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 y^e 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 y^e 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: [Page] 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, w^t 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 y^e disciples of the Apostles, & were familiarly conuersant w^t 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, [Page 9] 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 w^tstode 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 y^e 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.

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, [Page 10] 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 y^e 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 [Page] 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 y^t 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. [Page 11] 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.

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 [Page] to spoile me of the righteousnes of Christ, who was raised vp by God y^e 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.

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, y^t 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, [Page 12] 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.

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 y^e gospel hath an harborow already, where they may liue w^tout 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 y^e name of Christ, persecuting no mā, but suffring al things quietly. Ther might y^e enemies of christes crosse liue in great security, & w^tout 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 [Page] 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 [Page 13] 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 y^e 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.

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 [Page] 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, y^e 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 y^e 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, [Page 14] 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.

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 [Page 17] 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 [Page] 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 y^e 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 [Page 18] 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 y^e 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 w^t sure confidence: Christ y^e sonne of god was geuē, not for y^e righteous & holy, but for y^e vnrighteous & sinners. If I were righteous and had no sinne, I should haue no neede of Christ [Page] 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, y^t 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 w^t these & such like sentēces of y^e holy scipture, y^t we may be able to answer y^e 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 y^t thou gost about to terrifie me in setting forth y^e 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 [Page 19] 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 w^t ­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 y^e 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 [Page] 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, y^t thou maist know assuredly that Christ hath takē away the sinnes, not of certaine men only, but also of thee, yea & of y^e 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 y^e 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, y^t 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 [Page 20] 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 y^e 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 herew^tall 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.

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.

[Page]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 [Page 21] 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 y^e 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 [Page] 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.

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, y^t 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, y^t we by fastning [Page 22] 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 y^e 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 y^t 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.

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.

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, [Page] 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.

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 forthw^t 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 y^t it displeased him that they had falne away from him.

And here Paule is mindfull of his owne rule, which he giueth [Page 23] 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.

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 [Page] 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 y^e 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. [Page 24] 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.

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.

[Page] 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.

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 [Page 25] 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 [Page] Christ, serueth more fitly for the comforting of afflicted con­sciences.

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 y^e .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 [Page 26] 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.

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.

[Page 27]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.

[Page]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:

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 [Page 28] 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. [Page] 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:

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 [Page 29] 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.

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 [Page] 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 [Page 30] holy scripture. Otherwise accursed be both the teachers and hearers together with their doctrine.

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 y^t are of God & not of men? that is to say:To teach the things that are of God, y^t I seeke no mans fauour by my doctrine, but I set out Gods mercie [Page] 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.

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.

[Page]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 y^t he had taught cōtrary things. Wher­fore they said y^t ther was no credit to be geuē vnto him: but y^e 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 notw^tstanding 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.

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 [Page 32] oth confirmeth it, y^t 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, y^t the Galathians may beleue him, and also, that they should geue no eare to y^t false Apostles: whō he reproueth as liers, because they had said, y^t he learned & receaued his gospel of y^e 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 [Page] 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 y^e powers therof. Besides all this, y^e flesh resi­steth the spirite,Galat. 5.17. which can not beleeue assuredly y^t the promises of God are true. It fighteth therfore against the spirite, and (as Paule sayth) it [Page 33] 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 y^e 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 y^e hypocrisie & deceitfulnes of Monkes & such like: but we would haue the aucthoritie of holy Church to remaine vntouched. The [Page] 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. [Page 34] 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 y^e 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 y^e 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 [Page] 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.

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, y^t 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.

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.

[Page 35]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 w^t 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 w^t a single hart, of a good zeale & for y^e 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 y^e 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.

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 y^t also hath giuen vnto me y^e knowledge of saluation, his spirit,By vvhat de­serts vve at­taine grace. Christ his sonne, y^e office of an Apostle and euerlasting life. So God beholding vs giltie in y^e like sinnes, hath not only pardoned our impieties & blasphe­mies, of his mere mercy for Christes sake, but hath also ouerwhelmed vs w^t 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 y^e 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.

This is an Hebrew phrase. As if he sayde: which had sanc­tified, ordained, prepared me. That is, GOD had appoynted [Page] 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.

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.

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 y^e 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 [Page 37] 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 y^e 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 y^t 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 notw^tstan­ding 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.

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.

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.

[Page 38]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.

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, y^t 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 y^e maner of the Iewes, but yet onely among y^e Iewes. [Page] 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 y^t 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 [Page 39] same Gospel that the Apostles had preached, by reuelation from God, both in Damascus and Arabia, before he had seene any of the Apostles.

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, y^t 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 y^e example of Paule: God knovveth that vve lie not. &c.

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.

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 [Page] 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.

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 y^e 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 [Page 40] 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 y^t 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.

[Page]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 y^e 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 y^t this is the contention which Luke speaketh of in the .15. of the Acts, which happened (as it appeareth) by and by after y^e 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.

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.

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 [Page 41] of the gospell might be the more aduaunced and confirmed.

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

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. Notw^t ­standing he did not sodenly breake out at the first, but had regard vnto y^e 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 w^t 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 [Page] 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 y^e truth of the gospel notw^tstanding.

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

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, y^e 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, y^t by this conference all men might plainly see his gospell to be in no poynt contrary to y^e doctrine of the other apostles: to the end y^t 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 y^e law to be such, that they which teach it, doe run and liue in vaine.

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 y^e 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 [Page 42] 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 y^t it was altogither vnprofitable and damnable. And this fond opiniō of the weake Iewes y^t 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 y^t 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 y^t would be circumcised, to remaine vncircūcised, so y^t he knew circūcision not to be necessary to iustificatiō. This cōstraint would Paule take away. Therfore he suffred y^e Iewes to kepe y^e law, so y^t they did it w^t a free conscience. For he had euer taught, as wel the Iewes as the Gentiles, y^t in conscience they ought to be free frō the law & circumcision: like as all the Patriarks & all the faithfull in y^e old Testament were free in cōscience & iustified by faith, & not by y^e [Page] 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: [Page 43] 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?

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 [Page] 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.

[Page 44]Wherfore those things which the Sophisters & Scholemen haue taught cōcerning the iustifying faith being furnished w^t charitie,Faith adorned vvith charity. are no thing else but mere dreames. For that faith which apprehēdeth Christ the sonne of God & is furnished w^t 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 y^t 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 y^e 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 y^e authoritie of y^e Apostles, in whose presence they accu­sed him, saying: Paule hath brought Titus being vncircumcised, into y^e company of all the faithfull: he denieth and condemneth y^e 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 y^e Gentiles?

Wherfore when he perceaued y^t he was so craftely assailed, he strōg­ly w^tstode the false apostles, saying: we did not suffer our liberty which we haue in Christ Iesu to come in daūger, although the false brethren [Page] 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 y^t they required the obseruation of y^e 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 wherw^t 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 [Page 45] 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.

[Page]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.

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 y^e false Apostles, which set y^e authoritie & dignitie of y^e Apostles against Paule in all the churches, y^t therby they might weaken his authority & bring his whole ministery into contempt. This Paule might not suffer. To y^e 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 [Page 46] 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.

This place he alledgeth out of Moses, who vseth y^e 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 y^e office of Apostleship. It is not y^e dignity or authority of mē y^e he loketh vpon. And in tokē hereof,Iudas. Saule. Ismaell. Esau. he suffered Iudas one of y^e chiefest Apostles, & Saul one of y^e 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 y^e whole scripture y^t 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 y^t such feareful exāples should be shewed & also be writē. [Page] For this vice is naturally grafted in vs, that we highly esteeme y^t 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 y^e word,Euery crea­ture of God may be called the veile of God, because God is, as it vvere couered and shadovv­ed vnder it. y^e 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: y^t 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 w^tout 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 y^t 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 [Page 47] 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 [Page] 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 y^e 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 w^tout offēce of cō ­sciēce (which is our singular cōfort) we cōtemne y^e authority of y^e 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 y^e false Apostles touching y^e authority of y^e Apostles, saying that it is nothing to y^t purpose. For the question is not here concerning y^e respect of persons, but ther is a farre weightier matter in hand, y^t is to say, a diuine matter cōcerning God & his word, & whether this word ought to be preferred before y^e 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.

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 [Page 48] since I haue now preached y^e 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 w^t ­out the lawe, and that by this preaching of faith the holy Ghost came downe vpon the Gentiles, which immediatly spake w^t diuers tongues. Which thinge when y^e Apostles heard, they witnessed y^t I had taught y^e 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 y^e holy Ghost both him w^tal his doctrine, & the deuil y^e 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 y^e 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 [Page] 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 w^tal 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.

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 [Page 49] 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 notw^tstanding 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 w^t 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 y^e 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 y^e countreys of the Gentiles. Now were the Iewes dispersed almost throughout y^e 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 [Page] 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 y^e 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, y^t 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.

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.

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.

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, y^t he had truely & faithfully [Page 51] 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 y^t the testimony of the Apostles maketh for him, & not for the false apostles. But for that he is alone & w^tout witnes, therfore he addeth an oth, & calleth God to record that y^e things which he hath spokē are true.

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 y^e 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.

Paule goeth on still in his confutation, saying that he not onely [Page] 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, y^t he might keepe y^e 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 [Page 52] 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 y^t should build vppe the house of y^e 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 y^t 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 y^e gospell among the Gentiles, and had traueled through many regions, and preached vnto them the gospell) y^t the one departed from the other. Here we must nedes say y^t 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 y^e saincts which haue the spirit of god, do sinne. Which cōfort they [Page] 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, y^e 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 y^e 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.

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 [Page 53] his dissimulation, as followeth.

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 y^e 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 y^e 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 [Page] 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 y^e 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 y^e Iewish religion & to beare all y^e burdens of y^e law, if Paule had not reproued him & by that meanes reuoked y^e gentiles & Iewes which were offēded through this example of Peter, to y^e liberty which is in Christ Iesus & to the truth of y^e 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 y^e Councel of Ierusalem stood in a maner alone in the defence of this article & preuailed therin, namely y^t saluation cometh by faith w^tout 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 y^e 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 w^tstanding we can not want. What is more necessary then y^e law & the works therof? and yet there is great daunger lest by the same, men be brought to y^e 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 y^e [Page 54] Gentiles should therby haue falne away from the preaching of Paule, & by this meanes should haue lost y^e 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 y^t 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 y^t we can not be saued except we receaue circumcision & obserue the lawe.

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 w^t 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 w^tstoode y^e 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: [Page] 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 y^t 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 y^e 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 [Page 55] 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 y^t if God w^t ­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.

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 y^e 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 [Page] 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 y^e 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 [Page 56] 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 y^e one from the other, not only in words, but in effect & practise, y^t is to say, in heart & conscience. For as touching y^e 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 y^e 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.

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 y^e 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. [Page] 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 y^t 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 [Page 57] 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.

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 y^e 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 [Page] 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.

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 y^e 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 [Page 58] 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.

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 y^e 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 [Page] 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 y^e Lord Iesus Christ only & alone.

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 [Page 65] 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.

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 [Page] 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 [Page 66] 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 y^e 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.

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 [Page] (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 y^e 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. [Page 67] 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 y^t 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 [Page] 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 [Page 68] 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 y^e same: which saith,Faith in Christ. that vvhosoeuer beleueth in him, is saued, perisheth not, is not iudged, [Page] 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 w^tout 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, [Page 69] not onely Paule, but also y^e 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.

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 [Page] 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 y^e 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 y^t 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 [Page 70] 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 y^t 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.

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.

As if he should say: I haue not preached to this ende that I might [Page 71] 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 [Page] 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 [Page] 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.

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 y^t 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 y^e father of all mercies, which hath called me out of darkenes vnto y^e 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 [Page] 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 w^tout 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.

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. [Page 73] 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 y^e 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 [Page] 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 w^t the law. Paule could haue vttred nothīg more effectually against iustification of the law, then to say: I am dead to y^e 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 w^tout 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 y^t we are not iustified, except we be dead to the law: for it is not able to reach vnto this mysterie. But we know y^t 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 y^t mens consciences should be diligently instructed, [Page 74] that they may wel vnderstand the difference betwene y^t 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 y^t 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 y^e law can not iustifie and saue him, but accuseth, terrifieth, & killeth him. Therfore to [Page] 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 [Page 75] 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 [Page] 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 y^t 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 [Page 76] 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 [Page] 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 [Page 77] 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.

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.

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 [Page] 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.

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.

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 y^t 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.

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 [Page] 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 y^e 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 [Page 79] 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 y^e Sophisters tou­ching their formed faith and counterfeit charitie, their merits, workes and worthines. These things I would gladly set forth more amply if [Page] 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, y^t weake which are not malicious, are offended when they heare y^t 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 y^t 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 [Page 80] 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 y^e 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.

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 [Page] 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 y^e 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 [Page 81] 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 y^e flesh, although it be in y^e flesh: but of Christ the sonne of God, whom the Christian possesseth by faith.

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 y^e 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 w^t 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 y^t 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 [Page] 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:

In dede this is a good saying if it be vsed rightly & in place cōuenient: y^t is, in y^e gouernment of cōmon weales or families. And if I being in y^e kingdome of reason do execute y^e office of a magistrate or gouerne a fa­mily, doing y^t 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. [Page 82] 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 w^t me (who, as Moses sayth, is a cōsuming fire) this my rotten stubble and straw, yea horrible sinnes, & claime of him to reward me w^t 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 [Page] 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 y^e death & bloud of the sonne of god, one drop wherof is more precious then al y^e creatures in y^e world.

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: [Page 83] 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 y^t 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 [Page] 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 [Page 84] 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 y^e 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 y^t 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 y^t 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.

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. y^t 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 y^e 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, [Page 85] 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.

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 [Page] 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, y^t when I haue apprehended him by faith, I should not know whether there be any law, any sinne, any righteousnes or any vnrighteousnes in y^e world. For what is al y^t is either in heauē or earth in cōparisō of y^e 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 [Page 86] 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 y^t 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 [Page] 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 y^e 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 [Page 87] 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.

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: [Page] 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 [Page 88] 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 [Page] 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, y^t 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, [Page 89] 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.

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.

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, w^t 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 [Page] 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 [Page 91] 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.

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 [Page] 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.

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 [Page 92] 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.

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 y^t 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?

[Page]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, [Page 93] 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 y^e 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, y^t no man is able to expresse it w^t words, neither cā it be otherwise seene then w^t spiritual eies only.

[Page]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 y^e 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.

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 [Page 94] 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 y^e 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 y^e 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 y^e 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.

[Page]It is manifest therefore that by the onely preaching of faith ye receaued y^e 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.

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: [Page 101] 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 y^e 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 [Page] 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 y^e 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 y^e flesh. This is the first daūger, from y^e 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.

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. [Page 102] 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 y^e gospel vnto false doctrine. And this not only they doe easily bring to passe, but also vnder the shew of great holines.

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.

Paule maketh often rehear­sall of the ar­gument groū ­ded vpon ex­perience.This argument grounded vpon y^e 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 y^e 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 y^e 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 y^e kingdom of God: but also in very deede to shew that God through his spirite is effectual in vs. So, before in y^e 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 [Page 103] 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 [Page] 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, y^t 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 y^t 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 notw^t ­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 y^e 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 [Page 104] 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.

Hitherto Paule groundeth his argument vpon y^e experience of the Ga­lathians, and w^t 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 y^e 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 y^e 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.

[Page] 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 y^t 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 [Page 105] 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 y^t 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 [Page] 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 [Page 106] 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, [Page] 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. [Page 107] 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 y^e 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 y^e 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 w^tall, 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. [Page] 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. [Page 108] 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 y^e 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 y^t 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 notw^tstāding do remain in vs, and y^t horrible sinnes. So our Sauiour Christ also defineth y^e 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 y^t 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 [Page] 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 [Page 109] 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.

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 y^e 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 [Page] 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 y^e forgeuenes of sinnes, w^tout faith,VVhat maner of ones the carnall chil­dren of Abra­ham are. Iohn. 8.38.39. w^tout 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 [Page 110] 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 y^e 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 [Page] 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. [Page 111] 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.

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.

[Page]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 y^e authority of y^e scripture.

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 y^e 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, y^t 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 y^e certaintie of time, is very strong. The promise of blessing is geuen vnto Abraham .430. yeares before y^e 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, y^t 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 [Page 112] 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.

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 [Page] 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 y^e 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 [Page 113] 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 notw^tstanding 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.

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. [Page] 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 y^e kingdom of Christ and of y^e 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 y^e 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 [Page 114] 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 y^t 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, [Page] 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 y^e 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 [Page 115] 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 y^e 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:

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, y^t 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 y^e 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 [Page] 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 [Page 116] 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 y^e 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 [Page] 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:

Paule goeth about to proue by this testimonie taken out of the [Page 117] 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 y^e 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 [Page] 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.

[Page 118]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 y^t 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 y^e 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 y^e lawe, as Paule sayth, are vnder the Curse):Gala [...]. [...]. but by the hearing of faith, that is to say, through y^e promise. We must be blessed only w^t A­braham [Page] 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 w^tout the promise, for the Blessing must needes goe w^tall, 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 y^e holy Ghost through faith in Christ, be­ginneth to loue God & to do good vnto his neighbour. So y^t 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 [Page 119] 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 [Page] 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 [Page 120] 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.

[Page]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 y^e 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 [Page 121] 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 y^e 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 [Page] 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 y^e 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.

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: [Page 126] 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 y^e 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, y^e 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: [Page] 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.

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, [Page 127] 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.

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 y^e 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 [Page] 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 [Page 128] 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 [Page] 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.

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 y^e 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 y^t 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 [Page] 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, [Page 130] 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 [Page] 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.

[Page 131]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 y^e whole world if it did beleue, but a meere clensing & righteousnes. And if any remnaunts of sinne should remaine, yet for y^e great glory y^t 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, [Page] 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, y^e greatest and y^e onely sin­ner, there is also an euerlasting and inuincible righteousnes: therefore these two doe encounter together, the highest, y^e greatest and y^e onely sinne, and the highest, y^e greatest and y^e 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 w^t 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 w^t life, thinking vtterly to ouercome it and to swallow it vp: and y^t 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 y^t beleue in Christ, who is become y^e death of death, as Hoseas y^e 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 [Page 132] 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 y^e 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, y^e 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 y^e world, death, the Curse and y^e 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. [Page] 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 y^t 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 [Page 133] 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 y^e Deuil. For in very deede there is now no Sinne, no Curse, no Death, no De­uill [Page] 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 y^t hath taken away y^e 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 [Page 134] 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, y^t 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 [Page] 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 y^e 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, y^t 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 y^e 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 [Page 135] 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 y^t 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 y^e 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 y^e 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 [Page] 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 y^t 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 [Page 136] 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.

Paule hath alwayes this place before his eyes: In thy seede &c. For y^e Blessing promised vnto Abraham, could not come vpon y^e Gentiles,The blessing geuen vnto the Gentiles by Christe. but onely by Christ the seede of Abraham: and that by this meanes: to witte, y^t it behoued him to be made a Curse, y^t 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 y^t 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 y^e merite of Congruence & worthines, these are the works preparatiue wherby we obtain this righteousnes, y^t 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 y^t 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, y^t 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 y^e 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: [Page] nay rather we are his Curse.

This is an excellent place, & full of spiritual consolation, & albeit it satisfie not y^e blind & hard harted Iewes, yet it satisfieth vs that are bap­tised, and haue receaued this doctrine, and concludeth most mightely, y^t we are blessed through the Curse, the sinne, & the death of Christ, y^t is to say, we are iustified and quickned vnto life. So long as sinne, death and y^e 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 y^e 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.

[Page 137]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 y^e 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 y^t 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, y^t 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 y^e 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 & y^e 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 [Page] no further (for he could not vtter any greater or more excellent thing), he breaketh of, and here he stayeth.

After this principall & inuincible argument Paule addeth an other grounded vpon y^e 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 y^e these arguments of all other are most weake, when we goe about to proue and confirme heauenly matters w^t 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 y^e 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, y^t ciuill ordinaunces are of God: for God hath ordained them and alloweth them, as he doth y^e Sunne, the Moone, & other creatures. Therfore an argument taken of the or­dinance or of the creatures of God, is good, so y^t 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 [Page 138] 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 y^e 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 y^t 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 y^e ciuil law which is an ordinaunce of God,The testament of a mā is not chaunged. sayth y^t 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 y^t 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 y^t no­thing may nowe be either added to it, or taken from it, according to all [Page] law & equitie. Now, if a mās wil be kept w^t so great fibelity, y^t 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, y^e promised Blessing of Abraham was prea­ched amonge all nations dispersed throughout the whole world. This was y^t 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 y^t 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, y^e 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 y^e law): but of Gods Testamēt, whom they feare nothing at all, although he be a consuming fier.The nature of hypocrites. For such is y^e 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.

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 [Page 139] 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.

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.

[Page]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 y^e 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 y^e 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 [Page 140] 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 [Page] 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 [Page 141] 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 [Page] 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 w^t 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. 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 y^e promise should be in vaine. Again, if the law could obtaine the Blessing, why did God [Page 142] 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.

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. y^t 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 y^e law or works. For God gaue y^e 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 w^tout 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.

When we teach y^t a man is iustified w^tout the law and works, then doth this question necessarily folow: If y^e 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 w^t it, if they which worke but one hower are made equal w^t 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 [Page] 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 w^tout 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 [Page 143] 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 y^t he must suffer all things for the elects sake,All things are to be done for the elects sake to the end y^t 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 y^e dogges & swine (of whom the one sort doth persecute our doctrine,Dogges. Hogges. and the other sort doth tread vnder foote y^t 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 y^e 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 y^t 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 y^e law which belongeth not vnto it.

[Page]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 [Page 139] obiection: Wherfore then serueth the lawe if it iustifie not? after this sorte: It was not geuen to make men righteous (sayth he) but,

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.

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 y^t 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 [Page] 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, w^t her vaine confi­dence, wisedom, righteousnes & power, y^t 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 [Page 148] 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.

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 y^e 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 y^e 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 y^t he now ceaseth to exercise his tyranny any more. For then he hath done his office sufficiently, he hath reuealed y^e wrathe of God, and terrified enough. Here we must say: Nowe leaue of lawe, [Page 149] 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 [Page] 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.

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 [Page 150] 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 y^e law is. Here he wold rather chose death, thē be cōstraind to bear these terrors of y^e 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 [Page] 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. Notw^tstanding 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.

[Page 152]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.

Here he compareth these two Mediatours together, and that w^t 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 y^e 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. [Page] [...] [Page 152] [...] [Page] 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 [Page 153] 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 w^t 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 w^t 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 [Page] 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 w^t 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 w^t 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 [Page 154] 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 w^t 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.

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.

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. [Page] 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 w^t a mortal hatred do shunne it & flie from it? Here therfore (as I said) riseth this obiection: Then y^e law semeth to hinder y^e promises of God. This obiection Paule toucheth by y^e way & briefely aūswereth, saying:

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, [Page 155] 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:

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 [Page] 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.

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 y^e 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 [Page 156] 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 w^t Paule y^t there is no law, whether it be mans law or Gods law, y^t geueth life. Therfore we put as great a difference betwene the law & righteousnes, as is betwene life & death, betwene heauen & hell. And the cause y^e moueth vs so to affirme, is that plaine & euident place of Paule: where he sayth, y^t 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 y^e law, but y^t 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, y^e 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 y^e 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 y^e righteousnes of Christ whē it doth his own [Page] 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,

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 w^t 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, [Page 175] 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 w^t ­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, y^t 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. [...]. [Page] And againe in this place: The lavve is not geuen to bring life.

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, y^t 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 y^t 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, [Page 158] 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 y^e most ignominious death of the crosse. The Apostles also bringing y^e 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 w^tout faith, although they haue neuer so goodly a shew of holines, are vnder y^e Curse. Wherfore, so farre of it is y^t the doers therof should deserue grace, righteousnes & eternall life, y^t 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.

He proceedeth in declaring the profite & necessitie of y^e law. He said before y^e the law was added for transgressions: Not y^t it was the prin­cipall purpose of God to make a law y^t 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 y^e law is a word y^t sheweth life & driueth mē vnto it. Therfore it is not only geuen as a minister of death,The vse of the lavve. but y^e prin­cipal vse & end therof is to reueile death, y^t so it might be seene & know­en how horrible sinne is. Notw^tstanding 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, y^t when men are terrified, cast downe, & humbled, they should feare God. And this doth y^e. 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 y^e law is to kill,Exod. 29.20. & yet so, y^t God may reuiue & quickē againe. The law then is not geuē only to kil: but because mā is proud & dreameth y^t 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 y^t the law killeth, yet God vseth this effect of the law, this death, I meane, to a good vse, y^t is to say, euen to life. For God see­ing y^t 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 y^t it should be slaine by the law: not for euer, but y^t, when it is once slaine, mā might be [Page] 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.

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.

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 [Page 161] 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 [Page] 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 [Page 162] 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 [Page] 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, [Page 163] 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.

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 notw^tstanding 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: [Page 164] 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 w^t 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 w^tout Christ in their presumption & securitie: And contrariwise y^t 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 y^e law. For like as y^e 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 w^tout any cōstraint of the Scholemaster they should cherefully enioy their liber­tie & their fathers goods: euen so they which are vexed & oppressed w^t 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.

The lawe is not a Scholemaster to bring vs vnto an other law­geuer [Page] 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 [Page 165] 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.

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 [Page] deliuered from the law, & therfore that Scholemaster must not rule in the cōscience, that is, he must not afflict the conscience w^t his terrours, threatnings and captiuitie. And albeit it goe about to vexe & to trouble the conscience neuer so much, yet is she not moued therw^t. 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 y^e law, but by faith which apprehendeth and layeth hold vpon Christ. Notw^t ­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. [Page 166] 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 [Page] 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.

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?

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 [Page 167] 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 [Page] 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.

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.

[Page 168]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 [Page] 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.

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 [Page 169] 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.

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 [Page] 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. 147.19.20In 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.

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. [Page] This captiuitie endureth not alwaies, but hath a certaine time limited and appoynted by the father wherin it must ende.

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 [Page 171] 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 y^e desperate which thinke that nothing else remaineth but the terrours of the lawe which they [Page] the rudiments of the world.The Emperors lavves. So the Emperours lawes be rudiments of y^e 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 [Page 173] 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, y^t 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 y^e lawe in any case to beare rule in our conscience, especially seing it cost [Page] 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.

That is to say, after that the time of the lawe was fulfilled, and [Page 174] 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 y^e 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 y^e 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 y^e excellen­cie of so high & so wōderfull a matter was y^e cause y^t he had no regard to her virginitie. It was enough for him to set forth & preach y^e inestima­ble mercy of God, which would y^t 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, [Page] 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 [Page 175] 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 w^tout great conflicts. And here do y^e 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 y^t 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, [Page] 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 w^t 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 y^e Sonne of God which it exercised vpon vs the children of wrath. Now therfore, because y^e 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, y^t 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, y^t 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, w^t ­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 y^e sonne of God & Lord of the law: Secondly in your person: which is as much as if ye had ouercome y^e 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 calledProsopopoeia 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 [Page 176] 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 y^t 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 [Page] 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 y^e law, that is to say, in heauines of spirite, in anguish and terrour, and ready to despaire, which were oppressed w^t 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 [Page 177] 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 y^e 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 y^e 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.

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 [Page] 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.

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 y^e 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 w^t 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 w^tout any visible appearance: to witte, when by y^e 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 w^t the word preached, which purifieth our hearts by faith, and bringeth forth in vs [Page 178] spirituall motions. Therefore there is a great difference betwixt vs & those which w^t force & subteltie persecute y^e 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 notw^tstanding 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 y^t 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 y^e 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 w^t our heart, so do we speake with our mouth. according to y^e saying of y^e 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 [Page] 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 w^t 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 y^t holy Ghost. Notw^tstanding in the time of tribulation or of the crosse, and of the cō ­fession of our faith (which is y^t proper & principall worke of those that beleue) when we must either forsake wife, children, goodes and life, or else deny Christ, then it appeareth y^t 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 y^e 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 w^tout 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.

[Page 179]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, y^t 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 [Page] the faithfull encreased. Cōtrariwise he detesteth the Pope & all Secta­ries w^t 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 y^e 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, y^e 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 w^t 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 y^e 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 [Page 180] 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, y^t 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 y^e grace & fauour of God: which hath infected y^e 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 y^t are yong mē may easily apprehēd [Page] this pure doctrine of the Gospel, and abādon this pernicious opinion, because ye are not yet poysoned therwith.

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 w^t vnspeakeable gronings. He y^t 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, y^e holy Ghost (sayth Paule) cryeth in our hearts: Abba Father. And this crie surmounteth those [Page 181] 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, y^t 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 w^t 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. Notw^t ­standing in the meane season the holy Ghost helpeth our infirmities,Rom. 8.26. &c. & maketh intercession for vs w^t vnspeakeable gronings, & certifieth our spirits y^t we are y^e 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 [Page] 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 y^t 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 y^t 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, y^t 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 [Page 182] vtter such gronings.The vveapons of the godly, vvhervvith they ouer­throvv the kingdom of the Pope. &c. And these were our gunnes & artillery wherw^t 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 y^e word of God, which teacheth vs that the holy Ghost is geuen to those y^t are afflicted, terrified, & ready to despaire, to raise them vp & to comfort them, y^t 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 y^t we should die here in the wildernes.Exod. 14.13.1 [...], [Page] 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 y^t 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 w^t 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 y^e 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 [Page 183] 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 y^t 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 y^e 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 [Page] 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. [Page 184] 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 y^t 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, y^t 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 [Page] 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. [Page 185] For then it seemeth that God hath forsaken vs, and will cast vs downe into hell. So y^e 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 y^t promise bringeth a sighing & a groning, which crieth Abba Father.

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 y^t 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 [Page] 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 y^e 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 w^t 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 [Page 186] 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 y^t 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.

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 y^e 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 y^e promise offred. Like as therfore a sōne in y^e politike & houshold gouernmēt is made an heire by his onely birth: so here faith onely maketh vs sonnes of God, [Page] 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 w^t 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 w^t 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 y^e 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 notw^tstanding 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. [Page 187] 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.

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 y^e 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.

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 [Page 188] 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 y^e 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 [Page] 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 [Page 189] 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 y^t 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 [Page] cōmaundeth y^t we should loue God w^t all our heart &c. It is true. But it foloweth not, y^t because God cōmaūdeth vs, therfore we do it. If we did loue God w^t 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 y^e God of his fathers, whom he saith he wor­shippeth, promised to Abraham a Seede, thorough y^e 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 notw^tstanding by y^e same words he also toucheth y^e 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 y^e name and word of God (as all Iusticiaries which seeke righteousnes by workes, are wont to doe) and so w^t 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 y^e Apostle here set­teth downe, be recōciled together? Ye knevv not God: & ye vvorship­ped God. I answer: All mē naturally haue this general knowledge, y^t there is a God,Rom. 1.19.20. according to y^e 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 y^e inuisible things of him did appeare by y^e crea­tion of the world. Moreouer y^e ceremonies & religiōs which were, & al­waies remained among al nations, sufficiently witnesse y^t all men haue [Page 190] 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 y^e Galathians knew not God before y^e preaching of the Gospel? I answer: There is a double knowledge of God:A generall & particular knovvledge of God. general & perticuler. All men haue y^e generall knowledge, namely, that there is a God, that he created heauen & earth, that he is iust, that he punisheth y^e 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 y^t 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 y^t 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 y^e will of God. Now,No man hath sene God. what doth it auaile thee if thou know y^t 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 y^e 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 y^e dreames & imaginatiōs of your owne heart, wherby ye imagined w^tout the word, y^e God was to be worshipped w^t this or that worke, w^t 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 w^tout y^t 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 w^tout & 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: [Page] 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 w^tout 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 w^tout 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 w^t a certaine admiration:

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.

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 [Page 191] 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 [Page] 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 y^e 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 y^e 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 [Page 192] 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 y^e 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 w^t 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 y^e 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 y^e law, what cā he imagin else, but y^e god being angry, must nedes be pacified w^t 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 y^t he hath don already. [Page] 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 y^e 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, notw^tstāding 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 w^tout number and [Page 193] without ende.