entreated in all this Epiſtle, and to be of a quite contrary opinion: to witte, that they which doe the works of charitie, fulfill the law and be righteous. To this obiection he anſwereth after this maner.

Verſe. 16.

But I ſay, vvalke in the ſpirite, and ye shall not fulfill the vvorkes of the flesh.

As if he ſhould haue ſayd: I haue not forgotten my former diſcourſe concerning Faith, neither doe I now reuoke the ſame in that I exhort you to mutuall loue, ſaying: that the vvhole lavve is fulfilled through loue: but I am ſtill of the ſame minde and opinion that I was before. To the ende therefore that ye may rightly vnderſtand me, I adde this moreouer: VValke in the ſpirite, and ye shall not fulfill the luſtes of the flesh.

A confutation of the argument of the Schoolemen: Loue is the fulfilling of the lavve: therfore the lavve iustifieth.

Although Paule ſpeaketh here expreſly and plainly enough, yet hath he litle preuailed. For the Schoolemen not vnderſtanding this place of Paule: Loue is the fulfilling of the lavv, haue gathered out of it after this maner: If loue be the fulfilling of the law, it foloweth then that loue is righteouſnes: therfore if we loue, we be righteous. Theſe profound clarkes doe argue from the word to the worke,Arguments from precept to vvorke. from doctrine or preceptes, to life, after this ſort: The lawe hath commaunded loue: therefore the worke of loue foloweth out of hand. But this is a fooliſh conſequence, to draw an argumēt from precepts, and to ground the concluſion vppon workes.

True it is that we ought to fulfill the lawe, and to be iuſtified through the fulfilling thereof: but ſinne hindreth vs. In deede the law preſcribeth and commaundeth that we ſhould loue God with all our heart,So euill conſequence of the Sophiſters: It is vvryttē, therfore it is done &c. and that we ſhould loue our neighbour as our ſelues, but it foloweth not: this is wrytten, therfore it is done: the law commaundeth loue, therefore we loue. There is not one man to be found vppon the whole earth, which ſo loueth God and his neighbour, as the lawe requireth. But in the life to come, where we ſhall be throughly clenſed from all vices and ſinnes, and ſhall be made as pure & as cleare as the Sunne: we ſhall loue perfectly and ſhall be righteous through perfect loue. But in this life that puritie is hindred by the fleſh: for as long as we liue, ſinne remaineth in our fleſh.The Loue of our ſelfe corrupt. By reaſon wherof the corrupt loue of our ſelues is ſo mightie, that it farre ſurmounteth ye loue of god & of our neighbour. In the meane time notwithſtanding, that we may be righteous in this life alſo,Sinne is not here layed to our charge becauſe of our Faith in Chriſte. 1. Cor. 13.1 • . we haue Chriſte the Mercie ſeat and throne of grace, and becauſe we beleue in him, ſinne is not imputed vnto vs. Faith therfore is our righteouſnes in this life. But in the life to come, when we ſhall be thorowly clenſed and deliuered from all ſinnes and concupiſcence, we ſhall haue no more neede of Faith and hope, but we ſhall then loue perfectly.

It is a great errour therfore to attribute iuſtification or righteouſnes to loue, whiche is nothinge: or if it be any thinge,Charitie can not pacifie God. yet is it not ſo great that it can pacifie God: for loue euen in the faithfull (as I haue ſayd) is imperfect and impure:Apoc. 21.27. But no vncleane thing ſhall enter into the kingdom of God. Notwithſtanding in the meane while this truſt and confidence ſuſtaineth vs, that Chriſte,Eſay. 53.9. 1. Pet. 2.22. 1. Iohn. 3.2. who a lonely committed no ſinne, and in whoſe mouth was neuer foūd any guile, doth ouerſhadow vs with his righteouſnes. We being couered with thisHe alludeth to the place of Exodus, Chapt. 13.21. cloud, and ſhrouded vnder this ſhadow, this heauen of remiſſion of ſinnes & throne of grace: doe begin to loue and to fulfill the law. Yet for this fulfilling we are not iuſtified nor accepted of God whileſt we liue here. But whē Chriſt hath deliuered vp the kingdom to God his father & aboliſhed all principalitie, and God ſhall be all in all: then ſhall Faith and hope ceaſe, and loue ſhall be perfect and euerlaſting. 1. Cor. 13. 1. Cor. 13.12. This thing the popiſh Schoolemen vnderſtand not, and therfore when they heare that loue is the ſumme of the whole lawe, by and by they inferre: Ergo the law iuſtifieth. Or contrariwiſe, when they read in Paule that Faith maketh a man righteous: yea, ſay they, Faith formed and furniſhed with charitie. But that is not the meaning of Paule, Faith adorned vvith charitie is the papiſtes righteouſnes. as I haue largely declared before.

If we were pure from all ſinne, and were inflamed with perfect loue both towardes God and our neighbour, then ſhould we in deede be righteous and holy through loue, and God could require no more of vs. This is not done in this preſent life, but is differred vntill ye life to come. Rom. 1.23. In deede we receaue here the gift and firſt frutes of the ſpirite, ſo that we begin to loue, howbeit very ſlenderly. But, if we loued God truely and perfectly as the law of God requireth, which ſayeth: Thou shalt loue the Lord thy God vvith all thy heart, Deut. 6.5. Math. 22.3 • . Marke. 12.2 • . Luke. 10.27. vvith all thy ſoule, and vvith all thy ſtrength then ſhould we be as well contented with pouertie as with wealth, with paine as with pleaſure, & with life as with death.Perfect loue. Yea he that could loue God truly and perfectly in dede, ſhould not long continue in this life, but ſhould ſtraight way be ſwalowed vp by this charitie.

But now mans nature is ſo corrupt and drowned in ſinne, that it can not haue any right ſenſe or cogitation of God. It loueth not God, but hateth him deadly. God firſt loued vs. 1. Iohn. 4.10. Galath. 2 4. Galath. 4.4.5. Wherfore as Iohn ſayth: VVe loued not god, but he loued vs, & ſent his ſonne to be a reconciliation for our ſinnes. And as Paule ſayth before in the ſecond Chap: Chriſte hath loued me and geuen him ſelfe for me. And in the .4. Chap. But vvhen the fulnes of time vvas come, God ſent forth his ſonne made of a vvoman, and made vnder the lavve, that he might redeme them vvhich vvere vnder the lavv. We being redemed and iuſtified by this Sonne, begin to loue, according to that ſaying of Paule in the .8. to the Romains: That vvhich vvas impoſſible to the lavv, (in as much as it vvas vveake becauſe of the flesh) God ſending his ovvne ſonne in the ſimilitude of ſinnefull flesh, and for ſinne condemned ſinne in the flesh, that the righteouſnes of the lavv might be fulfilled in vs, that is, might begin to be fulfilled. They are mere dreames therfore which the Sophiſters and Schoolemen haue taught concerning the fulfilling of the lawe.

Wherfore Paule ſheweth by theſe words: VValke in the ſpirit, how he would haue that ſentence to be vnderſtād, where he ſayd: Serue ye one an other through loue. And againe: Loue is the fulfillīg of the lavv. &c. As if he ſhould ſay. When I bid you loue one an other, this is it that I require of you, that ye walke in the ſpirit. For I know that ye ſhall not fulfill the law becauſe ſinne dwelleth in you as lōg as ye liue, and therfore it is impoſſible that ye ſhould fulfill the law. Notwithſtā dīg in ye meane while endeuor your ſelues diligētly to walk in ye ſpirit, that is, wraſtle in ſpirit againſt the fleſh, & folow ſpiritual motions. &c.

It appeareth then that he had not forgotten the matter of iuſtifition. For when he biddeth them to walke in ye ſpirit, he plainly denieth that works do iuſtifie. As if he ſhuld ſay: When I ſpeake of ye fulfilling of ye law, I meane not that ye are iuſtified by ye law: but this I meane, that there be two contrary capitaines in you, the ſpirite and the fleſh. God hath ſtirred vp in your bodies a ſtrife and a battaile. For the ſpirite wraſtleth againſt the fleſh,Galath. 5.17. & the fleſh againſt the ſpirit. Here I require nothing elſe of you, but that ye folow the ſpirit as your captaine and guide, & that ye reſiſt that captaine ye fleſh: for that is all that ye be able to doe. Obey the ſpirit and fight againſt the fleſh. Therfore when I teach you to obſerue the lawe, and exhort you to loue one an other, thinke not that I goe about to reuoke that which I haue taught concerning the doctrine of Faith, and that now I attribute iuſtification to the lawe or to charitie: but my meaning is, that ye ſhould walke in the ſpirite, and that ye ſhould not fulfill the luſtes of the fleſh.

Paule vſeth very fitte wordes and to the purpoſe. As if he would ſay: we come not yet to the fulfilling of the lawe: therefore we muſt walke in the ſpirite and be exerciſed therein, that we may thinke, ſay, and doe thoſe things which are of the ſpirite, and reſiſt thoſe things which are of the fleſh: therfore he addeth.

Verſe. 16.

And ye shall not fulfill the luſtes of the flesh.

As if he would ſay:Deſires and luſtes of the flesh euen in the godly. The deſires or luſtes of the fleſh be not yet dead in vs, but ſpring vppe againe and fight againſt the ſpirite. The fleſh of no faithful man is ſo good, which being offended would not bite and deuour, or at the leaſt omitte ſomewhat of that commaundement of loue. Yea euen at the firſt brunt he can not refraine him ſelfe, but is angrie with his neighbour, deſireth to be reuenged, and hateth him as an enemie, or at the leaſt loueth him not ſo much as he ſhould doe, and as this commaundement requireth. And this hapneth euen to the faithfull.

Therefore the Apoſtle hath geuen this rule for the faithfull, that they ſhould ſerue one an other through loue, that they ſhould beare the burdens and infirmities one of an other, and that they ſhould forgeue one an other. And without this bearing and forbearing through loue, it is impoſſible that peace and concord ſhould continue amongſt Chriſtians. For it can not be, but that thou muſt needes often offend, and be offended. Thou ſeeſt many things in me which offend thee, and I againe ſee many things in thee which miſlike me. Here, if one beare not with an other through loue, there ſhall be no end of diſſenſion, diſcord, enuie, hatred and malice.

Wherfore Paul would haue vs to walke in the ſpirit,To vvalke in the ſpirite. leſt we fulfil ye luſt of the fleſh. As if he ſhould ſay: Although ye be moued wt wrath & diſpleaſure againſt your brother, offending you or doing any thing hainouſly agaīſt you, yet notwtſtāding reſiſt & repreſſe theſe violēt motiōs through the ſpirit. Beare with his weaknes and loue him according to that cōmaundement: Thou shalt loue thy neighbour as thy ſelfe. For thy brother doth not therfore ceaſe to be thy neighbour, becauſe he ſlippeth or offēdeth thee: but thē hath he moſt nede yt thou ſhuldeſt exerciſe and ſhew thy charitie towardes him. And this commaundement: Thou shalt loue thy neighbour as thy ſelfe, requireth the ſelfe ſame thing: to wit, that thou ſhouldeſt not obey yt fleſh: which when it is offended, hateth, biteth and deuoureth. But wraſte againſt it in ſpirit, and cōtinue through the ſame in the loue of thy neighbour, although thou finde no thing in him worthy of loue.

The Scholemen take the concupiſcence of the fleſh for carnall luſt. In deede it is true that euen yt godly, eſpecially ye yōger ſort are tempted with fleſhly luſt. Yea, they alſo that be married (ſo corrupt and peſtilent is fleſh) are not without ſuch carnall luſt. Here let euery one (I ſpeake now to the godly beinge married,VVhat the cōcupiſcence or luſt of the flesh is after Paule. bothe man and wife) diligently examine him ſelfe, and, no doubt, many ſhall finde this in themſelues, that the bewtie and conditions of an other mans wife pleaſeth him better then of his owne: & ſo contrariwiſe. His owne lawfull wife he lotheth or miſliketh & loueth her which is vnlawful. And this cōmō ly is wont to happen, not in marriage onely, but in all other matters. Men ſet light by that which they haue, & are in loue with that which they haue not: as the Poet ſaith: Nitimur in vetitum ſemper cupimuſ que negata: That is, Of things moſt forbidden vve alvvaies are faine: And things moſt denied vve ſeeke to obtaine,

I doe not deny therfore but that the concupiſcence of the fleſh comprehendeth carnall luſt, but not that onely For concupiſcence comprehendeth all other corrupt affections, wherewith the very faithful are infected, ſome more, ſome leſſe: as pride, hatred, couetouſnes, impatiency and ſuch like. Yea Paule rehearſeth afterwardes among the works of the fleſh, not only theſe groſſe vices, but alſo idolatry, hereſies and ſuch other. It is plaine therfore that he ſpeaketh of the whole concupiſcēce of the fleſh & of the whole dominion of ſinne, which ſtriueth euē in the godly who haue receaued the firſt fruites of the ſpirite, againſt the dominion of the ſpirite. He ſpeaketh therefore not onely of carnall luſt, pride, couetouſnes. &c: but alſo of incredulitie, diſtruſt, deſpaire, hatred, & contempt of God, idolatrie, hereſies and ſuch other, when he ſayth: And ye shall not fulfill the luſts of the flesh. As if he ſhould ſay: I wryte vnto you that ye ſhould loue one an other. This ye do not, neither can ye doe it becauſe of the fleſh, which is infected and corrupted with concupiſcence, and doth not onely ſtirre vppe ſinne in you, but alſo is ſinne it ſelf. For if ye had perfect charitie, no heauines, no aduerſitie could be ſo great, which ſhould be able to hurt or hinder that charitie: for it would be ſpread throughout the whole body. There ſhould be no wife, were ſhe neuer ſo hard fauoured, whom her huſband would not loue entirely, lothing all other womē, though they were neuer ſo faire and beautifull. But this is not done: therefore it is impoſſible for vs to be made righteous through loue.

Wherefore, thinke me not to reuoke and vnſay that which I haue taught concerning Faith: For Faith and hope muſt continue, that by the one we may be iuſtified, and by the other we may be raiſed vppe in aduerſities, and endure vnto the ende. Moreouer, we ſerue one an other through charitie, becauſe Faith is not idle: but charitie is weake and litle. Therefore when I bid you walke in the ſpirite, I doe ſufficiently declare that ye are not iuſtified through charitie.

And when I exhort you to walke in the ſpirite, that ye fulfill not the concupiſcence of the fleſh: I doe not require of you that ye ſhould vtterly put of the fleſh or kill it, but that ye ſhould bridle and ſubdue it. For God will haue mankinde to indure euen to the laſt day. And this can not be done without parentes, which doe begette and bring vppe children. Theſe meanes continuing, it muſt needes be that fleſh alſo muſt continue, and conſequently ſinne, for fleſh is not without ſinne. Therefore in reſpect of the fleſh we are ſinners: but in reſpect of the ſpirite, we are righteous: and ſo we are partly ſinners, and partly righteous. Notwithſtanding,Beleuers are both ſinners & righteous. our righteouſnes is much more plentifull then our ſinne, becauſe the holines and righteouſnes of Chriſte our Mediatour doth farre excede the ſinne of the whole world: And the forgeuenes of ſinnes which we haue through him is ſo great, ſo large, and ſo infinite, that it eaſily ſwaloweth vp all ſinnes, ſo that we walke according to the ſpirite. &c.

The Papiſtes dreamed that this commaundement belongeth only to their Cleargymen, and that the Apoſtle exhorteth them to liue chaſtly by ſubduing the fleſh wt watching, faſting, labour. &c: and then they ſhould not fulfill the concupiſcence of the fleſh, that is to ſay, carnall luſt. As though the whole concupiſcence of ye fleſh were ouercome when this fleſhly luſt is ſubdued: which notwithſtanding they were neuer able to ſuppreſſe and keepe vnder with any yoke that they could lay vppon the fleſh.Hierome. Which thing Hierome (I ſay nothing of others) who was a maruelous louer and defender of chaſtitie, doth plainly cō feſſe. O (ſaith he) how often haue I thought my ſelfe to be in ye middeſt of the vaine delites and pleaſures of Rome, euen when I was in the wilde wildernes, which being burnt vppe with the heat of the Sunne, yeldeth an ougleſome habitation to the Monks? &c. Againe: I, who for feare of hell had condemned my ſelfe to ſuch a priſon, thought my ſelfe oftētimes to be daūcing among yong wemen, whē I had no other companie but Scorpions and wilde beaſtes. My face was pale with faſting, but my minde was inflamed with deſires in my cold body, and although my fleſh was halfe dead already, yet the flames of fleſhly luſt boyled within me. &c.

If Hierome felt in him ſelfe ſuch flames of fleſhly luſt, who liued in the barraine wildernes with bread and water:The vehemēt flames of carnall luſt in Hierome. what do our holy bellygods the Cleargiemen feele (thinke ye): who ſo ſtuffe and ſtretch out them ſelues with all kindes of daintie fare, that it is maruell theyr bellies burſt not? Wherfore theſe things are wryttē, not to Heremites & Monks (as the Papiſts dreame) nor to ſinners in ye world onely: but to the vniuerſall church of Chriſt, and to all the faithfull: whom Paule exhorteth to walke in the ſpirite, that they fulfill not the luſts of ye fleſh: that is to ſay, not onely to bridle the groſſe motions of the fleſh, as carnall luſt, wrath, impatiencie, & ſuch like: but alſo ye ſpirituall motions, as douting, blaſphemie, idolatrie, contempt and hatred of God, &c.

The flesh is to be ſubdued & not killed. Epheſ. 5.29. Paule (as I haue ſaid) doth not require of the godly, yt they ſhould vtterly put of or deſtroy the fleſh: but that they ſhould ſo bridle it, that it might be ſubiect to the ſpirite. In the .10. to the Rom. he biddeth vs cheriſh the fleſh. For as we may not be cruell to other mens bodies, nor vexe them with vnreaſonable labour: euen ſo we may not be cruell to our owne bodies. Wherfore, according to Paules precept, we muſt cheriſh our fleſh, that it may be able to indure the labours both of the minde and of the body: but yet only for neceſſities ſake, and not to nouriſh the luſtes thereof. Therefore if thy fleſh begin to waxe wanton, repreſſe it and bridle it by the ſpirite.1. Cor. 7.9. If it will not be, marrie a wife, for it is better to marry then to burne. Thus doing thou walkeſt in the ſpirit, that is, thou foloweſt Gods word and doeſt his will.

Verſe. 17.

For the flesh luſteth againſt the ſpirite, and the ſpirite againſt the flesh.

When Paule ſayeth that the fleſh luſteth againſt the ſpirite, and the ſpirite againſt the fleſh, he admoniſheth vs that we muſt feele the concupiſcence of the fleſh,The godly feele the concupiſcence or luſt of the flesh. that is to ſay, not onely carnall luſt, but alſo pride, wrath, heauines, impatiencie, incredulitie, and ſuch like. Notwithſtāding he would haue vs ſo to feele them, that we conſent not vnto them, nor accompliſh them: that is, that we neither thinke, ſpeake, nor doe thoſe things which the fleſh prouoketh vs vnto. As, if it moue vs to anger, yet we ſhould be angry in ſuch wiſe (as we are taught in the fourth Pſalme) that we ſinne not. As if Paule would thus ſay:Pſal. 4.4. I know that the fleſh will prouoke you vnto wrath, enuie, doubting, incredulitie and ſuch like: But reſiſt it by ye ſpirite, that ye ſinne not. But if ye forſake the guiding of the ſpirite, and folow the fleſh, ye ſhall fulfill the luſtes of the fleſh, and ye ſhall die, as Paule ſayth in the .8. to the Romaines. So this ſaying of the Apoſtle is to be vnderſtand, not of fleſhly luſt onely, but of the whole kingdom of ſinne.

Verſe. 17. And theſe are contrary one to the other, ſo that ye can not doe the ſame things that ye vvould.

Theſe two captaines or leaders (ſayth he) the fleſh and the ſpirit, are one againſt an other in your body, ſo that ye can not doe what ye would. And this place witneſſeth plainly, yt Paule wryteth theſe things to the faithfull, that is, to the church beleuing in Chriſt, baptiſed,The faithfull haue flesh vvhich reſiſteth the ſpirite. Rom. 7.1 • . iuſtified, renewed, and hauing ful forgeuenes of ſinnes. Yet notwithſtāding he ſayth that ſhe hath fleſh rebelling againſt the ſpirite. After the ſame maner he ſpeaketh of him ſelfe in the .7. to the. Rom. I (ſayeth he) am carnall & ſold vnder ſinne. And againe: I ſee an other lavv in my mē bers rebelling againſt the lavv of my minde, and leading me captiue vnto the lavv of ſinne vvhich is in my mēbers. Alſo: O vvretched man that I am, vvho shall deliuer me from the body of this death? &c.

Here, not onely the Schoolemen, but alſo ſome of the olde fathers are much troubled, ſeeking how they may excuſe Paule. The godly feele the terrours and captiuitie of ſinne. For it ſemeth vnto them abſurde and vnſeemely to ſay that that elect veſſell of Chriſt ſhould haue ſinne. But we credite Pauls owne words, wherin he plainly confeſſeth that he is ſold vnder ſinne, that he is led captiue of ſinne, that he hath a law in his mēbers rebelling againſt him, & that in ye fleſh he ſerueth ye law of ſinne. Here againe they anſwer, yt the Apoſtle ſpeaketh in the perſon of the wicked. But the wicked do not cōplaine of the rebellion of their fleſh, of any battel or cōflict, or of the captiuitie & bō dage of ſinne: for ſinne mightely raigneth in them. This is therfore yt very complaint of Paule & of al the faithful. Wherfore they haue done very wickedly which haue excuſed Paule & all the faithfull to haue no ſinne. For by this perſwaſiō (which procedeth of ignorāce of ye doctrine of faith) they haue robbed ye church of a ſinguler conſolation: they haue aboliſhed the forgeuenes of ſinnes, and made Chriſte of none effect.

Wherfore when Paule ſayeth: I ſee an other lavve in my members, &c. he denieth not that he hath fleſh, and the vices of the fleſh in him. It is likely therfore that he felt ſometimes the motions of carnal luſt. But yet (no doubt) theſe motions were well ſuppreſſed in him by the great and grieuous afflictiōs & tentations both of minde and body, wherwt he was in a manner continually exerciſed & vexed, as his Epiſtles do declare: Or if he at any time being merry & ſtrong, felt ye luſt of ye fleſh, wrath, impatiency or ſuch like: yet he reſiſted them by the ſpirite, and ſuffred not thoſe motions to beare rule in him. Therefore let vs in no wiſe ſuffer ſuch comfortable places (wherby Paule deſcribeth the battaile of the fleſh againſt the ſpirite in his owne body) to be corrupted with ſuch foliſh gloſes. The Schoolemen, ye Monkes, and ſuch other, neuer felt any ſpirituall tentations: and therfore they fought only for the repreſſing and ouercomming of fleſhly luſt and lecherie: and being proude of that victorie which they neuer yet obtained,The Monkes & ſuch other cloiſterers neuer had experience of any ſpirituall tentations. they thought them ſelues farre better and more holy then married men. I wil not ſay, that vnder this holy pretence rhey nouriſhed and maintained all kindes of horrible ſinnes, as diſſenſion, pride, hatred, diſdaine, & deſpiſing of their neighbours, truſt in their owne righteouſnes, preſumption, contempt of all godlines and of the word of God, infidelitie, blaſphemie and ſuch like. Againſt theſe ſinnes they neuer fought: Nay rather they toke them to be no ſinnes at all: They put righteouſnes in the keeping of their fooliſh and wicked vowes, and vnrighteouſnes in the neglecting and contemning of the ſame.

But this muſt be our ground and ankerholde, that Chriſt is our onely and perfect righteouſnes.Chriſt our righteouſnes If we haue nothing whervnto we may truſt: yet theſe three things (as Paule ſayth) Faith, hope, and loue doe remaine. Therefore we muſt alwayes beleue, and alwayes hope: we muſt alwayes take hold of Chriſte as the head and fountaine of our righteouſnes.Rom. 9.33. He that beleueth in him ſhal not be aſhamed. Moreouer, we muſt labour to be outwardly righteous alſo: that is to ſay, not to conſent to the fleſh, which alwayes enticeth vs to ſome euill: but to reſiſt it by the ſpirit.The outvvard righteouſnes of the faithfull. We muſt not be ouercome with impatiencie for the vnthankfulnes and contempt of the people, which abuſeth the Chriſtian libertie: but through the ſpirite we muſt ouercome this & all other temptations. Looke then how much we ſtriue againſt the fleſh by the ſpirite, ſo much are we outwardly righteous: Albeit this righteouſnes doth not commend vs before God.

Let no man therefore deſpaire if he feele the fleſh oftentimes to ſtirre vppe new battell againſt the ſpirite,The godly feling the corruptions of the flesh, muſt not deſpaire. or if he can not by and by ſubdue the fleſh, and make it obedient vnto the ſpirite. I alſo doe wiſh my ſelfe to haue a more valiaunt and conſtant heart, which might be able, not only boldly to contemne the threatnings of tyrants, the hereſies, offences and tumults which Satan and his ſouldiers the enemies of the Goſpell ſtirre vp: but alſo might by and by ſhake of the vexatiōs and anguiſh of ſpirit, and briefly, might not feare ye ſharpnes of death, but receaue and embrace it as a moſt frendly gheſt. But I find an other law in my members, rebelling againſt the law of my minde, &c. Some other doe wraſtle with inferiour temptations, as pouertie, reproch, impatiencie and ſuch like.

Let no man maruel therfore or be diſmaied when he feeleth in his body this battell of the fleſh againſt the ſpirite: but let him plucke vp his heart and comfort him ſelfe with theſe wordes of Paule: The flesh luſteth againſt the ſpirite. Alſo: Theſe are contrary one to an other, ſo that ye doe not thoſe things that you vvould. The battell of the flesh and the ſpirite in the godly. For by theſe ſentences he comforteth them that be tēpted. As if he ſhould ſay: It is impoſſible for you to folow ye guiding of the ſpirit in all thinges wtout any feeling or hinderance of the fleſh: Nay, the fleſh will reſiſt, and ſo reſiſt and hinder you, that ye can not doe thoſe things which gladly ye would. Here it ſhalt be enough if ye reſiſt the fleſh and fulfill not the luſt therof: that is to ſay, if ye folow the ſpirite and not the fleſh, which eaſily is ouerthrowne by impatiencie, coueteth to reuenge, biteth, grudgeth, hateth God, is angrie with him, deſpaireth, &c. Therefore when a man feeleth this battell of the fleſh, lette him not be diſcouraged therewith, but let him reſiſt in ſpirite, and ſay: I am a ſinner, and I feele ſinne in me: for I haue not yet put of the fleſh, in which ſinne dwelleth ſo long as it liueth. But I will obey the ſpirite and not the fleſh: that is,To vvalke in the ſpirite. I will by Faith and hope lay hold vpon Chriſte, and by his word I will raiſe vppe my ſelfe, and being ſo raiſed vppe, I will not fulfill the luſt of the fleſh.

It is very profitable for the godly to know this, and to beare it wel in minde: for it wonderfully comforteth them when they are tempted. When I was a Monke I thought by and by that I was vtterly caſt away, if at any time I felt the luſt of the fleſh: that is to ſay, if I felt any euill motion, fleſhly luſt, wrath, hatred or enuie againſt any brother. I aſſayed many wayes to helpe and to quiet my conſcience, but it would not be: For the cōcupiſcence and luſt of my fleſh did alwayes returne, ſo that I could not reſt, but was cōtinually vexed with theſe thoughts: This or that ſinne thou haſt cōmitted: thou art infected with enuie, wt impatiencie, & ſuch other ſinnes: therfore thou art entred into this holy Order in vaine, and all thy good works are vnprofitable. If then I had rightly vnderſtand theſe ſentences of Paule: The flesh luſteth cōtrary to the ſpirit, & the ſpirit contrary to the flesh: And, Theſe tvvo are one againſt an other, ſo that ye can not do the things that ye vvould doe, I ſhould not haue ſo miſerably tormented my ſelfe, but ſhould haue thought and ſayd to my ſelfe as now commonly I doe:Let all troubled conſciences comfort them ſelues by this example of Martin Luther, and ſay as he ſaid. Martine, thou ſhalt not vtterly be without ſinne, for thou haſt fleſh: thou ſhalt therefore feele the battell thereof: according to that ſaying of Paule: The flesh reſiſteth the ſpirite. Deſpaire not therefore, but reſiſt it ſtrongly, and fulfill not the luſt thereof. Thus doing thou art not vnder the lawe.

Stanpitius a godly learned man of vvhom he made mention before.I remember that Staupitius was wont to ſay: I haue vowed vnto God aboue a thouſand times, that I would become a better mā: but I neuer performed that which I vowed. Hereafter I wil make no ſuch vow: for I haue now learned by experience, that I am not able to performe it. Vnleſſe therefore God be fauourable and mercifull vnto me for Chriſtes ſake, and graunt vnto me a bleſſed & happie hower when I ſhall depart out of this miſerable life, I ſhall not be able with all my vowes and all my good deedes, to ſtand before him. This was not onely a true,A holy deſper • tion but alſo a godly & an holy deſperation: and this muſt all they confeſſe both with mouth and heart, which wil be ſaued. For the godly truſt not to their owne righteouſnes, but ſay with Dauid: Enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. • Pſal 143.2. Pſal. 130. • . Againe. If thou O Lord shouldeſt ſtraitly marke iniquities, O Lord vvho shall ſtand? They loke vnto Chriſt their Reconciler, who gaue his life for their ſinnes. Moreouer, they know that the remnant of ſinne which is in their fleſh,VVhat the godly muſt do vvhen they feele ſinne. is not laid to their charge, but freely pardoned. Notwithſtāding in the meane while they fight in ſpirite againſt the fleſh, leſt they ſhould fulfill the luſtes thereof. And although they feele the fleſh to rage and rebell againſt the ſpirite, and them ſelues alſo to fall ſometimes into ſinne through infirmitie, yet are they not diſcouraged, not thinke therefore that their ſtate and kinde of life, and the workes which are done according to their calling, diſpleaſe God: but they raiſe vppe them ſelues by Faith.

The faithfull therefore receaue great conſolation by this doctrine of Paule, in that they know them ſelues to haue part of the fleſh and part of the ſpirite,The conflict & battell of the flesh and the ſpirite in the children of God. but yet ſo notwithſtanding that the ſpirite ruleth and the fleſh is ſubdued and kept vnder awe, that righteouſnes raigneth and ſinne ſerueth. He that knoweth not this doctrine, and thinketh that the faithfull ought to be without all fault, and yet ſeeth the contrary in him ſelfe, muſt needes at the length be ſwalowed vppe by the ſpirite of heauines, and fall into deſperation. But who ſo knoweth this doctrine well and vſeth it rightly, to him the things that are euil turne vnto good.Rom 1. • 8. For when the fleſh prouoketh him to ſinne, by occaſion therof he is ſtirred vp and enforced to ſeeke forgeuenes of ſinnes by Chriſte, and to embrace the righteouſnes of Faith, which elſe he would not ſo greatly eſteme, nor ſeeke for the ſame with ſo great deſire. Therefore it profiteth vs very much to feele ſometimes the wickednes of our nature and corruption of our fleſh, that yet by this meanes we may be waked and ſtirred vppe to Faith, and to call vppon Chriſte.A Chriſtian a maruellous vvorkman. And by this occaſion a Chriſtian becommeth a mighty workman and a wonderful creatour, which of heauines can make ioy, of terrour comfort, of ſinne righteouſnes, and of death life, when he by this meanes repreſſing and brideling the fleſh, maketh it ſubiect to the ſpirite.

Wherfore let not them which feele the luſt of the fleſh, deſpaire of their ſaluation. Lette them feele it and all the force thereof, ſo that they conſent not to it. Lette the paſſions of luſt, wrath and ſuch other vices ſhake them, ſo that they doe not ouerthrow them. Let ſinne aſſaile them, ſo that they doe not accōpliſh it. Yea the more godly a man is, the more doth he feele that battaile. And hereof come thoſe lamentable complaintes of the faithfull in the Pſalmes and in the whole Scripture. Of this battaile the Heremites, the Monkes and the Schoolemen, and all that ſeeke righteouſnes and ſaluation by workes, know nothing at all.

But here may ſome man ſay: that it is a daungerous matter to teach that a man is not condemned, if by and by he ouercome not the motions and paſſions of the fleſh which he feeleth. For when this doctrine is taught amongſt the common people, it maketh them careleſſe, negligent and ſlouthfull.Read more hereof before in the leaſe 246. and in the line. 32. This is it which I ſayd a little before, that if we teach Faith, then carnall men neglect and reiecte workes: If works be required, then is Faith and conſolation of conſcience loſt. Here no man can be compelled, neither can there be any certaine rule preſcribed. But lette euery man diligently trie him ſelfe to what paſſion of the fleſh he is moſt ſubiect, and when he findeth that, lette him not be careleſſe, nor flatter him ſelfe: but lette him watch and wraſtle in ſpirite againſt it, that if he can not altogether bridle it, yet at the leaſt he doe not fulfill the luſt therof.

This battell of the fleſh againſt the ſpirit, all the children of God haue had and felt: And the ſelfe ſame doe we alſo feele and proue. He that ſearcheth his owne cōſcience, if he be not an hypocrite, ſhall well perceaue that to be true in him ſelfe which Paule here ſaith: that ye fleſh luſteth againſt the ſpirit.The children of God do fele the rebellion of the flesh againſt the ſpirite. All the faithfull therfore do feele and confeſſe that their fleſh reſiſteth againſt the ſpirit, and that theſe two are ſo contrarye the one to the other in themſelues, that, doe what they can, they are not able to performe that which they woulde doe. Therefore the fleſhe hindreth vs the we cannot keepe the commaundementes of God, that we can not loue our neighbours as our ſelues, much leſſe can we loue God with all our heart: Therefore it is impoſſible for vs to become righteous by the works of the law. In deede there is a good will in vs, and ſo muſt there be (for it is the ſpirit it ſelf which reſiſteth the fleſh), which would gladly doe good, fulfill the lawe, loue God and his neighbour, and ſuch like, but the fleſh obeyeth not this good will, but reſiſteth it: and yet God imputeth not vnto vs this ſinne: For he is mercifull to thoſe that beleue for Chriſtes ſake.

But it foloweth not therefore that thou ſhouldeſt make a light matter of ſinne becauſe God doth not impute it. True it is that he doth not impute it.To vvhom God doth not impute ſinne. But to whom, and for what cauſe? To ſuch as repent, and lay hold by Faith vppon Chriſte the Mercyſeat, for whoſe ſake, as all their ſinnes are forgeuen them: euen ſo yt remnants of ſinne which are in them, be not imputed vnto them. They make not their ſinne leſſe thē it is, but amplifie it & ſet it out as it is in dede: for they know that it can not be put away by ſatiſfactions, works or righteouſnes, but only by ye death of Chriſte. And yet notwithſtanding the greatnes and enormitie of their ſinne doth not cauſe them to deſpaire, but they aſſure thēſelues that the ſame ſhall not be imputed vnto them or laid vnto their charge.

This I ſay leſt any man ſhoulde thinke that after faith is receaued, there is litle accoūt to be made of ſinne. Sinne is truely ſinne, whether a man commit it before he hath receaued the knowledge of Chriſte, or after. And God alwayes hateth ſinne: yea all ſinne is damnable as touchinge the facte it ſelfe. But in that it is not damnable to him that beleueth, it commeth of Chriſte, who by his death hath taken away ſinne. But to him that beleueth not in Chriſte, not onely all his ſinnes are damnable: but euen his good workes alſo are ſinne, according to that ſaying: VVhatſoeuer is not of Faith is ſinne. Rom. 14.23. Therefore the errour of the Scholemen is moſte pernicious,The errour of the Sophiſters or Scholemen. which do diſtinguiſh ſinnes according to the fact, and not according to the perſon. He that beleueth hath as great ſinne as the vnbeleuer. But to him that beleueth, it is forgeuen and not imputed. To the vnbeleuer it is not pardoned, but imputed. To the beleuer it is veniall: to the vnbeleuer it is mortall and damnable: Not for any difference of ſinnes, or becauſe the ſinne of the beleuer is leſſe, and the ſinne of the vnbeleuer greater: but for the difference of the perſons. For the faithfull aſſureth him ſelfe by Faith that his ſinne is forgeuen him, for as much as Chriſte hath geuen him ſelfe for it. Therfore although he haue ſinne in him and daily ſinneth, yet he continueth godly: but contrariwiſe the vnbeleuer continueth wicked.The vviſedom of the godly. And this is the true wiſedome and conſolation of the godly, that although they haue and commit ſinnes, yet they know that for Chriſtes ſake they are not imputed vnto them.

This I ſay for the comfort of the godly.The godly only feele ſinne. For they onely feele in deede that they haue and doe commit ſinnes, that is to ſay, they feele that they doe not loue God ſo feruently as they ſhould doe: that they doe not beleue him ſo hartely as they would, but rather they oftētimes dout whether God haue a care of them or no: they are impatient, and are angrie with God in aduerſitie. Hereof (as I haue ſayd) proceede the ſorowfull complaintes of the faithfull in the ſcriptures, and ſpecially in the Pſalmes. And Paule him ſelfe complaineth that he is ſolde vnder ſinne. And here he ſaith,Rom. 1.14. that the fleſh reſiſteth & rebelleth againſt the ſpirit. But becauſe they mortifie the deedes of yt fleſh by the ſpirite (as he ſayth in an other place, & alſo in the ende of this chapiter: They crucifie the flesh vvith the deſires and luſtes thereof): Galath. 5.24. therefore theſe ſinnes doe not hurt them nor condemne them. But if they obey the fleſh in fulfilling the luſtes thereof, then doe they loſe Faith and the holy Ghoſt. And if they doe not abhorre their ſinne and returne vnto Chriſt (who hath geuen power to his church, to receaue and raiſe vppe thoſe that be falne, that ſo they may recouer Faith and the holy Ghoſt) they die in their ſinnes. Wherefore we ſpeake not of them which dreame that they haue Faith, and yet continue ſtill in their ſinnes. Theſe men haue their iudgement already: They that liue after the fleſh ſhall die. Rom. 8.12. Sentence pronoūced agaīſt ſuch as obey the luſts of the flesh. Alſo: The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, hatred, debate, emulations, vvrath, contentions, ſeditions, hereſies, enuie, murthers, drunkennes, gluttonie and ſuch like, vvhereof I tell you before, as alſo I haue told you, that they vvhich doe ſuch things, shall not inherite the kingdom of God.

The true Sainctes of God.Hereby we may ſee who be the very Saincts in dede. They be not ſtocks & ſtones (as the Monkes and Scholemen dreame) ſo that they are neuer moued with any thing, neuer feele any luſts or deſires of the fleſh: but, as Paule ſayth, their fleſh luſteth againſt the ſpirit, and therfore they haue ſinne, and both can & doe ſinne. And the .32. Pſalme witneſſeth that the faithfull doe confeſſe their vnrighteouſnes,Pſal. 32.5.6. & pray that the wickednes of their ſinne may be forgeuen, where it ſayeth: I vvill confeſſe againſt my ſelfe my vvickednes vnto the Lord, and thou forgaueſt the punishment of my ſinne. Therefore shall euery one that is godly, make his prayer vnto thee, &c. Moreouer the whole Church, which in deede is holy, prayeth that her ſinnes may be forgeuen her, and it beleueth the forgeuenes of ſinnes. And in the .143. Pſalme Dauid prayeth: O Lord enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. Pſal. 143. • . And in the .130. Pſalm. If thou O Lord shouldeſt ſtraitly marke iniquities, Lord vvho shall ſtand in thy preſence? But vvith thee is mercy, &c. Thus doe the cheefeſt ſaincts and children of God ſpeake and pray: as Dauid, Paule. &c. All the faithfull therfore doe ſpeake and pray the ſame thing, and with the ſame ſpirit. The popiſh Sophiſters read not the Scriptures, or if they read thē, they haue a veile before their eyes: and therfore as they can not iudge rightly of any thing, ſo can they not iudge rightly either of ſinne, or of holines.

Verſe. 18. If ye be led by the ſpirite, ye are not vnder the lavve.

Paule cannot forget his doctrine of Faith, but ſtill repeateth it & beateth it into their heades: yea euen when he treateth of good works. Here ſome man may obiect: How can it be that we ſhould not be vnder the law? and yet thou notwithſtanding, O Paule, teacheſt vs that we haue fleſh which luſteth againſt the ſpirit, & fighteth againſt vs, tormē teth vs and bringeth vs into bondage. And in deede we feele ſinne, and can not be deliuered from the feeling therof, though we would neuer ſo faine. And what is this elſe, but to be vnder the law? But, ſayth he: Let this nothing trouble you:To be led by the ſpirite. onely doe your endeuour that ye may be led by the ſpirite, that is to ſay: ſhew your ſelues willing to folow & obey that will which reſiſteth the fleſh, and doth not accompliſh the luſtes thereof (for this is to be led and to be drawne by the ſpirite): then are ye not vnder the lawe. So Paule ſpeaketh of himſelfe. Rom. 7. In my minde I ſerue the lavve of God, that is to ſay: In ſpirit I am not ſubiect to any ſinne: but yet in my fleſh I ſerue the law of ſinne. The faithfull then are not vnder the lawe, that is to ſay, in ſpirite: for the law can not accuſe them, nor pronounce ſentence of death againſt them, although they feele ſinne, and confeſſe them ſelues to be ſinners: For the power and ſtrength of the lawe is taken from it by Chriſt:Galath. 4.4. vvho vvas made ſubiect to the lavve, that he might redeme them vvhich vvere vnder the lavve. Therefore the lawe cannot accuſe that for ſinne in the faithfull, which is ſinne in deede and committed againſt the lawe.

So great then is the power and dominion of the ſpirite, that the lawe cannot accuſe the godly, though they commit that which is ſinne in deede. For Chriſte is our righteouſnes, whom we apprehend by Faith: he is without all ſinne, and therfore the law can not accuſe him. As long as we cleaue faſt vnto him, we are ledde by the ſpirite, and are free from the lawe. And ſo the Apoſtle,VVhat it is to be led by the ſpirite. euen when he teacheth good workes, forgetteth not his doctrine concerning Iuſtification: but alwayes ſheweth that it is impoſſible for vs to be iuſtified by workes. For the remnants of ſinne cleaue faſt in our fleſh, and therefore ſo long as our fleſh liueth, it ceaſeth not to luſt contrary to the ſpirite. Notwithſtanding there cometh no daunger vnto vs thereby, becauſe we be free from the law, ſo that we walke in the ſpirite.

And with theſe wordes: If ye be ledde by the ſpirite, ye be not vnder the lavve, thou maiſt greatly comfort thy ſelfe and others that be greeuouſly tempted. For it oftentimes commeth to paſſe, that a mā is ſo vehemently aſſailed with wrath, hatred, impatiencie, carnall deſire, terrour and anguiſh of ſpirite, or ſome other luſt of the fleſh, that he can not ſhake them of, though he would neuer ſo faine. What ſhould he doe in this caſe? Should he deſpaire? No, God forbid: but let him ſay thus with him ſelfe: Thy fleſh fighteth and rageth againſt the ſpirite. Let it rage as long as it liſteth: onely ſee thou,Hovv a troubled minde is to be comforted. that in any caſe thou conſent not to it, to fulfill the luſts therof, but walke wiſely & folow the leading of the ſpirit. In ſo doing thou art free from the law. It accuſeth and terrifieth thee (I graunt), but altogether in vaine. In this conflict therfore of the fleſh againſt ye ſpirit, there is nothing better, then to haue the word of God before thine eyes, and therin to ſeeke the comfort of the ſpirite.

And let not him which ſuffereth this temptation be diſmayed, in that the Deuil can ſo aggrauate ſinne, that during the conflict, he thinketh him ſelfe to be vtterly ouerthrowne, and feeleth nothing elſe but the wrath of God and deſperation. Here in any wiſe let him not folow his owne feeling and the iudgement of reaſon, but lette him take ſure hold of this ſaying of Paule: If ye be led by the ſpirite, that is to wit, if ye raiſe vp and comfort your ſelues through faith in Chriſt, ye be not vnder the lawe. So ſhall he haue a ſtrong buckler wherewith he may beat backe all the fierie dartes which that wicked feende aſſaileth him withall. How much ſo euer then the fleſh doe boyle and rage, yet can not all her motions and rages hurt & cōdemne him, for as much as he, folowing the guiding of the ſpirite, doth not conſent vnto the fleſh, nor fulfill the luſtes thereof.Novv the luſts of the flesh muſt be ouercome. Therefore when the motions of the fleſh doe rage, the onely remedie is to take to vs the ſword of the ſpirite, that is to ſay, the word of ſaluation (which is, that God would not the death of a ſinner, but that he cōuert & liue) and to fight againſt them: Which if we doe, let vs not doubt but we ſhall obtaine the victorie, although ſo long as the battaile endureth, we feele the plaine contrary. But ſet the word out of ſight, and there is no counſell nor helpe remaining. Of this that I ſay,The great and vehement tentations of Luther. I my ſelfe haue good experiēce. I haue ſuffered many great paſſions, and the ſame alſo very vehement and great. But ſo ſoone as I laid hold of any place of Scripture, and ſtayed my ſelfe vppon it as vppon my cheefe ankerhold, ſtraight wayes my tentations did vaniſh away: which without the word it had bene vnpoſſible for me to endure any litle ſpace, and much leſſe to ouercome them.

The ſumme or effect therfore of all that which Paule hath taught in this diſputation or diſcourſe cōcerning ye conflict or battell betwene the fleſh and the ſpirite, is this, that the Sainctes and the elect of God can not performe that which the ſpirit deſireth. For the ſpirite would gladly be altogether pure, but the fleſh being ioyned vnto the ſpirite, will not ſuffer that. Notwithſtanding they be ſaued by the remiſſion of ſinnes, which is in Chriſt Ieſus. Moreouer, becauſe they walke in the ſpirite and are led by the ſpirite,Not to be vnder the lavve. they be not vnder the lawe, that is to ſay, ye law cānot accuſe or terrifie thē: yea although it goe about neuer ſo much ſo to doe, yet ſhal it neuer be able to driue them to deſperation.

Ver. 19. Moreouer rhe vvorks of the flesh be manifeſt, vvhich are. &c.

Math. 7.10.This place is not vnlike to this ſentence of Chriſte: By their fruites ye shall knovve them. Doe men gather grapes of thornes, or figges of brambles? So euery good tree bringeth forth good frute, and an euill tree bringeth forth euill frute, &c. Paule teacheth the very ſame thing which Chriſte taught, that is to witte, that workes and fruites doe ſufficiently teſtifie whether the trees be good or euill: whether mē folow ye guiding of the fleſh or of the ſpirit. As if he ſhould ſay: Leſt ſome of you might lay for him ſelfe, that he vnderſtandeth me not now when I treat of the battel betwene the fleſh and the ſpirite, I will ſette before your eyes firſt the workes of the fleſh, whereof many are knowne euen to the vngodly: and then alſo the workes of the ſpirite.

And this doth Paule, Hypocrites mingled amongſt the godly. becauſe there were many hypocrites amōgs the Galathians (as there are alſo at this day among vs) which outwardly pretended to be godly men, and boaſted much of the ſpirit, and as touching the wordes they vnderſtode the true doctrine of the Goſpell: but they walked not according to the ſpirite, but according to the fleſh, and performed the workes thereof. Whereby Paule manifeſtly conuinceth them to be no ſuch holy men in deede as they boaſted themſelues to be. And leſt they ſhould deſpiſe this his admonition, he pronounceth againſt them this dreadfull ſentence, yt they ſhould not be enheritours of ye kingdom of heauē, to ye end that being thus admoniſhed they might amend. Euery age euen in the faithfull, hath his peculiare tēptations, as fleſhly luſts aſſaile a man moſt of all in his youth,Euery age of man hath his peculiar temptations. in his middle age ambition and vaineglory, and in his olde age couetouſnes. There was neuer yet any of the faithfull, whom ye fleſh hath not oftē in his life time prouoked to impatientie, anger, vaineglory, &c. Paule therefore ſpeaking here of the faithfull, ſayeth that the fleſh luſteth in them againſt the ſpirite, &c: therefore they ſhall neuer be without the deſires and battels of the fleſh: notwithſtanding they do not hurt them. But of this matter we muſt thus iudge, that it is one thing to be prouoked of the fleſh & yet not willingly to yelde to the luſts and deſires therof, but to walke after the leading of the ſpirit and to reſiſt the fleſh: and an other thing to aſſent vnto the fleſh and without all feare or remorſe to performe and fulfill the works therof and to continue therin, and yet notwithſtanding to counterfet holines and to bragge of the ſpirite. The firſt he comforteth when he ſaith, that they be ledde by the ſpirite and be not vnder the lawe. To the other he threatneth euerlaſting deſtruction.

Notwithſtanding ſometimes it hapneth that the Saincts alſo do fall and performe the luſtes of the fleſh: As Dauid fell horribly into adulterie. Alſo he was the cauſe of the ſlaughter of many men when he would haue Vrias to be ſlaine in the forefront of the battell: and therby alſo he gaue occaſion to the enemies to glory and triumph ouer the people of God, to worſhip their Idolles, and to blaſpheme the God of Iſraell. Peter alſo fell moſt greeuouſly and horribly when he denied Chriſte. But although theſe ſinnes were great and hainous, yet were they not committed vppon any contempt of God or of a wilfull and obſtinate mind, but through infirmitie & weaknes. Againe, when they were admoniſhed, they did not obſtinately continue in their ſinnes, but repented. Such he willeth afterwardes in the .6. Chapter to be receiued, inſtructed and reſtored, ſaying: If a man be falne by occaſion into any ſinne, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe leſt thou alſo be tempted. To thoſe therefore which ſinne and fall through infirmitie, pardon is not denied, ſo that they riſe againe and continue not in their ſinne: for of all things continuance in ſinne is the worſt. But if they repent not, but ſtill obſtinately continue in their wickednes and performe the deſires of the fleſh: it is a certaine token that there isThat is, a ſecrete contempt of God, vvherof Dauid ſpeaketh, Pſal. 3.2. diſceit in their ſpirite.

No man therefore ſhall be without luſtes and deſires ſo long as he liueth in the fleſh, and therfore no man ſhall be free from temptations. Notwithſtanding ſome are tempted one way and ſome an other,Some are exerciſed vvith greater tentations, and ſome vvith leſſe. according to the difference of the perſons. One man is aſſailed with more vehement and greeuous motions, as with bitternes and anguiſh of ſpirite, blaſphemie, diſtruſt and deſperation: An other with more groſſe tentations, as with fleſhly luſtes, wrath, enuie, couetouſnes and ſuch like. But in this caſe Paule requireth of vs that we walke in the ſpirite and reſiſt the fleſh. But who ſo obeyeth the fleſh and continueth without any feare of God or remorſe of conſcience in accomplyſhing the deſires and luſtes thereof: let him know that he pertaineth not vnto Chriſte: And although he bragge of the name of a Chriſtian neuer ſo much, yet doth he but deceaue him ſelfe. For they which are of Chriſte, doe crucifie their fleſh with the affections and luſtes thereof.

VVho be rightly called Sainctes, and be ſo in deede.

This place, (as I haue alſo forewarned you by the way) containeth in it a ſingular conſolation: For it teacheth vs that the ſainctes and moſt holy men in this world liue not without concupiſcence and temptations of the fleſh, nor yet without ſinnes. It warneth vs therefore to take heede that we doe not as ſome did, of whom Gerſon wryteth, whych laboured to attaine to ſuch perfection, that they might be without all feeling of temptations or ſinnes: that is to ſay, very ſtockes and ſtones.

The like imagination the Monkes and Scholemen hadde of their Sainctes, as though they hadde bene very ſenſeleſſe blockes and without all affections. The virgine Marie felt great griefe and ſorowe of ſpirite when ſhe miſſed her ſonne. Luke. 2.Luke. 2.48. Dauid in the Pſalmes complaineth that he is almoſt ſwalowed vppe with exceſſiue ſorrowe for the greatnes of his temptations and ſinnes.2. Cor. • .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.VVhom the Stoickes coū ted vviſe mē. Therefore the Sainctes of the Papiſts are like to the Stoickes, who imagined ſuch wiſe men, as in all the world were neuer yet to be found. And by this fooliſh and Deueliſh perſwaſion which proceeded of the ignoraunce of this doctrine of Paule, the Scholemen brought both them ſelues and others without number, into horrible deſperation.

When I was a Monke I did oftentimes moſt hartely wiſh, that I might once be ſo happy, as to ſee the conuerſation and life of ſome Sainct or holy man. But in the meane time I imagined ſuch a Sainct as liued in the wildernes abſtaining from meat and drinke, and liuing onely with rootes of herbes and colde water: and this opinion of thoſe monſtrous ſainctes, I had learned not onely out of the bookes of the Sophiſters and Scholemen, but alſo out of the bookes of the fathers. For thus wryteth Hierome in a certaine place. As touching meates and drinkes I ſay nothing, for as much as it is exceſſe, that euē ſuch as are weake and feeble ſhould vſe cold water, or eate any ſodden thing, &c. But now in the light of the Goſpel we plainly ſee who they are whom Chriſt and his Apoſtles call Saincts:VVho they be vvhich Chriſt and his Apoſtles cal ſaīcts. Not they which liue a ſole & a ſingle life, or ſtraitly obſerue dayes, meates, apparel & ſuch other things, or in outward appearance do other great & monſtrous works, (as we read of many in the liues of the fathers): but they which being called by the ſound of the Goſpell and baptiſed, doe beleue that they be iuſtified and clenſed by the death of Chriſt. So Paule euery where, wryting to Chriſtians, calleth them holy, the children and heires of God, &c. Who ſo euer then doe beleue in Chriſte, whether they be men or women,VVho be true Sainctes. bond or free, are all Sainctes: not by their owne workes, but by the workes of God, which they receiue by Faith: as his word, his Sacraments, the paſſion of Chriſt, his death, reſurrection, victorie, and the ſending of the holy Ghoſt. To conclude, they are Sainctes through ſuch a holines as they freely receaue, not through ſuch a holines as they them ſelues haue gotten by their owne induſtrie, good workes and merites.

So the miniſters of the worde, the Magiſtrates of common weales, parents, children, maiſters, ſeruauntes, &c. are true Saincts, if firſt and before all things they aſſure themſelues that Chriſt is their wiſedom, righteouſnes, ſanctification and redemption: Secondly, if euery one doe his duetie in his vocation according to the rule of Gods word, and obey not the fleſh, but repreſſe the luſtes and deſires thereof by the ſpirite. Now, where as all be not of like ſtrength to reſiſt temptatiōs, but many infirmities and offences are ſeene in the moſt part of men: this nothing hindereth their holines, ſo that their ſinnes procede not of an obſtinate wilfulnes, but onely of frailtie and infirmitie. For (as I haue ſayd before) the godly doe feele the deſires and luſts of the fleſh, but they reſiſt them, to the ende that they accompliſh them not. Alſo if they at any time vnaduiſedly fall into ſinne, yet notwithſtāding they obtaine forgeuenes thereof, if by Faith in Chriſte they be raiſed vppe againe: who would not that we ſhould driue away, but ſeeke out and bring whom the ſtraying and loſt ſheepe,The vveaknes of Faith. &c. Therfore God forbid that I ſhould ſtraighte way iudge thoſe which are weake in Faith and maners, to be prophane or vnholy, if I ſee yt they loue & reuerence the word of God, to come to ye ſupper of the Lord, &c. For theſe God hath receaued, & counteth them righteous thorough the remiſſiō of ſinnes: to him they ſtand or fall. &c.

Wherefore, with great reioyſing I geue thankes to God, for that he hath abundantly and aboue meaſure graunted that vnto me, which I ſo earneſtly deſired of him when I was a Monke: For he hath geuen vnto me the grace to ſee, not one but many Sainctes, yea an infinite nomber of true ſainctes: not ſuch as the Sophiſters haue deuiſed, but ſuch as Chriſte himſelfe & his Apoſtles doe deſcribe. Of the which nomber I aſſure my ſelfe to be one. For I am baptiſed, and I doe beleue that Chriſt my Lord by his death hath redemed and deliuered me from all my ſinnes, and hath geuen to me eternall righteouſnes and holines. And let him be holden accurſed, who ſo euer ſhall not geue this honour vnto Chriſte, to beleue yt by his death, his word, &c. he is iuſtified and ſanctified.

Wherfore, reiecting this fooliſh and wicked opinion concerning the name of Saincts (which in the time of Poperie and ignorance we thought to pertaine onely to the Sainctes which are in heauen, and in earth to the Heremites and Monkes which did certaine great and ſtraunge workes): let vs now learne by the holy Scripture that all they which faithfully beleue in Chriſt are Saincts. The world hath in great admiration the holines of Benedict, Gregorie, Bernard, Al the faithful be Sainctes. Fraunces and ſuch like, becauſe it heareth that they haue done in outward appearance and in the iudgement of the world, certaine great and excellent workes. Doutles Hyllarie, Cyrill, Athanaſius, Ambroſe, Auguſtine and others were Saincts alſo, which liued not ſo ſtrait and ſeuere a life as they did, but were conuerſant amongs men, and did eate common meates, drunke wine, and vſed clenly and comely apparell, ſo that in a maner there was no difference betwene them & other honeſt men as touching the common cuſtome, and the vſe of things neceſſary for this life, and yet were they to be preferred farre aboue the other. Theſe men taught the doctrine and faith of Chriſte ſincerely & purely, without any ſuperſtition: they reſiſted heretikes, they purged the church from innumerable errours: their company and familiaritie was comfortable to many, and ſpecially to thoſe which were afflicted and heauie harted, whom they raiſed vppe and comforted by the word of God. For they did not withdraw them ſelues from the company of men, but they executed their offices euen where moſt reſort of people was. Contrariwiſe, the other not onely taught many things contrary to the Faith, but alſo were themſelues the authors & firſt inuentours of many ſuperſtitions, errours, abhominable ceremonies and wicked worſhippings. Therefore except at the houre of death they laid hold of Chriſte, and repoſed their whole truſt in his death and victorie, theyr ſtrait and painfull life auailed them nothing at all.

Theſe things ſufficiently declare who be the true Sainctes in deede, and which is to be called a holy life:A holy life. Not the life of thoſe which lurke in caues & dennes, which make their bodies leane with faſting, which weare hear, and doe other like things with this perſwaſion and truſt, that they ſhall haue ſome ſingular reward in heauen aboue all other Chriſtians: but of thoſe which be baptiſed and beleue in Chriſt, which put of the olde man with his workes, but not at once: For concupiſcence and luſt remaineth in them ſo long as they liue: the feeling wherof doth hurt them nothing at all, if they ſuffer it not to raigne in them, but ſubdue it to the ſpirite.

This doctrine bringeth great conſolation to godly mindes, that when they feele theſe dartes of the fleſh, wherewith Sathan aſſaileth the ſpirite, they ſhould not deſpaire: As it hapneth to many in the Papacie, which thought that they ought to feele no concupiſcence of the fleſh, where as notwithſtanding Hierome, Gregorie, Benedict, Barnard and others (whom the Monks ſet before them as a perfect example of chaſtitie and of all Chriſtian vertues) could neuer come ſo farre as to feele no concupiſcence or luſt of the fleſh. Yea they felt it and that very ſtrongly. Which thing they acknowledge and plainly confeſſe in diuers places of their bookes.

Therfore we rightly confeſſe in the articles of our beleefe, that we beleue there is a holy Church.I beleue that there is a holy Church. For it is inuiſible, dwelling in ſpirit in a place that none can attaine vnto, and therefore her holines can not be ſeene: For God doth ſo hide and couer her with infirmities, with ſinnes, with errours, with diuers formes of ye croſſe and offences, that according to the iudgement of reaſon it is no where to be ſeene. They that are ignorant of this, when they ſee the infirmities and ſinnes of thoſe which are baptiſed, which haue the word and beleue it: are by and by offended, and iudge them not to pertaine to the Church. And in the meane while they dreame that the Heremites, the Monks and ſuch other ſhauelings are the church: which honour God with their lippes, and worſhip him in vaine, becauſe they folow not the word of God, but the doctrines and commaundements of men, & teach others to doe the ſame. And becauſe they doe certaine ſuperſtitious and monſtrous works, which carnal reaſon magnifieth and highly eſtemeth: therfore they iudge them only to be Saincts and to be the church: And in ſo doing they chaunge and turne this article of the Faith cleane contrary: I beleue that there is a holy church.I do not ſee, but I beleue. &c. and in the ſteede of this word [I beleue] they put in [I ſee]. Theſe kinds of righteouſnes & holines of mans owne deuiſing,Hypocriticall holines. are nothing elſe but ſpiritual ſorceries wherwt ye eyes & minds of mē are blinded & led frō ye knowledge of true holines.

But thus teach we, that the Church hath no ſpot nor wrinkle, but is holy, and yet through Faith onely in Chriſt Ieſus: Againe, that ſhe is holy in life and cōuerſation by abſtaining from the luſts of the fleſh,The church is holy. and exerciſe of ſpirituall works: but yet not in ſuch ſort that he is deliuered from all euill deſires, or purged from all wicked opinions and errours. For the church alwayes confeſſeth her ſinnes,The church prayeth that her ſinnes ma • be forgeuen. & prayeth that her faults may be pardoned. Alſo ſhe beleueth ye forgeuenes of ſinnes. The Saincts therfore doe ſinne, fall, and alſo erre: but yet through ignorance. For they would not willingly deny Chriſte, forſake the Goſpell, &c: therefore they haue remiſſion of ſinnes. And if through ignorance they erre alſo in doctrine, yet is this pardoned: for in the ende they acknowledge their errour, and reſt onely vppon the truth, and the grace of God offered in Chriſte, as Hierome, Gregorie, Bernard and others did. Let Chriſtians then endeuour to auoide the workes of the fleſh: but the deſires or luſtes of the fleſh they can not auoide.

It is very profitable therfore for them to feele the vncleane luſtes of the fleſh,To feele the vnclennes of the flesh is profitable. leſt they ſhould be puffed vp with ſome vaine & wicked opinion of the righteouſnes of their owne works, as though they were accepted before God for the ſame. The Monks being puffed vp with this opinion of their owne righteouſnes, thought thēſelues to be ſo holy, yt they ſolde their righteouſnes & holines to others, although they were cōuinced by the teſtimony of their owne hearts, yt they were vncleane. So pernitious and peſtilent a poyſon it is for a mā to truſt in his owne righteouſnes, & to thinke himſelfe to be cleane. But the godly, becauſe they feele ye vnclennes of their owne harts, therfore they cānot truſt to their own righteouſnes. This feeling ſo maketh thē to ſtoupe, & ſo hū bleth them yt they cannot truſt to their owne good workes, but are conſtrained to flie vnto Chriſte their Mercy ſeat and onely ſuccour: who hath not a corrupt and ſinfull, but a moſt pure and holy fleſh, which he hath geuen for the life of the world: in him they finde a ſound and perfect righteouſnes. Thus they continue in humilitie: not counterfet and Monkiſh, but true and vnfained, becauſe of the vncleanes which yet remaineth in their fleſh: for the which if God would ſtraitly iudge them, they ſhould be foūd giltie of eternal death. But becauſe they lift not vp thē ſelues proudly againſt God, but wt a broken & a cōtrite heart humbly acknowledging their ſinnes, & reſting wholy vppon the benefite of the Mediatour Chriſt, they come forth into the preſence of God, and pray that for his ſake their ſinnes may be forgeuen them: God ſpreadeth ouer them an infinite heauen of grace, and doth not impute vnto them their ſinnes for Chriſtes ſake.

This I ſay to the end that we may take heede of the pernicious errours of ye Papiſts touching ye holines of life, wherin our minds were ſo wrapped, that wtout great difficultie we could not winde our ſelues out of them. Wherfore doe your endeuour with diligence, that ye may diſcerne and rightly iudge betwene true righteouſnes or holines, and that which is hypocriticall: then ſhall ye behold the kingdom of Chriſt with other eyes then carnall reaſon doth, that is, with ſpirituall eyes, and certainly iudge thoſe to be true Sainctes in deede which are baptiſed and beleue in Chriſte, and afterwardes in the ſame Faith wherby they are iuſtified and their ſinnes both paſt and preſent are forgeuen, doe abſtaine from the deſires of the fleſh. But from theſe deſires they are not thorowly clenſed: for the fleſh luſteth againſt the ſpirite. Notwithſtanding theſe vncleane & rebellious luſtes doe ſtill remaine in them, to this ende that they may be humbled, and being ſo humbled, they may feele the ſweetenes of the grace and benefite of Chriſte. So theſe remnauntes of vncleane luſtes and ſinnes doe nothing at all hinder,To the godly thoſe things vvhich are euil, turne vnto good. but greatly furder the godly: For the more they feele their infirmities and ſinnes, ſo much the more they flie vnto Chriſte the throne of grace, and more heartely craue his aide and ſuccour: to witte, that he will couer them with his righteouſnes, that he will encreaſe their Faith, that he will endue them with his holy ſpirite, by whoſe gracious leading and guiding they may ouercome the luſts of the fleſh, that they rule & raigne not ouer them, but may be ſubiect vnto them. Thus true Chriſtians doe continually wraſtle with ſinne, and yet notwithſtanding in wraſtling they are not ouercome, but obtaine the victorie.

This haue I ſaid, yt ye may vnderſtād, not by mens dreames, but by ye word of God,Chriſtian doctrine raiſeth vp and comforteth vveake and troubled conſciences. who be true Saincts in deede. We ſee then how greatly Chriſtian doctrine helpeth to the raiſing vp & comforting of weake conſciences: which treateth not of coules, ſhauings, ſhearings, fraternities and ſuch like toyes, but of high & waightie matters, as how we may ouercome the fleſh, ſinne, death and the Deuill. This doctrine, as it is vnknowne to all Iuſticiaries & ſuch as truſt to their owne works, ſo is it impoſſible for them to inſtruct or bring into the right way one poore conſcience wandring and going aſtray: or to pacifie and comfort the ſame when it is in heauines, terrour, or deſperation.

Verſe. 19. The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, &c.

Paule doth not recite all the workes of the fleſh, but vſeth a certaine number for a number vncertaine. Firſt he reckeneth vp the kinds of luſtes, as adulterie, fornication, vncleannes, wantonnes, &c. Now, Now, not only carnal luſt is a worke of ye fleſh, as ye Papiſts dreamed, who called mariage alſo a worke of the fleſh (ſo chaſt & holy are theſe men) wherof God himſelfe is the author, which alſo they themſelues reckened among their ſacraments: but he numbreth alſo amongſt the workes of the fleſh (as I haue ſayd before) idolatrie, withcraft, hatred and ſuch other, which hereafter folow. Wherfore this place alone doth ſufficiently ſhew what Paule meaneth by the fleſh.VVhat Paule meaneth by flesh. Theſe wordes are ſo well knowne that they neede no interpretation.

Idolatrie.

All ye higheſt religions, the holines & moſt feruent deuotions of thoſe which do reiect Chriſt ye Mediatour & worſhip God wtout his word & cōmaundement, are nothing elſe but plaine idolatry. As in Popery it was coūted a moſt holy & ſpirituall act, when ye Mōks being ſhut vp in their ſelles did muſt & meditate of God or of his works, & whē they being enflamed wt moſt earneſt deuotions, kneeled downe, praied, & were ſo rauiſhed wt the cōtemplation of heauēly things yt they wept for ioy. Ther was no thīking of womē or of any other creature, but only of god ye creator, & of his wonderfull works: and yet this moſt ſpiritual worke (as reaſon eſtemeth it) is, accordīg to Paul, a worke of ye fleſh & plaine idolatry. Wherfore all ſuch religiō wherby God is worſhipped wtout his word & cōmaundement, is idolatry.Idolatrie or Idoll ſeruice. And ye more holy & ſpirituall it ſeemeth to be in outward ſhew, ſo much ye more dāgerous & pernicious it is. For it turneth men away frō faith in Chriſt, & cauſeth thē to truſt to their owne ſtrēgth, works & righteouſnes. And ſuch is ye religion of ye Anabaptiſts at this day: albeit they daily more & more bewray thē ſelues to be poſſeſſed wt the Deuill, and to be ſeditious & bloudy men.

Therfore ye faſting, the wearing of heare, holy works, ſtrait Rule,Carthuſians or charterhouſe mo • k • . & whole life of ye Carthuſiās or Charterhouſe monks, whoſe order notwtſtanding is of all other the ſtraiteſt & ſharpeſt, be very works of the fleſh, yea plaine idolatrie. For they imagine thē ſelues to be ſaincts, & to be ſaued, not by Chriſt (whom they feare as a ſeuere & cruel iudge) but by obſeruīg of their Rules & Orders. In dede they thinke of God, of Chriſt & of heauenly things, but after their owne reaſon & not after the word of God: to wit, yt their apparell, their maner of liuing, & theyr whole conuerſation is holy & pleaſeth Chriſt: whō not onely they hope to pacifie by this ſtraitnes of life, but alſo to be rewarded of him for their good deedes & righteouſnes. Therfore their moſt ſpiritual thoughts (as they dreme of thē) are not only moſt fleſhly, but alſo moſt wicked: For they wold wipe away their ſinnes, & obtaine grace & life euer laſting, by ye truſt & affiāce they haue in their owne righteouſnes, reiecting & deſpiſing the word, faith & Chriſt. Al ye worſhippings & ſeruices of God therefore & all religions without Chriſt are idolatry and idoll ſeruice.The falſe and true vvorshipping of God. In Chriſt alone the father is wel pleaſed: who ſo heareth him and doth that which he hath commaunded, the ſame is beloued becauſe of the beloued. He commaundeth vs to beleue his word and to be baptiſed, &c. and not to deuiſe any new worſhipping or ſeruice of God.

I haue ſaid before yt the works of ye fleſh be manifeſt: as adultery, fornication & ſuch like be manifeſtly known to all men. But idolatry hath ſuch a goodly ſhew & is ſo ſpirituall,Idolatrie is vnknovvne to the vvorld. yt it is known but to very few, that is, to the faithful, to be a worke of the fleſh. For ye Monke whē he liueth chaſtly, faſteth, praieth or ſaith Maſſe, is ſo far from thinking hīſelf to be an idolater, or yt he fulfilleth any worke of the fleſh, yt he is aſſuredly perſwaded yt he is led & gouerned by the ſpirit, yt he walketh according to the ſpirit, yt he thinketh, ſpeaketh & doth nothing elſe but mere ſpiritual thīgs, and yt he doth ſuch ſeruice vnto god as is moſt acceptable vn to him.The Maſſe horrible idolatrie and blaſphemie againſt Chriſt. No mā cā at this day perſwade the Papiſts yt their Maſſe is a great blaſphemy agaīſt god & idolatry, yea & that ſo horrible as neuer was any in ye church ſince the apoſtles time. For they are blind & obſtinate & therfore they iudge ſo peruerſly of god & of gods matters thīkīg idolatry to be a true ſeruice of god, & contrariwiſe faith to be idolatry. But we which beleue in Chriſt & know his mind, are able to iudge & to diſcerne al things, & cannot truly & before God be iudged of any man.

Flesh.Hereby it is plaine yt Paul calleth fleſh whatſoeuer is in mā, cōprehē ding all the .iii. powers of the ſoule, that is, the wil that luſteth, the wil that is enclined to anger, & the vnderſtāding. The works of yt wil that luſteth, are adultery, fornicatiō, vncleanes & ſuch like. The works of yt wil inclined to wrath, are quarelings, cōtentiōs, murder, & ſuch other. The works of vnderſtanding or reaſon are errors, falſe religions, ſuperſtitiōs, idolatry, hereſies, that is to ſay, Sectes and ſuch like. It is very neceſſary for vs to know theſe things: for this word [fleſh] is ſo darkned in ye whole kingdom of the Pope,The vvorkes of the flesh as the Papiſtes define them. yt they haue takē the worke of the fleſh to be nothing elſe but yt accōpliſhing of fleſhly luſt or ye acte of lechery: Wherfore it was not poſſible for them to vnderſtād Paule. But here we may plainly ſee that Paule reckeneth idolatry and hereſy amōgs ye works of the fleſh, which two (as before we haue ſaid) reaſon eſtemeth to be moſt high & excellēt vertues,Reaſon eſtemeth idolatry and hereſie for moſt excellent vertues. wiſedō, religion, holines & rightouſnes. Paul Col. 2. calleth it ye religion of angels. But although it ſeeme to be neuer ſo holy & ſpiritual, yet is it nothīg elſe but a worke of the fleſh, an abhomination and idolatry againſt the Goſpell, againſt faith, and againſt the true ſeruice of God. This do the faithfull ſee, for they haue ſpirituall eyes: but the Iuſticiaries iudge the contrary. For a Monke can not be perſwaded that his vowes be works of ye fleſh. So the Turke beleueth nothing leſſe then that his Alcaron, his waſhings and other ceremonies which he obſerueth, be workes of the fleſh.

VVitchcraft.

Of witchcraft I haue ſpoken before in the .3. Chap. This vice was very cōmon in theſe our dayes before the light & truth of ye goſpel was reueled. Whē I was a child there were many witches & ſorcerers which bewitched both cattel & men, but ſpecially children, & did great harme alſo otherwiſe. But now in the light of the Goſpell theſe things be not ſo commonly heard of, for the Goſpell thruſteth the Deuill out of his ſeat with all his illuſions. But now he bewitcheth mē much more horribly, namely with ſpirituall ſorcerie and witchcraft.

Paule reckneth witchcraft among the works of the fleſh,VVitchcraft. which notwtſtanding, as all mē know, is not a work of fleſhly luſt or lechery, but a kinde of idolatry. For witchcraft couenanteth with the Deuil:Idolatrie. ſuperſtition or idolatrie couenanteth wt God, albeit not wt the true God, but with a counterfet God. Wherfore idolatry is in dede a ſpiritual witchcraft. For as witches doe enchaunt cattel & men, ſo idolaters, that is to ſay, all Iuſticiaries or iuſtifiers of thēſelues go about to bewitch god,Iuſticiaries or iuſtifiers of themſelues. and to make him ſuch a one as they doe imagine. Now, they imagine him to be ſuch a one as will iuſtifie them, not of his mere grace and mercy and through Faith in Chriſte, but in reſpect of their wil worſhipping and works of their owne chooſing, and in recompēce therof wil geue them righteouſnes and life euerlaſting. But whiles they go about to bewitch God, they bewitch thēſelues. For if they continue in this wicked opinion which they cōceiue of God, they ſhall die in their idolatrie and be damned. The workes of the fleſh are well knowne for the moſt part, therfore they ſhall not neede any further declaration.

Sectes.

By the name of Sects Paule meaneth here, not thoſe diuiſions or contentions which riſe ſometimes in the gouernment of houſholdes or of common weales for worldly and earthly matters: but thoſe which riſe in the Church about doctrine, Faith and workes. Hereſies, that is to ſay, Sectes haue alwayes bene in the Church, as we haue ſayd before in diuers places.The Pope an Archheretike. Notwithſtanding the Pope is an Archhereticke and the head of all heretickes: for he hath filled the world as it were with an huge floud of infinite Sectes and errours. What concord and vnitie was there in ſo great diuerſitie of the Monkes and other religious Orders? No one ſort or Sect of them could agree wt an other: for they meaſured their holines by ye ſtraitnes of their Orders. Hereof it commeth yt the Carthuſian wil needes be counted holier then the Franciſcane,No vnitie or concord in the Popish church. & ſo likewiſe ye reſt. Wherfore there is no vnity of ſpirit, nor concord of mindes, but great diſcord in the papiſticall church. There is no conformitie in their doctrine, faith, religion or ſeruing of God, but all things are cleane contrary. Contrariwiſe, amongſt the Chriſtians the word, faith, religion, ſacramēts, ſeruice, Chriſt, God, hart, ſoule, mind & vnderſtāding are all one and commō to all: and as touching outward conuerſation ye diuerſitie of ſtates, degrees & conditiōs of life, hindreth this ſpirituall concord and vnitie nothing at all, as before I haue ſayd. And they which haue this vnitie of the ſpirit, can certainly iudge of all Sects, which otherwiſe no man vnderſtandeth: As in deede no diuine in yt Papacie vnderſtode, that Paule in this place cōdemneth all ye worſhippings, religiōs, cōtinencie, honeſt conuerſation & holy life in outward appearance, of all ye Papiſts, Sectaries & ſchiſmatikes: but they all thought that he ſpeaketh of the groſſe idolatrie and hereſies of the Gentiles & Turks which manifeſtly blaſpheme the name of Chriſt.

Dronkennes, Gluttonie.

Paule doth not ſay that to eate & drinke be workes of the fleſh, but to be drūken & to ſurfet, which of all other vices are moſt cōmon at this day. Who ſo are geuen to this beaſtly diſſolutenes & exceſſe, let them know that they are not ſpiritual, how much ſo euer they boaſt them ſelues ſo to be, but they folow the fleſh and performe the filthie workes thereof. Therfore is this horrible ſentence pronoūced againſt them, yt they ſhal not be inheritours of ye kingdom of God. Paule would therfore yt Chriſtiās ſhould flie drunkennes & ſurfetting,Drunkards & ſurfetters. liuing ſoberly & moderately wtout all exceſſe, leſt by pāpering ye fleſh they ſhuld be prouoked to wā tonnes: As in deede after ſurfetting & belly cheare, the fleſh is wont to waxe wanton, & to be inflamed wt outragious luſt. But it is not ſufficiēt only to reſtraine this outragious wātonnes & luſt of the fleſh which foloweth drūkennes & ſurfetting or any maner of exceſſe, but alſo ye fleſh when it is moſt ſobre & in his beſt tēperance muſt be ſubdued & repreſſed, leſt it fulfill his luſtes & deſires. For it oftentimes cometh to paſſe that euē they which are moſt ſobre,The moſt ſobre and temperate are many times moſt aſſailed vvith tentations. are tempted moſt of al: As Hierom wryteth of himſelfe: My face ſayth he, was pale wt faſting, & my minde was enflamed wt fleſhly deſires in my cold body, and although my fleſh was half dead alredy, yet yt flames of vnclene luſt boiled wtin me. Hereof I my ſelfe alſo had experiēce whē I was a Mōke. The heat therfore of vncleane luſts is not quēched by faſtīg only, but we muſt be aided alſo by the ſpirite, that is, by ye meditation of Gods word, faith & praier. In deede faſting repreſſeth the groſſe aſſaultes of fleſhly luſt:Hovv the burning heat of luſtes may be quenched. but the deſires of the fleſh are ouercome by no abſtinence from meates an drinkes, but onely by the meditation of the word of God and inuocation of Chriſte.

Verſe. 21.

And ſuch like.

For it is vnpoſſible to recken vp all the workes of the fleſh.

Verſe. 21.

VVherof I tell you, as I haue alſo told you before, that they vvhich doe ſuch things, shall not inherite the kingdom of God.

This is a very hard & a terrible ſaying, but yet very neceſſary, againſt falſe Chriſtiās and careles hypocrites, which bragge of the Goſpell, of Faith & of ye ſpirit, and yet in all ſecuritie they performe ye workes of the fleſh. But chiefly the heretickes being puffed vp wt opinions of ſpirituall matters (as they dreame) are poſſeſſed of the Deuil, and altogether carnall: therefore they performe and fulfill the deſires of the fleſh, euen with all the power of the ſoule.An horrible ſentence pronounced by Paule. Therfore moſt neceſſary it was that ſo horrible and terrible a ſentence ſhould be pronounced by the Apoſtle againſt ſuch careles contemners and obſtinate hypocrites (namely that all they which do ſuch works of the fleſh as Paule hath recited, ſhall not inherite the kingdom of God), that yet ſome of them being terrified by this ſeuere ſentence, may begin to fight againſt the workes of the fleſh by the ſpirit, that they accompliſh not the ſame.

Verſe. 22. But the fruits of the ſpirite are loue, ioy, peace, long ſuffering, ſvvetenes, goodnes, faithfulnes, gentlenes or mekenes, temperance.

The Apoſtle ſayeth not, the workes of the ſpirite, as he ſayd the workes of ye fleſh, but he adorneth theſe Chriſtian vertues with a more honorable name, calling them the frutes of the ſpirite.The fruites of the ſpirite. For they bring with them moſt excellent frutes and commodities: for they that haue them geue glory to God, and with the ſame doe allure and prouoke others to embrace the doctrine and Faith of Chriſt.

Loue.

It had bene enough to haue ſayd [Loue] and no more: for loue extendeth it ſelfe vnto all the fruites of the ſpirite. And in the. 1. Cor. 13. Paule attributeth to loue all the fruites which are done in the ſpirite, when he ſayth: Loue is patiēt, curteous, &c. Notwithſtāding he would ſet it here by it ſelfe amongs the reſt of ye fruites of the ſpirit, and in the firſt place, thereby to admoniſh the Chriſtians, that before all things they ſhould loue one an other,Rom. 12.10. geuing honour one to an other, euery man eſteming better of an other then of him ſelfe, and ſeruing one an other, becauſe they haue Chriſt & the holy Ghoſt dwelling in them, & becauſe of the word, baptiſme, & other gifts of God which chriſtiās haue.

Ioy.

This is the voyce of the Bridegrome and of the Bride, that is to ſay, ſweete cogitations of Chriſt, holeſom exhortations, pleſant ſongs or Pſalmes, praiſes and thanks geuing, wherby the godly do inſtruct, ſtirre vp and refreſh them ſelues.The ſcripture exhorteth vs to reioyce in God. Therefore God loueth not heauines and doulfulnes of ſpirite: he hateth vncomfortable doctrine, heauy and ſorowfull cogitations, and loueth chearfull hearts. For therefore hath he ſent his ſonne, not to oppreſſe vs with heauines and ſorrow, but to cheare vp our ſoules in him. For this cauſe the Prophets, ye Apoſtles, and Chriſt him ſelfe do exhort vs, yea they commaūd vs to reioyce & be glad.The ioy of the ſpirite. Zach. 9. Reioyce thou daughter of Syon, be ioyful thou daughter of Ieruſalem, for behold thy king commeth to thee. And in the Pſalmes it is often ſayd: Be ioyfull in the Lord. Paule ſayth: Reioyce in the Lord alvvaies, &c. And Chriſte ſayeth: Reioyce becauſe your names are vvryttē in heauen. Where this ioy of the ſpirit is, there the heart inwardly reioyceth through faith in Chriſt, wt ful aſſurance that he is our Sauiour and our byſhop, and outwardly it expreſſeth this ioy with wordes and geſtures. Alſo the faithfull reioyce when they ſee that the Goſpell ſpreadeth abrode, that many be wonne to the Faith, and that the kingdom of Chriſt is enlarged.

Peace.

Both towardes God & men, ye Chriſtians may be peaceable & quiet: not contentious, nor hating one an other, but one bearing an others burden through long ſuffering or perſeuerance:Lōg ſufferāce or perſeuerance. without ye which peace cannot continue, and therfore Paule putteth it next after peace.

Long ſuffering or perſeuerance.

Wherby a mā doth not only beare aduerſities, iniuries, reproches & ſuch like, but alſo with patiēce waiteth for ye amendmēt of thoſe which haue done him any wrong. When the Deuil cannot by force ouercome thoſe which are tempted, then ſeketh he to ouercome them by long cō tinuance. For he knoweth yt we be earthen veſſels which can not long endure & hold out many knockes & violent ſtrokes: therfore with long continuance of tēptations he ouercometh many. To vanquiſh theſe his cōtinuall aſſaults we muſt vſe long ſufferance, which patiētly looketh, not only for the amendment of thoſe which doe vs wrong, but alſo for the ende of thoſe temptations which the Deuil raiſeth vp againſt vs.

Gentlenes.

Which is when a man is gentle and tractable in his conuerſation & in his whole life. For ſuch as wil be true folowers of the Goſpel, muſt not be ſharpe and bitter, but gentle, milde, courteous and faire ſpoken: which ſhould encourage others to delite in their company: which can winke at other mens faults, or at leaſt expound them to the beſt: which will be well contented to yelde and geue place to others, contented to beare with thoſe which are froward & intractable, as the very Heathen ſayd: Thou muſt know the maners of thy frend, but thou muſt not hate thē. Such a one was our Sauiour Chriſt, The gentlenes and mildnes of Chriſte. Ex libro Clementis ad Iacobum fratrem Domini. as euery where is to be ſene in yt Goſpell. It is wryttē of Peter that he wept ſo often as he remēbred the ſweete mildnes of Chriſte which he vſed in his daily conuerſation. It is an excellent vertue and moſt neceſſary in euery kinde of life.

Goodnes.

Which is, when a man willingly helpeth others in their neceſſitie by geuing, lending, and ſuch other meanes.

Faith.

When Paule here reckeneth faith amongs the fruites of the ſpirit, it is manifeſt that he ſpeaketh not of Faith which is in Chriſte, but of the fidelitie & humanitie of one man towards an other. Herevpon he ſayeth in the .13. Chap. of the firſt to the Cor. that charitie beleueth all things. Therfore he that hath this faith is not ſuſpicious but milde, & taketh all things to the beſt. And although he be deceaued and findeth himſelfe to be mocked, yet ſuch is his patiencie and ſoftnes, that he letteth it paſſe: Briefly he is ready to beleue al mē, but he truſteth not all. On ye cōtrary, where this vertue is lacking, there men are ſuſpicious, froward, waiward, dogged, & ſo neither wil beleue any thing, nor geue place to any body. They can ſuffer nothing. Whatſoeuer a mā ſaith or doth neuer ſo wel, they cauill & ſclander it, ſo yt who ſo ſerueth not their humor, cā neuer pleaſe them. Therefore it is impoſſible for thē to kepe charity, frendſhip, concord & peace wt men. But if theſe vertues be takē away, what is this life elſe, but biting and deuouring one of an other? Faith therfore in this place is, whē one mā geueth credite to an other in things pertaining to this preſent life. For what maner of life ſhould we lead in this world, if one man ſhould not credite an other?

Mekenes.

Which is when a man is not lightly moued or prouoked to anger. There be infinite occaſions in this life which prouoke men to anger, but the godly ouer come them by meekenes.

Temperance, chaſtitie or continencie.

This is a ſobrietie or modeſtie in the whole life of man, which vertue Paule ſetteth againſt the works of the fleſh. He would therfore that Chriſtians ſhould liue ſoberly and chaſtly, that they ſhould be no adulterers, no fornicatours, no wantons: and if they cannot liue chaſtly, he would haue them to marrie: Alſo that they ſhould not be contentious or quarellers,Chaſtitie. yt they ſhould not be geuen to drunkennes or ſurfetting, but that they ſhould abſtaine from all theſe things. Chaſtitie or continencie containeth all theſe. Hierome expoundeth it of virginitie onely, as though they that be married could not be chaſt: or as though the Apoſtle did wryte theſe things onely to virgines. In the 1. and .2. Chapt. to Tit. he warneth alſo Biſhops, yong women, and maried folkes both man and wife to be chaſt and pure.

Verſe. 23. Againſt ſuch there is no lavve.

The lavv is abolished to the beleuers in Chriſt.In deede there is a lawe, but not againſt ſuch: As he ſayth alſo in an other place. The lavve is not geuen to the righteous man. For the righteous liueth in ſuch wiſe, that he hath no neede of any lawe to admoniſh or to conſtraine him: but without conſtraint of the lawe, he willingly doth thoſe things which the lawe requireth. Therefore the law cannot accuſe or condemne thoſe that beleue in Chriſte. In deede the law troubleth and terrifieth our conſciences, but Chriſt apprehē ded by Faith, vanquiſheth it with all his terrours & threatnings. To them therefore the lawe is vtterly aboliſhed, and hath no power to accuſe them: for they doe that of their owne accord, which the law requireth. They haue receaued the holy Ghoſt by Faith, who wil not ſuffer them to be idle. Although the fleſh reſiſt, yet doe they walke after the ſpirite. So a Chriſtian accompliſheth the law inwardly by Faith (for Chriſt is the perfection of the lawe vnto righteouſnes, to all that doe beleue): outwardly by workes and by remiſſion of ſinnes. But thoſe which performe the workes or deſires of the fleſh, the law doth accuſe and condemne both ciuily and ſpiritually.

Verſe. 24. For they that are Chriſtes, haue crucified the flesh vvith the affections and luſtes thereof.

This whole place concerning workes, ſheweth that the true beleuers are no hypocrites. Therfore let no man deceaue him ſelfe. For whoſoeuer (ſayeth he) pertaine vnto Chriſte, haue crucified the fleſh with all the vices and luſtes thereof. For the Sainctes, in as much as they haue not yet vtterly put of the corrupt and ſinnefull fleſh, are enclined to ſinne, and doe neither feare not loue God ſo perfectly as they ought to doe. Alſo they be prouoked to anger, to enuie, to impatiencie, to vncleane luſts, and ſuch like motions, which notwithſtanding they accompliſh not:VVhat it is to crucifie the fle • h. for (as Paule here ſayeth) they crucifie the fleſh with all the affectiōs and luſts therof. Which thing they do, not onely when they repreſſe the wantonnes of the fleſh with faſting and other exerciſes, but alſo (as Paule ſayd before) when they walke according to the ſpirite: that is, when they being admoniſhed by the threatnings of God, wherby he ſheweth that he will ſeuerely puniſh ſinne, are afeard to commit ſinne: Alſo when they being armed with the word of God, with faith, and with prayer, doe not obey the luſtes of the fleſh.

When they reſiſt the fleſh after this maner, they naile it to the croſſe with the luſtes and deſires thereof, ſo that although the fleſh be yet aliue, yet can it not performe that which it would doe, for as much as it is bound both hand and foote, and faſt nailed to the croſſe. The faithfull then ſo long as they liue here doe crucifie the fleſh, that is to ſay, they feele the luſts therof, but they obey them not. For they being furniſhed with the armour of God, that is, with Faith,The armour of God. hope and the ſword of the ſpirite, doe reſiſt the fleſh, and with theſe ſpirituall nailes they faſten the ſame vnto the croſſe, ſo that it is conſtrained to be ſubiect to the ſpirite. Afterwardes when they die they put it of wholy: and when they ſhall riſe againe from death to life, they ſhall haue a pure and vncorrupt fleſh without all affections and luſtes.

The ſixth Chapter.

After the cō mon diuiſion this is the .25. verſe of the former chapter.If vve liue in the ſpirite, let vs alſo vvalke in the ſpirite.

THE Apoſtle reckened before amongſt the workes of the fleſh hereſie and enuie, and pronounced ſentence againſt thoſe which are enuious, and which are authors of Sectes, that they ſhould not inherite the kingdom of God. And now, as if he had forgotten that which he ſayd a litle before, he againe reproueth thoſe which prouoke and enuie one an other. Why doth he ſo? was it not ſufficient to haue done it once? In deede he doth it of purpoſe: for he taketh occaſion here to inueigh againſt that execrable vice of vaineglory,Vaineglory a deteſtable vice, and moſt pernicious to the church of God. Tit. 1.7. which was the cauſe of the troubles that were in all the churches of Galatia, and hath bene alwayes moſt pernicious and hurtful to the whole Church of Chriſte. Therefore in his Epiſtle to Titus he would not yt a proud mā ſhould be ordained a Biſhop. For Pride (as Auguſtine truly ſaith) is the mother of all hereſies, or rather the headſpring of all ſinne and confuſion: Which thing all hiſtories as well holy as prophane doe witneſſe.

Hovv great a miſchefe vain glory is.Now, vainglory or arrogancie hath alwayes ben a common poyſon in the world, which the very Heathen Poetes and Hyſtorigraphers haue alwayes vehemently reproued. There is no village wherin there is not ſome one or other to be found, that would be counted wiſer, and be more eſtemed then all then reſt. But they are chiefly infected wt this diſeaſe which ſtand vpon their reputatiō for learning and wiſedom. In this caſe no mā wil yeld to an other, according to this ſaying: Ye ſhall not lightly finde a man that vvill yeelde vnto others the praiſe of vvitte and ſkill: Ouide. Horace. For it is a goodly thing to ſee men poynt at one, and ſay: this is he. But it is not ſo hurtful in priuate perſons, no nor in any kind of magiſtrate, as it is in them that haue any charge in the church. Albeit in ciuile gouernment (ſpecially if it be in great perſonages) it is not onely a cauſe of troubles and ruines of common weales, but alſo of the troubles and alteration of kingdoms and Empires: Which thing the hyſtories both of ye Scripture and prophane wryters doe witneſſe.

But when this poyſon creepeth into the Church or ſpirituall kingdom, it can not be expreſſed how hurtfull it is. For there is no contention as touching learning, witte, beautie, riches, kingdoms, Empires and ſuch like: but as touching ſaluation or damnation, eternall life or eternall death. Therfore Paul earneſtly exhorteth the miniſters of the word to flie this vice, ſaying: If vve liue in the ſpirit, &c. As if he ſhould ſay: If it be true that we liue in the ſpirite, let vs alſo procede and walke in the ſpirit. For where the ſpirite is, it reneweth men, and worketh in them new motions: that is to ſay, wheras they were before vaineglorious, wrathfull and enuious, it maketh them now humble, gentle and patient. Such men ſeeke not their owne glory, but the glory of God:Rom. 12.10. they doe not prouoke or enuie one an other, but geue place one to an other, & in geuing honour preuēt one an other. Contrariwiſe they yt be deſirous of glory & enuie one an other, may boſt yt they haue the ſpirite and liue after the ſpirite: but they deceaue themſelues, they folow the fleſh and doe the workes thereof, and they haue their iudgement already, that they ſhall not inherite the kingdom of God.

Now,Vaineglory a common vice in the church. Math. 9. • 8. 2 Cor. 11 15. as nothing is more daūgerous to the Church then this execrable vice, ſo is there nothing more common: For when God ſendeth forth labourers into his harueſt, by and by Sathā raiſeth vp his miniſters alſo, who wil in no caſe be coūted inferiour to thoſe yt are rightly called. Here ſtraightwayes riſeth diſſenſion. The wicked wil not yeld one heares breadth to ye godly: For they dreame that they farre paſſe them in witte, in learning, in godlines, in ſpirite and other vertues. Much leſſe ought the godly to yelde to the wicked, leſt the doctrine of Faith come in danger. Moreouer, ſuch is the nature of the miniſters of Sathan,The nature of falſe teachers. that they can make a goodly ſhew that they are very charitable, humble, louers of concord, and are indued with other fruits of the ſpirit: alſo they proteſt yt they ſeeke nothing elſe but the glory of God & the ſaluation of mens ſoules: and yet are they ful of vainglory, doing all things for none other ende but to get praiſe and eſtimation among men. To be ſhort, they thinke that gaine is godlines,1. Timo. • . • . 〈◊〉 . • . • 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 ye Churches of Galatia were troubled and forſooke Paule, therefore in this Chapter ſpecially his purpoſe was to ſuppreſſe that execrable vice: yea this miſcheefe gaue the Apoſtle occaſion to wryte this whole Epiſtle. And if he had not ſo done, all his trauell beſtowed in preaching of the Goſpell among the Galathians had bene ſpent in vaine. For in his abſence ye falſe apoſtles,The authoritie of the falſe apoſtles. which were men in outward ſhew of great authority, raigned in Galatia: who beſides yt they would ſeeme to ſeeke the glory of Chriſte and the ſaluation of the Galathians, pretended alſo that they had bene conuerſant with the Apoſtles, & that they folowed their footeſteppes,The falſe apoſtles deſpiſed Paule. ſaying that Paule had not ſeene Chriſte in the fleſh, nor had bene conuerſant with the reſt of the Apoſtles, & therfore they made no accoūt of him, but reiected his doctrine, & boaſted their owne to be true & ſincere. Thus they troubled ye Galathians and raiſed Sectes among them, ſo that they prouoked and enuied one an other: which was a ſure token, that neither the teachers nor hearers liued and walked after the ſpirit, but folowed the fleſh and fulfilled the workes thereof: and ſo conſequently loſt the true doctrine, Faith, Chriſt, and all the giftes of the holy Ghoſt, and were now become worſe then the Heathen.

Notwithſtanding he doth not onely inueigh againſt the falſe apoſtles which in his time troubled the Churches of Galatia, but alſo he foreſaw in ſpirite, that there ſhould be an infinite numbre of ſuch euen to the worlds end; which being infected with this pernicious vice, ſhould thruſt them ſelues into the Church, boaſting of the ſpirite and heauenly doctrine, and vnder this pretence ſhould quite ouerthrow the true doctrine and Faith.Such as thruſt them ſelues into the miniſterie. Many ſuch haue we alſo ſeene in theſe our dayes, who haue thruſt them ſelues into the kingdom of the ſpirit: that is to ſay, into the Miniſtery of the word, & by this hypocriſie they haue purchaſed vnto thē ſelues fame & eſtimation that they were great doctours & pillers of the Goſpel, & ſuch as liued in the ſpirite, and walked according to the ſame. But becauſe their glory conſiſted in mennes mouthes and not in God,The ende of vaineglorious teachers. therefore it could not be firme and ſtable, but according to Paules propheſie, it turned to their owne confuſion, and theyr ende was deſtruction.Phil. 3.19. Pſal. 1.4.5. For the vvicked shall not ſtand in iudgement, but shall be taken avvay like chaffe, and ſcattered abrode vvith the vvinde.

The ſame iudgement remaineth for all ſuch as in preaching the Goſpell ſeeke their owne profite and not the glory of Ieſus Chriſte. For the Goſpell is not deliuered vnto vs that we ſhould thereby ſeeke our owne praiſe and glory,VVhat vve ought to ſeke in the goſpell. or that the people ſhould honour and magnifie vs which are the Miniſters therof: but to the end that the benefite and glory of Chriſte might be preached and publiſhed, and that the father might be glorified in his mercy offred vnto vs in Chriſt his ſōne,Rom. 1.32. whom he deliuered for vs all and with him hath geuen vs all things. Wherfore the Goſpel is a doctrine wherin we ought to ſeeke nothing leſſe than our owne glory. It ſetteth forth vnto vs heauenly and eternall things: which are not our owne, which we haue neither done nor deſerued: but it offereth the ſame vnto vs, to vs (I ſay) which are vnworthy, and that through the meere goodnes and grace of God. Why ſhould we then ſeeke praiſe and glory therby? He therfore that ſeeketh his owne glory in the Goſpell, ſpeaketh of him ſelfe: And he that ſpeaketh of him ſelfe is a lier and there is vnrighteouſnes in him.Iohn. 7.1 • . Contrariwiſe he that ſeeketh the glory of him that ſent him is true, and there is no vnrighteouſnes in him. Iohn. 7.

Paule therfore geueth earneſt charge to all the miniſters of the word, ſaying: If vve liue in the ſpirite, let vs vvalke in the ſpirite, that is to ſay:VVhat it is to vvalke in the ſpirite. Let vs abide in the doctrine of ye truth which hath ben taught vnto vs in brotherly loue and ſpirituall concord: let vs preach Chriſte and the glory of God in ſimplicitie of heart, and let vs confeſſe that we haue receaued all things of him: let vs not thinke more of our ſelues than of others: let vs raiſe vp no Sectes. For this is not to walke rightly, but rather to raunge out of the way, and to ſette vp a new and a peruerſe way of walking.

Hereby we may vnderſtand that God of his ſpeciall grace maketh the teachers of the Goſpell ſubiect to the croſſe and to all kindes of afflictions for the ſaluation of them ſelues and of the people:VVhy God layeth the croſſe vpon the preachers of the goſpel. for otherwiſe they could by no meanes repreſſe and beate downe this beaſt which is called vaineglory. For if no perſecution, no croſſe or reproch followed the doctrine of the Goſpell, but onely praiſe, reputation and glory amongſt men: then would all the profeſſors thereof be infected and periſh through the poyſon of vainglory. Ierome ſayth that he had ſeene many which could ſuffer great inconueniences in theyr body and goodes, but none that could deſpiſe their owne praiſes. For it is almoſt impoſſible for a mā not to be puffed vp whē he heareth any thing ſpoken in the praiſe of his owne vertues. Paule notwithſtanding that he had the ſpirite of Chriſte, ſayth that there was geuen vnto him the meſſenger of Sathan to buffette him, becauſe he ſhould not be exalted out of meaſure through the greatnes of his reuelations. Therfore Auguſtine ſayeth very well: If a miniſter of the word be praiſed, he is in daunger. If a brother deſpiſe or diſpraiſe him he is alſo in daunger. He that heareth a preacher of the word, ought to reuerence him for the wordes ſake: but if he be proud therof he is in daunger. Contrariwiſe if he be deſpiſed, he is out of daunger: but ſo is not he which deſpiſeth him.

Wherfore we muſt honour our great benefite, that is,Rom. 14.16. that is, of the preaching of the word and receauing of the Sacraments. We muſt alſo reuerence one an other according to that ſaying:Rom. 12.10. In geuing honour one to an other, &c. But wherſoeuer this is done,VVhen men be praiſed, the flesh vvaxeth proud. by and by the fleſh is tickled with vaineglory and waxeth proud. For there is none (no not among the godly) which would not rather be praiſed than diſpraiſed, except perhaps ſome be ſo well ſtabliſhed in this behalfe, that he will be moued neither with praiſes nor reproches: As that woman ſayde of Dauid. 2. Sam. 14. My Lord the king is like an angel of God, 2. Sam. 14.17 vvhich vvill neither be moued vvith bleſſing nor curſſing. Likewiſe Paule ſayth: by honour and dishonour, by euill report and good report, &c. 2. Cor. 6.8, Such mē as be neither puffed vp with praiſe, nor throwne downe with diſpraiſe, but endeuour ſimplie to ſet forth ye benefite & glory of Chriſt, & to ſeeke the ſaluation of ſoules, do walke orderly. Contrariwiſe they which waxe proud in hearing of their owne praiſes,VVho vvalke in order, and vvho do not. not ſeking ye glory of Chriſt but their owne: alſo they which being moued wt reproches & ſclaunders doe forſake the miniſtery of the word, walke not orderly.

Wherfore let euery one ſee yt he walke orderly, and ſpecially ſuch as boaſt of the ſpirite. If thou be praiſed, know that it is not thou that is praiſed,Galath. 1.5. but Chriſt, to whō all praiſe & honour is due. For in that thou teacheſt ye word purely & liueſt godly, theſe are not thine own gifts, but the gifts of God: therfore thou art not praiſed but God in thee. When thou doſt acknowledge this, thou wilt walke orderly, & not be puft vp wt vainglory (for what haſt thou that thou haſt not receiued?) but wilt cōfeſſe that thou haſt receaued the ſame of God,1. Cor. 4.7. and wilt not be moued with iniuries, reproches, or perſecution to forſake thy calling.

God therfore of his ſpeciall grace at this day couereth our glory with infamie, reproch, mortall hatred, cruel perſecution, railing & curſing of ye whole world:Priuie & open enemies of the Goſpell. alſo wt the contempt & ingratitude euen of thoſe among whō we liue, as wel ye common ſort as alſo ye citizens, gentlemē and noble men (whoſe enimitie, hatred & perſecution againſt ye goſpel, like as it is priuie & inward, ſo is it more dāgerous then the crueltie & outragious dealings of our open enemies) yt we ſhuld not waxe proud of ye gifts of God in vs. This milſtone muſt be hāged about our necke, yt we be not infected wt that peſtilent poyſon of vainglory. Some there be of our ſide which loue & reuerēce vs for ye miniſtery of the word: but where there is one that reuerenceth vs, there be on ye other ſide an hundreth that hate & perſecute vs. Theſe ſpiteful dealīgs therfore, & theſe perſecutions of our enemies, this great cōtempt and ingratitude, this cruell and priuie hatred of them among whom we liue, are ſuch pleaſant ſights and make vs ſo mery, that we eaſily for get vainglory.

Wherfore, reioyſing in ye Lord who is our glory, we remaine in order.VVe muſt not be proud of our ſpirituall giftes. Luke. 12.4 • . Epheſ. 4.12. Thoſe gifts which we haue, we acknowledge to be ye gifts of God & not our owne, geuen for ye edifying of ye body of Chriſt: Therfore we be not proud of thē. For we know that more is required of thē to whō much is cōmitted, then of thē which haue receiued but litle. Moreouer we know yt there is no reſpect of perſons before God.Actes 10.34. Therfore a pore artificer faithfully vſing the gift which God hath geuen him, pleaſeth God no leſſe than a preacher of the word: for he ſerueth God in ye ſame faith and with the ſame ſpirit. Wherfore we ought no leſſe to regard ye meaneſt Chriſtians, than they regard vs. And by this meanes ſhall we continue free from the poyſon of vainglory, and walke in the ſpirit.

Contrariwiſe the fantaſtical ſpirits, which ſeeke their owne glory,Vainglorious ſpirites. the fauour of men, the peace of the world, the eaſe of the fleſh, & not the glory of Chriſt, nor yet ye health of mens ſoules (although they proteſt yt they ſeeke nothing elſe) cā not chooſe but diſcouer thēſelues in commending their owne doctrine and induſtrie & diſpraiſing other mens, & all to get them a name & praiſe. Theſe vaineglorious ſpirites do not reioyce & glory in the Lord: but then do they glory, then are they ſtout and hardy when they are magnified of the people. Whoſe hearts they win by wonderfull ſleights & ſubtelties: for in their words, geſtures & wrytings they can coūterfet & diſſemble al things. But when they are not praiſed and commended of the people, then be they the moſt fearful men in ye world: for they hate & ſhunney croſſe of Chriſt and perſecution. On the contrary, when they are praiſe and magnified (as I ſayd) none are ſo ſtout, no Hector, no Achilles ſo bold and hardy as they.

Such a ſlie & crafty beaſt therfore is fleſh, that for no other cauſe it forſaketh his function, corrupteth true doctrine, and breaketh ye cōcord of the church, then only vpon this curſed vainglory. Therfore it is not wtout cauſe that Paule ſo ſharply inueigheth againſt it both here and in other places,Galath. 4.17. as before in the .4. Chap. They are (ſayth he) ielous ouer you amiſſe: yea they vvould exclude you from me, that ye should altogether loue them: that is to ſay, they would diſcredite me that they themſelues might be famous. They ſeke not Chriſtes glory and your ſaluation, but their owne glory, my reproch and your bondage.

Verſe. 26. Let vs not be deſirous of vainglory.

Which is to glory, not in God (as I haue ſaid) but in lies, in the opinion, liking & eſtimatiō of the people. Here is no right foūdation of true glory, but a falſe foūdation, & therfore impoſſible long to ſtād. He that praiſeth a mā as he is a mā, is a lier: for there is nothing praiſe worthy in him, but all thīgs are worthy of cōdēnatiō.Rom. 3.25. Therfore as touchīg our perſon, this is our glory, yt all mē haue ſinned & are gilty of euerlaſting death before god. But ye caſe is otherwiſe whē our miniſtery is praiſed.The praiſe of the perſon & of the miniſterie. wherfore we muſt not only wiſh, but alſo to the vttermoſt of our power endeuour yt mē may magnify it & haue it in due reuerence: for this ſhal turne to their ſaluation. Paul warneth ye Rom. that they offend no mā:Rom. 14.16. to the end, ſayth he, that our cōmodity be not euil ſpoken of: And in an other place: that our miniſtery be not reprehēded. 2. Cor. 6.3. Therfore when our miniſtery is praiſed, we be not praiſed for our owne perſons ſake, but (as the Pſalme ſayth) we are praiſed in God and in his holy name.

Verſe. 26. Prouoking one an other, and enuying one an other.

The effect and fruite of vaineglory.Here he deſcribeth the effect and frute of vaineglory. He that teacheth any errour, or is an authour of any new doctrine, cā not but prouoke others: and when they doe not approue and receaue his doctrine, by and by he beginneth to hate them moſt bitterly. We ſee at this day with what deadly hatred the Sectaries are inflamed againſte vs, becauſe we will not geue place to them and approue their errours. We did not firſt prouoke them, nor ſpredde abrode any wicked opinion in the world: but rebuking certaine abuſes in the church, and faithfully teaching the article of Iuſtification, haue walked in good order.Galath. 2.5. But they forſaking this article, haue taught many things contrary to the word of God. Here, becauſe we would not loſe ye truth of the Goſpell, we haue ſet our ſelues againſt them, and haue condemned their errours: which thing, becauſe they could not abide, they did not onely prouoke vs firſt without cauſe, but alſo doe ſtill moſt ſpitefully hate vs, and that vpon no other occaſion but onely vppon vaineglory: for they would gladly deface vs that they alone might rule and raigne: For they imagine that it is a great glory to profeſſe ye Goſpel, wheras in deede there is no greater ignominie in ye ſight of the world.

Chap. 6.1. Brethren if a man be ouertaken by any fault, ye vvhich are ſpirituall reſtore ſuch one vvith 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,VVhat 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 vvont to ſinne like mē. Leuit. 6.3. Wherfore this is a ſentence full of heauenly cōfort: 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 impatiēcie, enuie, wrath, errour, doubting, diſtruſt and ſuch like: for Sathan alwayes aſſaileth both, that is, as wel the puritie of doctrine,Sathan lieth in vvait 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 wtall, namely that they which are ſtrong, ſhould raiſe vp & reſtore them againe wt the ſpirite of mekenes.

Theſe things it behoueth them ſpecially to know which are in the miniſtery of the word,Hovv paſtor • ought to deale vvith 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 wt 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 whē they ſee that they are ſorowful for their offences, then let them begin to raiſe them vp againe, to cōfort 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 ye Popes ſynagoge,The Pope and his bishops are tormētors of mens cōſciences. like as in all other matters it hath both taught & done cleane contrary to the cōmaundemēt 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 wt their excōmunications: and that they might ye 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 cēſures muſt be feared, yea though they be vniuſt & wrōgfull. By theſe ſayings (which were brought into the Church by ye Deuil) they ſtabliſhed their excommunication and this maieſtie of ye Papacie which is ſo terrible to ye 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 cō demne mens cōſciēces that were terrified enough before wt thy vniuſt & wrōgful ſētēces? Thou oughteſt rather to haue raiſed thē vp, to haue deliuered thē frō falſe feares, & to haue brought thē frō lies & errours to ye truth. This thou omitteſt, & according to thy title & name: to wit, the mā of ſin & childe of perditiō, 2. Theſ. 2.3. By vvhat meanes the Pope eſtablisheth his tyrannie and povver. thou imagineſt a fault where no fault is. This is in deede ye craft & deceit of Antichriſt, wherby he hath moſt mightely eſtabliſhed his excommunication & tyranny. For who ſo euer deſpiſed his vniuſt ſentences, was coūted very obſtinate & wicked: As ſome Princes did, howbeit againſt their cōſciences: for in thoſe times of darknes they did not vnderſtand that the Popes curſes were vaine.

Let thē therfore to whom ye charge of mens conſciences is cōmitted,Hovve they that are falne ought to be intreated. learne by this cōmaundement of Paule how they ought to handle thoſe that haue offended. Brethrē (ſayth he) if any mā be ouertaken wt 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 ye ſpirit of lenitie & mildnes reſtore that which in him is loſt by ye deceit of the Deuil or by ye weaknes of the fleſh. For the kingdom whervnto ye are called is a kingdō 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 cōmitted, runne vnto him & reaching out your hand raiſe him vp againe, comfort him with ſweete words, & embrace him wt motherly armes. As for thoſe yt be hard harted & obſtinate, which wtout feare continue careleſly in their ſinnes, rebuke thē ſharply. But on ye other ſide (as I ſaid) they that be ouertakē with any ſinne, & are heauy & ſorowful for their fault which they haue cōmitted, muſt be raiſed vp & admoniſhed by you that are ſpiritual, and that in ye ſpirit of meekenes, & not in the zeale of ſeuere iuſtice: as ſome haue done,The ſpirite of mekenes. who whē they ſhould haue refreſhed thirſty conſciences wt ſome ſweete cōſolation, gaue thē gall & vineger to drinke, as ye 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 wt cruelty & rigour: but a brother ought to cōfort 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 yt 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 mā hath done, but an other man may do ye ſame. We ſtād on a ſlipperie groūd: 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 ye liues of the fathers, when it was told him that one of his brethrē was falne into whoredō: He fel yeſterday (ſaith he), and I may fall to day. Paul therfore addeth this earneſt admonitiō that the paſtors ſhuld not be rigorous and vnmerciful towardes the offenders, or meaſure their owne holines by other mens ſinnes: but yt they ſhuld beare a motherly affection towards thē, & thinke thus wt thēſelues: This mā is fallen: it may be yt I alſo ſhal fal more dāgerouſly & more ſhamefully thā 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 yt ſtādeth take hede leſt he fal.1. Cor. 10.12. 2. Sam. • 1. If Dauid which was ſo holy a mā, ful of faith & the ſpirit of god, which had ſuch notable promiſes of god, which alſo did ſo many & great thīgs for ye lord, did fall ſo greeuouſly, & being now ſtrickē in yeres was ouerthrown wt youthful luſt after ſo many & diuers tēptations wherwt God had exerciſed him: why ſhuld we preſume of our owne cōſtancy? And god by ſuch exāples doth ſhew vnto vs, firſt our owne weaknes, yt we ſhuld not waxe proud but ſtād in feare: Then he ſheweth vnto vs his iudgemēt, yt he cā beare nothing leſſe than pride either againſt himſelf or againſt our brethrē. 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 vnderſtād 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 lavv of Chriſt.

This is a gentle cōmaundemēt: to ye which he ioyneth a great cōmendatiō. The law of Chriſt is ye law of loue. Chriſt after he had redemed vs, renewed vs & made vs his church: gaue vs no other law but ye law of mutual loue. Iohn. 13. A nevv cōmaūdemēt geue I to you, that ye loue together, &c. And to loue is not (as ye Popiſh Sophiſters dreame) to wiſh well one to an other: but one to beare an others burdē, 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 yt 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 cōpelled to beare. In ye common weale ſubiectes are neuer ſo obedient to the lawes of the magiſtrates as they ſhould be. Therefore vnleſſe ye magiſtrate can winke & diſſemble in time & place, he ſhal neuer be meete to rule the commō wealth. In houſhold affaires there be many things done which diſpleaſe the maſter of ye houſe. But if we can beare & winke at our owne vices & offences which we daily cōmit: let vs alſo beare other mens faults, according to that ſaying: bear ye one an others burdē, 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 ye 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 cōmaundement, 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.VVhoſe 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 forſakē leſt we become partakers of their euil workes. On the contrary, they which willingly heare the word of God & beleue, and yet notwtſtāding 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 wt ſinne, and haue the burdens that Paule commaūdeth 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 ſomevvhat, vvhen 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 ī 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 vpō 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 cā 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 ye 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 ſomevvhat, 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 vvith goodes, and haue neede of nothing, and knovveſt not hovv thou art vvretched and miſerable, and poore, and blinde, and naked.

Verſe. 4. But let euery man trie his ovvne vvorke, 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 vainglory. 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 wt 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 ye falſe apoſtles, when they ſaw that Paule preached the goſpel purely to ye Galathiās, 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 ye fauour of the Galathians, & brought Paule into hatred among them. Therfore ye proud & vainglorious do ioyne theſe .iii. vices together.Three vices of the vaineglorious linked together. Firſt they are greedy of glory. Secōdly they are maruelous witty & wily in finding fault wt other mens doings and ſayings, therby to purchaſe ye 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 vaineglorious 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 whē they haue gotten this eſtimation, then begin they to reprehend the ſayings and doings of other mē, and highly commend their owne: and by this ſubteltie they bewitch ye mindes of the people, who becauſe they haue itching eares are not only delited with new opinions,The people delited vvith 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 ye people, but let his only care be to doe his worke truly, that is, let him teach ye 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 ye godly. In the meane ſpace if he be not cō mended of ye 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 wt the armour of righteouſnes on the right hand & on the left, let him ſay: I begā not to teach ye goſpel to the ende that the world ſhould magnifie me,The ende of the miniſterie of the vvord. 2. Tim. 4.5. and therfore I wil not ſhrinke frō that which I haue begun if the world hate, ſclaūder 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 cōſcience and praiſe or glory in God. He may therfore ſay with Paule: This is our reioyſing, this is our praiſe & glory, euen ye teſtimonie of our conſcience, that in ſimplicitie and ſinceritie before God & not in fleſhly wiſdom, but in ye grace of God we haue had our conuerſation in the world. This glory is vncorrupt & ſtedfaſt: for it depēdeth not on other mens iudgemēts, but of our own cōſciēce, which beareth vs witnes yt we haue taught ye word purely, miniſtred ye ſacraments rightly, & haue done all things wel, & therfore it cā not be defaced or takē frō vs.

The other glory which theſe proud ſpirites doe ſeeke,VVhat is the glory of heretikes. is vncertaine & moſt perilous for that they haue it not in thēſelues, but it cōſiſteth in ye mouth & opinion of ye people: Therfore can they not haue ye teſtimony of their owne conſcience, that they haue done all things wt ſimplicity & ſincerity for ye 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, whē 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 vvorld dishonoreth the godly miniſters of the vvord. 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 vvord 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 ye goſpell purely, & to ſhew the true vſe of the Sacraments.VVhat it is for a man to proue his ovvne vvork. 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 cōfuſion, there folowed alſo an outward confuſion and ſhame among men, according to that ſaying: Exod 20 7. 1. Sam. 2.30. The Lord vvill not hold him giltleſſe that taketh his name in vaine. And againe: They vvhich 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 vvill 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 foūd 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 ye 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 vvorke 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 diligēce 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: vvhoſe glory is their shame. And in an other place: Their foolishnes shalbe knovvne to all mē. 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 yt God be not excluded: That is, that euery man may know, in what godly ſtate of life ſo euer he be, yt his worke is a diuine worke: for it is the worke of his vocation hauing the cōmaundement of God.

Verſe. 5. For euery man shall beare his ovvne 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 ye agony of death and the laſt iudgement it ſhall nothing profite thee ye 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 yt Lord ſhall iudge ye ſecretes of all harts, the witnes of thine owne conſcience ſhal ſtand either wt 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 ovvne 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, yt we are not here in ye 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 cōpareth true works & hypocritical works together. Theſe things therfore ought thus to be taken, yt although yt work or miniſtery of a godly paſtor is not ſo perfect but yt he hath nede of forgeuenes of ſinnes, yet in it ſelfe it is good & perfect,A compariſon betvene good vvorkes, and hypocriticall vvorke. in cōpariſon of the miniſterie of the vainglorious mā. 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 cā quiet ye conſcience before God: yet is it neceſſary yt 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 cōſcience we haue neede of yt we haue done our duety vprightly in our function & calling, & led our life accordingly. So farre ought we then to glory as touchīg our works, as we know thē to be cōmaūded of God, & that they pleaſe him. For euery one in ye laſt iudgemēt 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 vainglory, for the ſuppreſſing wherof no man is ſo ſtrong,Vaineglory. but that he hath nede of continuall praier. For what mā almoſt euen among the godly is not delited with his owne praiſes? Only ye holy Ghoſt can preſerue vs that we be not infected with this vice.

Verſe. 6. Let him that is taught in the vvord, make him that teacheth him partaker of all his goodes.

Here he preacheth to ye diſciples or hearers of ye word,A commaundemēt for the nourishing of the miniſters of the vvord of God. cōmaunding thē to beſtow al good things vpō thoſe which haue taught & inſtructed thē in ye word. I haue ſomtime maruelled why the Apoſtle cōmaunded the churches ſo diligētly to nouriſh their teachers. For in Popery I ſawe yt all men gaue abundantly to the building & maintaining of goodly tē ples, to the encreaſing of the reuenues & liuings of thoſe which were apoynted to their idolatrous ſeruice. Hereof it came that ye 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 ye 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 Sathā haue plētie, but the miniſters of Chriſte doe vvant.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 ye 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 whē 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 amōg 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 VVyttenberge, 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 ye 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.Sathā oppreſſeth the goſpell tvvo vvaies. 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) vvere 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 vvord 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 wtout any violence of tyrānes, 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 vve (ſayth he to the Corinthians) haue ſovvne to you ſpirituall things, is it a great matter if vve reape your vvorldly things? 1. Cor. 9.11. The hearers therefore ought to miniſter carnall things to thē of whom they haue receaued ſpirituall things. But both huſbād men, Citizens and gentlemen doe at this day abuſe our doctrine,The vvorld lodeth the miniſters of Sathan vvith all vvorldly good things. that vnder the colour therof they may enrich thēſelues. Heretofore when ye Pope raigned there was no man which paid not ſomwhat yerely to ye prieſts for maſſes, diriges, trentals & ſuch traſh. The begging friers had alſo their part. The marchaūdiſes of Rome likewiſe and daily offrings caried away ſomwhat. Frō 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 lōg 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 ye 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 yt Deuill in much to his extreme & vtter cōfuſion. Now therfore ſince ye 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 avvay, 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 thēſelues or vs, nay rather not vs but God himſelfe, as Paule ſaith here. In the meane time, becauſe they proudly deſpiſe our admonitiōs wt an intollerable pride, we ſpeake theſe things to our cōfort, to the ende we may know that it is better to ſuffer wrong than to do wrōg: for patience is euer innocēt & 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 vvhatſoeuer a man ſovveth 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 mā 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 vvord. 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 vvorthy of his revvard. 1. Cor. 9.13.14. And Paule ſayth in an other place: Doe ye not knovv that they vvhich ſacrifice in the tēple, liue of the ſacrifices? & that they vvhich ſerue at the altare, are partakers of the altare? euē ſo hath the lord ordained that they vvhich 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 cōſcience receaue the ſtipend which is geuen vnto vs of yt Popes goods. And although ſuch goodes were heaped together by mere fraud & diſceit: yet notwt ſtanding 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 commaūded 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 ſovveth in the flesh, shall of the flesh reape corruption: but he that ſovveth 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 ſovveth in the ſpirite, VVhat it is to ſovve 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 ſovveth 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: VVhoſe errour the Papiſtes haue reuiued as touching matrimonie, and therfore they may cruely be called nevv 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 ye 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 mā that is endued but with ye common iudgement of reaſon may perceaue. And although this nouriſhing is but a corporall thing, yet notwithſtanding he calleth it a ſowing in ye ſpirit. Cōtrariwiſe when men greedely ſcrape together what they can, & ſeke only their owne gaine, he calleth it a ſowing in ye fleſh. He pronoūceth thoſe which ſowe in ye 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 vveery of doing good, for in due time vve shall reape vvithout vveerines.

The apoſtle intēding to cloſe vp his Epiſtle, paſſeth from ye 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:VVe muſt doe good vvithout vveerines. 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 vve shall reape vvithout vveerines. 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 vvhile vve 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 lōger worke. In deede men worke many things when the light of ye 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 vvhat a letter I haue vvrytten to you vvith mine ovvne 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) vvhat a letter I haue vvryttē vnto you vvith mine ovvn 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 wt 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 wt his owne hād, as it is to be ſeene in ye 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 vvould not ſuffer the perſecution of the croſſe of Chriſt.

Before he curſed the falſe apoſtles. Now as it were repeating yt 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 vnderſtād 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 vve or an angell from heauen preach othervviſe then vve 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 lavv: but they vvould 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 ye condemning of the falſe apoſtles, that the Galathiās 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 wtout chriſt: and where ye holy ghoſt dwelleth not, ther dwelleth an vncleane ſpirit,The lavv is not accomplished vvith outvvard vvorkes. that is to ſay, deſpiſing god, & ſeking his owne gaine and glory. Therfore al that he doth as touchīg ye 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 circūciſed.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.VVorks done vvithout 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 ſecōd 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 whē they would haue you to be circumciſed? Not yt 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 peſtilēt vice of ambition and deſire of glory,The peril that follovveth 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 daūger 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 onlyThat 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. VVe glory in our afflictions. Alſo in the .2. Cor. 12. Tvvill 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 ye world iudgeth vs to be vnhappy & accurſed. But on the other ſide, Chriſt, who is greater thā the world, and for whom we ſuffer, pronoūceth vs to be bleſſed, & willeth vs to reioyce. Bleſſed are ye (ſayth he) vvhen 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 vvorld. 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: Novv reioyce I in my ſufferings for you, and fulfill the reſt of the afflictiōs of Chriſt in my flesh for his bodies ſake vvhich is the Church, &c. The afflictiōs of the godly are the afflictiōs of Chriſt Actes. 9.4. The croſſe of Chriſte therfore generally ſignifieth all ye afflictiōs of ye church which it ſuffereth for Chriſte: which he him ſelfe witneſſeth when he ſayth, Saule Saule, vvhy 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 • ſvveete 2. Cor 1.5. Pſal. 44 22. but for Chriſtes ſake. If we conſider onely in our ſelues ye 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 vve 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 ſvveete.

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 wt Paule in ye 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 vvere of the vvorld, the vvorld vvould loue his ovvne: but becauſe I haue choſen you out of the vvorld, therfore the vvorld hateth you. But theſe things are treated of afore.

Verſe. 14. By vvhom the vvorld is crucified to me, & I vnto the vvorld.

This is Paules maner of ſpeaking. The world is crucified to me, that is,To be crucified to the vvorld. 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 ye abhominations of ye 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 vvorld 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 vvorld 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: vvhereby the vvorld is crucified to me and I vnto the vvorld. 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 wt 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 ye 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 Sathā, 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 ye 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 nevv creature.

This is a wonderfull kinde of ſpeech which Paule here vſeth when he ſayth: neither circūciſion nor vncircūciſion 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 ye other do any thing auaile. As if he ſhuld haue ſaid: Ye muſt mount vp higher: for circūciſion and vncircūciſion are things of no ſuch importāce that they are able to obtaine righteouſnes before God. True it is yt they are cōtrary ye one to ye other:Chriſtiā righteouſnes. but this is nothing as touching chriſtian righteouſnes, which is not earthly but heauēly, & therfore it cōſiſteth not in corporal thīgs. Therfore, whether thou be circūciſed or vncircūciſed, it is al one thīg: for in Chriſt Ieſu neither ye one nor the other auaileth any thing at all.

The Iewes were greatly offended when they heard that circumciſion auailed nothing. They eaſily graunted ye vncircūciſion auailed nothing. But they could not abide to heare yt ſo much ſhuld be ſaid of circūciſion: for they fought euen vnto bloud for ye defence of the law & circūciſion. The Papiſtes alſo at this day do vehemently contend for the maintenāce of their traditiōs as touching ye eating of fleſh, ſingle life, holy daies & ſuch other: and they excōmunicate & curſe vs which teach yt in Chriſt Ieſu theſe things do nothing auaile. But Paule ſayth that we muſt haue an other thing which is much more excellēt & precious, whereby we may obtaine righteouſnes before God. In Chriſte Ieſu (ſayth he) neither circūciſion nor vncircūciſion,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 yt 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 vvhich 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,VVithout 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 Ievves. 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:Lavves 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 lavves. 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 ye 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 ye 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 nevv creature.Now, a new creature whereby the image of God is renewed, is not made by any colour or coūterfaiting of good works (for in Chriſt Ieſu neither circumciſion auaileth any thing, nor vncircumciſion) but by Chriſt, by whom it is created after ye 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 Mōkiſh 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 heauēly and holy, before we were regenerate into this new creature.

The renevving of the members of the body folovv the renevving 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 ye 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 traditiōs 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 marchaūt,The Papiſts imagined God to be a marchaunt, and to ſell his grace for vvorkes 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 cōmaunded 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 vvalke 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, wtout any colouring or coūterfetting. 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 wt 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 vve are made a gaſing ſtocke vnto the vvorld, and to the aungels, and to men. Againe:1. Cor. 4.11.12.13. Vnto this houre vve both hunger and thirſt, and are naked, and are buffeted, and haue no certaine dvvelling place, and labour vvorking vvith our ovvne handes: VVe are reuiled, vve are perſecuted, vve are euill ſpoken of, 2. Cor. 6.4.5.6. vve are made as the filth of the vvorld, 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 vvatchings, 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 Ievves fiue times receiued I fortie ſtripes ſaue one. I vvas thriſe beaten vvith roddes, I vvas once ſtoned, I ſuffered thriſe ſhippevvracke, night and day haue I bene in the deepe ſea. In iourneyings I vvas often, in perilles of vvaters, in perilles of robbers, in perilles of mine ovvne nation, in perilles among the Gentiles, in perilles in the Citie, in perilles in the vvildernes, in perilles in the ſea, in perilles among falſe brethren, &c.

Theſe be the true markes and imprinted ſignes,The markes vvhich vve 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, Sathā inwardly in our heart wt 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 vvith 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 vviſe be honour and glory for euer and euer. AMEN.

FINIS.