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COMMENTARIE

(XF MASTER DOCTOR

MARTIN LVTHER VPONTHE

EPISTLE OF S. PAVL TO
THEGALATHIANS.

firft collected and gathered word by word out of his

preaching, and now out of Latine faithfully tranflated

into Englifh for the unlearned.

Wherein is fet forth moft excellently the glorious riches of Gods grace,

and the power ot the Gofpell, with the difference betmene the Law and the
Gofpdl,and theftrength ofF.iith declared : to the joyfull comfort and cenfir-
mation of all trueChrillianbelecvers, efpecially fuch as inwardly beinoaffiifted
and grieved in confacnce , do hunger and thirft for juftificationin ChriiHefu.
For whofccaufe moft chieHy this Books is translated and printed, and dedicated
to the fame.

My power u made perfefl though wea^ene/e. t C o R, 1 2.9*

LONDON,

Printed by G E o R o E M i L L E R , dwelling in.
the Black-Fryers. ^1

To the Reader.

HtsBooke being brought unto ntetoperufeandttcon-
fder of f I thought it my fart not onely to allow of it
to the print, but alfo to commend it to the Reader, as A
Treatt fe moft comfortable to all afflicted conferences
exercijcdinthefchoole ofChrift.The Author felt what
fa jpake, and had experience of what h: wrote ^ and therefore able
more lively to expreffe both the afftults andthefalving^ the order of
the battell,andthe maaneoftheviffory. Satan tithe enemy ^t he vi~
itory t& by onely faith in Chritt, tslohn recordeth. ifchriftjuflifie,
who can condemne ? faith S. Paul. This mott necefiary dotfrine the
Author hath moft fubflantially cleared in this his Comment arie.
Which being written in the Latine tongue, certaine godly learned
men have moftfncerely translated into our language, to the great bene-

ft ofallfuch as with humbled hearts will diligently reade the fame.
Some began it according to fuch skill as they had. others godly affe-
tfed, not fufferingfo good a matter in handling to be marred, put
to their helping hands for the better framing ana further ing of fo wor
thy a worke. Theyrefufe to be named , feeking neither their owne
gaine nor glory, but thinking it their happineffe, if by any meanes they
may releeve afflicted minds 5 and do good to the Church of Chriff,
yeelding all glory unto God, to whom ail glory tf due. Apr His 28,

1575-

EDVYIKY s London.

TO ALL A FFLICTED

CONSCIENCES WHICH GRONE
for Salvation,and wraflle under the Croffe for the

Kingdome of Chrift 5 grace,peace and vi&orie
in the Lord lefus our Saviour.

Nfew words to declare what is to be faid for the commendation
of this worke, although in few words all cannot be exprt fled that
may befnid, yetbriirlyto fignifie that may fuffice, this much we
thought good to cernfie thce, godly Reader : that .:mcngft many
other godly Englifh books in thefcour daycs prmed and tranf-
lated, thou {halt find but few, wherein either thy time (hall feeme
; better beftnwedjOr thy labor better recompenced to the profit of
thy foule, or wherein thnu maift fee the fpirit and veine of S. Paul more lively repre-
fented to thec ,then in the diligent reading of this prefent Commcnt^rie upon the
Epittle of S. Paul to the Galathians. In which as in a mirrour or glafie , or nther as
S. Steven in the heavens being opened, thou maift fee and behold the admirable glc
ry of the Lord, and all the riches of heaven, thy filiation freely, and only by faith in
Chrift j his love and grace towards thee fo opened, thy vidory and conqueftin him
fo proved, the wrath of God fo pacified , his law fatisfied , the full Kingdome of life
fet open j death,hell and hell gates,be they never fo ftrong, with all the power of fin ,
flcfh and the world vanquished j thy confcicnce difcharged , attfeares and terrors re
moved, thy fpirituall manfo refrefhed and fer at liberty , that either thy heart muft be
heavier then lead, or the reading hereof will lift thee up above thy felfe, an^ give thec
to know that of Chrift Itfus, that thy (elfe (hale fay thou never kneweft before though
before thou kneweft him right well.

Such fpirituall comfort, fuch heavenly do6hine,fuch experience and pra&ife of con-
fci.-nce herein is contained, fuch triumphing oyer Satan , and all his power infcrnall ,
fuch cotempt of the Law compared with the Gofptll, fuch an holy pride & exaltation
of the bclee ving man (whom here he maketh a perfon divine, the Sonne of God, the
heireof the whole earth , Conquerour of the world, of fin, of death, and thedcvill)
with fuchphrafes& fpeeches of high contemplation, of Chrift, erf grace, of juttifi-
cation & of faith (which faith, faith hc,transfigureth a man into Chnft, and coupleth
him more neere unto Chrift then the husband is coupled to his wife , and maketh a
man more then a man,) with fuch other mighty voices, full of fpirituall glory and
majefty,ns the like hath not bin ufed lightly of any writer fince the Apoftles timelier-
ther durft he ever have ufed the fame himfelfc , had not great experience and exercifc
of conference by inward conflicts and profound agonies framed him thereunto, and
miniftrcd to him, both this knowledge of fpirit and boldnefle of fpeech.

And this commonly is the working & proceeding of Gods vocation, ever to worke
things by the contrary.-of infidelity to make faith, of poverty to make riches, in mifery
to (Lew mercy, to turne forrow to folace, mourning to mirth, from afflictions to ad
vance to glory , from hell to bring toheaven, from death to life, from darkenefTe to ..
light, from thraldome to liberty,in wildernestogivewaters,the batten to make fruit. E/.4i.t*
full, of things that be not to make things to be, briefiy to make all things of nought
Thus began God firft toworke^thushe proceeded, thus he continuetli, & fo will unto
the worlds "end. The tuft fecdc of promife next to Eve, was given to S&lt;tra:yet in what

A i ca&

cafe was Eve before flic had the promife ? & in what barrennes and defpairc was S*ra
before flie enjoyed her welbelored tfatc? The like is to be faid of the two mothers of
two molt excellent children, Samuel and Icibn Baftifl j and yet what gricfes and for.
rows paft over their hearts, being both paft all hope in nature , befprc the goodneffe
of God did worke ? How long didLwfl&the Patriarkefcrve inmiferable thraldome
for his Rachel I In what excellent glory was loftf b exalted 5 yet what fuf&red he be-
fore of his brethren , and how long imprifonment ? In what and how long fervitude
were the Ions of Ifrael before Mafct w.is fent unto themj & afterward in what diftres
were they compared on every fide when the fca was forced to gire them place j After
that againe ,what an excellent land was promifed and given unto them, flowing with
mUkeandhony ? But how were they fcourged before inthedefcrt s & yet had not they
the land, but t&gt;ieir children?To oycrpafle many things here by the way, what an excel
lent workewasitofGod tofetup David in his kingdome? Alfo what excellent pro-
mifes were given to his throne?Yer how hardly cfcaped he with lifePhow did the Loid
martifie and frame him to his hand before he placed him in quiet? infinite it were to
recite all, Britfly, in all the works fGod this is ufuall to bcfeene, that he workcth
evermore moft excellent things by inftruments moft humble, and which feeme moft
furtheft oft,. Which of all the ApolUes did ever thiukc, when Chrift was fo humbled
and crucified upon the tree, that they fhould ever fee him againe? although he foretold
them of vs rifing before : mfomuch that Tbomai did fcarcely bclccve when he with
his eycsfaw Mra^ What man would ever have thought that Paul in the raging heate of
his perfcctuj&j^fpirit, would have turned from a perfecutor to fuch a profcffor ? from
itich infidelifWofuch a faith? Infomuch that Antmicu would fcarcely beleeve the Lord
when he told him Siach is the omnipotency of the Lord our God, ever working lightly
by the contrary, efpecially when he hath any excellent thing to work to his own glory.
After like fort may we efteeme alfo QfMdr/iL/fcer,who beiag firft a Frier, in what
blindnes, fupcrftition and darkneflc, in Wiiatdreamesand dregs of Monkirti idolatry
he was drowned, his hillory dcclarethjwicnefle recordeth, and this booke alfo part
ly doth fpecifie.. VVhofe religion was all in popith ceremonies, his zeale without know*
Isdg?, underftanding no other juftificationbutin workes of the la wand merits of his
owne making, onelybcleeving tbehiftory (as many do) of Chrifts death and refur-
region, but not knowing the power & (trcngch thereof. After he had thus continued
a long (pace, more pharif licall and zealous in thcfe monkifli waycs then the common
fjrt of that order: at length it fopleafed almightyjGod to begin with this man,6rft to
touch his conference with fome remorfe and fcelingof (inne,his mind with fearcsand
mifdoubts.whereby he was driven tofeeke further :fo that by fearching,feeking,con-
f^iring,& by reading of S.P&lt;jal,fome fparkles of better knowledge began by little and
little to appeare, which after in time grew up to a greater increafe. But here it happc.
osd to him as commonly it doth to all good Chriftiansrthe mofe that the true know*
ledge of Chrift increafed, the more S:itan the enemy (Hrred with his fiery dartSj with
doubts &objeclions^with falfe terrors & fubtilc afl"n)lts,feeking by aJImeancspofli-
b .c how to opprefie the inward foulc which would fainetake his reft in Chrift. In
thefefpirituall conflifts and inward wraitlings , how gricvoufly he was incumbred 3
fighting againft incredulity ,cnour and defpcration, marvellous it is to con(ider,info
much, that three dayes and three nights together he lay upon his bed without mratr.
drinke or any flcep, like a dead man (as fome do write of him) labouring in foule and
fpirit upon a certainc place of S Paul in the third Chapter to the Romanet, whkb was
Ad. oftendendamjtijtitiam fuim that is, iofhsv* ibwjM/2w:thinking Chrift to be fent to
aoorhcr end but to (hew torch Gcdsjufticcas an executor of his Law, till at length

being

being anfviered and fatisficd by the Lord touching the right meaning of theft words,
fignify ing the jufttce of God to be executed upon his Sonnc, to fave us from the ftroke
thereof, he immediatly upon the lame ftarted up from his bed , fo confirmed in faith ,
as nothiog afterward could appall him:befides other manifold and grievous tcntations
(which lipeakenot of) of all fortes and kinds, except oncly of avaricc.with the which
vice oncly he was never tempted nor touched, as of him is written by them that were
con vcrfant with him-

In this meanc while , during thcfe conflids and cxercifes of Af. Lutker, which not-
withftanding did him no hurt, but rather turned to bis more furtherance in fpirituall
knowlcdg, fopc Leo the tenth Tent a lubily with his pardons abroad through all Chri-
ftian Realmcs and dominions, whereby he gathered together innumerable riches and
trcafure. The Colledour whereof promifed to every one that would put ten (hillings
in the boxe, licence to eate white meatcs and flefh in Lent, and power to deliver whac
foulc he would out of Purgatory ; and moreover full pardon from all his finncs,werc
they never fo hainous. Bin if it were but one jote lefle then ten fhiliings, they preached
that it would profit him nothing. The abomination whero? was fo horrible , that
when no other man durft fpeake,yet Luther could not of confcience hold his peace, but
drawing outcertaine articles, defired gently to difpute the matter, writing withall a
molt humble admonition to the Pope,fubmitting himfelfc in moft lowly wife to his
cenlurc and judgement. But the Pope thinking great fcorne to be controlled of fuch a
Frier, tooke the matter fo hot, that he and all his Cardinals , wich all the rabble of
Monks and Friers, Bifhops and Arch bi mops, Colledgesand Vniverficies, Kin^s and
PrinceSjWith the Emperour alfo himfelfe,were all upon him. I f the omnipotent provi
dence of the Lord from above had notfuftaincd him, what was it for one poorc Frier
to have endured all thefe fliarpe affrults of Satan, all the violence of the whole world,
having no lefle then the Sunne, the Moone, and the Seven ftarres(as they fay) againft
him^ Being hated of men, impugned of devils, rejected of nations, by folemne autho
rity condemnedjdiftrefled with infirmities,and with all manner of tentations tried and
proved. And yet for all thefe tentations fuch wjs his life, that (as Erafoutt Writing to
Cardinal! Wolfey affirmeth) noneofallhis enemies could ever charge him wich "any
note of juft reprchenfion* Againe, fuch were his allegations out of the Scripture, that
Rojfenps writing to Eraftnttf, confefleth himfelfe to be aftonied at them.

And thus much by the way of preface touching theconHifit and cxercifes of this
mm. Which we thought good to infinuate to the Chriftian Reader for fundry purpo
fcs : firft to note the mercifull clemency of Chrift our Saviour, in calling fofuperfrici-
ous and idolatrous a Frier fo gracioufly to fuch a light of his Gofpell, his grace in jufti-
fying hi m, his might in preferving him 3 his help in comforting him, his glory in proH,
permg him, one againft fo many, and fo prol poring him, that the whole kingdome of
the Pope hid no power either to withftand him, or to maintaine it felfe : fccondly for
this refpcft alfo and purpofe, that the Reader confidering the maryelbus wotkmgof
the Lord in this man, may the better credite the dodrine that he teacheth. And though
his doftrJnea*tdu:hingalittle circumftance of the Sacrament cannot be throushly
defe nded, yet neither is that any great marvcll in him, who being occupied in weigh-
tier points of religion^had no Icifurc to travell in the fearching out of this mattf r } nei
ther ought it ro be my prejudice to all the reft which he taught fo foundly of the weigh-
tict principles and grounds of Chrids Gofpell, and our justification oncly by foith^in
Chrift. And yet in the fame matter of the Sacrament, notwithftanding that hedi/Jc-
rtth fonaewhat from Zuirtglius, flicking too ncare to the letter : yet he joyneth not fo
rvirh tht PapiftSjthathelcavcth there any tranfubttantiation or idolatry . Whet fore the

A j matter

Hereof

i"the Ap"
logy of the
Church of

isems foU
99i
Ctt * *

matter being nb greater thcnfo nor directly againft any article of our Creed , let
not us k fi f nice &gt; * or one ^ t^ e w * rt to cal * avva y tne whole body. It were doubtleflc
to be wifhedjthat in good Teachers & Preachers of Chrift, there were no defect or
imperfection^ But he that can abide nothing with his blemiih, let him if he can,name
an y E* ^ or s or writer ( thc Scripture onely except) Greekc or Latine, old or ncw,ei-
tllcr bc y n d he Alpes, or on this fide thc Alpes , ot himfelfc alfo whatfoever he be ,
which hath not erredin fome fcntence or clfc in fome expofition of holy Scripturc.Buc
if he cannot fo do,then let himlcame by himfelfc to beare with other,to take the befl
and leave the wortt, ("although there is no fuch matter in this booke to be feared, for.
afmuch as we having a refpect to thc fimple, have purpofely fpongcd out, and omitted
fuch ftumbling places being but few, which might offend) and to give God thanks
for any thing that is good , and namely for this which he hath given to us by Lutber,
in opening to us his grace, mercy and good wil I in his Sonne, fo excellently through
the preaching of this manrwho if he had not taught the difference betvyeene the Law
and the Gofpell, and fet out to us our juftification, victory and liberty by faith onely
in Chrift fo plainely , fo plentifully and fo alfciredly as he hath done, who ever duttt
have bcene fo bold to open his mouth in fuch words, or fo confidently to ftand in this
doctrine of Faith and grace f For if there have becne fincethe time of Luther , and
be yet fome , which openly defend that works be neceffary to falvation, where he be
fore fo mightily hath taught the contrary ; what then would thefc have done if
Lutber had notbeene ? who alfo did forewarne us of the fame, pro phecytng that af
ter his time this doctrine of juftification would be almoft cxtinguifhcd in thc Church,
as incertaine places experience beginnetb partly to prove.

Wherefore, fo much as the Lord fliall give us grace, let us hold conftantly the com
fortable doctrine of faith and juftification, and not lofe that the Lord fo freely hath
given, calling upon the Lord with all obedience and diligence, to give us grace with
S, Paul, not to refufe the grace which he bcftoweth upon us, nor to be offended with
this joyfull doctrine, as many be. And therefore as our duty was for our part to fct it
abroad, fo curcounfelt is no lefle to every ftudious Reader thereof, to pray for grace
lightly to underftand that be readeth. For elie, unlefle the fpeciall grace of Chr.ft do
help, hard it is to flefti and blood to comprehend this mifticall doctrine of faith only.
So ttrange it is to carnal I reafon, fo darke to the world, fo many enemies it hathjthac
exceptthe Spirit of God from above do reveale it , learning cannot reachit, wife-
dome is offended, nature is aftonied,devils do not know it,men do perfecute ir.Bncfly,
as there is no way to life fo eafic, fo is there none fo hard: eafie to whom it is given
from above : hard to the carnall lenfc not yet infpired. The ignorance whereof 8
the roote uf all errours , fects and divifions, not onely in all Chriftcndomc, but alfo
in the whole world. The lew thinketh to be faved by \\iiMofts Law, the Turke by
his Alcoran,the Fhilofopher by his morrall vertues. Bcd dcs thefe cometh another fort
.of people, not fo ill as thc lew , nor fo heathen as the Philofophcr, but having fome
part of both, which refufe not utterly the name of Chrift, but with Chrift do joyne ,
partly thc Law of Mofes&gt; partly the morrall and nationall difciplinc of Philolophy ,&
partly their owne ceremonies and traditions, to make a perfect way to heaven. ( And
thefc herein this Commentary are called p.ipjfts , of thc Pope their author , being
ditided .within themfclves more then into a hundred divers fects, orders and profef-
fions of Cardinals , Friers , Monkes , Nunnrs , Ptiefts, Hermits , and other votaries.
All which fecmc to fpringupofno other c.iufe but onely upon ignorance of this do*
ctrinc. And no matvell : for take away this doctrine of juftification by faith onely in
Chrif\ & lea\ e a man to his owne inventions, what end will there be of new devices?

Such

Such aperillous thing it is to erre in the firft foundation; whereupon the higher yc
build the greater is the fall. And yet fuch builders are not without their props to hold
up their woikuianlh p of works againft this dofirine of juihfying faith, pretending
for th&lt;.ir defence the tcftimony of S. lames &gt; where he feemes to attribute justification
to works and not to faith oncly.

Touching which matter of juflification, for as much as in the fequele of this Trea-
tifc the Author hath difcourfed upon the fame at large, it (hall not be much needfull
to ufe many words at this prefenf This briefly may fufhce by the way of preface, in
a word or two to ad vcrtilc the Chriftian Reader , who fo takcth in hand with profile
and judgement to reade this booke , that in him two things are fpedally to be requi
red : firit to readc it wholy together, and cot by pecces and parts here and there , buc
to take it in order as it lieth, conferring cine place with another, whereby to under-
ffandthe better the right meaning of the writer, how and in what fence he exdudctb
good works, and how not; how he neglc&eth the law , and how he magnifieth-
the law. For as in cafe of juftifying before God,the free promifc of the Gofpcll ad-
mitteth no condition, but faith oncly in Chnft lefus: fo in cafe of dutiful! obedience,
luthr here excludcth no good works , but rather exhortcth thereunto 9 and that iu
many places. Thus times and cafes difcretly muft bediftinguilhed.

The fecond thing to be required is , that in reading hereof, he that feeketh to take
fruit hercby,do bring fuch a mind with him to the reading, as the author himfelfc did
to the preaching thereof :thatis,he had need to have have his fenfesexercifed fomewhac
in fuch fpiritual conflicts, & to be wcl humbled before with the fear of God and inward
repentance, or clfe he (hall hardly conceive the excellent fweetneflc either of this wri
ter or any other. For albeit moft true it is, that no greater comfort to the foule of man
can be found in any booke next to the holy Scripture, then in this Commentary of M.
Lutber : fo this comfort hath little place,but oncly where the confcience being in hea-
vincs haih need of the Phyficians hand. The other/ who feel themfelves wholc,and art
not touched in foule with any forrow, as they little care for thefe books, fo have they
little underftanding of this doclrin when they read it.And thiiis thecaufe in my mind,
why the Pope and his Papifts have fo little feeling and liking oflutbers doclrinc,and
allbecaufc they commonly are never greatly vexed in fpirit with any deep affliction ,
but rather deride them that arc beaten downe with fuch conflicts & tentations of Sa
tan, asthey did by Lutber, whom becaufc Ood fuftered to be tried and exercifcd withr
the buffers of the enemy, they fay therefore that he learned his Divinity of the devill..
But how he learned his Divinity, let us heare what he himfelfe in this book, fol. ic8.
pag. i line i.confefletb,faying://e were not outwardly exmi fed witb force & /iibtle+
ty by tyrants and Sectaries, and inwardly witb terrors and tbe fiery dvts of tbe dwill, Paul
fhiuld be at obfcure and unhnowne UKtv u* 9 M be wot in -times yaft to tie world ,&lt;wdyet M
to tbe Papifts, tbe j4nabaptifts,antl otber our adversaries* Therefore tbe gift of tbe inter
pret At ion of tbe Scriptures and wr ftudies,togetberwitbour imo&dand out ward text a-
tioni, open unto u* tbe meaning of P*u\,and tbe fence of all tbe boty Scriptures.

But let thefe ignorant Papiits whofoevcr they be, tafte a little the fame , or like as.
Lutber did, & then fee what they will fry. Experience gi veth demonstration. For hav
many of them do we fee, for all their auricular confcffiun, which pufFeth thom up in,
all fecurity, but at length when they lie at the point of death, where death on the one
fide,& Gods juftice on the other fide is before their eyes ,for the moft part either they
dcfpiire, or elfe leaving all other helps, they only fticke to faith & the blood of C hrifi
lefus, &in?ery deed many of them are glad to die Lutherans howfoever they hated
Littler before. And what ihall we fay then of this do drine ofLvtber f /fine Papifts

themfelves beglad to die in it , why arc they unwilling to lire in i:? Andifitbe true
at one time, ho wean alteration ot~ time make that falfe which is once rrucf

And therefore where thefe mcri fo ftoudy withftand this doftrine of juttificarion by
faith only, they arc nr.uch deceived And- Vhtn they aUtd^c S.James for them, that i*
foone anfwcred if we rightly difc?rne the meaning of S.lames & or S. Pault of whom
the onefpeaketh of mans nghteoufnes or juftification onely before men , which is a
tri^fcmonftrationofatrue faith or a true belecver before man, rather then the wor
king of true juftificion before God. And fo is it true which S. lames faitt\ how that
faith without works doth not juttific. whole ptirpofe is, aot to (hew usr what makeeh a
man jaft before God, bur onely tor declare theneceffary conjunction of good wrekes
in him that by faith is juttified. The other fpeaketh of righteoufrieffe cr juftificition,
not before men, but oncly before God : meaning not toexclude good workes from
true faith, that they fliould not be done.-but to reach us wherein the true ft iy and hope
of our falvation ought to be fixed, that is, in f.iith onely. And" To jt is true likewife thac
S. Paul faith, that faith ondy without works doth juftifie.

The which propofition of S.Paul the better to underltand and to joyne it with S.
Jdzcr,here is to be noted for the fatisfyfng of the cavelling adverfary, that the propo
fition is to be taken full and whole, as S.Paul doth meaneit, fo that with the right
fubjecl wejoyre the tight predicat urn, as theSchoolementermeit : that is, fo that
faithonChriftin juftifying, ever have relation to the trne penitent and lamenting
iSnner, And fo is the Article moft true, that faith oncly without works doth juftifie.
But whom doth it juftifie? the worldling? the iicencious ruffian ?the voluptuous Epi
cure? the carnal! Gofpeller? Paul meaneth no ftich thing, but onely the mourning and
labouring foule, the grieved confcicnce, the repenting heart, the mending fmner. And
in him the propofition is true, according to the dodrine ofS.Paul:CreJenti in ewn qui
juftificat impwm, fides ejus imputaturadjuftitiam: that is, To btmtbat beleevetb in

Rm 4. him wbicbjuftifietb tie ungodly &gt; bis faith u fountedfor right eoufnejfe. Contrariwife, lot
faith have relation totheobltin-ueand wilftili rebell,v\ho contrary to confcicnce CotV-r
tinueth and delighteth in fin;ie,and in him is true likewife that S 9 Iarr.es fiith (ff nott

I*m,a . exfiJetantyMsihatis^attdxotbyfaitbonefy: meaning thereby, that faith availeth net
tojuftificatien, but onely in luch perfoiisashavea good will and purpofe to amend
their lives : not that repentance and turning from iniquity doth faye them { but th^.t
faith in Chrift worketh juftification in none but oncly in (uch as heartily repent & arc
willing to amend. So that :Cr&lite eva ngelio, be .eevetke C?o/pcW t h uh ever, agfae p&lt;e~
nitentiam,ret&gt;ent and amend t going withal!. Not that repentance faveth any mal.fa:

Mart. ^ or ^ romt ie ^ avv j ^ ut one y fti - wcrh the perfon whom faith inChrift onely doth

Aij^ j. fave and juftifie. But of this enough, and more then greatly needed, efpecially feeing
rhe bookc it felfe here following will fnisfie the Reader at large in all (uch doubts to
this matter appertaining. And thusceafing to trouble thee, gentle Render, with sny
longer preface, as we commend this good worke to thy godly ftudics:fo we commend
both thec and thy ftudics to the grace of Chrilf. fefu theSonneof God, heartily wifh-
ing and craving ot hisMajcfty, that thou m^ieft take no JefTe profite and confolatioa
by reading hereof , thenourpurpofewasto do thecgood in fetting the fame forth to
thy comfort and edification, which the Lord grant, A.men, Amen,

The

The Preface of MAR TIN LUTHER upon the
Epiftle to the Galathians.

My felfe carf fcarcely bclccve that I was fo
plentifull in words when I did publikely ex
pound this Epiftlc of S&lt; Taxi to the Gala-
thians, as this Book (hcweth me to have been.
Notwithstanding, I perceive all the cogita
tions which I find in this Treat ife by fo great
diligence of the brethren gathered together,
to be mine:fo that I muft needs confefle either
all or perhaps more, to have b^en uttered by
me in this publike Treatifc.For in my heart this one article reigneth,
even the faith of Chrift : from whom, by whom, and unto whom all
my divine ftudies day and night have recourfe to and fro continually.
And yet I perceive that I could not reach any thing neare unto the
beight,bredth and depth of fuch high and ineftimable wifcdome:on-
ly certa ine poore and bare beginnings,and as it were fragments do ap-
peare. Wherefore I am afhamed that my fo barrenand fimple Com
mentaries fhould be fet forth upon fo worthy anApoftlc, and elecT:
vetfcll of God. But when I confider againe the infinite and horrible
profanation and abomination which alwayes hath raged in the
Church of God, and yet at this day ceafeth not to rage againft this
only and grounded rock, which we hold to be the article of our jufti-
fication ( that is to fay, how, not by our felves, neither by our works,
which are kite then our felves, but by another help, even the Son of
God Jcfus Chrift, we are redeemed from fin, deatn, the devill, and
made partakers of ef crnall life ; ) I am compelled to caft offali fhame,
and to be bold above meafure.

This rock did Satan fhake in Paradife, when he perfwaded our
firft parents that by their own wifedomc and power they fhould be^
like unto God : forfaking true faith in God,who had given them life,
prom ifed the conr inuance thereof. By and by after,this lier and mur-
therer, which will be alwayes like unto himfelre, ftirrcd up the bro
ther to the murthcring of his brother, and for none other caufe, but
for that his godly brother by faith had offered up a more excellent

B facrifkc;

The Preface tj

facrificc ; and he offering up bis own works, without faith, had not
pleafcd God. After this, againft the fame Faith followed a moft in-
G.H.S. tolerable perfccution of Satan by the fons of^im, untillGod was
a pt.a.f. cven conftrained at once by the floud to purge the whole world, and
todefcnd Noah the Preacher of righteoufnefe.This notwithstanding
Satan continued his feed in C^w,the third fon of Noah. But who is
able to reckon up all examples ? After thcfe things the whole world
waxed mad againft this faith, finding out an infinite number of idols
and ftrange religions, whereby every one ( as ^Pattl faith) walked
feis own way,trufted by their works,(bme to pacific and plcafe a god,
fomc a godded*?, fomc gods, fomc goddefles : that is to fay, without
the help of Chrift, and by their own works, to redeems therafelves
from all calamities and from their fins, as all the examples and mo
numents of all nations do fufficiently witnerte.

Butthefe are nothing in comparifon of that people and congre
gation of God, Ifrael: which not only had thefurcpromifeof the
fathers, and afterward the law of God given unto them, from God
himfelfebyhis Angels,above all other : but alwaycs and in all things
were alfo certified by the words, by the miracles, and by the exam -
pies of the Prophets. Notwithftanding cven among them alfo Satan
(that is to fay, the mad and outragious opinion of their own righ
tcoufnefle) did fo prevaile, that afterwards they killed all the Pro
phets, yea even Chrift himfelfe the Sonne of God their promifed
Mcflias, for that they had taught that men are accepted and received
into the favour of God, by grace onely and not by their own righ-
tcoufnefle. And this is the iummc of the dodrine of the dcvill and of
the world from the beginning ; we will not fecm to do evill, oat yet
whatfoever we do, that mud God allow, and all his Prophets muft
confent to it, which if they refute to do, they fhall die the death.
ex?^/fhall dic,but Cain (hall flourifh. Let this be our law (fay they)
and cven fo it commeth topafle.

But.in the Church of the Cjentilcs, the matter is and hath becne
f o ve hemently handled, that the fury of the Jewilhfynagogucmay
well feem to have been but a Iport. For they ( as S* Pau/Caith ) did
not know hrift thfir onnointcd, and therefore they crucified the Lordsf
%lorj. But the Church of the Gentiles hath received and confefled
Chrift to be the Sonne of God, being made our righteoufhefl:, and
this doth fhc publikciy rccord,rcadc and teach. And yet notwith
ftanding

MARTIN LUT iTi i. 1 Fol.2

ftandingthisconfcflion, they that would be accoanted the Church*
do kill and perfecute, and continually rage againft thofc which be
lieve andtcach,and in their deeds declare nothing elfe,but thatChrift
is the felfc Tame thing that they themfelvcs (though with faincd
words and hypocriticall deeds ) are conftrained mauger their heads
to allow and confeffc. For under the name of Chrift at this day they
raignc. And if they could without the name of Chrift hold that feat
and kingdomc,no doubt but they would exprcflc him tobefuch a one
openly as in their hearts they cfteemc him fccretly. But they eftcemc
him a great dealc lefle than the Jews do, which at the leaft think
him to be Tktbjhit is to iay,a theef 1 worthily hanged on the croflc.
But thefc men account him as a fable, and take him as a fained god
among the Gentiles, as it may plainly appeare at Rome in the Popes
court, and almoft throughout all //*/).

Becaufe therefore Chrift is made as it were a mocke amongft
his Chriftians ( for Chrittians they will be called ) and becaufe jf&lt;
doth kill *Abtl continually, and the abomination of Satan now The ankle
chiefejy reigneth, it is very neceflary that we fhould diligently han-
die this article, and fet it againft Satan, whether we be rude or
eloquent, learned or unlearned. For this rockc muft be publifhed tau s bt
abroad, yea though every man fhould hold his peace, yet even of
the very rocks and ftones themfelvcs. Wherefore I do moft wil
lingly herein accomplifh my duty, and am contented to fuffer this
long Commentary and full of words, to be fet forth for the ftirring
up of allthe bretheren in Chrift, againft the Heights and malice of
Satan, w,hich inthefe dayes is turned intofuch cxtreamemadneffe
againft this healthfull knowledge of Chrift now revealed and raited
upagaine, that as hitherto men have fecmed to bepoffvfled with
devils andftarkmad, even fonow the devils thcmfelrcs do fecme
to be poflcfled offarre worfe devils, and fo rage even above the fury
of devils : which is indeed a great argument that that enemy of
truth and life doth perceive the day of judgment to be at hand, which on
is the horrible day of his deft ruftion, but the moft comfortable day ?$
of our rcdcmption 3 and fhall be the end of all his tyranny and cruelty.
Forgot without caufe is he difquicted, when his members and
powers are fe aflailed : even as athcefeor an adulterer, when the
morning appeared! and difclofcth his wickedneflfr, is taken tardy
and apprehended for the fame. For who ever heard (topsflfcoter

B 2 the

Tkt Preftce tf

the abominations of the Pope j io many raonflers toburft out at once
* nto tnc wor ^ as we ^ at .this day in the Anabaptifts alone ? In
whom Satan brcatheth out as it were the laft blaft of his kingdomc,
through horrible uprores fetting thsra every where in fuch a rage, as
though he would by them fuddenly, not only dcftroy the whole
world with fcditions, but alfo by innumerable fc&sfvvallow up and
detroure Chrift wholly with his Church.

Againft the wicked lives and opinions of others he doth not fo
ra g c ; to w j t againft whorcmonecrs, thcevcs, murtherers, perjured

not thofc it if v-r ^.L r

that ate perfons, rebels againft God, unbelievers, No, to thele rather he

buricitafin * vctn peace and quictncflc : thefc he maintaineth in his court with

EfSaA all manner of pleasures and delights, andgiveth to them all things

odi and at will: Eveniikc asfomctimc in the beginning of the Church,.

LucSe, he did not only fuffer all the idolatries and falfe religions of the

whole world to be quiet and untouched, but alfo mightily maintai-

nec!,defcnded and nouridicd the fame. But the Church and religion

of Chrift alone he vexed on every fide. After this,permitting peace

and quietneffb to many hereticks, he troubled onely the Catholikc

dodrine. Even folikewifc at this day he hath no other bufinefle

in hand but this onely (as hisowne and al way es proper untohim-

fclfe) to perfecutc and vex cur Saviour Chrift : which is our perfcd:

. righteouinefle without any of our workes, as it is written of him :

G*.).i5. Thou fialt tread upon hi* heele.

For whole But 1 do not fet forth thefe my Meditations fo much againft
caufc fpcci- thefc men, as for my bretheren, which will either (hew thcmfelves
fctfetiTfonh thankfiill in the Lord for this my travell, or elfc will pardon my
thiwoik,& wcakencflc and temerity. But of the wicked I would not in
e any wife they tliould be liked or allowed : but rather that thereby
both they and thsjr god might be the more vexed, feeing with
m y E rcat tr avell they are fet forth onely for fuch as Saint Taut
writeth this Epiftle unto: that is to fay, the troubled, affiifted,
vexed, tempted ( for they onely undcrftand thefe things ) and mi-
ferable g*/at(sias in the faith. Who fo are not fuch, let them
heare the Papifts, Monkcs, Anabaptifts, and fuch other ma-
fterscf profound wifedome and of their owne religion, and-let
them ftoutly contemne our doctrine and our doings. For at this
day the Papifts and Anabaptifts confpire together againft the
Church in this one point (though they diflemble in words ) {hat the

work

MART IN LUT Hit.

work of God dcpcndcth upon the vyorthines of the perfon. For thus
do the Anabaptifts teach, that baptifme is nothing except the perfon
do belcevc.Out of this principle muft needs follow, that all the works
of God be nothing,if the man be nothing. Bu.t baptifme is the workc
of Cody and yet an evill man maketh it not to be the worke of God. mende-
Morcovcr hereof it muft follow, that matrimony, authority, liberty
and bondage are the works of God: but becaufc men are evill ,therforc
they are not the works of God. W ickcd men have the Sun,the Moon,
the earthj the water, the aire and all other creatures which are fubjcci
unto man ; but bccaufe they be wicked and not godly .tbcrfore the Sun
is not the Sun, the Moon,the earth,thc water arc not that which they
are. The Anabaptifts themfelves had bodies and fouls before they were
rebaptized : but bccaufc they were not godly, thcrfore they had not
true bodies and true fouls. Alfo their parents were not lawfally mar-
tied ( as they grant thcmfeivcs) becaufe they were not re baptized :
therfore the Anabaptifts themielvcs arc all baftards, and their parents
-were all adulterers and whoremongers, and yet they doc inherit their
parents lands and good$,although they grant thcmfclves to be baftards
and unlawfull heirs. Who fecth not here in the Anabaptifts, men not
poflcffed with devils, but even devils themfelvcs pofleflfed with wotie
devils.

The Papifts in like manner untill this day do (land upon works and

the worthincs of man,contrary to grace,and fo (in words at the leaft)

do ftrongly aflift their brethren the Anabaptifts. For thefe Foxes arc

tyed together by the tailcs, although by their heads they fcems to be

contrary 4 For outwardly they pretend to be their great enrmies,when

as inwardly notwithstanding they thinkc,teach and defend indeed all

one thing againft our Saviour Chrift, who is our only rightcoufncfle.

Let him thetforc that can hold faft this one article,and let us fuffcrr the

{ reft which have made (hip-wrack thcrof, to be carried whither the fca

[and winds (hall drive them, until! either they return tothc {hip, CL

;fwimtotbefhore.

The conclusion and end of his complaint is, to hope for no quiet- .

i c i /i /&gt;i -/v I n / 11 i The Cnurcn

ncfle ^r end or complaint, lolong as Chrut and BetiAil doe not agree, (hail nv.
I Onfte*ttMi**p*(fc(n &lt;**d another commeth. If one here(iedie,by and ^^ VJ 1 ,

* r - i r i j-nju ! ni thisworW.J

[ by another ipringctn up : tor the dcvill doth neither {lumber nor
i (kepc. 1 my fclfc, which (although I be nothing ) have been now
tin the miniftcry of Chrift about twenty yeares, can truly witneflc

B 3- that

f be Preface 9f

thatl have bin affailcd with moc then twenty fe&s,ofthc which fotnc
ate already deftroy cd,othcr fome(as the parts and members or worms
or bees that are cut afunder)do yet pant tor life. But Satan the god of
all diflentio^ftirrcthup daily new fcfts, and laft of all ( which of all
other, I fhould never have forc-feen or once fufpefted) he hath raifcd
up a fed; of fuch as teach that the ten Commandements ought to be
taken out of the Church,and that men fhould not be terrified with the
law, but gently exhorted by the preaching of the grace of Chrift 5 that

?rf f 1 l ^ c ^ a y m ^ c ^ c P f P nct Micah might be fulfilled : Let none rebuke or
reprove another : Tkcyflatt net prophefa unto them. As though we were
ignorant, or had never taught that afflidcd and broken ipirits muft be
comforted by Chrift : but the hard hearted Pharifees, unto whom the
grace of 6Wis preached in vain,muft be terrified by the law. And they
themfdves alfo are forced to devifc and imagine certain revelations of
Gods wrath againft the wicked and unbeleevers. As though the law
were or could be any thing elfe but a revealing of Gods wrath againft:
impiety.Such is the.blindncs and preemption of thefefrantick heads,
which even by their own judgment do condemne themfelvcs. Whcr-
fore it behoveth the Miniftcrs of Gods word to be furely perfwaded
(if they will be accounted faithful! and wife in the day of Chnft)that
the word of S.P^/is not fpoken in vainc, or prophecicd of a matter
of no importance : to \vit,Tkai there ntuft be kcrefiesjkAt they Vchich are
proved may be J^www.Yca I fay,letthc Minifter of Chrift know,that fo
Jong as he teachcth Chrift purely, there fliall not be wanting pcrverfc
fpiritSjyea even of our own and among.our felves,vvhich fhall fcek by
all means pofTiblc,to trouble the Church of Chrift. And hercwithall
let him comfort himfelf, that there is no peace between Chrift andBelial^

&lt;*.j.S O r between the feed of the Serpent. .and the fee 4 of the Yeoman. Yea let him
re joy ce in the troubles which he fuff.reth by thefe feds and feditious
ipirfts, continually fpringing up one after another. For this is our rc-
joycing,Wf the teflimony of our confcienc y that we be found ftanding
and fighting in the behalf of the feed of the woman, againft the feed
of the Serpent. Let him bite us by the hccle and fparc not. We again
will not ceale to crulli his head, by the grace and helpc of Chriit the
pjrincipall bruifcr thereof, who is bkffed for ever, .

Fifty

Fol.

o. 4

Fifty difcommodities that rife of mans Own righteoufnes pro
ceeding of works,gathered out of this Epifiieto the
thiws, by M. Luther.

CHAP. I.

TO bring men from the calling of
grace.
* To receive another Gofpcll.

3 To trouble the minds of the faithful.

4 ToperverttheGofpellof Chrift.

f To be accurfcd. ;

6 To obey humane ttaditions,

7 Topleafemen,

8 Not to be the fervant of Chrift.

9 To build upon men , and not upon
God.

to That the moft excellent righteoufnes

of the law is nothing.
II Todtftroy the Church of God.

CHAP. II.

li To teach a man to be juftified by
I workes, it to teach to be juftihed by

impoflibility.-
i $ To make the righteous in Chrift fin-

ncrs.

14 To makeChrift aminiftcr of fin.
; j To build up fin againe when it is de-

ftroyed.
1 6 To be made a tranfgrcfibur.

17 To reject the grace of God.

18 To judge that Chrift died in vain.

CHAP. III.

it To

ao To be bewitched.

II Not to hearc the truth.

21 To critcific Chrift again.

j To hold that the Spirit is received by

works.
24 Tbfotfake thefpirit, andtoendin

the flclh.

2 f To be under the curfe.
26 To fet the tcftiment of men above
; thcteftamentofGod.
17 To make Gn to abound.

1 8 To be toot under fin.

*9 To fcrve bcggerly ceremonies."

CHAP. IV.

jo That the Gofpell is preached in
vame.

}i That all is vaine whatfoevcr the

faith full do work or fuffer.
J i To be made a fervant, and thcfon of

the bond-woman,

33 To be caft out with the fon of the
bond-woman, from the inhcrtiance.

34 That Chrift profitcth nothing.

jf That wee arc dcbtere to fulfill th
whole law.

CH4P. V.

36 To be fcparate from Chrift.
g 7 To fall from grace.

38 To be hindred from the good couric
ofwel-doing.

39 That this perfwafion of the dodrine
of worksjcometh not of God.

40 To have the leaven of corruptisn.

41 That judgement remaineth for him
which teacheth this doQrine.

4 1 To bite and confute one another.

43 That this doctrine is accounted a-
mong the works of the flefii.

CHAP. VI.

44 Tothinkc thy felf to be fome thing,
when thou art nothing.

41 To glory in others then in God.

46 Carnally to plcafe the carnally min
ded.

47 To hate the perfecution of the crofTe.

48 Not to keep the law it felf c.

49 To glory in the matter and teacher
of carnall things.

50 That nothing profiteth,and whatfo-.
ever a man doth is in vain*

B 4 After

After that M. Lutbsr had once publikely expounded

thisEpiftle^he took in hand to interpret the fame againe, in
fuch fort as in this Treatife hereafter doth enfue, the caufe
whereof he doth declare in few words following.

Have taken ** hand, in the Name of the Lord, jet once Again
to expound this EpiJMe of ?zu\ to the Galathians : not bc-
caufe I doc defire to teach new things , or fuck of ye have not
heard before, especially fincc that by the grace of for is~t, Paul
isnawthroughljknowncuntoyou: but for th.it (*t I hdve
often fore-warned you ) this fee have to fiare M the gtekteft and neareft
danger, left Satan take from us this dottrinc of faith, and bring into the
Church againe the doKrine ofVvorkes and mens traditions. Wherefore it
is very neceftary that this dottrine be kept in continuall fraflife and fublifa
excrcifc both of reading and hearing. And although it be never (o V?ell
knownc, never {o exactly learned^ yetthcdevill, Voluch continually rangctb
tboutfeeking to devour e Hi, is not dead. Likevfife onrfiefl) and oU man is
yet alive. Besides thir, alt kinds of tentations vexc andepprefte us on every
Jide : Wherefore this doflrine can never be tUHght, urged and repeated e-
nouoh. If this dollrine be loft, then is alfo the doftrinc of truth, lift and
filvatioity lfl and gone. If this do ttrine flourijb, then all good things flott-
rifa Religion, the irnefervice of god, the glory ofgodjhe right knowledge
of all things Which are necejfary for a Chrijtian man to fao-tv. Becaufe
therfore Uv Wontd be occupied and not be idle, We Witt there now begin where
^ e&gt;m ^ e * n end^according to the flying ofthefon of Syrach : When a man
liath done what hccan,-hc mult begin again.

FoL?

The Argument of the Epiftle of S. Taul
to the GALATHIAHS,

&gt; Irft of all it behovcth that we fpeake of the Argument of
this Epiftle : that is to fay , what matter S e Pd*/here
chiefly treatcth of. The argument thcrfbrc is this.

S. Paul goeth about to eftablifh the dodtrine of faith,
grace, forgivcncsoffins, or Chriftian rightcoufncs, to
the end that we may have a perfcft knpwlcde and difference between
Chriftian rightcoufncs, and all other kinds ofrighteoufnes. For there
be divers forts of righteoufnes. There is a politicall or civill rightcouf- HOW
ties, which Empcrours, Princes of the world, Philofophers and Law. Jj
yers deale withalLThcre is alfo a ceremoniall rightcoufncs, which the
traditions of men doteach.This righteoufnes Parents and School-ma- arc
ftcrs may teach without danger, becauft they do not attribute unto it
any power to fctisfie for fin,to pleafc God,or to defcrvc gracc:but they
teach fuch ceremonies as are only neceflary for the correction of man-
tiers, and certain obfervations concerning this lifc.Bcfidcs thcfe,therc
is another rightcoufnes s whichis called the rightcoufncs of the law,or
fcfthc ten commandcmentsrwhich Mtfts teacheth, This do we alfo
teach after the doftrine of faith,

There is yet another righteoufnes, which is above all ttefc : to wit,
the rightconfnes of faith orChriftian rightcoufnes,the which we muft ri ghlwuf
diligently difccrnc from the other afore rehcarfcd : for they are^quitc
contrary to this.righteoufnes , both becaufe they flow out of the laws
of Emperours,the traditions of the ?ope,and the commandements of
God , and alfo becaufe they confift in our works, and may be wrought
of us cither by our pure naturall ftrcngth(as the Papifts terme it)or els
by the gift of God. For tfiefc kinds ot righteoufiics are alfo the gift of
GocUikc as other good things are which we do enjoy.

But

THE

But this moft excellent rightcoafncs, offaith I meanc,( which Goi
- through Chrift, without works imputcth unto us)is neither Political!,
fifth? 6 i f nor Ccrcmoniall, nor the rightcoufnes of Gods law, nor confiftcth in
called 5/ works,bat is clean contrary : that is to fay, a meere palfive righteouf-
tcmiS^fe ncs * as tne Ot ^ er a bve arc aftive.For in this we work nothing, we ren-
cauic ircon- der nothing unto God, but only we receive and fufcr another to work
1 *" * n 11S t ^ iat IS to ^ ^ oc Therefore it fecmcth good unto me to call
this righteoufties of faith or Chriftian righteoufncs , the paflive righ-
tcoufncs.

This is a righteoufnefle hidden in a myftery , which the world
^ ot ^ not ^ now&gt; y ca ^hriftians thcmfelves doe not throughly under-
ftandit, and can hardly take hold of it in their tentations. There-
^ e lt mu ^ ^ c ^i^ 1 ? 601 ^ taught and continually praclifed. And who
fo doth not underftand or apprehend this righteoufnes in afflidions
woskin. all( j tcrrours of confcience, muft needs be overthrown. For there is
no comfort of confcience fo firmc and io fure as this paflive rightcout
nes is.

i. But mans -weaknes and mifery is fo great,that in the terrors of con-
fcicnce and danger of death , we behold nothing elfe but our works,
" our worthines and the law : which when it (hewcth unto us our fin,
by and by our cvill life pad cometh to remembrance. Then thepoorc
(inner with great anguifh of fpirit groncth, and thus thinkcth with
himfelf : Alas,ttow defperarely have I lived ? Would to God I might
live longer, then would I amend my life. Thus mans reafon cannot rc-
ftrainit fclfc from the fight and beholding of this a&ivcor working
rightcoufncsjthat is to fay, her own righteoufaes : nor lift up her eyes
to the beholding of the paflive or Chriftian rightcoufnes , but refteth
alcogcther in the aftive rightcoumes : fo deeply is this evill rooted
in us.

Qa the other (ide , Satan abufing the infirmity of our na
ture , doth incrcafc and aggravate thefe cogitations in us. Then can
k not bs but that the poore confcience muft be more gricvoufly
troubled, terrified and confounded. For it is impoflible that the
Hiindof man of it felfefhould conceive any comfort, or look up unto
grace only in the feeling and horrour of iinne, or conftantly rc/ecl:
alidifputing and reafonin^ about works. For this is farrc above
mans ftreugth, and capacity, yca, and above the law of God alfo.
True it is, that.of all things in the world* the law is moft excellent :

- yet

yet is it not able to quiet a troubled confcicncc, butincrcafeth terrors,

and dri vcth it to defperation. For bj the l(txv 3 Knne # made above mea- not comfort

r r a ositv

fire Jin faU. onfc

Whereforc*thc afflicted and troubled confcicncc hath no remc-
dy againft defperation and eternall death-, unlefle it take hold of
the forgivencfle of finnesby grsce, freely offered in Chrift Jcfus,
that is to fay, this pafllve righteoulnefle of faith or Chriih an righ-
tcoufnefle. Which if it can apprehend, then may it be at quiec &gt; and
boldly fiy : I iccke not this aclive or working rigbteoufnefle : al
though I know that I ought to have it, and alfb to fulfill it. But
be it fo that I had it, and did fulfill it indeed : yet notwithstanding.
I cannot truft unto it , neither dare I fet it againft the judge
ment of God. Thus I abandon my felfe from all active righte-
oufncffc, both of mine ownc and of Gods law, and imbracc onc-
ly that pafllve rightcoufnefle, which is the righteoufncffe of grace,
mercy and forgivcneflb of finnes. Briefly I reft only upon that
righteoufncfls which is the rightcoufneflc of Chrift and of the holy
Ghoft.

Like as the earth engendrcth not rainc, nor is able by her owne
ftrcngth, labour and travell to procure the fame, but receiveth it
of the mecrc gift of God from above : fo this heavenly righteoufneflc
is given us ofGod without our works or defervings. Looke then
how much the earth of it fclfe is able to doe in getting and procuring
to it fclfe feafonable (bowers of raine to make it fruitful! : even
fo much and no more are we able to doe by our ftrength and works
in winning this heavenly and eternall righteoufnes, and therfore (hall
never be able to attainc unto it, unlefle God himfdfe by mecrc im
putation and by his unlpeakable gift doc beftow it upon us. The grca-
teft knowledge then , and the greatcft wifedomc of Chriftians is,
not to know the law, to be ignorant of works and of the whole aftivc
righteoufneffc, efpccially when the confcicnce wraftlcth with the
judgement of God. Like as on the contrary, amongft thofe which
are nor of the number of Gods people, the grcateft point of wit-
dome is, to know and earncftly to urge the law and the aftive rightc-
oufnes.

But it is a thing very ft range and unknowne to the. world , to
teach Chriftkos to learnc to be ignorant of the law, and fo to
live bcforcCod, as if there were no law : notwithftanding except

thoa.

TffE.

The law i* thon be ignorant of the law, and be afljrcdly perf waded intbinc heart

not given to that there is now no law nor wrath of God, but altogether grace and

h b!o mercy for Chrifts fake, thou canft not be favcd : for by the law com-

tve n ]ieffe mcth the knowledge of finnc. Contrariwifc , works and the keeping

I?ciil! robe " f l ^ e Law "^ ^ c ^ a ft^ighfly ^quired in the world , as if there

*M.io. were no promife or grace : and that bccaufc of the ftubbornc , proud,

andhard hearted , before whofc eyes nothing muft be fct but the law*

that they may be terrified and humbled. For the law is given to tcr-

rifieand killfuch, and to excrcife the old man: and both the word

of grace and 6f wrath, muft be rightly dcvidcd according to the A*

poftle, 2. Tin*. 2.

Here is then required a wife and faithfull difpofer of the word
of God , which can fo moderate the law , that it may be kept with*
in his^ounds. He that tcachcth that men arejuftificd before God
by theobfervation of the law, pafleth the bounds of the law, and
confoundeth thefetwo kindsof righteoufneflc, active and paflivc,
and is but an ill Logitian, for be doth not rightly dcvide. Contra-
riwife, hethatfcttethforththelawand workcstotheoldman,and
the promife of fbrgivenefle offinnes, and Gods mercy to the new
man, devideth the word well. For the flefh or the old man , muft be
coupled with the law and workeszthc fpirit or new man mufbbe
joy ned with the promife of God and his mercy . Wherefore when
I fee a man that is bruifed enough already opprcflkd with the law,
terrified with finne , and thirtting for comfort , it is time that I
ftiould remove out of his fight the law and aclive rightcoufneffc , and
that I fhouldfet before him by the Gofpellthe ChrilUan and paC-
five right ecufne{Te , which excluding UWefes wrrh the law , oflfercth
the promife made in Chrift , who came for the afflicted , and for fin-
ncrs. Here is man raifed up againc , and conceiveth good hope, nei
ther is hf any longer under the law , but under grace. How not un
der the law? Accord ing to the new man, to whom law doth not
pertain. For the law bath his bounds Unto Chrift, as P &lt;u*l faith after-
\\K&s;Thelawcontintieth ttnto Chrift: who being come, Mofes cea-
fcth with his law&gt;Circtimcifion,the Sacrifices,theSabbaths,yea and all
the Prophets.

This is our Divinity , whereby we teach how to put a- diffc-
rtnee bef-vvccnethefs two kinds of righteoufncfle, active and paf-
five : to the end that manners and faith, works and grace, policy

and

THS ^*ZGV14ENT. Fol.?

and religion ftiould not be confounded, or taken the one for the
other. Both are neceflary y but both muft be kept within their
bounds: Chriftian righteoufncfle pertaineth to tire new man, and
the rightcoufnefle of the law pertaineth to the old man, which is
borne of flefli and bload. Upon this old man, as upon an afle, there
muft belayed a burden that may prcffe him down, and he muft not
enjoy thefrccdome of the Spirit of grace, except hcfirft put upon
him 1 the new man by faith in Chrift ( which notwithstanding is not
fully done in this life : ) then may he enjoy the kingdome, an inefti-
mable gift of grace.

This 1 fay, to the end that no man fliould thinke we rcjecl or Good works
forbid goodworkcs, asthcPapifts do raoft falfcly flanderus, nei- J foibid "
ther underftanding what they themfclves fay, nor what we teach.
They know nothing but the righteoufnefle of the law, and yet
they will judge of that dodlrinc which is farre above the law, of
which ic is impofiible that the carnall man fliould be able to judge.
Therefore they muft needs be offended, for they can fee no higher
than the law. Whatfocvcr then is above the law, is to them a great
offence. But we imagine, as it were, two worlds, the one heavenly
and the other earthly. In thefc we place thcfe two kinds of righ
teoufnefle, being fcparate the one farre from the other. The rights
oufnefleof the law is earthly, and hath to do with earthly things s
and by it we do good workcs. But as the earth bringcth not forth
fruit except firft it be watered and made fruitfull from above : even
fo by the righteoufnefle of the law s in doing many things we do
nothing, and in fulfilling of the law we fulfill it not, except firft
without any merit or work of ours, we be made righteous by the
Chriftian righteoufnefls, which nothing pertaineth to the rigbtc-
oufnefle of the law, or to the earthly and active righteoufnefle. B ut
this righteoufnefle is heavenly: which (asisfaid) we have not of
our fclvcs, but receive it from Heaven : which we worke not, but
which by grace is wrought in us,and apprehended by faith : where- "
by we mount up above all laws and works. Wherefore like as we
have borne ( as S .P**/ faith ) the image of the earthly Adam : fo let
usbearc the image of the heavenly, which is the new man in a
new world,, where is no law, nofinnc, norcmorfe orfting ofcon-
fciencc, no death, but perfect jay, righteoufnefle, grace, peace, life,
fajvation and glory.

THE

we can doe Why, doe we thon nothing ? doc we workc nothing for the ob-
aothing for taining of this righteoufnefle ? I anfwcr, nothing at all. For this is
SjrfcSil perfect righteoufnefle, to do nothing, to hcare nothing, to knpw no-
ftun righce- thing of the law,or of works : but to know and to bclccve this only,
that Chrift is_gone to the Father:and is not now fecnc:that he fitteth
in Heaven at the right hand of his Father, not as a Judge but made
unto us of God^wifedomc, righteoofnefie, holinefle and redemption :
Briefly that he is our high Pricft, intrcating for us, reigning over us
and in us by gracc.In this heavenly righteoufnefle, finne can have no
place : for there is no law, and where no law is, there can be no
tranfgreflion.

Seeing then that fin hath here no place, there can be no anguifli
ofconfcienc e, no fearc, no~heavjneiie. l hcrcforc St John faith \ihee
A l&,5 ? - that i* borne ofCjod^canhTrfinhc. But if there be any feare or grieje of
ceijfcience, it is a token that this rigbtebulnefle is witHdrawne^That
grace IsTuddcn, and that CHrift is darkned and outoffight. But
\yherc Chrift is truly feen indced,there muft needs be full and perfect
joy in tTJeTbrd, with peace of confciencc^which moft certairSytfius
thlnfceth : Although I am a (inner by tSe law,and under the condem
nation of the law, yet I defpairenot, yet I die not, becaufeChrift
iiveth,who is both my righteoufnefle and my evcrlafting life. In that
righteoufnefle and life I have no fin, no feare, no fting of confcience,
no care of death. I am indeed a finner as touching this prefcnt life,
and the righteoufneflc thereof, as the child ofx?W*;0: where the
law accufeth me, death raigneth over me, and at length would de-
vourc me. But I have another righteoufnefl- and life above this life,
&gt;r*.?Ai, which is Chrift the Sonnc of God, who knowetb no finne nor death,
** * * but is righteoufnefle and life etcrnall : by whom this my body being
dead and brought into duft, fhall be raifed up againe, and delivered
from the bondage of the law and finne, and fhall be fandified tege-
ther with the fp:rit.

So both thefe continue whileft we here live. Theflefli isaccu-
fed, excrcifed with temptations, opprcfled with hcavineflfc and
ibrrow : bruifcd byhisaftne righteoufnifle of the law: but the
fpirit reigneth, rejoyceth, and is fayed by this paffive and Chriftian
righteoufneflc, becaufe it knoweth that it hath a Lord in Heaven
at the right hand of his Father, who hath aboliihcd the law
e, death, and hath trodden under his feet all cvj ls, led them

captive,

THE ^RGritENT. Fol.3

captive, and triumphed over them in himfelfe, Col. 2 . 1 j.

S/W therefore in this Epiftle gceth about diligently to in- Tb e drift
ftruft us, to comfort us, to hold us in the perfect knowledge of AeApoBic
this moft excellent and Chriftian righteoufnefle. For if the article 13* AC"
ofjuftification be once loft, then is all true Chriftian dodrine loft. GtMau.
And as many as are in the world that hold not this doctrine, are
either Jcwes, Turks, Papifts or Hereticks. For bctweene the
rignteoufneflc of the law and Chriftian righteoufncfls, there is no
meane. He then that ftrayeth from this Chriftian rightcoufneflc,
muft needs fall into the righteoufnetfe of the law, that is to fay,
when he hath loft Chrift,he muft fall into the confidence of his own
workcs.

Therefore do we foearneftlyfet forth and io often repeatc this
doclrine of Faith or Chriftian rightcoufncfle, that by this means it
may be kept in continuall exercife, and may be plainely difccrned
from the aftiverighteoufneflcofthclaw. Otherwise we (hall ne
ver be able to hold the true divinity ( for by thisonly doflrine the
Churches built, and ifl this it confiftcth :) but by~and bjrwe (hall ei- seewhat w
thcr bscome~Canonilts, obiervcrs~orcereraonies, obfervers of the
Law, or Papifts, andChrift fodarkned, that none in the Church
(hall be either rightly taught or comforted. Wherefore, if we will
be teachers and leaders of others, it behoveth us to have a great care
of thcfe matters, and to markcwell this diftinftion betwecncthc anthc
rightcoufnes of the law, and therightcouinesofChrift. And this^ * mCf
diftinftion is eafie to be uttered in words : but in ufe and experience^
it is very hard, although it be never fb~diligently cxcrcifed and pra-
clSaf, for that in the houre of death, or in other agonies of the con-
fcience, thcfe two forts of righteoufnefle do encounter more neare
together than thou wouldeft wifh or defire. Wherefore I do ad-
monifli you, efpecially fuch as {hall become inftrufters and gui*
dcrs of confciences, and al(b every one apart, thatyg exercife your
felvcs continually by ftudy, by rcadin^r^y^editation of the
worJanJby pra^cr,_ that jnjhejimco"f temptation ye m^e^Ble~
to mltrut and comfort both your dwnc~ confciences an^rothcrSj
and to bring them" from the law to grace, from^nVa&ive and
working righteoufnefle, to the paflivc and received righteoufnefle:
and to conclude, from Mtfes to Chrift. For the devill is wont in
affliction and in the conflict of conference, .by the law to make us

afraid,,

afraid, and to lay againft us the guilt of finne, our wicked life pa$ .,
the wrath and judgement of God, hell and eternall death, that by
this meancs he may drive us to defperation, make us bond-fhves
to himfclfe, and pluck us from Chrift. Furthermore, he is wont to
fet againft as thofe places of thcGofpell, wherein Chrift himfclfe
rcquircth works of as, and with plaine words thrcatneth damna
tion to thofe chat do them not. Now, if here we be not able to
judge between thefe two kinds of rightcoufneffe, if we take not
hold of Chrift by faith fitting at the right hand of God, whoma-
kcth interceflton unto the Father for us wretched finners, then arc
we under the law, and net under grace, and Chrift is no more a
Saviour, but a Law- giver : fo that now there remaineth no more
falvation, but certains defperation and evcrlafting death, except
repentance follow,

Let us then diligently learnc to judge bet ween thefe two kinds
er rightcoufneflfe, that we may know howfarre we ought to obey
the law. Now, we have faul before, that the law hi a Chriftian
ought not to paflfe his bounds, but ought, to have dominion oncly
over the ftefo,, which is in fubjsclfon unto it, and remaineth under
the fame. When it is thus,thc law is kept within his bounds. But if
it fhall prefume to creepe into thy conscience, and there feekc to
reigne, fee thou play the cunning Logitian, and make the true divi-
fion. Give no more to the law than is convenient, but fay thou : O
law, thouwouldeftclirnbup into the kingdoms of my confcience,
and there reigne and reprdve it of fin, and wouldeft take from me
the joy of my heart which I have by faith in Chrift, and drive mi
to defparation, that I might be without all hope, and utterly pc-
rifo. This thou doell befides thine office : keep thy felfc within thy
bounds, and cxercifs thy power upon the flefh, but touch not my
conference, for I am baptized, and by the Gofpell am called to the
partaking of righteoufneflc and everlifting life, to the kingdoms
of Chrift, wherein my confcience is at reft, where no law is, but al-
c C0r.6.i9 together forgiveneflfe of fins, peace, quietncfle, joy, health and ever-
Lifting life. Tr3ublc me not in thefe matters, for I will not fuffcr
tfhcc fo intolerable a tyrant and cruell tormcntour to reigne in my
confeience, for it is the leate and temple of Chrift the Son of God,
vvho is the King of rightcoufncBe and peace, and my moft fweet
Saviour and Mediatour : he {hall keep- my confcie.nce joyfoll and"

quiet

qaict in the found and pure deftrinc of the GofpeU,and in the know-
ledgcof this Chriftian and heavenly rightcoufncs.

When I have this rigbteoufncs rcfgning in my heart, I defccnd
from heaven as the rain making f ruitfull the earth : that is to fay, I
come forth into another Kingdom, and I do good works, how and
whensoever occafion is offered. If I be a Miniftcr of the word, I
preach, I comfort the broken-hearted, I adminiftcr the Sacraments,
If I be an houQioldcr, I govcrne my houfe and my family, I bring up
rwy children in the know ledge and feare of God. If I be a Magiftratc,
the charge that is given me from above, I diligently execute, If I be
a fervant, I do my maftcrs bufincs faithfully .Te conclude, whafacvcr
he be that is stTiredly pcrfwaded that Chrift is his rightcoufnes,doth
not only chearfully and gladly worke well in his vocation, but alfo
fubmitteth himfclfthrough love to the Magiftrates and to their law*,
yea,though they be icvere,fharp and crucll,and(if ncceflity dofo re
quire) to all manner of burdens, and to all dangers of this prefcnt Hfc&gt;
becaufe he knowcth that this is the will of God, and that this obedi
ence plcafcth him. Thus farre as concerning the argument of this E-
piftle, whereof P**l intrcateth, taking occafion of falfe teachen
which had darkncd this righteoufncs of faith amongft the Gtlttki-
ASJ againft whom he fetteth himfelf in defending and commending;
his authority and office.

The firft Chapter,

I . Paul an Apoftle^ot of manjjeither fy mdnjut ly Jefks Chrift,
And Cjod the Father, which hath raijed him from the dead.

Tta occafi-
on of wxi-
dag this E-
pinieto the

The Devill
hateth the
Gofpcll, and
flirreth up
wicked men

7hedarine
of the Gof-
fcll.

Ow that we hav&lt;

of thisEpiftlc totlnzGa/ithians, we thinkc it good
efore we come to the matter it felfe, to fhcw what
was the occafion that St. Paul wrote this Epiftlc. He
had planted among the Cj&latkiant the pure doftrinc
of the Gofpell, and the righteoufnes of -faith : but by
and by after his departure, there crept- in certaine falfe teachers,,
which overthrew aJl that hee had planted and truely taught among
them. For the Devill cannot but furioufly impiignc this doflrin with
all force and fubtilty, neither can he reft ifo long as he feeth any fparke
thcrof remaining. We alfo for this only caufc that we preach the
GofpcU,do fuf&r of the world^thc devill and his minifters,all the mif--
chief that they can workc againft us.both on the right hand and on
the left.

For the Gofpell is fuch a do&rine as teacheth a farre higher matter
then is the wifdome, rightcoufnefle, and religion of the world, that
is to fay,free rcmiflion of {ins through Chrift,e^. It leavcth thofs
things in their degree to be as they are,and commendeth them as the
god creatures of God. But the world preferreth thefe creatures be
fore the Creator, and moreover by them would put away fin,bs deli
vered from death,and deferveeverlafting life. This doth the Gofpell
condcmne. Contrariwife the world cannot fuff,T thofe things to be
condemncd,which it moft efteemcthand beft likethof^nd thcrfors
it chargcth theCjofpell that it is a feditious docflrin and full of errors,
that it overthroweth Common-wealths, Countries, Dominions,
Kingdoms and Empires,and therfore off.-ndeth both againft God and
the Emperour,abolifheth laws,corrupterh good manners,and fctteth
all men at liberty to do what they lift .Wherefore with juft zeale and
highfervice to God (as it would feeme) it pcrfecuteth this dodrine,
and abhorrcth the teachers and prof elf jrs thcrof^as the greatcftplaguc
that can be in the whole earth.

Moreover

TO the G A L A T H I A N S. FoI.IO

Moreover, by the preaching of this do&rinc, the Devill is oyer- The
thrown,his kingdom is deftroyed,the law,fin and dcath(whercwith, O f th
as mod mighty and invincible tyrants, he hath brought all mankind P el1 -
in fubjedion under his dominion)are wreftcd out of his hands:brief-
ly,his prifoncrs arc tranfiatcd out of the kingdom of darknes,into the
kingdome of light and liberty.Should the devill fuifcr all this?Should
not the father of lies imploy all his force and fubtill pollicies, to dar-
ken,to corrupt,and ntterly to root out this doftrineof falvation and
cvcrlafting life? Indeed S. T^w/complaineth in this and all other his
Epiftlcs, that even in his time the Devill (hewed himfelfc a cunning
workman in this bufines.

We thought good to fhcw hereby the way,that the Gofpell is fuch
a doftrinc as condemneth all manner of righteoufnes, and preacheth
the only righteoufnes of Chrift, and to them that imbracc the fame,
it bringeth peace of confcicncc and all good things :and yet notwith-
ftanding, the world hatcth and perlccuteth it moft bitterly.

1 faid before that the occafien why St. Paul wrote this Epiftlc,
was for that by and by after his departure, falfc teachers had de-
ftroycd thofe things among the G*/atbians y which he with long
and great travell had builded. And thefe falfe Apoftles being of the
Circumcifion and feel: of the t Pharifccs r were men of great cftimati- A P ofti.
on and authority, which bragged among the people that they were
of that holy and chofen ftocke of the Jews, that they were I/TM-
Mtes 3 of the fccdofdfoaham, that they had the promifes and the
fathers ; and finally, that they were the Minifters of Chrift,and the
Apoftles Schollars, with whom they had been coHveriant and had
fcenc their miracles, and perhaps had alfo wrought iomc fignes or
miracles themfelves : For Chrift witncflcth that the wicked alfo
do worke miracles. Moreover thcfefjlfe Apoftles by all the crafty
meanes they could dcvife, defaced the authority of S. Taul, f3ying :
Why do ye fo highly cfteemcof/^w/f Why have ye him info great
reverence? Forfooth he was but the laft of all that were converted
unto Chrift. But we arc the Difciples of the Apoftles, and were fa
miliarly convcrfant with them. We have feenc Chrift working
miracles, and heard him preach. Paul came after us, and is infcri-
ouruntous : and it is not poflible that God (honld fufier us to crrc
which arc of his holy people, the Minifters of Chrift, and hava re
ceived the holy Ghoft. Againc, we are many and Paul is bat one,

C a and

Chap, I. r/w tbt E P i $ 1 1 i

and alone, who neither was converfant with the Apples, nor hath
fcen Chrift : yea he pcrfecutcd the Church of Chrift a great while.
Would God (thinke ye) for Tttth fake only, fuflf.T fo many Chur
ches to be deceived ?

When maa having fuch authority com : in*o any Country or Ci
ty, by and by th: people have thenun great admiration, and under
this coloHTof godlincffe and religion, they dos not only deceive the
fimple, butalfothcl:arned, yea and thole alfo which feeme to be
fomcwhat confirmed in the frith ,cfpchliy when they brag(as thek
did) that they are the off fpring of the Patriarkes, the Miniilwsof
Chrift, the ApoftlcsSchollcrs,C7-r. Even fo the Pope at this day,
when he hath no authority of the Scripture to defend himfdf with-

Ttc trgu- all,ufeth this one argument continually againft us, The fourck, the
of the

: Thinkeft thou that God i& fo oflf.ndcd, that for a few here
g.nU ~ ticks rfLuthcrt fe&,hc will caft oft his whole Church? Thinkeft thoa
that he would leave tiis Church in errour fo many bundreth y cares ?
And this he mightily ma&lt;intaineth&gt; that the Chorch can never be
ovcrthrowne. Now, like as miny arc moved with this argument at
this day :fo in P/ut/s timethcfe falfc Apoftles through great bragging
and fetting forth of their own praifes, blinded the eyes of the &lt;/*/*!*
vki*nj, fo that Paul loft his authority among thc-aa, and his dodrinc
Was brought into fufpition.

A^ainft this vainc bragging and boafting of the falfc Apoftlcs,
^/-with great conftancy and boldnefle fctteth his Apoftolicke a-
thority, highly commending his vocation, and defending his niini-
ftcry. And(although clfwherc be never doth the like)h; will not give
pi^e to any, no not to the Apoftlcs thcmfdves, much Icflfs to any of
rfwir Schollars, And to abatetheir Pharifakall pride and fhamclcife
Jhhii vo- boldnes,hc makcth mention of the Hiftory done in Antioch, where
!3pJ{* d he withftood Peter himfclfc. Bcfidcs this, not regarding the oftcncc
gainfl th that might rife f hereof ,he faith plainly in the TVpct, that he was bold
fte. Apo to accufc and reprove Peter himfdfc the chief of the Apoftles, who
had fecn Chrift, and had been mofl familiarly converfant with him.
I am an Apoftle f faith he) and fuch an one as paflfc not what others
arc: yea, I was not afraid to chide the very pillac of all the reft cf
thcApoftlcs. And to conclude, in the firft two Chapters hce doth
in a manner, nothing clfe but fet out his vocation, his office and his
Gofpcll,affirming that it was not ef men, and that he had not recei
ved

7&gt; the GA t AT HI AN 8. Fol.il

Teditbyman,butby the Revelation oflcfus Chrift:alfo,tnat if he, 1
yca.or an Angcll from heaven fhould bring any other GofpcU then
that which he had prcachcd,hc (hoold be holdcn accurfcd.

Thecerttinty o

BUt what mcaneth /*x/by this his boafting?Ianfwer:This com- Tfee M;I-
mon place fcrveth to this end, that every Mmiftcr of Gods word
fliould be fare of his calling,that before God and man he may with a
bold confcience glory hcrcin,that he preached thcGofpcl as one that
is called and fent:cvcnas ths Etnbafladour of a King glorieth and
vauntcth in this,that he commcth not as a private perfon,but as the
Kings Embatfadoiir,andbccauic of this dignity that he is-thc Kings
Embaflfadour,he is honoired and fct in the higheft place. Which
honour (hould not be given unto him,if he came as a private perfon.
Wherefore let the preacher of the Gofpcll be ccrtainc that his calling
is from God. And it is expedient that according to the example of
PW,hc fhould magnific this his calling,to the end that he may win
credit and authority among the people, like as the Kings Embafla-
dour magnifieth his office and calling. And thus to glory, is not a
vaincjbutancccflary kind of glorying, bccaufe he glericthnot in
himfclfc, but in the King which hath fent him, whofc authority he
dcfireth to be honoured and magnified.

Likcwifcwhcn Ptulfo highly commendetb his calling, he fee-
kethnothisownepraifcjbnt with a neceflary and a holy pride hci
magnifieth his minifteryn? to the Rom. u. he 6ith:For as much
as 1 am the Apoftlcofthc GentUct, I will magnific mine om"cc:that
is to fiy, I will that men receive me, not as *F&lt;t*tofT#fiit. but as
pWthc Apoftle or EmbafladoureflefusChrift. And this he doth
of ncceflity tomaintainc his authority, that the people in hearing
this, might be more attcnt and willing to give care unto him. For
they hearc not onely P**/,bnt in Paul Chrift himfclfe, and God
the Father fending liirn out in his mcflase: wbofe authority and ma-
jefty, like as men ought rcligioufly to honour, fo ought they with
great reverence to receive and to hcarchis mcflbngcrs bringing his

word and mcffage.

This is a notable place therefore, wherein P#*l fb glorieth and
boafteth as touching his vocation, that he difpifcth all others. If
any man after the aannerof the world fliould dcfpifc all others in

C j refpcft

Chap. I. Vfon tht E T i s T t B

rcfpecT: of himfclfe, and attribute all unro himfelfe a-lonc, he fhould
net only (hew himfelfa very fool",but alfo grcvoufly oftend. But this
manner of boafting is nectflary, and. pcrtair.cth HOI. to the glory of
P*#/,but to the glory of God, whereby is offered unto him the fa-
crificeof praifcand thankfgiving. For by thisboafting, the namc,the
grj ce, and the mercy of God is made kno wnc unto the world* Thus
therefore he beginneth his Epiftle.

Vcr fc I . TAX! an Afoftlc no t of men , e^r.

Here in the very beginnig hctoucheth thofc falfe teachers, which
boafted themfclvcs to be the Difciples of the Apoftles, and to be fcnt
of them, but dcfpifed I Aul as one that was neither the Apoftles
fcholler, nor fcnt of any to preach theGofpell, but came in fornc
other way, and of his ownc head thruft himfelfc into that office.
Againft thofc 7^/defcndcth his callmg 3 faying:My calling feemcth
bafctoyour Preachers : but whofoever they be which have coma
.unto you, arc fent either of menpr by man : that is to fay, they hare
cntred either of thcnafclves being not called, or elfc called by others.
But my calling is neither of men nor by man, but it is above all man-
ncr of call ing that can be made by the Apoftles, for it is by Icfus
Chrift and by God the Father, &c.

Of B. Where he faith of men, I meane fuch as call and thruft in thcmfelvcf
when neither God nor man callcth or fendeth them, but they runnc
and fpeskc of thcmfelves ; as at this day certainc phantafticallfpirits
do, which either lurke in corners and feekc plact s where they may
power out there poifon, and come not intopubhcke congregations,
or clfe they refort thither where the Gofpell is planted already,
TheicI callfuch as are fcnt of men. But where he fai:h, by tnn t un-
derftand fuch as have a divine calling, but yet by man as by mcanes.
God calleth then two manner of wayes : by meanes and without
nei wd meanes.He calleth us to the miniftery of his word at this day not iiiir
witheut mcdiatly by himfelfc jbut by other meancs,that is to fay,by man.But
ean. ^ Apo ^j es WC rc called immediatly of Chrift himfelfe^as the Pro&gt;
phetsin the old time were called of God himfclfc. Therefore whc6
Paul faith; Not of wtn, neither i&gt;j man, he bcateth downe the falle
Apoftles, As though he would % : Albeit thofe vipers brag never
io much, what can they bragge more then that they are either come
that is to fay, of themfclyes without any caiiing,or^ man

that

T* the G A t A T H i A M a. Fol. 1 2

that is to fay,fcnt of others,? I pafls not upon any of thcfc things, nei
ther ought you to regard them. As for me, I am called and fent nei
ther ot men, nor by man, but without meanes, that is to wit, by Ic-
fus Chrift himfelfc,and my calling is like in all points to the calling of
the Apoftlcs, and I am indeed an Apoftle. &lt;7W therefore handlcth n&gt; s cuia
this place of the calling of the Apoftles cfMually. And clfe where he
feperatcth the dcgpee of Apoftlclhip from others, as in the firft to the
for. chap. 1 1. and in the fourth to the Ephefans, where he faith: AnA
G ed hath ordxincd fame in the Church, as fir ft ssfpoftlcs t feconcllj Pro-
fbetSy thirdly teachers. &c. fctting Apoftles in the firft place : fo that
they be properly called Apoftles which are fent iminediatly of God who be
bimfclfe without any other ordinary meanes. A

So Matthias was called only of God, For when the other Apoftlcs
hadoppointcd two, they durft netchufe the one nor the other, but
they caft lots, and prayed that God would fhe w which of them he
would have. For feing he fhould bean Apoftle, it bchovcth that he
ftuwld be called of God. So was/^w/ called tobcan Apoftle ofth
Gentiles. Hereof the Apoftlcs are alfo called faints. For they arefurc J h A P-
of their calling and docl;rine,and have continued faithfull in their Of
fice, and none of them became a caft a way faving /^,bccaufs theic
calling is holy.

This is the firft afljult that P**/makcth againft the falfe Apoftles,
which ran when no man fcnt them. Calling thetforc is not to be del-
pifed.For it is not enough for a man to hate the word&pure doftrin,
but alfo he muft be aflurcd of his calling,and he that entreth without
this aflurancc, entreth to no other end but to kill and to dcftroy. For icd, 1 kif
God never prefpercth the labour of thofc that arc not called. And al-
though they teach fome good and profitable mattcrs,yct they edifis
not. So our phantafticall fpirits at this day have the words offaith in
their mouthcs, but yet they yceld no fruit, but their chicfe end and
purpofeis to draw men to their falfc and pervcrfe opinions. They
thathaveacertaineand holy calling, muftfuftainc many and great
conflicts :as they muft do whofe dodrine is pure and found, that they
may conftantly abide in their lawfull calling, againft the infinite and
continuall afTaultsof the devil! and rage of the world. Here what
(hould he do whoic calling is ancertaine and doftrinc corrupt?

This is therefore our comfort, which arc in the miniftcry efthc
word, that we have an office which is heavenly and holy, to the

C 4 which

Chap. I. Vf6n tbeEt TITLE

which we being lawfully called, do triumph againft all the gates of

hell. On the other fide, it is an horrible thing when the conscience

wbi ^n- faith,This thou haft done without any lawfull calling.Herc fuch tcr-

g *ey be four fhaketh a mans mind which is not called, that hec would wifh

S**no h he had never heard the word which he tcachcth. For by hisdifobc-

hwfoUcai- dicnce he maketh all his works cvill, were they never fo good, info

tn s- much that even his grcatcft works and labours become his grcatcft

(innes.

We fee then how good and neceflary this bofting and glorying of
ftnahc-h our Miniftcry is. In times paft when I was but ayeung Divine, me
H calling thought Paul did un wifely in glorying fo oft of his calling in all his
Epift les : but I did not undcrftand his purpofe. For I knew not that
the Miniftcry of Gods word was fo waighty a matter. I knew no
thing of the dodrinc of faith and a true cor fciencc indeed, for that
there was then no certainty taught either in the Schoolcs or Chur
ches, but all was full of Sophiiticall fubtilties of the Schoole-men.
And therefore no man was ablcto undcrftand the dignity and power
ofrhi* holy and fpirituall boafting of the true and lawftdl calling,
which fcrveth firft to the glory of God, and fccondly to the advan
ced & ring O f our office, and moreover to the laivation of our f hcs and of
thepeoplc. For by this out boafting we feckcnot cftimatien in the
world, or praifc among men, or money or plcafurcs, or favour f the
world : But for as much as we be in a divine calling and in the work
of God, and the people have great need to be arfurcd of our calling,
t ^ lat *^ c y ma y know our word to be the word of God, therefore
\vc proudly vaunt andboaft of it. It is not then a vainc,buc a mft ho
ly pndc againft the devill and the world, & humility before God,

Verfe j. Axdlj Cjod tkt Father, iv!.ich httli ratfed kim from tfo
dead.

p *"* 1&lt;s fo cnfiamed here with zcale, that he cannot tarry till be
come to the matter it felfCj but forthwith in the very title be bur-
^ cttl out an&lt; ^ ntterct h what he hath in his heart. His intent in this E
piftlcistotreat of the righteoufncfle that commcthby faith, and to
defend the fame: Againc,to beatc downc the law and the rightcouf-
nefic that commcth by works. Of fuch cogitations he is full,and out
f this wonderful! and exceeding great aboundancc of the excellent
wi&omcand knowledge of Chrift in his heart, his mouth ipcaketh.

7&gt;^GAtATHiANs. Fol. T ^

This flame, this great burning fire of the heart cannot be hid,nor fuf-
fer him to hould his tongue: and therefore he thought it not enough
to lay that he was an Apoftlefent by IcCus Cririft, but al&addctn :
ij Cjocl the Ftttxr Vtkich hath raiftd. him up from the dead.

But it feemeth here that the adding of thcfe words : Andbj Cjoal
the Father &c. is not neceflary,But bccaufc (as I Aid) 7W fpca-
kcth out of the aboundancc of his heart, his mind burneth with de-
lire to fct forth even in the very entry of this Epiftle the mfearch-
ablc riches of Chrift, and to preach therightcoufnefleofGod, which
is called the rcfurreftion of the dead. Chrift who livcth and is rifcn
againc, fpeakcth out of him, and movcth him thus to fpeakc : there
fore not without caufc he addcth, that he is alfo an Apoftlc, bjQod
the Father, which hath ralfed up lefus forift from the dead. As if he
(hould fay : I have to dealc with Satan and with thofe vipers the in-
ftruments of Satan, which go about to fpoile me of the rightcouf-
ncflc of Chritt, who was raifcd up by God the "Father from the
dead: by the which alone we arc made righteous, by the which al
fo we fhall be raikd upat the laft day from death to cvcrlafting life.
But they that in fuchfort go about to overthrow the righteoufncflc
of Chrift, do refift the Father and the Sonnc, and the worke of them
both.

Thus/**/, ev^n at the firft entrance, burftcth out into the whole what Paul
matter whereof he mtreatcth in this Epiftle. For fas I laid ) he trea 1 - *?$$!
teth of the rciurrcAion of Chrift, who rofc againe to make us right- ^ f.
ecus, and info doing he hath overcome the law, finne, death, and R&lt; "*-4 J 4s
11 tvils. Cln-ifts victory then is the overcomming of the law, offin,
our ficfli, the world, the devill, death, hell and ail evils: and this "his
Ticlory he hath given unto us. Although then that thefe tyrants arni
thcfe enemies of ours do accufe us and make us afraid : yet can they
not drivcustodefpairc, nor condcmncus. For Chrift whom Goa
the Father hathraikd up from the dc3d, is our rightcoufneffc and
victory. Therefore thanks be to God, who hath given us vidory by
our Lord I elm Chrift, Amen.

But inarkc how fitly and to the purpoft Paul here ipcaketh. "He
faith not, by God which hath made heaven end earth, which is
Lord of Angcls,which commandcth Abraham to go out of his o wnc
Countrey, which fcnt Mofcs to Th^raoh the King, which brought If-
rael ou; of Egypt (as the falfc Af oftlcs did) who boaihd oi the God

fil

Chap. I. rfonJhc EPISTLE

of their fathers, the Creator, maintainer and prefervcr of all things,
working wonders among h is people;) but Pat had another thing
in his heart, namely the righteoufncflfc of Chrift, and therefore he
fpcaketh words that make much for this purpofe,fayin/&lt; an
Apoflle 9 neithsr of men, nor by men, but bj lefitt ljrift,*nd (]od the
Father who h^th rAtfed him up from the dead. Ye fee then with
what fervency of fpirit Pauly* led in this matter, which he gocth
about to cftablifh and maintains 1 agfunft the, whole kingdoms of
hell, the power and wifdomc of the world, and againft the deyill
and his Apoftle? ,

Vcrc 2. tsJndaUtbs brethren with me.

This maketh much for the flopping of the rnouthcs of thefc falfc
Apoftks. For all his arguments tend to the advancing and magnify
ing of his miniftry, and contrariwifc to the difcrediting of theirs. As
it he (hould thus fay : Although it be enough, that I through a divine
calling am fent as an Apoftle by Icfus Chrift, and God the Father,
w ch hath raifed him up from the dcad,yet left I fhould be alone,! add
over and be(idcs(which is more then ncedeth) all the brethren which
arc not Apoftles,but fellow-fouldi:rs:they write this Epiftleas well
as I , and bearc witneife with me that* my doctrine is true, and godly,
Wherefore we be furc that Chrift is prcfcnt with us, and that he tea-
.chethand Ipeaketh in the midft of us and in cur Church. As for the
laife Apoftlcs, if they be any thing, they be but fcnt either of men or
by men : but I am fent of God the Father, and of Icfus Chrift, who
is our life and rcfurredion. My other brethren arc fent from God,
he howbcit by man, that is to wit,by me. Therefore left they might fay,
^ at ^ onc ^ ^ ct ^y ^ c ^ c P rou dly againft them-, I have my brethren
with me all of one mind, as faithfull witncfles, which thinke, write,
and teach the fclfe- fame thing that I do.

Vcrfe 2. Untothe hnrclxsofGAlatbi*.

P^tf/had preached the Gofpcll thorowout all Ga/atbta^nd albert he
had not wholly converted it unto Chrift, yet he had many Churches
in it, into the which the falfc Apoftlcs, Satans miniftcrs had crept.
So likewife at this day the fantafticall Anabaptifts come not to thofe
places where the adverfaries of the Gofpcll bcare rule : but where
Chriftians and good men arc, which love the Gofpell. With fuch

they

T* the G A LA T H l A N s. Fol. 14

they wind in thcmfelves even in the Dominions cf tirants and perfc-
cutors cf the Gofpell: where they, creeping into heufes. under crafty
pretence, powrc out their poifbn tothc fubvcrfion cf mawy. But
\vhy go they not rather into, the Cities," Countries, and Domi
nions ohbc Fapifts, and there profeflc and maintaine their dodrine
in the presence of wicked Princes, Bifhops,and Doftours, in the
:Vniver(ities, as we by Gods helpc and afliftancc have done? Thcfe S caarie
tender Martyrs will adventure no pcriil, but they rcfort thither ft
where the Gcfpcll hath an harbour already, where they may Jh
live without danger in great peace and quietneffe. So the falfe thy
Apoftles would not endanger themfclves to come to ferufiltnt to
Caipha/jQt toRometoihc Empcrour, or toother places where not^*^* 3
man had preached afore, as 1*1 and the other Apoftlcs did: but t
they came into &lt;7**/x^M,which was wone unto Chrift already by the of danger.
labour and travell ot 7 } aui, and into Afi^ forinth, and fuch other
places, where good men were and profcffcd the na:rc of (Thrift,
perfecuting no man,. but furring all things quietly. There might
the enemies of ChriftsCrofleitvc in great iecunty and without any
perfecution.

And here we may Icarnc that it is the lot of all godly teachcrs,that The conb*.
-bcfidcs the perfecution which they fufer of the wicked and untbank-
full world, and the great travell which they fuftaine in planting of
Ghurchesjthcy are compelled to fufftr that thnlg \v hich they of long
time before had purely taught, to be quickly ovcrthrowne of fcnta-
fticall fpirits, who afterwards rcignc and rule over them. This grie-
vcth godly Miniftcrs more then any perfection of tyrants. Therc-
.fore let him not be a Minifter of the gofprll which is not content to
be thus defpifed,or is loath tobcare this reproach : or if hebe ,let him
give over his charge to another. We alfo at this day doe find the fame
thing to be true bycxpcriencc.Wc are mifcrably contemned and vex-
cd outwardly by Tyrants,inwardly by tbofe whom we have reflored ,
-to liberty by thc.GGip^l^ and alib by falftf brethren. .But this Uunnga^
is our comfort and glory, that being called of CW, we have a ^^
-promife of everlafting life, and look for that re ward, which eye hath a/-i p.
not feene, nor care hath heard, nor hath entred into the heartof man.
For when the great (hcphcard Chrift (hall appearc, we fli^ll the-,
receive an incorruptible Crownc of glory j who- here alfw in this lp "-5-
world will not fuffcr usto pcrrifli for hunger,

Itrome

Chap. T. tyontbc E * l s r L a

7m&gt;/moYeth here a great queftion, why PWcallcththofs Chor-
chcs, which were no Churches. Is it(faith he) bccaufe Paul writcth
to the QalAthiavs, that were perverted and turned backc from Chrift
and from gracc,unto Mofcs and the law? Hereunto I anAvcr, that
TWcallcth them thcChurchcs of GtdAtbiaty putting a part for the
whole, which is a common thing in the fcriptures. For writing in
like manner to the CorinthiAzsfa rc/oyccth on their bebalfc,that the
grace of God was given them in Chriftyiamciy^hat they were made
rich through him in all utterance and knowledge : and yet many of
them were miff- led by falfc Apoftles, and bclccvcd not the rcfurrc-
ftionoftbcdcad.

Albeit then that the Cjalathi*** were fallen away from the do&rine
of F^wAyet did Baptilinc,thc word,and the name of Chrift remains
among them. There were alfo fome good men that were not revol-
tcd.which had a right opinion of the word and Sacraments,and ufed
otd & t ^ lcm well.Moreovcr thcfc things could not be defiled through them
saaaments that were revolted. For Baptifme,thcGofpelland other things are
" te 3 b P oir not l ^ er ^ ore made unholy, becaufc many are polluted and unholy,and
!lngodii^! have an evill opinion of them :buc they abide holy and the fame that
they were, whether they be among the godly or the ungodly * by
whom they can neither be pollutcd,nor made holy. By our good or
evill converfation, by our good or cvill life and manners they be pol

luted or made holy in the fight of the heathen, but not a fore God.
Wherefore wherefosYer the fubftance of the word and Sacraments
^ c f" te rt of remaineth.tbere is theholyChurch.althouehAntichrift there reienc.

AmichriR .-. I P- re \ * r- L- nil r r f

who (^asthe Scipture witnefleth; fittcth not in a liable of fiends, or

ain^/* 4- *? a fwine-ft ic,or in a companie of Infidcls,but in the highdt and ho-

lieft place of all, namely in the temple of God. Wherefore although

fpirituall tyrants reignc,yet there muft be a Temple of God, and the

Tfce cfeurch f Jiac mu ft bcprcfcrved under them. Therefore! anfwer briefly to

*SSJtbc this queftion, that ths Church is univerfall thorowout the whole

world. worldwhercfocver the Gofpell of God and the Sacraments be. The

lewes, the Turks and other vainc fpirits are not the Church, becaufe

they fight againft thcfc things,and deny them. Hitherto as touching

the title or infer iption of this Epiftle. Now folio we^h thcfalutation

or greeting of Paul.

Vcrfe 3. Grace fa tvlthjott *nd feAcc from god the Father, vuifrom
ettr Lordlefw (krift.

GA LATHIAFI.

I hope ye are not ignorant what Cjr&lt;ic* and P**e mcancth, feeing
that thcfc tcarmcs are common in P*ul, and now not obfcurcor un- Peace.
knowne. But for as much as we take in hand to expound this Epiftle
( which wedo,not bccaufe it is nccdfuil.or for any hardncs that is in
itjbut that our confcicnces may bs confirmed againft herefics yet to
come)let it not be tedious unto you.if we repeat thefe things aeaine. on "I"* **

i \f t_ L r- i r continually

that ell where and at other times we teach, preach, fing, and let out ta o 6 ht,
by writing. For if we negled the article of juftification, we lofe all
together. Therefore mod ncccfftry it is chictty and above ali things,
that we teach and repeat this Article continually : Like as Mofes faith
of his la W for ir cannot be beaten int our cares enough or too much.
Yea,though we lejrnc it and undcrftand it wcll,yct is there none that
takcth hold of it perfectly, orbclicvcth it with his whole lieart : fo
fraik a thing is our flcih,3nd difobcdicnt to the fpirit.

The greeting of the Apoftie is ftrangc unto the world, and was
never heard of before the preaching of the Goipcll. And thefe two
words fy*c&lt; and Petce comprehend in them whatfoevcr belongcth
to Chriltianity. Grace rcleafeth fin, and peace maketh the confcicncc
^ttitt. The two fiends that torment us, arc fin and confidence. But ,
Ghrift hath vanquifhed thefe two monfters, and troden them under ficndi r
loot, both in thw world and in the world to come. This the world
i not know, and therefore it can teach no certainty of the over-
camming of {inne, confcicncc and death. Only Chriftians have this T j,
kind of doctrine, and are cxercifed and armed with it, to get vi&ofy of c
againft (innc, defpaireand everlaiHng death. And it is a kind of do
ctrine neither proceeding of free-will, nor invented by the rcafon
orwifdomeof man, but given from above. Moreover thefe two Grace
words, qr+ct and Pe*cc t doc containc in them the whole fumcnc of Peac *
Chriftianity. Grace containcth the rcmilfion offins, Peace a quiet
and joy full conference. But peace efconfcience can never be had,un-
Icffc finnc be firft forgiven. But (inne is not forgiven for the fulfil
ling of the la w:for no man is able to iatisfic the law;but the law doth
rather (hew (in, accufe and terrific the confcicnce, declare the wrath
of God, and drive to deipcration. Much IcfTe is fin taken away by
thcworkcsand inventions of men,a$ wicked worftiippings, ftrangc
religions, vowes and pilgrimages. Finally there is n work that orti
take away finuc, bat finnc is rather incrcaled by workcs. For the
3 ulUciarics and Mcric mongers, the more they labour and fwcate to

bring

Chap. I. Vfon the E P I $ T t E

bring thcmfelves out of fin,thc deeper they arc plunged therin. Foe

there is ho means to take away fin but grace alone. Thct fore Paul in

all the greetings of his Epiftlcs, fetteth grace and peace againftfin

$innotic- and an evillconfciencc.This thing muft be diligently marked. The

by ^wJ a- words are cafic: but in temptation it is the hardeft thing that can be,

lone. t be certainly perfwaded in our hearts that by Grace alone,all other

means cither in heaven 0r in earth fet apart, we have remifilon of fins

The world P C3CC

knoTchnot The world underftandeth not this doftrine, and therefore it nei-

jjj? jj^jj* t ^ er W *^ nor can a ^^ e ** k ut condemneth it as heretfcnll and wic-
Kne?. B kcd. Itbraggethof fre&lt;:-will,ohhe light of rcafon,cf the foundnefle
of the powers and qualities of nature, and of good works, as means
whereby it could deierve and attain grace and peace, that is to fay,
forgivenefls of fins and a quiet confcience. But it is impofliblc that
the cenfcicnce fliould be quiet and j oy ful,unles it have peace through
gracc,that is to fay,through the forgivcnes of fins promifed inChrift.
Many have carefully laboured by finding out divers and fundry religi
ous orders and cxercifes for this purpofe,to attain peace and quietncs
of confcience: but by fo doing they have plunged themfelvej in more
and greater mifcries : for all fuch devices are but meancs to incrcafc
doubtfulnesanddefpaire. Therforc there fhall be no reft to my bones
or thine, unles we hearc the word of grace, and cleave unto it ftcd- *
faftly and faithfully :thcn (hall our confcience undoubtedly find grace
and peace.

ThcApoflle doth fitly diftinguifli this grace and peace from all
other kinds of grace and peace whatfoever. He wiflieth to the G*.
latltUns Grace and Peace , not from the Etnpcrqur, or Kings and
Princes : for thefe do commonly perfccute the godly, and rife up
againft the Lord and Chnft his anncynted, P/^/. 2. nor from the
world (for in the world, faith Chrift, ye lhall have trouble :) but
from God our Father, (&gt;r. which is as much to fay, as he widieth
Jh. 4\7. unto them a heavenly peace. SoChriftiaith : &lt;JMj peace J leave
unto you : my peace J give unto you : not at the world givcth it, doe I
give it unto you. The peace of the world grantcth nothing but the
Pace of the pgAce of our goods and bodies. So the grace or favour of the world
The favor of giveth us leave to enjoy our goods, and caftcth us not out of our
eht world. poffcflioHs. But in af jfliftion and in the houre of death,the grace and
favour of the world cannot hclpe us, they cannot deliver us from

affliction,

\
To the GALATHIANS. Fol. 1 6

afifliion,defpair and death. But when the Grace and peace of God arc
in the heart, then is man ftrong, fo that he can neither be caft downc
with adverfi.-y,not puffed up with profperity,but walketh on plainly
and kecpcth the high way.For he taketh heart and courage in the vi
ctory of Chrifts death,and the confidence therof bcginncth to raignc
in his confcience over (in and death, becaufe through him he hath af-
fured forgivencs of his fins : which after he hath once obtained, his
confcience is at reft, and by the word of Grace is comforted. So then
a man being comforted and hcartned by the Grace of God,that is,by
forgivencs of fins and by this peace of confcience, is able valiantly to
bcarc and overcome all troublcs,yca even death it felf. This Peace of
God is not given to the world,bccaufc the world never longeth after
it nor undcrftandeth it,but to them that belceve : and this comcth to
paflfc by no other mean,then by the only grace of God.

A rule to be observed, that memught toabftainc pomthe
c ttrioM [e arching ofCjects JMajeftj.

BUt why doth the Apoftlc adde moreover in this ialutation : And why *i.
from oftr Lara *}efw fkriftiWtt it not enough to fay : And f am /SjJirL..
(jod6urFatl}er?\\ J hy then doth he couple JefasCkrift with theFatker? 2&lt;$* cbrifc.
Yc have oftentimes heard of us,how it is a rule and principle in the
Scriptures diligently to be marked, that we muft abftaine from the
curious fcarching of, Gods Ma jcfty, which i$ intollerablc to mans!
body, and much more to his mind. * No man (Taith the Lord) Jtall

fee me and live. * The Popc,thc Turks,the Jews, andallfuch astruft wg&gt;j
in their own merits, regard not this rule, and therfore removing the by SSI* 1
Mediator Chrift out of their fight,theyipeak only efGod,and before
him only they pray,and do all that they do.

As for example, the Monke imagineth thus : Thefe workes
which I doe pleafc God, God will regard thefc my vowcs, and *The
for them wiilfavcme. The Turke faith : If I keep the things that riiabooi
-arc commanded in the * Alcoran, God will accept me, and give me
cverlafting life. The Jew thinketh thus : if I kecpe thofe things J g
which the law commandeth,! thall find God mcrcifull unto me, and Ji
*{b Ml I b-; fivcd. Soalfoa fort of fond heads at this day, brag;- aifia.
ging of the fpirit of revelations, of vifions, and fuch other monr
ftrous matters I wot cot what , doc walke in wonders above

their

Chap.L Fpon ttt E ? i s T 1 B

their reaches. Thefc new Monkes have invented a new creffe rod
new workes, and they drcamc that by doing them they plcafcGod.
To be bricfe, as many as know not the Article of Juftitication, take
away Chrift the mercy- feat, and will needs comprehend God in hi*
Majcfty by the judgement of reafon,and pacific him with their own
works.

But true Chriftian divinity fas Igivcyou often warning)fettcth not
God forth unto us in his Ma; cfty, xiMofcs and other doftrincs do,

A* win of it commandcth us not to fcarch out the nature of God : but to know
in his will fet out to us in Chrift,whom he would have to take our fleih
upon him, to be borne and to die for our fins, and that this (hould be
preached among all Nations. For feeing the world by wifdom knew
not God in the wifdoai of God, it plcafcd God by the foolilhnes of
preaching to favc them that believe, i Cor. i . Whcrcfore,whcn thy
confciencc ftandeth in theconflitf, wraftlingagainft the law,(inand
death in the prefcncc of God, there is nothing more dangerous then
to wander with curious fpeculations in heaven, and there to fearch
out God in his incomprchenfible power,wildom & Ma jcfty,how he
created the world,and how he governcth it.If thou feck thusto com
prehend God,and wouldft pacific him without Chrift the Mediator,
making thy works a mcanes between him and thy (elf, it cannot be
^ ut *^at ^ ou mu & &M as L* c *fi r did,and in horrible dcfpair lofc God

n iiiii own and all together. For as God is in his own nature unmeafurablc, in-
comprehcnfiblc and ifinitc,fo is he to mans nature intolerable.

Wherefore if thou wouldft be in fafcty and out of pcrillofcoufci-
cncc and falvation,bridlc this climbing and prefumptucus(pirit,and
(b fcckc God as Trfw/tcachcth thcc, i Cor. \. We ( iaith he ) yruuk
hrift crucified t 4 ftttmbline blockc *to the fctvf*, *nd fiolijkej{i unt9
tkf Grecians : but unto them winch Are called both efthc fewes and Greet*
AHS, wee f reach Chrift the fsver of Cjod, and the wifedome of CjoJ.
Therefore begin theu there where Chrift began, namely in the
wombc of the Virginc, in the manger and at his mothers breads ,

whereto & c - f or to this end he came downe, was borne, was converfant a*
or cw mong men, fu&red, was crucified and dyed, that by all nacancs he
might fct forth himfelfc plainly before our eyes, and fatten thceycf
f our hearts upon hirafelf, that he thereby might keep us from clim
bing up into hca?en,and from the curious fcarching of the divine Ma-
jefty.

When

70 tht G A L A T H I AN S. Pol.I7

WhcnfocYcr thou haft to doc therefore in the matter cfjuftifica-
tion, and difputcft with thy felfehaw God is to be fcund that j-u-
ftifieth anda&lt;cccpteth(inners: where and in what fojt he is to ta
fought : then know thou that there is no other God bcfidcs this man
Chrift Jefus.EmbracehimandckaTeto him with thy whole heart,
felting afidc all curious fpcculations of the divine MajeQy : Forrw
that is a fearcher of Gods Ma jetty (hall be over w helmed of his glo- "
ry. I know by experience what I fay.; But thefe vainefpirits which-
fo dcale with God that they exclude tljc Mediacour, donorbckcve
me. Ch aft himfclfe fa ith : / 4m the waj, the truth and ths life : No f ";, *
mart cc,:..etk t9 the Father but by me. Therefore befidcs this way wa y ,th C C
Chrift,thou (halt find no way to the Father ,but wandering : no ve- ^ Jj- 1 *
rity,but hypocrifte and lying : no. life but eternall death. Wherefore
markc this well in the matter of juftih"cation,that when any of us all
(hall have to wraftle with the law, finne, death and all other evils,
we muft lookc upon no other God,but enely this God incarnate and
clothed with mans nature.

But out of the matter of juftification,when thou muft difoute with
Jews,Ttirkc$,Papifts,Hercticks J tf r. concerning the power, wif-
domc and Majefty of God, then imploy all thy wit and induftry to
that end, and be as profound and as fubtill a difpurcr as thou canft :
for then thou art in another vcine. But in the cafe of cojifcicncc, of
rightcoufnes and life (which I wifh here diligently to be tnarkedla- whh
gainft the law,fin,death & the devill,or in the matter of fatisfaftion,
of rcmifllon of fins,of reconciliation and of everlaft ing life,thou muft
withdraw thy mind wholly from all cogitations & fcarchingof the
Majsfty of God.and look only tapon this man Jefus Chrift, who fet-
teth himfclfe forth unto us to be a Mediatour,and faith: Cow unto me /^.i
dl ye that Ubour/ind we heavy loAden^tuid I veiltrefrefbjou. Thus doing
thou (halt perceive the love, goodnes and fwcctnes of God : thou
(halt fee his wifdome, power and ma/cfty fwectned and tempered
to thy capacity : yea and tbou /halt find in this mirrour and plea-
fant contemplation, all things according to that faying of P*nl fUj
to the ColoJJiAM . In Chrift Are kid 4(1 the tretfitres ef Voifcdomc
**d knowledge. Alfo in the fccond chapter. For in him dwellcth
the fttnejfe of the Cjod head bodily. The world is ignorant of this&gt;
and therefore it fcarchcth out the will of God, fctting afide the pro-
inifc in Chrift, to his great dcftruftion. For no man k*weth the Fa-

P tbcr

Chap. I. PpOrttkc EPISTLE

j^ i o | 17 *b fr b*t the SonM, attdht to Vchom the Sonne willreveale him.

And this is the cauie why Paul is wont fo often to couple Jcfus
Chrift: with God the Father, even to teach us what true Chriftuft
Gt9 it.ii. Religion is, which beginncth not at fhe highcft as of her religions
doe } but at the lo weft. It will have us to clitnbe up by Jacob* ladder,
whereupon God himfclf? leancth,whofc fcete touch the very earth,
hard by the head di Jacob. Wherefore whenfocver thou art occupied
in the matter of thy fjlvatiort,fettingafideallcurims fpeculations.of
Gods unfcarcheable Ma jetty, all cogitations of works,of traditions,
of Philofophy, yea & of Gods law too, run ftraight to che manger &
embrace this. Infant, and the Virgins little Babe in zhinearmes, and
behold him as he was borne, iucking,gro wing up,converfmt among
rtrifiiiii ai menjteaching, dying.riling againe, amending up above allthe Hea-
Jj!!"h b * ves,and having poxver above all things. By this m:ancs (hilt ihou
chrni lying [pe able to (hake ofFall terrors and errours, like as the Sunnc driveth
l the h vi*g P Ja f awa y t ^ ie clouds. And this fight and contemplation will keep: thes
in the right way, that thou mayeft follow whith-r Chrift is gonej
Therefore TAulin wilhing efface and /V^notonly from God the
Father, but alfofrom JcfusChrUt, teacheth, firft that we fhou!3
abftainc from the curious fearching of thfi divina Msjvfty ("for; no
man knoweth God,)and to heate Chrift, who is in the bolbme of tha:

Father,and. uttercth to us his will, who alio is appointed of the Fa
ther to be our Tcacher,to the end that we ihould all hcare him.

Chrift u God by N*we,

npHa other thing that Paul teacheth here, is a confirmation of-
chtiacod. JL QUr fafa t | la( . chril j. is very God. And fuch likcfcntcncci as .
this is concerning the Godhead of Chrift, are to be gathered toge
ther and marked diligently* not only agawft the Arrians and other
hereticks which either have beene or fhall be hereaftc r , but alfo for
The&lt;leiii tne confirmation of our foith.for Satan will not faile-to impugne in

us all the articles of our faith.ere we die. He is a moft dcadly^eneaiy
i/i5 4, toiaith, becauft \ e knoweth that it is the victory which overcom-
me;h the world. Wherefore it ftandcrh us in hand to labour that our
aith may be cirtaiae,.andmay increafi and be ftrengrhned by dili
gent and coutUHuli cxcrcifj pf the word and fervent prayer, that
we may b: able to withftand Sican;

Now that Chrift is very God, it is manifestly declared, in that

Paul

T tkt GA L A r HI AN s^

P^/attribufcth the fame things equally unto him, which he doth

unto the Father, namely Divine power,as the giving of grace, the &lt; ? ftke f J

r / / A c r i-r* n ,- tbcrand of

rorgiveneflv or nnnes, peace or contciencc.hre, Tictory omhnne,
death,thc devill and hell. This were by no meanes lawfull for him
to do my it were fjcriledge this to dc.except he were very God ac
cording to th it Aying:/ will not give my glory unto AHothtr. Againe,
no mm giveth that to others, which he hionielfe hath not. But fee-
ing Chrift giveth Grace, Peace and the holy Ghoft, dclivercrh from
the power of the dcvilf,f rom fin and death,it is ccrtaine that he hath
an infinite and Divine power cquall in all points to the power of the
Father.

Neich-rdoth Chrift giveGraceand Peace, as the Apoftlesgave
and brought the fame unco men by preaching of the Gofpell : but he
givech ifas the Author and Cr^ator.The Father creatcth and gtveth
L fc,Grace,Pc:iceand all other good things. Ths fclfe-ftnae things
alf 3 the Sonne createth and giveth. Now&gt;to give Grace,P^ace.,ver-
lafting life, toforgive fuincsj to mike rightepus, to quicken, to de
liver from death s:/d the dcvill,are not the works of any crcature,but
ef the Divine Ma/cfty alonc.The A ngel* can neither create nor give
thefc thing?. Therefore thefj w&lt; i ks pertainc onely to the glory of
fhc Sovcraignc Ma j &gt; f y, the maker of all things. And feeing Paul prop* t
do:h attribute tlie fclfe-fame power of creating,and giving all thcfc God
things unto Chrift equally with the Father, it muft needs follow"
that Chrift is verily and naturally God.

Many fuch arguments are in John, where It is proved and conclu
ded by the works which are attributed to the Sonne, as well as to
iheFaih.r, that the divinity of the Father and of theSonne, isall
one.Thercforc the gifts which we receive of the Father,and which One ami the
we rceive of the Sonne arc all one. Fortlfe Paul would havefpo-
1&lt;cn other wife, afl er this manner : Grace from God the Father, and
Peac- from our Lord JefnsChnft. Bat in knitting them both toge-
ther,heattnbuteth them equally, as well to the Sonne as to the Fa-
thesj do therefore fo diligently ad monifh you of this thing,becaufc
at is dangf rous 1. *ft amotig fomany crrours, and in fo great variety
and confufiori of &lt;eo&gt;$,thc rf might Irep up fbme Arrians^nnomiaM^
Macedonians, and fuch other-hercticli, that might do harmc to the
Churches with their fubtlcty*

Indeed th Arrtans wcrc.&arpc and fubtiJc fellowcs, They

D a granted

ChapJ. Vpt* tie E? i $ T L fe

granted thatChrift hath two natures, and thit he is called very
God of very God,howbit in Nam: onely : Chrift ( fijd they ) is a
molt noble and pcrfe ^-creature above the Angels, whereby God af-
tcrward created heaven and earth, and all other thing 1 ?. So Aftba-
mtt alfo fpeaketh honourably of Chrift. But all this is nothing ells
but goodly imaginations and words pleafant and phufibleto inins
reafon, whereby the fantafticallfpirits do deceive men, except they
take good heed. But TWfpraketh other wife of Chrift. Ye ( faith
he ) are rooted and-eftablifhed in this bcleefe, namely that Chrift is
not onely a perfect creature, but very God, who doth the felfe-fams
things that God the Father doth. He hath the Divine works,n Jt of
a creature, but of the Crcatour, becaufe he giyeth grace and Peace :
andtogivethem,istocondcmnc(ln,tovanqui{b death&gt; and to tread
the devill under foot. Thefe things no Angdl can give : but feeing
they arc attributed unto Chrift, it muft needs follow that he is very
God by nature.

Verfe 4. Whicb^Avehiitifclfefor our fanes.

/Win a manner in very word handkth the argument of thi sEpi-
ftle.He hath nothing in his mouth but Chrift,and therefore in every
\vofd there is a fervency effpirit and life, And marke ho vv well and
to the purpofe he fpeaketh. He faith not, which hath received out
works at our hands, nor, which hath received thcfacrificesofJ^fifc
/wlaw, worshippings, religions, Mattes, vowes and pilgrimages:
B*t btthgivftt. What ? not gold, nor filvcr, nor beafts, nor pafchall
hmbcs, nor an Angcll, tut himfelfi. For what ? Not for a Crowne,
l" him MX ff a ^-ingdomc, not for our bolincfle or rightcpHfiiefle; but for
our finnes. Thefe words arc very thunder- claps from heaven againft
all kinds of nghteoufncs:likc as is alio this fentencc tfjohn : Heholol
the Lamhe ofgodtbat t#kt(b #w-iy the fins of the World. Therefore we
muft With diligent attention marke every Word of /&gt;*/, and not
flcnderly consider them or lightly psffe themovcf : for they are full
of confolation, and confirme fcarfull confcienccs exceedingly.

But how may we obtaine remi/Tion of our fins ? TVw/anl wereth,
that the man which is called Jefus Chrift the SonneofGod hath gir
Yen hiuifclfe for them. Thefe are excellent and moft comfortable
words, and are promifes of the old \aw, that our finncs are taken
away by none other meane, then by the Sonne of God delivered

unto

G A L A T M I A W $^

unto death. With fuch Gunnc-fliot and fuch Artillery mnft the 4
Papacy be deftroycd, and all the religions of the Heathen, all works,
all merits and fupcrftitious Ceremonies. For if our finncs may be
taken away by our ownc works, merits and fatisfaftions, what nee
ded the Sonnc ofGod to be given for them ? But feeing he was gi
ven for them,itfolloweth,that we cannot put them away by our owa
works.

Againc, by this fcntencc it is declared , that our finncs arc fo
great, fb infinite and invincible, that it is impoflible for the whole
world to fatisfic for one of them : and furely the greatncs of the ran-
fome (namely Chrift the Sonne of God, who gave himfelfe for our
finnes) dcclarcth furHcicntly, that we can neither fatisfie for finne,
nor have dominion over it. The force and power of finne is fee
forth and amplified exceedingly by thefc words : which gave him-
felfi fir ottr faxes. Therefore here is to be marked ths infinite Thc | r t r
grcatneffe of the price beftowed for it, and then will it appearc cvi- * s e5"c
dently, that the power of it is fo great, that by no mcancs it could
be put away, but that the Sonne of God muft needs be given for
it. He that confidcreth thefe things well, undcrftandcth that this
one word Slnne t comprehendeth Gods evcrlafting wrath and the "
whole kingdome of Satan , and that it is a thing more horrible
then can be exprcffcd : which ought to move us and make us afraid
indeed. But we arc carelefls, yea we make light of fin , and a matter
of nothing : which although it bring with it the fting and remorfc
ofconfcicncc, yet notwithstanding wethinkeit not to be of fuch
weight and force, but that by fome little worke or merit we may put
it away.

This ientencc therefore witncfleth, that all men are fervants
.and bond-flavcs to finne, and (as ?*/ faith in another place) are
fold under finne. Andagaine, that finne is a moft cruell and migh-
ty tyrant over all men : which cannot be vanquiflicd by the power
of any creatures, whether they be Angels or men, but by the foveraign *
and infinite power of Jefus Chrift, who hath given himi elfe for the

fame.
Furthcrmore this fcntence fettcth out to the confcicnces of all men

which are terrified with the greatnes of their fins, a fingular comfort.

For albeit fin be never fo invincible a tyrant: yet notwithftanding,for-

afmuch as Chrift hath overcome it through his death, it cannot hurt

D 3 them

Chap.L Vfwtht E P i s T L a

them that bclccve in him. Moreover, if we arme our fclves with this
beleefc, and cleave with all our hearts unto this man Jefus Chrift,
^ cn 1S t ^ icre a ^Sht opened and a found judgement given unto us, -fo
as we may moft certainly and freely judg of all kinds ofiife.For when
we heare that fin is fuch an invincible tyrant,thus incontinent by a ne-
cetTary confequcncc we infcrre : Then what do the Papifts, Monkes,
Nuns, Priefts,Mahumetifts, Anabaptilts, and all fuch as truft in their
works, which will abolifh and overcome fin by their own traditions,
Works preparative, fatisfaftions, &c. Here forthwith we judge all
thofc feds to be wicked and pernicious: wherby the glory of God and
of Chrift is not only defaced, but alfo utterly taken a \vay,and our own
advanced and cftabliihed.

rh c c d ^ ut we ^S n diligently every word of ?aul, and fpccially mark well
SSliVin" this pronoune , Our. For the effect altogether confiftcth in the well
mtfadfc a PPtyi n f cnc pronouns, which we find very often in the Scriptures.
" Wherin alfo there is ever fome vehernency and power. Thou .wilt ea-
fily fay and believe that Chrift the Son of Gd was given for the fins
ot Ptter, of Paul and of other Siints, whom we account to have been
worthy of this grace. But it is a very hard thing that thou which
judgelt thy felfe unworthy of this grace, fhouldit from thy heart fay
and belceve, that Chrift was given for thine invincible, infinite and
horrible fins. Therefore generally and without the pronoun, it is an
cafie matter to magnifie and amplifie the benefit of Chrift, namely,
that Chrift was given for iinncs, but far other mens fins which arc
eaie. worc ty- But-whcn it commcth to the patting to of this pronoune
" -Ottr 9 there our weake nature and reafon ftartcth backe, and dare
not come nearc unto God, nor promife to her fdfe that fo great a
treafure fhculd be truly given unto her, and therefore fhe will not
have to doe with God, except firft (lie be pure and without finne.
Wherefore, although ihcrcadc or hcarc this fentence : which gave
himftlfifor our JinKUjox fuch like,yet doth Ihc not apply this pronoun
(Oftr) unto her felfejbut unto others which are worthy and holy, and
a$ for her fclfc, fhe will tarry till (he be made worthy by her ownc
works.

This then is nothing clfe, but that mans reafon faine would that fin
wcrc ^ no rcatcr ^ orce anc P ower J tnen ftc her fclfc dreameth it to
be. Hereof it cometh that the hypocrites being ignorant of Chrift.al-
chcugh they fcelc the remorfcoffm, doe thinke notwithftanding that

they;

the G A L A T H I A N 5. Fol.

thcyfliallbeablceafilytoputitaway by their good works and oie-
rits, and fecrctly in their hearts they wifh that thefc words : Vvhick th
gave kimfelfifor our fins, were but as words fpokcn in humility, and ^/*
would have their fins not to be true and very (ins indeed, but light arid &lt;her 0-
fmall matters. To be Qiort, mans reafon would fain bring and prcfent J^^
unto God a fained and a counterfeit (inner, which is nothing afraid nor then the
hath any feeling of fin. It would bring him that is whole,and not him SVurfiS?
that hath need of a Phifitian,and wbenitfeelethnofin, then would for that they
it bcleeve that Chrift was given for our fins.

The whole world is thus a!fe&lt;$ed, and especially they that would Thepiaurc
be counted more holy and religious then others, as Monks,and all Ju- ^^2"
fticiaries. Thefe confeflfe with their mouth that they are finners and fuch a? feet;
they confeflealfo that they commit fins daily, howbeit not fo great |jf* olir "
and many, but that they are able to put them away by their owne w"k.
works : yea and befidcs all this, they will bring their righteoufnes and
defertsto Chrifts judgement feat, and demand the recompenceef e-
ternall life for them at the Judges hand. In the mean while notwith-
ftanding (as they pretend great humility) bccaufe they will not vaunt
themftlves to be utterly void of fin, theyfaine certaine finncs, that
for the forgivcnefle thereof , they may with great devotion pray
with the Public**, GodbemercipillHnto me A [inner. Unto them theic i^it-if*
words of S. Pant, for our fins, fecme to be but light and trifling : Ther-
fore they neither underftand them, nor in temptation when they feel
fin indeed,can they take any comfort of them, but arc compelled flatly

todcfpair. ihcchif c

This is then the chiefe knowledge and true wifdomeofChri- wifedomeof
ftians, to count thefe words of P&lt;*ul t that Chrift was delivered to chriftians
death, not for our righteoufnefle or holineflc, but for our fins (which
are very finncs indeed, great, many, yea infinite and invincible ) to
be moft true, efeduall and of greap importance. Therefore thinkc
them not to be fmall, and fuch as may be done away by thine owns
works : neither yetdefpairethou for the greatncfle of them, ifthoa
fecle thy fdfc opprefled there with, either in lifeor death : but learn
hereof.PWtobeleevethat Chrift was given, not for fained or coun- ^^
terfeitfins, nor yet for fmall finnes, but for great and huge finncs:
not for one or two, but for all, not for vanquifhed fins (for no man,
no nor Angdl is able to overcome the leaft fin that is) but for invinci-
bic fins. And except thou be found in the number of tbofc that fay c

D 4 Our

Chap. I. Vft* /fo E P i s T 1 1

O*r/&w,thatis,which have this dodrine of faith.and tcach,hcar,lcarhi
love and belccve the fame, there is no falvation for thce.

Labour therefore diligently, that not only out of the timeof tcnta-
tion, but alfo in the danger and conflict of death, when thy confciencc
is throughly afraid with the remembrance of thy fins pait,and the dc-
vill aflfailcth thee with great violcnce,going about to overwhclmc thce
with heaps ,flouds and whole feasof{ins,to terrific thec,to draw thec
from Chrift, and to drive thce todcfpaire ithat then I fay, thou maift
be able to fay with fure confidence : Chrift the Son of God was given,
not for the righteous and holy, but for the unrighteous and finncrs. If
I were righteous and had no (in, I Ohould have no need of Chrift to be
my reconciler. Why then,O thou peevilh holy Satan,wilt thou make
metobcholyandtofeckerightedu{he{Tein my felfe, when in very
deed I have nothing in me but finnes, and moft grievous finnes ? not
fained or trifling finnes, but fuch as are againft the firft Table : To
Eatable! wit, great infidelity, doubting, dcfpairc, contempt of God, hatred,
ignorance and blafpheming of God, unthankfulncffc, abufing of Gods
name, neglcfting, loathing, and dcfpifing the word of God, and fuch
like : And moreover, thefe carnal! finnes againft the fecond Table:
As not to yeeld honour to my parents, not to obey the Magiftrates,
to covet another mans goods, his wife, and fuch like : albeit that
thefe be light faults in refpeft ofthofe former finnes. And admit that
I have not committed murthcr, whorcdome, theft and fuch other
finnes againft the fecond Table, in faft : yet I have committed them
in heart, and therefore I am a tranfgreflbur of all Gods commande-
mcnts, and the multitude of my finnes is fo great that they cannot
be numbred : For I have finned above the number of the tends of the
fea.

Bcfidesthis, Satan is fuch a cunning juglcr, that he can make of
m y righteoufnes and good works, great fins. Fpr fo much then as my
e fins ar fo weighty, fo infinite, fo horrible and invincible, and that my
s. righteoufflcff: doth nothing further me, but rather hinder me before
God : therefore Chrift th& Son of God was given to death for them^
to put them away, and fo favc all men which bclcevc. Herein there
fore confifteth the effed of eternall falvation, namely in taking thefe
words to be effi-ftuall, true and of great importance. I fay not this for
nought, for I have oftentimes proved by experience, and I daily find
what an hard matter it is to believe (especially in the conflict of con-

fcicncc)

To the G A L A T H i A N $. FoT.2 r

fcicncc) that Chrift was given, not for the holy, righteous, won hy,
and fuch as were his friends, but for wicked finners,for the unworthy
and for his enemies, which have dcferved Gods wrath and cverlafting
death.

Let us therefore arme our felves with thcfe and fuch like {entences
of the holy Scripture, that we may be able to anfwer the dcvill (accu-
fing us and faying : thou art a (inner, and therefore thou art damned )
in this fort, becaufe thou faieft I am a (inner, therefore will I be righ
teous and faved.Nay (faith the devill) thou flialt be damned. No (fay
I) for I fly unto Chrift, Who hath given himfelfifor mjfins. T hcreforc HOI* we
Satan thou (halt not prevaile againft me in that thou goeft about to ftanfw
terrific me in fetting forth the greatnes of my fins, and fo to bring me
into hcavines, diftruft, defpaire, hatred, contempt and blafpheming of
God. Yea rather, in that thou faycft, I am a (inner, thougiveftme
armour and weapon againft thy felfe, that with thine o wnc Sword I
may cut thy throat, and tread thee under my feet : for Chrift died lor
finncrs. Moreover thou thy felfc preached unto me the glory of God.
For thou putteft me in mind of Gods fatherly love towards me wret
ched and damned (inner : Who fo loved the Vtorld, that he gave his onely
begotten Sonne y that Vvhopever bcleevcth in htmfoeuldnotperifl), but have
everlafting lift. Alfb as often as thou objeftcft that I am a finner, fb
often thou callcft me to remembrance of the benefit of Chrift my re
deemer, upon whofc (houlders, and not upon mine, lie all my (ins:
Iror the Lord bath laid aU our inicfuitie upon him. Againc : For the
tranfgrcffion of his people Vfas hs fmitten. Wherefore when thou faycft
I ain a (inner, thou docft not terrific me, but comfort me above mea-
fore.

Who fo knowcth this one point of cunning well, fhall eafily avoid
all the engines and fnares of the dcvill, who by putting man in mind
of his fins, drivcth him to defpair, and deftroy eth himjunleflfe he with-
ftand him with his cunning and with this heavenly wifdome,whcrby
only fin, death and the devill arc overcome. But the man that puttcth
nor away the remembrance of his fin, but keepeth it (till, and tormen-
teth himfelf with his own cogitations, thinking either to helps him-
felfc by his own ftrcngth and policie, or to tarry the time till his con-
fcience may be quieted/alleth into Satans fnares and mifcrably afflicl:-
cthhimfclfe, and at length is overcome with the continuance of the
tentation : for the deviU will never ceafc to accufe his confcicnce.

Againft

Chap. T. Vfon the E * I s T L E

cn A S aJnft tn s tootation we muft u & thefc words of Patl, in the
cS" which hcgiveth a very good and a true definition of Chrift in this
manner : Chrift is the Son of God and of the virgin, delivered and
put to death for cur fins. Here if the devill alledge any other definiti
on of Chrift, fay thou : The definition and the thing defined are falfe:
Therefore I will not receive this definition. I fpeake not this with
out caufe : For I know what moovcthmetobcfoearncft that we
ftiould learne to define Chrift out of the words of Paul. For indeed
Chrift is no cruel sxador,but a forgiver of the fins of the whole world.
Wherefore if thou be a finner(as indeed we are all)fet not Chrift down
upon the rain-bow as a judg;(for fo ihalt thou be terrified and defpairof
his mercy) but take hold of his true definition, namely that Chrift the
SonofGod,andof the virgin is a perfon, not that terrifieth, not that
afriifteth, not that condemnethusof fin, not that demandeth an ac
count of us for our lives evill pafled : but hath given himfelfe for our
(ins, and with one oblation hath put away the fins of the whole
world, hath faftned them upon the croffc, and put them clean out by
c Ut 4 . bimfclf.

Learn this definition dilieently , and cfpecially fo cxercife this pro-

tet every , . , , . -fj .. .. | , , J r- it

pounc (0itr) that this one tillable being beleeved , mayiwallow upall

*ky ^ ns ; ^^ at * s to ^ t ^ iat t ^ lou ma * c ft ^ n w aflurcdly that Chrift
hath taken away the fins , not of ccrtaine men only, but alfo of thee,
- vea an&lt; ^ ^ tne wn l c world. Then let not thy fins be fins only, but
even thy own fins indeed: That is to wit,believe thou that Chrift was
nor only given for other mens fins, but alfo for thine. Hold this faft,
and furrer not thy fclfby any means to be drawn away from this moft
fweet definition of Chrift, which rejoyceth even the very Angels in
heaven : That is to fay, that Chrift according to the proper and true
definition, is no Mofes, no law-giver , no tyrant, but a Mediatour for
the true pi- ^ ns * a ^ ree ^ ver * g ra ce,rightcoufnes and life: who gave himfelf.noC
au.eof for our merits,bolines, rightcoufnes and godly lifc,but for our fins.In-
chnfl. j^j Chrift doth interpret the la w^but that is not his proper and prin-
cipall office.

Thefe things,as touching the words, we know well enough and can
talk of them: but in pradife and in the conflid-,vvhen the devill goeth
about to defaceChrift,and to pluck the word of grace out of our hearts,
we find that we do not yet know them vvell,and as we fhculd do.He
that ac that time could define Chrift truly ,and cpuld magnifie him and

behold

TO the G A I A T H I A :N f . Fol.2 2

behold him as bis moft fwcetSaviour and highPrieft.and not as a ft rait
Judge, this man had overcome all cvils,and were already in the king-
dome of heaven.But this to do in the conflicts of all things the molt
hardcft. J fpcak this by experience : for I know the devils fubtiltie- ,
\vho at that time not only goech about to fear us with the terror of the
law,yeaand alfoofalittlc motemaketh many beams, that is to fay, of
that which is no fin he maketh a very hell (for he is mirvcllous crafiy
both in aggravating fin,and in puffing up the conference even in good
works:) but alfo is wont to fear us with the very perfon of the Medi-
atour : into the which he transformerh himfelf, and laying before us
fome placeof the Scripture or fome fay ing of Chrift, fuddcnly be ftri-
fceth our hearts and (hewcth hirnfelfunto us in fuch fort, as if he were
Chrift indeed, leaving us fticking fo faft in that cogitation, that euc
confciencc would fweare it were the fame Chrift whofe faying he al-
ledgcd.Morcovcr/uch is the fubtilty of the enemy ,that he wall not fet
before us Chrift entirely and wholy,but a peecc of Chrift only,name-
ly that he is the Son of God, and man born of the virgin : and by and
by patchcth therto fome other thing: That is to fay, fome faying of
Chrift wherewith he terrifieth the impenitent finncrs, fuch as that is
in Luk^l^. Except jerepentjc flail all likmifeperijh : and fo corrupting
the true definition of Chrift with his poifon, he bringeth to paflc that
albeit webeleevehim to be Chrift thetrueMcdiatour,yetin very "deed
our troubled confcience fceleth and judgcth him to be a tyrant and a
judgc.Thus we being deceived by Satan,doeafily lofe that fvvect fight
of our high Prieft and Saviour Chrift.- which being once loft, we ihun
him no kfl; then the devill himfelf.

And this is the caufe why I doe fa earneftly call upon you, to
learne the true and proper definition of Chrift out of thefe words of rhi* fco-
*7&gt;rf/. Which gave himfelft for ourfinnes. If he gave himfelf to death nccisdiE-
for our fins, then undoubtedly he is no tyrant or judge which will n ged /
condemncus for oar finnss : he is no cafter downe of the afflicted, vywch_gwc
but a raifcrupofthofe that are fallen, amercifull rcleevcr and com- r fe
forter of the hcavic and broken hearted. Life flbould Taut lye in iay-
ing : Which gave himfelfi for our finnes. If I define Chrift thus, I
define him rightly, and take hold of the true Chri(V , and pofleflc-
him indeed. And here I let pa{T: all curious fpeculatioiis touching
the divine Mrjcftie, and I ftay my fclfejn the humanity of Chrift,
and fo I learne truly to know the will of God. Here is then no fear,

but

Chap. I. r^on tlit E P i s T L i

but altogether fweetnes, joy, peace of confciencc and fuch like, And
hercwithal there is a light t&gt;pened,which Chcwcth me the true know
ledge of God, of my fclf, of all creatures,and all the iniquity of the de-
Tils kingdome. We teach no new thing, but we repcate and eftabli(h
old things, which the Apoftlcs and all godly teachers have taught be
fore us. And would to God we cold lo teach and cftabliih them,that
we might not only have them in our mouth , but alfo well grounded
in the bottome of our heart, and cfpecially that we might be able to
ufe them in the agony and conflid of death.

Vcrfc 4&gt; That he mi^kt deliver us from this prefect evill V)orld.

Suh P th*e 1 thefe words alfo Pd/handleth yet more effc&lt;3ually the argument
world prc- of this EpifUe. He calleth this whole world, which hath bin, is, and
Q^ ^ t he prefent World, to put a dilftrencc between this and the c-
verlafting world to come. Moreover he calteth it evill, bccaufc that
whatfoevcr is in this world,is fubjecl: to the malice of the devill reig-

c of tbc n jng over the whole world. For this caufc the world is the kingdome
dlvclL of the devill.For there is in it nothing but ignorance, contempt, blaf-
phemy, hatred of God, and difobedience againft all the words and
works of God. In and under this kingdome of the world arc we.

Here againc you fee that no man is able by his owne workes, or
sinn*aie his owne power to put away finne, becaufethis prefcnt world is
cv ^ andasS.^ faith, is fet upon mifchitfi. As many therefore,
as arc in the world, are the bond-flaves of the devill, cenftrainc&lt;
to fcrve him, and doc all things at his plcafurc. What availed it then
to fet up fo many orders of Religion for the abolifaing of iinne ?
To dcvife fo many great and mod painfull workes , as to wcarc
fhirts of hairc , to beat the body with whips till the bloud fok
lowed, to goe on pilgrimages to S. James in harnetfe, andfuch other
like ? Be it fo that thou doeft all thete things,yet notwithftanding this
is true, that thou art in this prcfent evill world , and not in the king-
dome of Chrift. And if thou be not in the kingdome of Chrift,
it is ccrtainc that thou belonged to the kingdome of Satan, which
is tllis evi11 world Therefore all the gifts either of the body or of
in there the mind which thou enjoycft, as wifdomc, rightcoufnefle, holi-
ncfle elo^encc , power , beauty and riches , are but the flavifh
inftrutacnts of the devill, and with all thefe thou art compelled to

fervc

GA L A T H I A N J.

fcrvc him and to advance his Kingdomc.

. Firft,w ith thy wifdom then darkneft the wifdom and knowledge
of Chrift, and by thy wicked doctrine, kadcft men out of the way,
that they cannot come to the grace and knowledge of Chrift. Thou
ttcft out and praifcft thine own righteoufoefle and holinefle : but
the righteoufnes of Chrift, by which only we are juftificd and quick- c.e
ned, thou doft hate and condetnneas wicked and dcvillifh. To be more wife &
bricfc, by thy power thou deftroycft the Kingdomc of Chrift, and S^O.
abufcft the fame torootc out the Gofpell, to pcrfccutc and kill the more doc
Miniftcrs of Chrift,and fo many ashearc them. Wherefore if thou be
Without Chrift,this thy wifdom is double fooliftines, thy righteouf-
ties double fin and impiety, becaufc it knoweth not the wifdom and
righteoufnes of Chrift: moreover it darkneth,hindreth,blafphcmeth
and perfccutcth the famr.Thcrforc P**/doth rightly call it the cvill
or wicked world : for when it is at the bcft^thcn is it worft. In the
religious, wife and learned men, the world is at the beft, and yet in
very deed in them it is double evill. I ovcrpafle thofe groflc vices
\vhich arc againft the fccond table.as difobediencc toparcnts,to Ma*
giftrates, aduherics, whorcdomcs, covetoufncfle, thefts, murthers,
and malicioufnes, wherein the world is altogether drowncd,which
notwithftanding are light faults if ye compare them with the wifc-
dpme and rightcoufncs of the wicked, whereby they fight againft
th c firft table. This white dcviil which forccth men to commit fpi-
rituall fins, that they may fell them for rightcoufncfl-r, is farre mere deiL
dangerous then the black.devill, which only cnforccth them to com* Ke
mit ficfhly fins, which the world acknowledged to be fins. the matt *b.

By thcfe words then : That he might deliver ta, &c. P*t fhc w- bomi " blc -
eth what is the argument of this Epi ftle, to wit, that we hate need c^n o^
of grace and of Chrift , and that no other creature, neither man nor o dciiv
Angcll, can deliver man o/ut of this prefent cvill world. For thefc Ihi^preftni
workcs arc oncly belonging to the divine Majcfty, and arc not in wU.
the power of any, cither man or Angell, that Chrift hath put away
finne, and bath delivered us from the tyranny and kingdome of
the deviil, that is to fay, from this wicked world, which is an
obedient fcrvant and a willing follower of the dcvill his god. What- : -n, ewofW .
loever that mtirtfoerer and father of lies either doth or (peaketh, ob y cthhit
that the world.as hismoft loyalland obedient fonnc, diligcntiy fol- JJJJJ ^*
lovvcth and pcrformcth. And therefore it is full of the ignorance

Chip. I. Vftn /^EPISTLE

fGod, of hatred, lying, errours, blafpheray, arid of the contempt
cf God : Moreover of groflfc finncs, as murthcrs, adulteries, forni
cations, thefts, robberies and fuch like, bccaufe he folbweth his fa-
tJier the devill, who is a Iyer and a murtherer. And the more wife,
righteous snd holy that men are without Chrift, fo nuich tire more
hurt they do to theGofpell. So we alfo that were religious men,
were double wicked in the Papacy, before God did lighten us
with the knowledge of HsGofpdl, and yet notwithstanding un
der the colour of true piety and holinetfc.

Let thcfc words then of Paul rcmaine as they arc indeed, true and
ctfeduall,not coloured or counter feit,namely/rtaf thisprefcnt world
u evill. Let it nothing at sll move thee, that in a great number of
men there be many excellent vertucs, and that there is io great a
venues and (hew of holincffcin hypocrites. Butmarkethou rather what Paul
lighted kj^ s ^ of whofc words thou maift boldly and freely pronounce
this fentencc againft the world, that the world with all his wife-
dome, power and rightcoufncfle, is the kingdomc of the devilljOut
^&gt;f the which God alone is able to deliver us by hisoncly begotten
Sonnc.

Therefore let us prarfe God the Fathcr,and give him hearty thanks
for this his unmeafurablc mercy, that hath delivered us out of the
kingdom of the devill, (in the which we were hoiden capf ives) by
his ownSon,whcn it was impoflibleto bcdonc by our own ftrength:
And let us acknowledge together with 7*4^, that all our workcs
j and rightcoufnefle ( with all which we could nof make the devill to

pw.i.8. ftoope one haire bredth)are but loflfeand dung. Alfo i,&gt;t us caft under
our fecty and utterly abhorre all the power ot free-will, all Pharifai-
call wifdom and rightcoufnes,ali rdigiousorders,all MaHeSjCcrcmo-
nies,vowes,faftmg,and fuch like, as a moft rilthy defiled cloath,and
as the moft dangerous poifon of the devill. Contran wife let us cx^
toll and magnirie the glory of Chrift, who hath delivered us by his
death,not From this world only,but from this evill world.

PWthen by this word Svitt y fhcweth that the kingdoms of the
fihe world, or the. devils kingdomc is the kingdome of iniquity, igno
rance, crrour, finhe, death, blalphemy, defpcration,andcverlafting
damnation. On the other fide, the kingdome of Chrift is the King-
domT!? dome. of equity, li^ht, grace, rcmilTion of (inncs, peace, conlolati-
chii. QH,{aviDg-hcalihy and everlafting life, into the which

TO the G A L A T M I A N S. Fo/.2&lt;f

our Lord Jcfus Chrift, to whom be glory world without
c"nd. So be it.

4. According to the Wi/tof Cjod.even oar Fatttr,

HercTWfo placeth and ordereth every word, that there is not
one cf them but it fightc .h againft thofe hlfeApoItlss for the arti
cle of /unification. Chrjfc(faith he)hath delivered us from this wic
ked kingdome of the devill and the world. And this hath he done ac
cording to the will, good pleafure and comimndaiwnt of the Fa
ther. Wherefore we be not delivered by our own will or cunning,
nor by ourowne wifrdome orpohcy, but far that God h.ith taken
mercy upon us, and hath loved us : like as it is written alfo in ano
ther place: Herein hath Appeared the great love of tjod towards us, not
that Vtc have loved Cjod t bat that he hath loved w, and hath fent bis , *
onelj begot tt n Sonnc to be a reconciliation for c^trfinnei, That we then
are delivered from this prcfent evill world,tt is of meerc grace and ;&gt; "
iTo dcfert of ours.Prf*/ is fo plentiful! and fb vehement in amplify ing
and extolling the grace of God, that he lharpneth and dirc&eth
every word againft the falfc A pottles.

There is alfo another caufc why /*^/hercmaketh mention of the
Fathers will, which alfo in many places of Saint Johns Gofpell is &lt;fs-.
clarcd, where Chrift commending his office, callethus back to his
Fathers will, that in his words and works we fhoul j not la much
look upon him,as upon the Father. For Chrift came into this world
and took mans nature upon him, that he might be made a facrifice fee
the fins of the whole world, and fo reconcile us to Goethe Father, is i
that he alone might declare unto us how that this was d one through ^ifor!
?he good pleafurc of his Father, that we byfaftning our eyes upon Father -
Chrift,might be drawne and carried ftraight unto the Father.

For we inuft not thinkc (as before we have warned you ) that by
he curious fcnrching of the Majefty of God, any thing concerning
God can be knownc to our falvation, but by taking hold of Chrift,
who According to the will of the Father hath given.himfdf to ckath
&lt;br our (inncs. When thou (halt acknowledge this to be the will of
God through ChriO,then wrath ccafeth, fearc and trembling vani-
Sieth away,,ncither dothGod appeare any other then mercifuil,who
^y hisdersrminare counfcll Would that his Sonnc fhould die for ns,
that we might Uv^ rhrough him. .This knowledge maketh the heart

criearcfuil

Chap. I. fytntbe EP i STL B

chearefull, fo that it ftedfaftly belecveth that God is not angry, but.
that he fo loveth us poore and wretched finncrs, that he gave his on
ly begotten Son for us. It is not for nought therefore, that /&gt;&lt;*/ doth
fo often repcate and beatc into our minds, that Chrift was given for
our fins, and that by the good- will of the Father. On the contrary
part, the curiousfearchingoftheMajcftyofGod and bis drcadfult
judgements, namely how he deftroyed the whole world with the,
flood, how he deftroyed Sodom, and fuch other things,are very dan
gerous : for they bring men to dcfperation, and call them downe,
headlong into utter dcftruftionjas I haveihewed before.

ferfe I. OfCjodondoitrFatfxr.

o&lt;n c6. This word OUR,maft be referred to both,that the meaning may
S F ? h " bc this &gt; of our God and of our Bather. Then is (Thrifts Father and
chfift and our Father all one. So in the zo.of ;^,Chrift faith to &lt;JWarj Mag-
w Ul * dalene : (joe to my bretheren ,And fy unto them-.l afccndumo mj Father
and jour Father ,to my God t andtoj9Hr (}od. Therefore God is our Fa
ther and our God, but through Chrift. And this is an Apoiiolikc
manner of fpccch,and even Tank own phrafe, who indeed fpcakcth
not with fuch picked and gay word$,but yet very fit and to the pur-
pofc,and full of burning zeale.

Vcrft 4. To Vt&gt;ho? be glorjfor evcrani

The Hebrew are wont in their writings to intermingle praifc and
giving of thanks. This cuftome the Hebrewet and Apoftlesthcm-
fclvcs doc obferve. Which thing may very often be feene in Paul.
For the Name of the Lord ought to bc had in great reverence, and
never to be named without praifc and thankefgiving. And thus to
doc is a certainc kind of worfhip and fervice or God. So in worldly
matters, when we mention the Names of Kings or princes, we arc
went to do it with fomc comely gcfturc, reverence and bowing of
the knee : much more ought we, when we fpcake of ffiod, to bow
the knee of our heart ,and to name the Name of God with thankful-
ncifc and great reverence.

. J mtrvell.

Yc fee here how ?**l handlcth the g*Uth utnt, which were fal
len away and (educed by the f aifc ApolUcj. He doth net at the firft

fct

TO the G A L AT H T A fr I. Fol.2?

fet upon them with vehement and rigorous \vord, but after a ve
ry fatherly iorf, rot only patiently bearing their fall, but alfo in a
fnaiuiercxcurtrtg the fame. Furthermore he fhew, eih towards them
a motherly rff ttion, and fpcafccth them very fairs, and yet in iuch
fort, that he rcproveth them notwithftand mg : howbeit with very
ht words and wifely framed to the purpole. Contrariwife he is
very hot and full of indignation againft thole falfe Apoftles their
lcducers,upon whom he Uuth the whole fault : and therfore forth
with, even in the entrance of his Epiftle, he burfteth out into
plainethundcringsand lightnings againft: them. If any man (frith
he) preach Any ether Cj ofy ell then that yec have received^ 1st him he
accurfcd. And afterwards in the 5 . Chapter he threatneth damna
tion unto them :lVhofo troubleth you flail bcare his condemnation
whatfifvfr hf be. Moreover he curfeth them with horrible words, G * 1 5l1 *"
faying : Wonldto Cjod they ^ere cu f .~ of, Which trouble you. Thefe arc
dreadful! thunder- claps againft the righteoulacfle of the flsrti or the
law.

He might have handled the G*l*tk uuu more uncurteoufly, and
liavc inveycd againft them more roughly after this manner: out up
on this back-Hiding,! am aftiamcd of you,your unthankfulnes grie-
vcth me, I am angry with you :Orc!s thus tragically have cried out
againft them : O ungracious \vorld,6 wicked^dealing^Je^.But for
as much as his purpofe is to raife up them that were fain : ,and with
a fatherly care to call thcin back again from their errour to the pa- J
rity of theGofpell, he leaveththoie rough and harp words, efpc- icn
cially in the firft entrance, and moft gently and mildly he fpeakcth
unto them. Vor feeing he went about to heal the n that were woun- may
ded, it was not meet that he fhoaid no .v further vex their grecne
wound by laying to it a fharpe and a fretting plaitrer, and fo rather
hurt the wounded then healc them.Therforc of all the fwceteft and
Biildcft words,hc could i nt havcchofcn any one more fit then this,
JtHATvefl: vvhcrby hcfignifieth both that it griered him, and alfo
difpleafed him that they had falne away from him.

And here Tdw/ is mind full of his own rule, which he giveth
hereafter in the (ixt Chapter, where he faith : "Brethren^ if a man
be frlne by occAJion into any fattJr, jee Vvhich art fptrittMft, reft ore
fttcb * one Vt&gt;iih the fjjfrit of tneckenefie , ctnfidcrin^ thy felfi, left
1 his example mulk we alfo follow, that we
may

Chap. I. Vfon tkt E p i s T L a

may {hew our fclvcs to bearc like afcdion towards filch as are mif-
led, as parents bcarc towards their childrcn,that they may perceive
How the our fatherly and motherly aflfcdion towards thousand may fee that
(Uch k " c we k c k not tncir dcftrudion but their welfare. Bu; as for the de-
faiien, ought rill and his raimftcrsjthc authours of falfe dodrin and fcds,againft
i4 &lt;h * od * them we ought by the example of the Apoftle, to be impatient,
proud,Qurp and bitter,detefting and condemning their falfe jug-
lings and deceits with as much rigour and fevcrity as may be. So
Parents when their child is hurt with the biting of- a dog,are wont
to purfue the dog only,but the weeping child they bemoane, and
fpcak fair unto it,comforting it with moft fweet words.

The Spirit therefore that is in T**!, is wondcrfull cunning in
handling the afilided confcicnces of inch as are fallen.Contrariwifc
the Pope (bccaufe he is led with a wicked i-pirit; brcaketh out vio
lently like a tyrant, and rappcth out his thunder-claps and curfings
againft the mifcrable and terrified in confcience : which thing may
bcfceninhis Bul8,and efpecially inthat Bull touching the Lords
. n j r Sapper. The Bil"hopsalfo do their duty never a whit better. They

TTieRudvot rr r / . /

Biftopi to teach not the uoipdljthey arc not carerull ror the laving or mcns
aintiine { ou \e& but only they feck Lordfhip and foveraignty over them.and

their Lord- ./i./ i. 11- i

fo- therrore their Ipeakmgs and doings are altogether to maintain and
f u pport the fame. In like manner arc all the vain-glarious Dodors
and Teachers afccted..

Verfe6. T hat fo foot*.

Yc fee how /^/complainethjthat to fall in faith,is an eafie mat-
tcr&gt; ^ n re fr cc ^ whereof he warneth the faithfull in another place,,
That he which fliincleth. foouldtake hied tk At he fall H9t. We alfo doc
daily prove by cxperience,how hardly the mind conceivcth and rc-
taineth a found and ftedfaft faith:Alfo with what great difficulty a
perfect people is gotten to the Lord. A man may labour half a fcorc
years ere he lhall get Come little Church to be rightly and rcligiouf-
ly ordcred,and when it i&fo ordered, there crccpeth in fome mad-
brain, yea and a very unlearned ideot,whkh can do nothing els but
4&gt;cak flanderoufiy and fpitcfully againft finccre preachers of the
word,and he in one moment overthrowcth all* Whom would; not
this wicked and outragious dealing move ?

7* the GALATHIANS^ Fol.2&lt;$

We by the grace of God have gotten here at fPitttnkrg* the form
of a CHnftian Church. The word among us is purely taught,the Sa
craments are rightly ufcd, exhortations and prayers arc made alfo
for all cftatcs; and to be briefe, all things go forward profperoufly.
This moft happy courfc of the Gofpcll fome mad head would foon
ftop,and in one moment would overturn all that we in many yean
with great labour have builded. Even ib it befell to PWthe cleft _
Ycflcll of Chrift . He had won the Churches ofG^tia with great in fif , * e
care and travell, which the falfe Apoftlcs in a fliort time after his f gjj y
departure overthrew, as this and diverfc other of his Epiftlcs doe biude/Lp"
witncfle, So great is the weakneffc and wretcheineflc of this prc- ? f DC wic -
fcntlife, and we Co walkeinthemidft of Satans fnarcs, that one ^qJSSj 8 *
fantafticall head may deftroy and utterly overthrow in a (hort ^cHcojci,
fpace, all that which many true Ministers, labouring night and
day, have builded up many years beforc.This welearncat this day
by experience te our great griefc, and yet we cannot remedy this
enormity.

Seeing then that the Church is fo fofc and fb tender a thtng,and is A true . m
fo foon overthrown, men muft watch carefully againft thcfe fanta- a ur eof (a*.
fticall (pirits : who when they have heard two Sermons, or have
read a few leaves in the holyScripturcs,by and by they make them-
fdvcs mafters and controllers of all learners and teachers, contrary
to the authority of all men. Many fuch alfo thou cnaift find at this
day among handy crafts men, bold and malapert fcllowes, who be-
caufe they have Dcen tryed by no tcntations, did never learnc to
feareGod, nor had any taftc or feeling of grace. Thcfe for f hat they
are void of the holy Ghoft, teach what Hketh themfelvcs bcft, and
fuch things as are plau r iblc and plcafant to the common people.
Then the unskilfull multitude, longing tohearc news,doby and by
joyn themf. lves unto them : yea and many alfo which think them
felvcs well fccn in the do&rin of faith,and after a fort have bin tried
with temptations,arc fcduced by them.

Since that TM*I therefore by his own experience may teach us,
that Congregations which arc won by great labour, arccafily
and foonc ovcrthrowne, we ought with fingular care to watch
againft the dcvill ranging every where, left he come while we
flcep, and fow tares among the wheat : for though the fhcphcards epc
be never io watchfull and diligent, yet is the Chriftian flocke

E a in

Chap,!. Vfm tit E? i s ,r L E

in danger of Sattn.For P**/(as I f^id) with (ingular ftudy and dili
gence had planted Churches in Ga/atia., and yet he had fcarcely fst
his foot (as they fiy) out uf the doore, but by and by the falfe Apo-
ftles overthrew Tome, whofe fall afterward was th- caufe of greit
ruins in the Churches of Gal*tia.Th\s fo fudden and fci great a lofl&gt;,
no doubt was more bitter unto the Apoftle then death it fclf.Wbcr-
forc let us watch diligently ,firft every one for himfelf, fccondly ail
teachers, not only for thamfelves, but alfo for the whole Chuicb,
that we. enter not into tentation.

Verfe 6. Ye are removed aw AJ.

Here once againe he ufcth not a (harpe,but amoft gentle word.
He faith not, /awrzW/thatyeJofuddcnly fall a way, that ye arc f&lt;&gt;
difobedicnt,light,inco:i{&gt;ant,untlnnkrull6ut that y s aie lo foon re
moved. As if he fhould fay; Ye are altogether patients or fuff.-rers :
for ye have done no harmc, but ye have fuff. red and received harm.
To the intent therfore that he might call back again thof^ back-fli-*
dcrs,he rather accuf^th thofe that did rcinove,then thofe that were
removedj& yet very modeftly heblameth themalfo,whenhe com-
plaineth that they were removed. As if he would fay: Albeit I em
brace you with a fatherly affcc Hon.and know that ye are deceived,
not by your own defauk,butby the default of the falfe Apoftles:yet
notwithftanding I would have wiQied,that ye had bin grown up a
little more in the ftrength of found do&rine. Ye took not hold c-
nough upon the word,ye rooted not your felves deep enough in it,
and that is the caufc that with fo light a blaft of wind,yc are carried
and removed. Jtrom thinkcth that Paul meant to interpret this
WordQ(?*/tf//M/]by alluding to the Hebrew word C/a/atb } which
is as much to fay,as fallen or carried a way. As though he would fay:
JJj 1 35SJJ. ye are right&lt;7^^#J both in name and in decd,that is te fay,fallen
w&gt;n of the or removed away. Some thinke that the Cjermane* arc dcfccnded of
t h e (/4^/^4*r:Ncitricr rs this divination perhaps untrue. For the
Germane* are not much unlike to them in nature. And I my felf alfo
am cor.ftrained to wifh to my Country- men more ftedfallncs and
conftancy :For in all things that we do,at the fii tt brunt we be very.
hot, but when the heat of our affcftions is allay ed,anoa we become
more flack,and look wich what rafhncs we begin things,, with the
fame we give them over and utterly reject them.

T0 the G A i AT H i A N s.

1 At the firft when the light of the Ccfpcll, after fo great dsrtes cf we !i bciali
.inens traditions began to appeare, many were zcalcufiy bent to god-f^"*"
lines : they heard Sermons greedily snd had the MinfftcrS of Godsi or0 urhe
word in reverence. But now when Religion is happily reformed J; a n n d ^
With fo great increafc of Gods word, many which before fcemcd to ^ arpc at
be earneft difciplcs, arc become contcmners and very enemies therof, by *n: cold
who not only catt offthc fludy and zeale of Gods word and dcfpifc
the Miniftcrs therof ,but alfo hate all good learning,and become plaia
hogs and belly- gods, worthy (doubtlcsj to be compared unto the
f oolifh and inconftant Gatathias.

Vtrfe 6. From him that h*th CdKedjatt in the$r&lt;tce of Chrift,

This place is fomcwhat doubtfull, and thcrforc it hath a doable un- A
derftanding.Thc firft is : From that C^ r l fl ^ 4t hath called JOH in grace. e&lt;
The other is : From him, that is to fay from God which Lith called you in "j
tkcgraceofChr tft.l imbracc the former. Foritliketh me,thatevenas
Paul a little before madeChrift the Redeemer, who by his death de- the drifts
livered us from this prcfent cvill world : alfo the giver of grace and purpofc
pecce equally with God the Father : fo he fhould make him here al- \
fo the caller in grace : For Fault fpcciall purpofe is, to beat into our flit
minds the benefit cf Chrift by whom we come unto the Father.

There is alfo in thefe words : From him thttt kath called M ingrdce,*
great vehcmcncy , Wherein is contained withall a contrary relation.
As if he would fay : Alas, how lightly do you fufijr your felves to be
with drawne and removed from Chrift, which hath called you : not
as Mofes did to the law, works, finncs, wrath and damnation, but P arifon bc -
altogether to grace.So we alfo complainc at this day with 7 W,that c7i"ng of
the blindnciT: and perverfencflfe of men is horrible, in that none will chrift to
receive the doiftrine of grace and falvation. Or if there be any that fhJ e c ,|"f
receive it, yet they quickly flide back again and fall from it, whereas of M/ "f
notwithftanding it bringsth with it all good things,as well ghoftly l ^^ s w InU
asbodily,namely forgiveneflt of finnes,tru;: righteoufnc{T:,peacc of
confcicnce,and everlaftinglifc.Moreovcritbringeth light and found w .f goad
judgement of all kinds of doctrine and trades of life. Itapprovcth JeSine^of
and eftablifhethcivill government, houfe-hold governement,and all gr e brin-
kindsof life that are ordained and appointed of God. It rootcth up RCth withtt
alldodrines oferror,feditionj confuiion and fuch likerand it put-

E 3 teth

Chap.T. rfon th E ? i s 1 1 H

teth away the fcarc offinne and death, and to be ftiort, it difcore-
reth all the fubtill Heights and works of the devill, and opcnetuthe
benefits and love of God towards us in Chrift. What ( with a mif-
chiefe) means the world to hate this word,this glad tidings of ever-
lafting comfort, grace, fjlvation and eternal] life, fo bitterly, and to
perfecateit withfuch heliifh outrage?
Tbe world Paul before called this prefent world evil! and wicked, that is to
&y&gt; the devils kingdome:For clfe it would acknowledge the benc-
fit and mercy of God : forasmuch as it is under the power of the
devill, therefore doth it moft fpitcfully hate and perfecutc the fame,
loving d^rkneflc, errors and the Kingdome of the devill, more then
the light, the truth and the Kingdoms of Chrift. And this it doth
not through ignorance or error, but through the malice of the devill.
ec6- Which thing hereby may futftciently appcare, in that Chrift the
rea Sonne of God by giving himfclfe to death for the fins of all men,
unto hath therby gained nothing els of this pervcrfe and damnable world,
^ ut ^ at * or tn is his incftimable benefit, it Slafphcmeth him and
perfccuteth his moft helthfull word.&ffainc would yet ftill naile him
to the Crofle, if they could. Therefore notonely the world dwel-
leth in darkenefle, but it is darkneflfe it feife, as it is written in the firft
of fohn.

Paul therefore ftandeth much upon thcfe words : Front Chrifl
Vvkick hath called you. As though he would fay : My preaching was
not of the hard lawes ofMofes, neither taught I that yc fhould be
bond- flaves under the yoke: but I preached the onely doctrine of
S race an&lt; ^ frccdeme from the law, finnc, wrath, and damnatiomtbat
is to fay,thatChrift hath mercifully called you in grace,that ye Ihould
. .be free- men under Chrift, and not bond-men under Mofes^ whofc
EOfi " CCf difciplcs ye are now become againeby the meanes of your falfe Apo-
ftlcs, who by the law of Mofes called you not unto grace, b Jt unto
wrath, to the hating of God, to finne and death. But Chrifts calling,
bringeth grace and faving health. For they that be called by him, in
{lead of the law that worketh forro w, do gaine the glad tidings of
the gofpcll, and arc tranflated out of Gods wrath into his favour,
out of finnc into righteoufnefle, and out of death into life. And will
you fuff&gt;r your fclves to be carried, yea & that fo foone and fo eafily
another way, from fuch a living fountain, full of grace and life?

s call men to gods wrath and to (inne by the law of

/~ j
God

Fol.28

God, whither (hall the Pope call men by his owne traditions? The
other fence, that the Father calteth in the grace ofCkrifl, is alfo good.
but the former fence cencerning Chrift, lerveth more fitly for tha
comforting of afMied confcicnces.

Verfe 6. Vnto anotkr gofpett.

Here we may learnc toefpie the crafty fleightsand fubtilticsof
the devill. No heritikc commeth under the title of errors and of the the hira
devill, neither doth the devill hirnfelfc come as a devill in his ownc devillt
likencfie, efpccially that white devill which we fpake of before. Yea
even thcblackc devill, which forceth men to manifcft wickedneffc,
makcth a cloke for them to cover that finne which they commit or
purpofe to commit. The murtherer in his rage fseth not that
murther is fo great and horrible a finne as it is indeed, for that he
hath a cloke to cover the fame. Whoremongers, theevcs, covetous
p:rfons, drunkards and fuch other have, wherewith to flatter thcn&gt;
jbl vcs and cover their \ nnes. So the blacke devill alfo commeth out
difguifed and counterfeit in all his works and devices. But in fpiri- di"
tuall matter, where Satan commeth forth not black, but white in the
likcnefc ofanangell or of God himfelf, there he pafftth himfelfc
with moft crafty difliraulation and wonderfull Heights, and is wont
to fet forth to fale his moft deadly poyfon for the doftrine of grace, &e ii
for the word of God, for the gofpell of Chrift. For thiscaufc^W
callcth the doctrine cf the falfe Apoftles Satans minifters, a Gofpell
alfo, faying, Vnto another GofytU:b\& in derifion. As though he
would fayj ycGalathians have now other Evangelifts and another
Gofpell : My Gofpell is now difpifed of you, it is now no more in
cftimation among you.

Hereby it may eafily be gathered, that thefc falfe Apoftles had r*
Condemned the Gofpell ofTaul among the Galathlans y faying Pan/ ftflae *T
indeed hath begun well, but to have begun well it is not enough:
for there remaine yet many higher matters. Like as they fay in the
1 5 . of the Afts : It u not enough forjon to beleeve in hrift or to he
fapti&d, but it beboveth dfo that jee be circftmcifcd: Ferexceft
jee be circumcifed after the laV9 of Mofes, ye cannot be faved. This
is as much to fay, as Chrift is a good workcrnan, which hath in
deed begun a building, but he hath not finiihed it., for this uiuii
Mofes do.

ChapJ. Vfon tkc EP I s T L E

So at this day, when the fantafticall Anabaptifts and others can-
livciy pain- not manifeftly cotijem.iius, they fay:Thefe Lxth:ravs hive the fpi-
rit of fearefulnvfljjth-y dare mt frankly an j freely profcflfj the truth,
and gothorow with it. Indeed they fnvehid a foundation, that is
to fay, they have well taaght faith in Chrift,but the beginning,thvj
midit and the end mull be pined together. To bring this to paflfe,
God hath not given it unto them,but hath left it untou?. .fothefc
perverfe and devilhfli fpirits extoll and magnifie their curfeddo-
CtrinCjCalling it the word ofGod,and founder the colour of Gods
*viif loTbe name jthcy deceive many. For the devill will not be ugly and blacks
buck in h;$ j n hj s minifters,but faire and white. And to the end he may appearc
to be luch a one,he fetteth forth and dcckcth al his Avords and works
with the colour of truth,and with the name of God.Hcreof is fprung
that common Proverb among the Gfrmanes , Jn gods name begin-

The dcrill net ^ "^ wfebiffe.

doih moic Wherefore let us lcarnc,.that this is a fpeciall point of the devils
Shi^nS cunning,that if he cannot hurt by perfccuting and deftroying,he doth
tbn on the it under a color of correcting and building up.So now a daics he per-
k " fecutcth us with power andfword, that when we are once taken
away and difpatched,he may notonely deface the Gofpcll,but utter
ly overthrow it.But hitherto he hath prevailed nothing, for he bath
flainejmany, who have conftantly confefledthis our doctrine to be -
holy and heavenly,thorow whofe blood the Chuch is not deftroyed,.
but watered. Forafmuch thcrfore as he could prcvaile nothing that
way,he ftirreth up wicked fpirits and ungodly teachcrs,which at the
firft allow our doftrin,and teach the fame with a common confcnt
together with us. But afterwards they fay that it is our vocation to
teach the firft principles ofChriftian doftrinc, and that the mifteries .
eft he Scripture are revealed unto them from above by God him-
felfe, and that they are called for this purpofc, that they fhould open
them to the world. After this manner doth the devill hinder the
courfeof the Gofpcll, both on the right hand and on the left, but;
more on the right hand (as I faid before jby building and correcting*
Bywfeat then on the left by perfccuting and deftroying, \Vhcrforc it beho-
means pure vcth us, to pray without ceafing, to readc. the holy Scriptures, to
c ^ cavc ^ a ^ unto Chrifl- and his holy word,that we may overcome the
devils fubtiltics,with the which he aflaikth us both on the right hand
and on the left, Forwemtttknot agtiintf fls/h and bhod,

TO t fa G A L A T H I A N S .

Fol.ap

w ^^~.. r pfa,i$^*k*Wjl ^

nes of this world t againft thejpirltuaU wickeAneftes In heavenly things.

Verfe 7. which is not another (jofpell, btttthtt there be fome Which
troublcjoH.

Here againe he excufeth the galatlians, and rnoft bitterly repro-
Tcth the falfe Apoftlcs*- As though he would fay, ye tyt/aikitisaip
borne in hand, that the Goipell which ye havcreceived of me is not
the true and fincere Gofpcll : and therfcrc ye thinkeye do well to
receive that new Gofpell, which the falfc Apcftles teach, andfee-
mcth to be better then mine. I do not fo much charge you with this
fault, as thofe difturbcrs which trouble your confciences, and pull
you out of my hand. Here you fee againe,how vehement and hot hcc
is agamft thofe deccivers,and with what rough and fharp words he
painteth them out, calling them troublers of the Churchcs,which do J he
nothing clfe but fcduce and deceive innumerable poore confciences, !
giving ocoafions of horrible mifchicfe ahd calamities in the Congre
gations. This great enormity wcalfifat this day are conftrained to
fee,to the great griefe of our hearts, and yet are wc.no more able to
remedy it,thcn TW was at that time.

This place witndleth, that thofe falfe Apoftles had reported
Paul to be an unperfeft Apoftle, and alfo a weake and erronious
Preacher. T hereforc he againe here calleth them troublers of the
Churches, and overthrowcrs of the Gofpell of Chrift. Thus they
condemned each other.The falfe Apoftles condemned P&lt;i/,and Paul
againe the falfe Apoftles.The like contending and condemning is al- Ijjjy""
wayesin the Church: efpecially when the doctrine of the Gofpell
flouridicthjto wit,that wicked teachers do pcrfecute,condemne and
opprefle the godly :and on the other lidc,that the godly do reprove
andcondemnc the ungodly.

The Papifts and the fantafticall fpirits,do at this day hatc us dead
ly 3 ard condemne our doclrine as" widked and erronious. Yea more*
over they lie in wait for our goods and lives. And we againe do with
a perfect hatred dctcft and condemne their cnrfcd and blafphcmous
dodrin.In the mean time the miferablc people arc at no ftay : wave
ring^ hither and thither ? asuncertainc and doubtfull to which part
they may l:an,orwhom they may fafely folio w^or it istiot given to
cycry one to judge Chriftianly of fuch weighty matters, But the end

will-

Chap. I. Vpon the E * i $ T L H

will fhsw which part tcachcth truly, and j jftly condemn the other.
Sure it is that we perfccute no man, opprdfc no man, put no man to
death, neither doth our doftrinc trouble rnens confcknces, but de-
livereth them out of innumerable errours and fnarcs of the devill.
For the truth hereof wee have the teftimonic of many good men,
who give thankes unto God , for that by out doftrme, they have re
ceived certaine and fure confolation to their eonfciences. Wherefore
like as Paul at that time was not to be blamed that the Churches
werctrqubled,but the falie Apoftles : fo at this day it is not our fault,
but the fault of the Anabaptifts and fuch francicke fpirits, that many
and great troubles arc in the Church.

Every one Marke here diligently , that every teacher of workes and of the

SwhVh"" righteoufncflc of the law, is a troublcr of the Church,and of the con-

wotkesio fcicnces of men. And who would ever have belccved that the Pope,

!ubtarof Cardinals , BiQiops, Monkes , and that whole Synagogue of Satan,

mem con. fpecially the founders of thofe holy religious orders (of which num-

. her ncverthclcffc God might ftv^-fome by miracle) were troublers of

mensconfciences. Yea verily tKey beyet farre worfethen were thofe

falfe Apoftles. For the falfe Apoftles taught , that bcfides faith in

Chrift , the workes of the law of God were alfo neceflarie to falva-

the ppjft tion. But the Papifts omitting faith, have taught men traditions

ifa fair*2i an( ^ wor ^ s not commanded of God, but devifed by themfelves with-

poliiJs. out and againft the word of God : and thefchave they not oncly

oSf 6 f 030 6 Cc 3 ua ^ w ^^ t ^ ie wor&lt; ^ f God,but alfo exalted them farrc above

* if. But the more holy the heretikes fecm to be in out wad (hew, fo

much the more mifchiefe they do. For if the falfe Apoftles had not

becne indued with notable gifts, with great authority , and a ftiew

of holincflfe, arid had not vaunted themfelves to be Chrifts Minifters,

the Apoftles, Difciples, and fincere Preachers oftheGofpel: they

could not fo eafily have defaced P^/jauthoritiejandled the Go/at hi-

ans out of the way.

why Paul Now , the caufb why hec fetteth bimfelfe fo fliarpely againft
ifaffcApS* t hcm, calling them the tronblcrs of the Church, is, for that bcfides
flies trou- ifjith in Chrift, they taught that Circumcifion and the keeping
^^^ofthelawwasneccfoyto falvation. The which thing P40/him-
fejfe witneffetb jn the 5 . Chapter following. And Luke in the 1 5. of
the A fits declareth the fame thing in thefe words : That certaine
dntnt fomfudf^ tfW&kt the brethren, fywfa

To tilt G A L A T H I A N l." VQ

ytc bee ctrcumclftd after- the cuftome of Mofes , yet C4ntt9t befaved.
Wherefore the falfe A poftlesmoft earned ly arid obftinately conten
ded that the law ought to be obferved. Unto whom the ftift- necked
lewes forth with joyncd thcmlelves , andfo afterwards eafiiy per-
fwaded fuch as were not ftablifhed in the faith , that Paul was not
a fincerc teacher,be caufe he regarded not the law,but preached fuch
a dodrinc as did abolifliand overthrow the Jaw. For it feemed unto
tlrem a very ftrange thing , that the law of God (hould be utterly ta
ken away : and the Icwes which had alwaycs untill that time
beene counted the people of God , to whom alfo the promifes
were made, Oiould now bee re/rclcd. Yea it feemed yet a more
ftrange thing unto them,that the Gentiles being wicked Idolaters,
fhould attaine to this glory and dignitie, to bee the people of God
without Circumcifion, and without the works of the law, by grace
onelyand faith in Cbrift.

Thefe things had the falfe Apoftles amplified and fet forth to the
uttcrmoft, that they might bring Paul into more hatred among the
Gdathians. And to the end they might fct them the more fharpely

^ . n i . / ill ij i^-&gt; r * 3 Apofllcs

againft him , they laid that he preached unto the Gentiles freedome brag of
from the law, to bring into contempt, yea and utterly to abolifa the J^j *JJJ
Jaw of God and the Kingdom of the lews, contrary to the law of diffST
God,contrary to the cuftomc of the Icwiih nation , contrary to the othcr raeiil
example of the Apoftles, and to be fhort , contrary to his own exam
ple: W hcrcrorc he was to be fhunned as an pen blafphemcr againft
God , and a rebcll againft the whole Common-weale of the Icwcs,
faying , that they thcmfcivcs ought rather to be heard, who bcfidcs
that they preached the Gofpcll rightly , were alfo the very Difci-
plcs of the Apoftles, with whom P^w/was never converfant. By
this policy they defamed and defaced P *#/among the Galathians, fo
that by this their perverfc dealing, of very ncccflitie T^w/was com
pelled with all his might to iet himfclfe againft thefe falfe Apoftles:
whom hee boldly rcprovethand condemned! , faying that they are
froublers of the Churches and overthrowers of Chrifts Gofpcll , as
followeth.

Vcrfcy. dHdlntcnd to pervert tie qofycll of Chrift.

olc & over-

That is to fay , they doc not onely -goc abtraf tor trouble you y o!?w
but alfo utterly to aboliih and overthrow Chrifts Gofpcll. For CMR.

thefe

Chap. I. ?ptn tfa E * i s t ; L i

thcfe two things the dcvill pra&ifeth moft bufily.FirfKne is not con
tented to trouble and deceive many by his falfe Apoftlcs, but more
over he labourcth by them utterly to overthrow thctibTpell^and ne-
&gt; VCr r $^ ct k **N ne ^ at ^ brought i f to paff- .Yct fadi pcrvcrters ofthc
uid Gofpcllcan abide nothing leiT^thcn to hears tfut they are the A po
ke courted, ft les of the dcvilhnay rather they glory above others in the name of
" Chrift, and boaft thcmfelvcs to be the moft fincerc preachers of the
GofpeLEut becaufethey mingle the law with the Gofpel, they tnuft
needs be pervertcrs of the Gofpell. For either Chrift nauft remain
and the Law perith:or the law muft remainc and Chrift p:rifli:For
richte- Chrift and the law can by no means agree and reigne together in the
f confcience. Where the right coufndfe of the law ruleth,there cannot
^ tn - e rightcoufncff: ofgracc rule. And againe,where ths ri^hteoufncs
cf of grace rcigoeth,therc cannot the righteoufncft: of the hw reigne:
for one of them muft needs give place unto the other. And ifthou
canft not bdeeve that God will forgive thy fins for Ciiriftsfake,
whomhef nt into the world to be our high Prieft:how then I pray
theCjWilt thou belecve that he will forgive the fame for the works
of the law, which thou couldeft never perfbrmeror for thine own
works, which (as thou muft be conftraincd to confeflc) be fuch, as it
is impofllble for them to countervaile the ju dgement of God ?

Wherefore the doctrine of grace can by no meanes ftand with the
doclrinc^ofthe law. The one mult needs be rcfufedand abolifhed,
anc tncot ^ cr confirmed and ftablifhed. For as Taul faith here, to
.; mingle the one with the othcr,is to overthrow the Gofpell of Chrift.
hw * f rec ^ nc ^ y ct ^^ tcome to debating, the greater part ovcrcommeth the
taseth!"" bettcr.For Chrift with his (idc is weake,and the Gofpell but a fodifli
ten eta" P rcac ^^ n S Contrary wif^the Kingdomcof the world, and the &lt;de-
.vill the prince thereof, arcftrong. Bcfides that, the wifdome and
rightecufnes of the lleili carry a goodly (hew. And by this meanes
the righteoufnes of grace and faiith is loft,and the other righteou{^
nciTb of the law and works advanced and maintained. But this is our
comfort that the dcvill with all his limmes, cannot do what he
would. He may trouble many,but he cannot overthrow Chrifts Gof
pell. The truth may be aflailed,but vanquiftied it cannot be : For the
ward of the Lordcndtfrethfor ever.

It feemeth to be a light matter, to mingle the law and the Go
pll,fajth and works together:but it 4oth more mifchicfe then mans

rcafon

GA LA T H I A N s. Fol.^r

re., f&gt;n can conceive. For it doth not only blemifh and darken the Theftr.
kn.n\ 1-rugc cf grace, bu: alio it takcth away Chrift with all tobc^ J"* 1 "
jur 7 s, uid it utterly overtbroweththeGofaeil, as 7? */ faith in this !h?mingKlJ
. . i he cauls of this great &lt;cyill is our fle&: which being plunged ^ f jj . th lnd
in fins, Teeth no way how to get out but by works, and thcrfore it g C Th! M
\vouki live in the righteoulhesiof the law,and reft in the trull: and
confidence of her own works. Wherforc it is utterly ignorant of the
doulrineoffjith and grace, without th.* which notwithflauding it
is impofliolc forth,: confcience to find reft and quizes.

I r app i-arcth alio by thefe words of P auk And intend to pervert the
goffeKofCbrift: that the falf^Apoftles were exceeding bold and
(hamcleflV, which with all their might fst thctnfdves agai^ft P**I.
WBcrforcip again, ufmgthe fpirit ofzeale and fervency, and being
fully per i waded cf the certainty of his calling, iettcth himfcifc
ftrongly againft them, and wonderfully magnifieth his miuiftcry,
faying.

Vfrfe 8. But though th*tt Uv or An Atigellfrom heaven preach untojon
cthtrrvife thtn that we have ^reached unto joUy let kirn he ac-
curfed.

Here P4/caftcth out very flames of rlre,and his zeale is fo fervent The che-
thathcbeginneth alfoalmoft to curl: the Angels. Although, faifh S 5 ?^"^ 6
bc,that we cur felvcs,cvcn 1 and my brother Timothy and T/&gt;#/,and gainft the
qs many as teach Chrift purely with me (I fpeak not now of thofe jjjj Apo "
feducers of confciences ) ye* or if an Aniellftom heaven Breach unto
jc 3 &c.notwith(tanding I would rather that I my lelf,my brethren,
yea and the very Angels from heaven aifo, (hould be holden accur-
(edjthcn that my Gofpcll tliould be overthrown. This is indeed a
vehement zealc,that he dare fo boldly curfe not only himfelf and his
brcthren,but alfo even an Angcll from heaven.

TheGrecke word Ant&ema, in Hebrew Herem, fignificth a
thing accurfed, execrable and dcteftable: which hath nothing to
do,no participation or communion withGod.So faith Joflmahfur- 1 - f ^
fed he the man before the Lordjhat raifeth up and huildeth this City Jc~ *
r/co.And in the laftof Leviticus it is written: Nothing feparate from
tbf common uft, which flatt be feparate from man^ {ball he rtaeemed, hut
die the death, whether it he man or &eafl. So God had appointed AmA
y, and ceruine other Cities accurfed by Gods ownc fcntence,

(hould

Chap; I. Vponthe E p i $ T L H

(hpuld be utterly rafcd and de{r.roicd-This is then the mind ofPW:
I had rather that my fclfeand other my brethrcn,yea and an Angell
from heaven fhould be sccuricd, then that we or others friould
prcacfh any other GofpeJl then that which we have preached alrea
dy .So Prf^/firft curfcth himfclf:ror cunning artificers arc wont firft
to find fault with themfclvcs, that they may the more freely and!
(barply afterwards reprove others.

t P**l therforc concludeth, that there is no other Goipcll befides
tbat,which hehimfelfhad preached. But he preached not a Gofpcll
which he had himfelfc devrted, but the fune which God promifcd
before by hisProphctsin the holy Scripturcs,/?0.i.Thcrforehepro-
nounccth himfelfc and others, yea even an Angell from heaven, to
be undoubtedly accurfed, if they teach any thing. contrary to the
former Gofpcll. -for the voice oftbe Gofpell cncc fcnt forth, {hall
not be called back again till the day of judgment .

Vcrft 9. As V?efaidbefore,fofaj tt &lt;? now again f, If any THAI preach tin*
toy OH othcrwife then that JOM have received, let him be AC-
turfed.

He rcpcatcth the felf-fame thing, only changing the perfons.
Bcfbrche curfed himfelf, his brethren, and an Angell from heaven.
Here if there be any(faith hc)befides us,which preach unto you any
otherGofpcll then that ye have received of us, let them alfo be ac
curfed. Therfore he pliinly cxcommunicateth and curfeth all tea
chers in generall, himfelfe, his brethren, -an Angell, and moreover
all others whatfoevcr,namcly all thofefalf: teachers hisadverfarics.
Here appcarcth an exceeding great fervency of fpirit in the Apottle,

iht vete- that -he dare curfc all teachers throughout the whole world and in
of heaven, which pervert his Gofpcil and teach any other.For all men
muft cither believe that Gofpell which Taut preached, or elfc they
muft be accurfed and condemned. Would to God this terrible fcn-
tcnceof the Apoftlc might (hike a feare into their hearts that feck
topcrvctt the Gofpcll of P&lt;tftl:of whichfort at this day ( the more

S ainft the it is to be lamented) the world is fiill.

Th chan- The changing ofperfons is here to be marked. For Paul fpcak-

g ngofpct- c th othcrwifc in his firft curfing then he doth in the fecond. In the
firft he faith: If "toe r an Angell from hc*ven t -preach ftnt& you any
other Cjoff ell then thar V?e b*vf prcackedunto JOH ; I n the fecond : then

To the G A L A T H i A N s. Fof.j

have received. And this he doth of purpofc, left tlntGalathiant
fhculd fay : We, O Paul do not pervert the Gofpcll that thouhaft
preached unto us : we undcrftood thec not rightly, but the teachers
that came after thec, hare declared unto us the true meaning there
of. This (faith he) will I in no caie admit.They ought to adde no-
thing,neither to correft it : but that which you heard of mc,is the
fincerc word of God : let this only remain. Neither do I dctiremy
fclfe to be any other manner of teacher then! was, nor you other
Difciplcs. Wherforc if ye hcarc any man bringing any other Gof
pcll then that ye have heard of me, or bragging that he will deliver
better things then y c have received of mcjct him and hisDifciples
bcbothaccurfed.

The ftrft two Chapters in a manner confainc roth ins clfe but ,,

mi* n i /* r r % -t. inecotent*

defences ot his doannc, and confutations ot errours : io that untill of the two
he commeth to the end of the fecond Chapter,he touchcth not the &K ba P cr
chicfeft matter which he handleth in this Epiftle, namely the arti
cle of juftification. Notwithstanding, this fcntcnce of Paul ought
to admonifh us, that fo many as thinke the Pope to be Judge of . y
the Scripture arc accurfed. Which thing the Popifh Schoolc-mca Thtar
have wickedly taught, ftanding upon , thit ground : The Church e n?5"he
hath allo wed foure Gofpels only: therefore there arc bat fourcs pa P ifl , to

i .1 u j L. XT i prove.tnat

for if it bad allowed more, there had been more. Now feeingtbe tbechgicb
Church might receive and allow fuch and fe many Gofpds asit ** e lhc
would , therefore the Church is above the Gofprll. A goodly argu
ment forfooth. I approve the Scripture, Ergo^ I am above tho
Scripture. John #*/&gt;m?ackno wledgeth and confcffsth Chrift, and
pointcthtohim with his ringer, therefore he is above Chrift. The
Church approvcth the Chrift ian faith and docirinc, therefore the
Church- is above them. For the overthrowing or"this their wicked
and blafpheinous doftr ine, thou haft here a plainc Text like a thun
derbolt, wherin P*nl Cjbjedcth both himfclfc.and an Angell from
heaven, and Doftors upon earth, and all other teachers aod rna-
fters whatfocvcr under the authority of the Scripture, For they
ought not to be Maftcrs, Judges, or Arbiters, but only w. itnc&Si
difci pics and confcflburs of thcChurch, whether it be thcPope,Z/&lt;*
ther, Anuftinc,PaHl t Qi an Angell from heaven. Neither ought awy
doftrinc to be taught or heard in the Church,bcfidcs the pare wor4
ofGod, that is to fay, the holy Scripture. Otherwise secured bo

both

Chap. T. fym tie E * i s T L B

both the teachers and hearers together with their doctrine,

T e fff IO. For now preach ! mans lioflrinf fffGodf,
J

Thf fi words arc fpoken with the fame vehcmency of fpiru.that
the former were. As if he fhould liy : A:n I P^/ib unknowne a-
mongft you, which have preached fo openly in your Churches?Arc
my.btitetcbrifiirclsjvwd f many fharpe battels a^ainft the/nw, yet
anknown unto y.&lt;w It appearcrhfl thinke)(urliciemly unto you by
my preaching, and by fo many and fo grc.it afrltdions which I have
fuiiered, whether I fervc men or God. For all men fee that by this
iny preaching 1 "have-not only (tirred up peifccutjon againit me in
everyplace, but have alfo procured the cruell hatred berth ok mine
^JklTof own nat i n arj d of all other mcn.I rhew therefore plainely enough,

Win

ro icck.

the

God ought that I feek not by my preaching the favour or praiib of men, but to
fet forth the benefit and glory of God.

Neither -do we feekc the favour of m:n by dur doctrine. For we
tcacb that all men arc wicked by nature, wd the children of wrath,
Wcxondemne mansfrec- will, his ftrength, wifdome andrightc-
oufnefls, and all religions of mans own deviling. And to be fhcrtj
we fay that there is nothing in us that is able to dderve grace and
thc&lt;forgivene{fet&gt;f (ins : but we preach, that we obtaine this grace"
by the free mercy uf God only -for Chriils fakf. For (o the heavens
fhcw forth the glory of God and his workcs, condemning all men
generally with their workes.This is not to preach for the favour of
nun and of the world. For the world can abide nothing leflfe then to
hearc his wifdcnne,righteufnes, religion and power condemned.
And to fpea4&lt; aeainft thofc mighty and glorious gifts of the world,,
isnot to Barter the world, but rather to procure hatred and indig-
nationcf the world, For if wefpeak againft men, or any thing e
that pertaineth to their glory, it cannot be, but that cruell hatre
persecutions, excommunications, murthers and condemnati
inaft needs follow.

If then ( faith P^/J^they ferother matters, why fee they not?
this aifo, that I teach the thinqs that are of God and not of men ?
that is to fay t that I ieekc no mans favour by my doctrine, but I
fct out Gods mercy ottered unto us in Chrift. Vor if I fought thq
favour of men, I would not condemne their works. Now for as
much as I condemnc mens works, that is to lay, becaufc I (hew

Goa

To teach
the things
that arc of
Cot.

T* the G A L A T H i A N sJ Foi. v^

Gods judgement out of his Word (whereof I am a Miniftcr) agtlnft
all men, how that they are finners, unrighteous, wicked, children
of wrath, bondflaves of the devill and damned, and that they are not
.jnade righteous by workes or by circumcificn, bat by grace onely,
and faith in Chrift -.therefore I procure unto my fdfethe deadly ha
tred of men. For they can abide nothing leflc, then to heare that they
arc fuoh : nay rather they would be praifcd for wife, righteous and
holy. Wherefore this witncffeth fufficiently, that 1 teach not mans
doftrine. After the fame manner Chfift fpeakcth alfoin tfc^. of
John, The world cannot hate you, hut me it hat.eth y becaitfe f tcfiifie of it
that the worl^ thereof are evill. And in the 3 . oLlohn, This is condemna
tion* that light i* come into the Veer Id, and men loved darlteneffe more then
light, hccAufe their vtorket mere will.
Now, that I teach the things which are of God (lakh the Apoftlc) c .

/ n- i IT ii i iignes that

hereby it may iufhciently appeare, that I preach the only grace, the
mercie, the goodneffe and the glory of God. Moreover, he that fpea-
kcth (as Chrift faith) thofe things which his Lord and Matter hath
commanded him, and glorifieth not himielfe, butjhim whofc Mef-
fen^er he is , bringeth and teachcth the true word of God. But I
teach thofe things onely which are commanded me from abooernci-
ther glorifie I my felfc, but "him that fcnt me. Befidcs that, I ftir up
againft my felfc the wrath and indignation of both thelewes and
GcntileSjtherefore my do&rineis true, fincere, certaine,andofGod,
neither can there be any other, (much leffe any better) then this my
doftrineis. Wherefore, whatsoever dodrine elfe teachcth not as
mine doth, that all men arefinners,and are juftified by faith onely in
.Chri(r,muft needs be falfe,wickcd, blafphemous,accurfed and dcvil-
li(h : and even fach alfo are they which teach or receive it.

So we with Taulio bouldly pronounce all fuch docTrinc to be ac-
curfed as agrecth not with ours. For neither do we feeke by our prea
ching the praife of men, or the favour of Princes or B ifaops, but the
fa vour of God alone, whofe onely grace and mercy we preach, def-
pi(ing and treading under foote whatfocver is of our felves. Whofo-
ever he be thai which (hall teach any other Gofpell, or that which
. is contrary to ours, let us be bold to lay that he is fent of the devill,
and hold mm accurfed.

Vcrfe I o, Orgoe / *l*ttt topleaff men?

F That

Chap. I. ryontbe EPISTLE

That is, do I fervc men or God ; He hath alwayes a glance at the
Semen. fclfe Apoftlcs. Thefe(faith he) muft needs feeke to pleafc and to flat .
ter men: for by this meanes they fceke, that they againe may glory
in their flefo. Moreover, becaufe they will not bcare the hatred and
persecution of men,they teach circutrcifion, oncly to avoid thepsr-
fecution of the Crofle, as folio weth in the 5. Chapter.
"? "adf So at this d ay y e may 6 Q d man y which feck to pleafc men, and to
the end they may live in peace and fecurity of the fld"h } they tejch
the things which are of men, that is to fay, wicked things,or elfe
they allow the blafphemies and wicked judgements of the adverfa-
ries,contrary to the word of God againft their own confcience, that
they may keepc ft ill the favour of Princes and Bilhops, and. enjoy
their goods. But we,becauie we endeavour to pleafe God and not
men, do ftirre up againft us the malice of the devillandhellitfelfr:
we fuier the reproaches and (landers of the world, death and all the
raifchieves that can be devifed againft us.

So faith /^0/here,! feeke not to pleafe men, that they may praife

my dodrine, and repoitme to be an excellent teacher ,but I define

only that my doclrinc may pleafc God : and by this meanes I make

men my mortall enemies. Which thing I find by experience to btt

moft true ; for they requite me with infamy 3 flander, imprifonment

and fword. Contrary wife the falfe Apoftlcs teach the things that arc

of men,that istofay,fuch things as be pleafant and plaufible to mans

She reward rcafon 9 &that to the end they may live in cafe &purchafc the favour,

f faife and goodwill and praife of the people. And fuch men find that they &ek

,godiytea- ^ . f or , hcy arc pr ^fe d and magn i^ e( j o f men&gt; So faith Chrift alfo

tJMat.6 That hypocrites do *ll things to bcyraifcd of men. And in the 5
of John he fharply reproveth iuch:How canyc ^/^r(fai,th hc)ivhich
receive honour one of another ^ndfeelse not the honour thatcometh of God
done? The things which Paul hath hitherto taught, are in a manner
examples onely. In the mean: time not withftanding he is very ear
ned everywhere in. proving his doctrine to be fincereand found.
Thcrfore he exhcrtcth the (jalathiaw. that they fbrfake it not for
any other doftrine.

Vcrfc 10, Tor iflftottldjet pleafe me s I were x&t thefcrvantofGod.

Thefe things are to be referred to the whole office and minifte-
rk tfPaut, tofhcw what a contrariety there wasbetwecne his.

conver-

tf A L A T H I A N S.

converfation bcforc ia the lewidi law, and his conversion now

under the Gofpcll As If hs would fay:Doe ye thinks thatlgoc about

ftill topleafe men, asldid in times paft?So hefpcakcth afterward* in

the J. Chapter. Iflyei preach c ircttmcifion^ why do Ifitffer perfecu-

thn? As though h^ would fay : Doe ve not fee and heare of my daily

conflifts, great perfections and afHiftions? After I was conrcrtci

and. called to the office of Apoftiel"hip,Incver taught mans do&rine,

neither fought I to plcafe men, but God alone. Tnat is to fay: I feck

not by my miniftery and doftrine the praifc and favour of men, but

of God.

Hercagaine is to be marked ,how malicioufly and craftily thefalfc
Apoftles went about to bring P* *l into hatred among the Galathi-
dxj.They picked out of his preachings and writings certains contra- Li aoj
diftions (as our adverfaries at this day do out of our bookes) and by
this means they would have convinced him that he had taught con-
trary things. Wherefore they faid that there was no credit to be gi-
vcn unto hirrr.but that circumctfion and the law ought to be kept:
which thing he himfelfe alfoby hisexamplc had allowed,becaufc he
had circumcifed Timotkie wording to the law,had purified himfelfe
with other four men in the Temple at /&lt;rr*/*/&lt;r/,and had fliavcn his
head at Cencbrca. Thefc things they craftily furmifcd, that Faulty
the commandement and authority of the Apoftles was conftraincd
to do : Which notwithftandinghchadkcpt as indifferent, bearing
With the infirmity of the wcakc brethren(which yet underftood not
tbe Chrittian liberty,)lcft they fhould be offcnded.To whofe cavilla-
tions thus he anfwcrcth : How true it is which the falfc Apoftles
forge againft me for the overthrowing of my Gofpell, and fetting up
of the la wand circumcifion againe, the matter it felfc fufficiently
declareth.Por ifl would prcacn the law and circumcifion, and com
mend the ftrength, the power, and the will of man, I fhould not be
fo odious unto them, but (hould plcafe them.

Vcrfc U, 12. Now I certify jot* brethren, that the gofiett which
wo* preached of me, WM not after man. For neither re
ceived I it of max, neither & I taught it but by the re
velation of lefus Chrift.

Here is the prindpall point of all this matter : which containeth
a confutation of his adverfaries, and a defence of his do&lt;3rinc,to

Fa the

Chap. I. ypwtke EPISTLE

the end of the fccond Chapter.Vpon this he ftandeth,this he urgcth
a*"* wit n an oatn confirmeth, that he learned net his Gofpell of any
wan, but received it by the revelation of lefus Chrift. And in that he
fweareth, he is conftraincd io to do,that the GaUtbians may beleeve
him, and alfo, that they fhouldgive no care to the falfe Apoflrles:
whom he rcproveth as lyers, becaufe they had laid that he Learned
and received his Gofpcll of the Apoftlcs.

Where he faith that his Gofpell is not after man, he meaneth not,
that his Gofpell is not earthly (for that is manifcft ot it felfe:and the
falfe Apoftles bragged alfo that their doftrine was not earthly but
heavenly :)but he meaneth that he learned not his Gofpell by the mi
nor after uiftcrk of men, or receved it by any earthly mcanes (as we al karne
maru k, cither by the miniihie of men, or elfc receive it by fome earthly
mcancs; foine by hearing, fome by reading, and fome by writing :)
butbereceiued the famconely by the revelation of Icfus Chrift. If
any man lift to make any other diftindion, I am not againft it. Here
the Apoftle fheweth by the way, that Chrift is not ondy man, but
both t j wt k e - s ^h Q Q ^ a ^ ycr man w hcn he faith that he received not

Cod 3c man. , i

msGolpellby man.

Now P&lt;wl received his Gofpell in the way as he was going to d-
i^b# 5 whcre Chtift appeared unto him and talked with him.After-
JJ^J* 1 wards alfo he talked with him in the Temple at Itrufalernjptt. he re-
tbc Gofpell. cctved his Gofpell in the way, as Luke reciteth the ftorie in the 5? .of
the A&es. Artfe (faith Chrift) and go ixto ike Citie y and, it/hall be told
t\M wbitt thottmuft do.He doth not bid him go into the Citie, that he
might Icarne the Gofpell of AntwiM ; but Ananias was bid to goc
and baptize him ,to lay his hands upon him,to commit the miniftery
of-thc word unto him, and to commend him unto the Church,and
not to teach him the Gofpel, which he had received afore (as he
gkrieth in the fame place) bytheonely revelation of lefus Chrift.
And this Ananias himfelfe confeffcth, laying : Brother Sauljbe Lord
thich appeared to thee in the Vi&gt;ay , hathfent Me, that thott ntightcft rc
cehe thy fight. Therefore he received not his doctrine o(AnA*ia*, but
being already called,lightned and taught of Chrift in the way,he was
fcnt to Anania r that he might alfo have thetcftimony of mcn,that he
Was called of God to preach the Gofpell of Chrift.

This &lt;P*l was conftrained to recite, to put away the flan-
ate; eftfce faife Apoftles, who laboured to bring him into hatred

among

7&gt;/& GALATHIANS.

.atrongthe g*l*tbi*nt t fsying that/W was infaiour to the reft of
the Apcftlcsfchollerszwhebad received of the Apoftles, that which
they taught and kept : whofc converfation alfo they had fcena long
time, and that f Paul himfclfc had alfo received the fame things cf
them, although he did now deny it. Why then would they rather c-
bcy an infcriour,and dcfpifethc ?utl onty of thcAjs cftles theoifclvcs,
wro were not only the fore-elders and teachers QifaCjalatkiansfeul
alfo cf all the Churches throughout the whole world ?

This Argument, which t he falfe Apcftlcs grounded upon the utho- n* AU-
rity of the Apoftles, wasftrong aud mighty, whcrby the Cjalathinns JJJ-* j
were fuddainiy ovcrthrown,efpecially in this mattcr.I would never nics t T n "
have bclicved,hadl not bin taught by thefc examples of theChurchcs ^ th *f*"
of GaUtia^ of the Corinthians and others, that they which had rccei- thcApoftlei,
vcd the word of God in the beginning with fuch joy (among whom
were many notable men) conld fo quickly be overthrownc. O good
Lord,what horrible and infinit mifcl icf may one only argument ean&gt;
Jy bring? which fo picrceth a mans confidence whcnGod withdraw-
cth his grace.that in one moment he lofcth all together. By this fub-
tilty then the falfe Apoftles did eafily deceive the gdath utns, being
not fully cftablifccd and grounded.but as yet weak in the faith.

Moreover,the matter tf justification is brickie: not of it felf (for Sof
of it fclfc it is moft fure and certain^ but in refpcft of us. Whereof the
1 my felf have good experience. For I know in what hours of dark- f
neffe I fomcumcs wraftle. I know how often I iuddainly lofc the
beames of the Gofpell and grace, as being (hadowed from me with t
thick and dark clouds. Briefly I know in what a flippcry place even mife,th r ugi
fuch alfo do ftand,as are well exercifed,and feem to have fure fooling ~ u
in matters of faith. We have good experience of this mattv-r:for we
arc able to tcsch it unto others, and this is a fure token that we un-
dcrftand it. But when in the very conflict we fhould ufe the Gcfpcll,
which is the word of grace, coniolation and life, there doth the law,
the word of wrath, hcavincs and death prevent the Gofpell and be- 1 , ,

, . L . . r , . r . r . ofihelavf.

ginncth to rage, and tnctcrrours wnicnitrailcthupin thcconlci-
cnce, arc no leflc then was that horrible fhew in the mount Sinai. So i
that even one place of the Scripture containing 4&gt;me thrcatning of
the la WjOvcrwhelmeth and drowneth all confolaticns bcfidcs, and fo"
(haketh all our inward powcrs,that it makcth us to forget juftificati-
on,gracc,Chrift,thc Gofpell and all together.,

F 3 Thcrforc

Chap, I. fyn tt&gt;t E p t s T L E

Therefore in rcfpcS of us,it is a very brickie rmtter.becaufe we arc
cfth godly, brickie. Again, we have againit us even the one halfe of our felvcs :
that is to fay, reafon, and all the powers thereof. Bcfides all this the
fleftirefifteth the (pint,which cannot beleeve affjrcdly that the pro-
mifcs of God are tru^. It fighteth therfore againft the fpim, and (as
3t.7.l. Pault\\\h)itholdeikthcfyirlt captive : fothit it cannot belecvc fo
ftedfaftly as it would. Wnei fore we teach continually that the know
ledge of Chrift and of faith is no workc of man, but (imply the-gifr. of
God, who as he crcateth faith,fo doth he keep it in us. And even as
he firft giveth faith unto us throtrgh the word fo afccr wards heexer-
cifeth,incrcaf:th,ftrengthneth and maketh perfect the fame in us by
the word. Therfore the greatest fcrvice that a man can dou-.ito God,
and the very Sabbarh of 5abbaths,is to exercife himfclf in true godli-
neSjdiligently to reade and hearc the word. * Contrari wif: there is
nothing more dangerous then to be weary of the word. He therfore
th! bathTng that is fo cold, that he thinketh himlelf to know enough, and begia-
cf Gods neth by little and little to loath the word, that m in hath loft ChnM:
and theGofpell.and that which he thinkcth hirnf Ifeto know, heat-
* spccaiatio taincth only by *baref peculation: And he is like unto a man(as S.faixj
faith) Who beholding hi* face in aglA$e,gpeth hi* way, And bj and byfor-
pta gettetb what hi* countenance WM.

Wherefore let every faithfull man labour and ftrivc with all dili
gence to learne and to keep this do Arin : And to that end let him uie
humble and hearty prayer, with continasll iludy and meditation of
bv prayer & the word. And when we have done ney^r io mucb//ct lhali we have
enough to keep us occupied. For we have to do with no fmill ene
mies, but ftrong and mighty, an.i fuch as are in continual! warrc a-
gainft us,namcly our o -,vn fl jili,all the dangers of chs world, the law,
fin,death, the wrath and judgment of GoJ, ami the D:villhimfcife,
who never ceafrth to tempt us inwardly ty his fiery darts, and out
wardly by his falls Apoftits.to the end tnat he may overthrawjifnot
alLyct the mod part of us.

ThisArgu.nc-nttherforcof thsfalfe Apoftlesbad a goodly Oisw
and fecmed to be very (Irong- Which a!fj at this d iv prevaileth with
. u c mamviairuly that ifce Apoftks,the holy fathers and their fjcc ff ;tirs
have fo taught: that the Church fo thinketrrand beiceveth : More
over that it is impoflible that ChnO: iho .ild fufr. r his Church fo
long tim? to crre. Art thou alone (fay thsv).vif;r then fo many holy

men ?

T0 tilt A L A T H I A N S. .

men ? wifer then the whole Church ? After this manner the DcviJl
being changed into an Angell of light, fetteth upon us craftily at this
day by certaine pcftifcrous hypocrites, who fay : we paflc not for the
Pope, we abhorre the hypocriiic of Monkes and fiich like : but we Th Dcyjfc
would have the authority of the holy Church to remaine untouched.
The Church hath thus believed and taught this leng time. So have
all the Doctors of thcPrimitive Church,holy mcn,morc ancient and
better learned then thou. Who art thou, that dareft diflcnt from all
thefe, and bring unto us a contrary doctrine ? When Satan reafoneth
thus, confjiring with the flcfn and reafon, then is thy coniciencc
terrified and utterly dcfpaireth, unles thou conftantly return to thy
fclf again, ind fay : Whether it be y$rian^Ambrofe&gt;Au9uftine, either
^&gt;. Teter t PfiitlQ\Joh ) yea or an Angell from heaven thatteacheth o-
therw:fcf,yct this I know a{faredly,that J teach not the things of merj,
but of God: that is to lay, 1 attribute all things to God alone,and no
thing to man.

When 1 firfl took upon me the defence of theGcfpell, T remember
that Doctor SmupittMt a worthy man.faid thus unto me: This hketh
me well that this doctrine which thou preached, yeeldeth glory and
all things elfe unto God alone, and nothing unto man : for unto God
there cannot be attributed too much glory ,goodnes,mercy,etf. This pi.
faying did then greatly comfort and confirme me. And true it is,that
the doctrine of the Gofpcll taketh from men all glory,wifdom, righ-
teoufncs,&lt;^r. and giveth the fame to the Creatour alone, who made
all things of nothing. We may alfomore fafdy attribute too much peii
unto God then unto man. For in this caiel may fay boldly : Be it fo ["in
that the Church, Aitguftine and other Doftors, a\foT &gt; etcr and d polio, God
yea even an Angsll from heaven, teach a contrary doctrine, yet my thi " st * man
doctrine is fuch, that it fetteth forth and prcachcth the grace and glo
ry of God alone, and in the matter of fjlvationitcjndcuneththe
righteoufnesand wifdom of all men. In this I cannot cffjnd.becaufs
Igive both to God and man,that which properly and truly belongeth
to them both.

But thcu wilt fay : The htirck is holy, The Fathers arc holy.
It is true : notwithftanding,albett the Church be holy,yct is it com- Mtt tfrj4 -
pelled to prayiForghftaourtrcfpa/Tts. So,though theFathers bu ho
ly, yet arc they favcd through the forgivcnes of (ins. Therefore nei
ther am I to be belcevcd, nor the Church, nar the Fathers, nor the

F ^ ApolUcs,

Chap. I. Vftn tbt E p i s r i

ApofHcs,no nor an Angell from hetv^if we t~ach any thing againft
ro the word of God, / /&lt;tf */ Vtordv, G*d abide f*r even for clfi this
orhcT Argument of the falfe Apoftlei had oyghcily prevailed agunft /W-r
ed bC if e doctrin.For indeed it was a great matter, a great matter I fiy, to fct
*4 tcaU before the (/a/atkiaas the whole Church.with all the company of the
*nj&gt; thing a- Apofllcs a&ainft ftc0/alone,but lately fprung up and of fm ill authori-

a.n t the r _, 3 F /- n V i j j t_ M t-

word of ty.This was theriqre a ttrong argument and concluded mightily ror

God&lt; no man faith willingly that the Church errcth,&yet it is neceflary to
fay that it crreth,if it teach any thing befides or againCi Gods word.

SJST Pcter th= chicfc of thc Apoftles taught both in life and doclrin be-
fidevS Gods word, therfore he erred and was deceived. Neither did
P*/difTernblcthat errour (although it feemed to be but a light fiult)

GJ.t.11. becaufc he faw it would turne to the hurt of the whole Church, but
withftooA him even to hufaeJbccAttfe ktwAlkldnst after the truth of the
gotyell. Therfore neither is the Church, nor Peter, nor the Apoftlcs r
nor Angels from heaven to be heard, unles they bring and.teach the
pure word of God.

The Papifts This Argument even at this day is not a littk prejudiciall to our
cau ^ e&gt; F r if we may neither believe the Pope, nor the Fathers, nor
Luther -, nor any other, except they teach us the pure word of God,
whom (hall we then believe ? who in the meane while (hall certific
our confidences which part tcacheth the pure word of God, we or
our advcrfaries ? For they brag.that they alfo have the pure word of
God and teach it. Again, wcbcleevenotthePapifts, becaufethcy
teach not the word of God, neither can they teach it. Contrari wife,
they hate us moft bitterly,and perfecutc us as moft peftilent herctiks
and fcduccrs of the people. What is to be done in this cafe ? Shall it
be lawfull for every phantafticall fpirit, to teach what himfdfc lift-
cth, feeing the world can neither heare nor abide our doftrinc ? For
although we glory with T**/, that we teach the pure Gofpcll of ;
Chrift, yet we profit nothing, but are compelled to heare, that this
our. g)orying is not only vain, rafh and arrogant, but alfo devj Jlifh and
full of blalphcmy. But if we abafe our felvs and give place to the rage
of our adverfartes, then both the Papiftsand Anabaptifts wax proud.
The Anabaptifts will vaunt that they bring and teach fomc ftrange
thing which the world never heard of before. The Papifts will fet
p ; again and ftablifti their old abominations. Let every man therfore
take heed, that he be moft lure of his calling and dudrine, that he

may

Fol.37

A Pea act A"
may boldly fay withT^W; Althcugh vre or au A*gctl from Hettven muft before

treach unto you, other jvife t then that wfsich we have preached unto jott&gt; let

. For je have heard of my converfativ* in times pafl in the Jc-wljk
Rcligion t hoTvthatI.psrfccMtcd the Church of (jod extremely.
and wafted it : and profited in thejewi/b Religion, above many
oftnj companions of mine own nation.

This place hath in it nofingular docVine. Notwithftanding Pattl
alledgeth here his owneexamplcjfiy ing; I have defended the tradi-
tions of the Pharifees and the Jewlfc Religion more conftantly then
yc and all your falfc teachers. Wherefore if the rightcuufnefii of the
law had bin any thing worth, I had not turned back from it : in the
keeping wherofnotwithftanding before I knew Chrift, I did focx- et
crcife my fclf,and fo profit thcrin,that 1 excelled many of my compa- Paul.
nions of mine ownNation.MorcovcrTwasfo zealous in defence of
the famc,that I persecuted the Church of God extrcmcly.and wafted
it. For having received authority of the high Priefts, I put many in
prifon, and when they flioold be put to death,! pronounced the fen- ^ ^
tence, and punifhing them througliour all the Sinagogucs,! compel
led them toblafphemcidnd was fo exceeding mad upon th:m, that I
pcriccutcd them even unto ftrangc Cities.

Vcrft 14. AnA Wat much more xealow of the traditions of my Fa*
thers.

He calleth not here the traditions of the "Fathers, the &lt; Ph*nfiu~
call or humane traditions: for in this place he trcateth not of the
Pharifakall traditions, but of a farrc higher matter, and therefore what
he calleth even that holy law of (Jttofcsjhc Fathers traditions : that M iieth the
is to fay, received and left as an inheritance from the Fathers. For J
thcfe (faith he) when I TM in the fewijh Religion, I Was -very zta/out.
He fpcaketh after the fame manner to the Phiiippians, ^/&gt; cancer-
vingtke l*vt&gt; (faith he) / Vt*4 A Pharifee, concerning zt*le y 1 perfe-
cnted the hurch t and as concerning the righteoufnefle of the law, I
Tftfu unrebttketblc. As though he would fay : Here I may glory, and
may compare with the whole Nation of the Jewcs, ycao cmwitfa
the bed and holicft of all tbofc whicli arc of t^e Cuciu^ciiion : Let

Chap. I. Vfontke E P I s T L H

them fhew me if they can, a more zealous and earncft defender of*
Mofes law.then I have bin.This thing(6ye /W&lt;?r^.f) ought to have
peri waded you, not to believe thelc deceivers, which rnagnittcthe
righteoufnes of the la w,as a matter of great importance, whereas, if
there were any caufe to glory in the rightcoufncs of the law, I have
more caufe to glory then any other.

In like manner fay I of my felfe, that before I was lightened with
theknowledgecftheGofpell, I was as zealous for the Papifticall
lawes and traditions of the Fathers, as ever any was, moft carneilly
maintaining and defending them as holy and neceflary to falvation.
Moreover, I endeavoured toobfcrveand keep them my felfasmuch
as was poiHble for me to do, punifhing my poors body with falling,
watching, praying, and other exerciies,more then all they" which at
this day do io bitterly hate and perfecutc me, bccaute now I take
from them the glory of justifying by works and merits. For I was io
diligent and fuperftitious in thcobfervation hereof, that I laid more
upon my body then without danger of health it was able to beare. I
honoured the Popeofmccreconfcienceandunfunedly, not fecktng
after prebends, promotions andlivings:but whatfoeverl did, I did
it with afingle hcarr,of a good zcale, and for the glory of God. But
PW/.J.I. thofe things which then were gainfull unto me, now with T 3 ^! 1
count to be but lolTe, for the excellency of the knowledge cf Jcfus
Chrift my Lord. But our adverfaries,as idle bellies and tried with no
tentaticns, believe not that I and many others have endured fuch
thing? : I fpeak cf fach as with great defire fought for peace and qui-
ctnesofconfcicnce, which notwithftanding in fo great darknes it

was not poflible for them to find.

Verfe 1 5 , 1 6, 1 7 . Tint when it had-pleafcd CJod (which had feparnteA me
from my mothers wombc^ andcaflednte by hi* grace) to re-veale
his Son in me^ that 1 Jkouldyrtach him among the C ientilcs,H-
mediAtelfl comnwrncAtcdnoi vnth flefi and blood.N either CA
I Again /ojeruf^em 3 f o them which were Apoftles before me
I went into hx&gt;\z y And turned again Unto Damafcus.

Thisisthefirftjourny of &lt;Paul. And here he witneflhh, that
f ft 1 " 3 ^^* Wa 7&gt; a ^ ter ne W2S ca ^ c ^ hy the grace of God to preach
Chrilt amons fas Gentiles, he went into Arabia without the advice

o ..... ..

7&gt; ike G A L A T H i A N s. Fl.j8

tof any man, to that worlds whcreunto he was called. And this place
witmfleth by rthom he was taught, and by what meancs he came to
the knowledge of the Gofpcll and to his Apoftlefhip. when it hotA
j&gt;leafedGo&lt;i((3iit\\\\e.) As if he would fay : I have not dcf^rved it,
bccauicl was zealous of the law of God without judgement, nay ra
ther this foolifh and wicked zeale ft irred rac up, that God fo permit
ting, I fell headlong into more abominable and outragious fins.l per-
fccuted the Church of God, I was an enemy to Cbrift, 1 bLfpheaicd t*ul t erit
hisGofpcll,and to conclude,! was the authour of (bedding much in-
nocent blcud. This was my defert. In the midft of this cruell rage I
was called to fuch incftimable grace. What? was it bccaufe of this out
ragious cruelty ? No forfooth. But theabjndant grace of God, who
calhth and rh^weth mercy to whom he will, pardoned and forgave
tne allthofcblafphemies : and for thefe my horrible fins(which then
I thought to be pcrfc-A righteoufnes and an acceptable fervice unto
God) he gave uato me his grace,th: knowledge of his truth, and cal
led me to be an Apoflle.

We alfo are come at this day to the knowledge of grace by the felf-
fame mcrits.I crucified Chrill daily in my monkifh life,and blafphe-
med God through my falfe faith wherein I then continually lived.
Outwardly I was not as other m?n,cxtortioners,unjuft, whorcmon-

Ecrs : but 1 kept chaftity, poverty and obedience. Moreover, I was
eefrom the cares of this prefcm life. I was only given to rafting,
watching,praying ; faying of Maffes and fuch like. Notwithstanding
in the mean time I foftred under this cloked holmes & truft in mine
owne righteoufnes, continuall miftiul^doubtfulnesjfearcjhatred and
blafphcmy againft God. And this my righteoufies was nothing clfe,
but a filthy puddle,and the iery kingdom of the Devil!. For Satan lo ,vh
veth fuch Saints,and accoanteth thtm for his deare darlings,who de- n ." of SaiBt *
firoy their own bodies and foulcs, and deprive therafclycs of all the
bk-flings of Gods gifts. In the mean time not withstand ing, wickcd-
ncs,blindncs,contempr of (jod,ignorance of the Gofpciljprophanati-
on of the Sacram?nts,blafpherning and treading of Chrift und:r foot,
and the abufc of all the benefits and gifts of God do reigne in them at
the full.To conclu^c^uchSaints are the bondflavcs of Satan,and ther-
fore are driven tofpeakjthinkeand do whatfbever he will, although
-outwardly they fcem to excdl all others in good works, in holin^ils
and ftriftncs ofiife*

Such

Chap.I. Vfen ** E x s T L

Such we were under the Popedeme : ycrily no leffc (if not more)
contumelious and blafpkcmous againft Chrift and his Gofpcll then
^PWhimfelfe, and fpccially I : for I did fo highly cftccmc the Popes
tuthority,thattodiffentfromhimcvcnin the leaft point, I thought
it a fin worthy of cvcrlafting death. And that wicked opinion cau-
fed mc to thinkc that John Hw was a curfed hcrcticke, yea and I ac
counted it an hainous offence, but once to thinke of him : and I
would my felfe in defence of the Popes authority have miniftred fire
andfword, for the burning and deftroying of that heretickc, and
thought it an high fcrvice unto God fo to do. Wherforc ifyou com*
pare Publicans and harlots with thcfe holy Hypocrites, they are not
Publican* & evill. For they when they efnd have remorfeof confcicncc.and do
fare beau not J^^ tnc i r wicked doings : but thefe men arc fo farre from ac-
then merit- knowledging their abominations, idolatries, wicked will-worfhip-
ongcM. pings and ceremonies to be fins,tbat they affirm the fame to be righ-
tcoufncflc, and a moft acceptable facrifice unto God, yea they adore
tbcm as matters of fingular holincfle, and through them do promifc
falvation unto others, and alfo fell them for mony,ts things available
tofalvation.

4&gt;ui 4eft. This is then our goodly righteoufnes,this is our high merit which

bringcth unto us the know ledge of grace: to wit, that we havcfo

deadly and fo dcvillifhly perfecuted, blafphemcd, troden under foof,

and contemned God, Chrift, the Ciofpcll, aith, the Sacraments, all

The Pipifts 15^^ nicn,the true worfliip of God, and have taught and ft^lifhcd

abioody g e- quite contrary things. And the more holy we were, the mord were

&lt;wa. \ycblindcd,and the more did we worihip theDcvill.Thcrc was not

one of us,but he was a blood-fucker, if not in deed, yet in heart,

ietu we

$. When it f leafed god.

As though he would fay : It is the alone and incftimable favour
of God, that not only he hath fpared me fo wicked and fo curfed a
Wretch, fuch a bbfphemcr, a perfecntor and a rebcll againft God&gt;
Je- but befides that, hath alfo given unto mc the knowledge of falva-
. t j OIlj nj - $ Spi r j f ^ chrift his Sonne, the office of an Apoftle and cver-
lafting life. So God beholding us guilty in the like finnes, hath not
oncly pardoned our impieties and blafphemies, of his meere mercy
for Chrifts fake, but hath alfo overwhelmed us with great bcnc-
fcs and fpirituall gifts. But many of us are not onely unthankful!

onto

Ts the G A L A T H r A N s, Fol.jp

unto God for this his ineftimable grace, and as it is wirtten 2 Ptt.i
do forget the clenfing of their ould finnes, but alfo opening againc a
window to the devil), they begin to loath his word, and many alfo
do pervert and corrupt it, and fo become authors of new crrours.
Tt^e ends of thefc men arc worfe then the beginnings.

Verfe 1 5. which had federated me from my mother s&ombe.

This is an Hebrew phrafe. As if he faid : which had fanftified,or-
dained and prepared me.That is,God had appointed,whcn I was yet
in my mothers wombe,that I fhould fo rage againft his Church, and
that afterward he would mercifully call me backe againe from the
middcftofmy ciuelty and blafphemie, by his meere grace, into the
way of truth and falvation. To be fhort, when I was iDt yet borne,!
was an Apoftle in the fight of God, and when the time was come, I
was declared an Apoftle before the whole world.

Thus.P*0/cuttethofFall defcrts, and giveth glory toGod alone,
but to himfelfe all fhame and confufion. As though he would fay : all
the gifts both fmall and great, as well fpirituall as corporal!, which
God purpofed to give unto mc,and all the good things which at any
timeinallmylifelfhould do, God himielfc had before appointed
when I was yet in my mothers wombe .where I could neither wifh,
thinkc nor do any good thing. Therefore this gift alfo came unto me of s.Paui.
by the mecre predeftination and free mercy of God before I was yet
borne. Moreover, after I was borne, hefupported me, being loaden
with innumerable and moft horrible iniquities. And that he might
the more manifcftly declare the unfpeakableand ineftimable great-
ncfls of his mercie towards me, hecefhis mcerc grace forgave my
abhominableand infinite finnes, and moreover replenifhed me with
fuch plcntieofhis grace, that I did not onely know what things are
given unto Chrift, but preached the fame alfo unto others. Such
are the defcrts and merits of all men, and cfpecially of thole old do
tards, who exercife thcmfelvcs wholy in the ftinking puddles o
mans ownc righteoufnefle.

Verfe 1 5 . And called me by his grace*

Markc the diligence of the Apoftle. He called nte ffaith he)
How? Was it for ray Pharifaicall religion :or for my blamekffe
and holy life? for my prayers, fading and workcs? No. Much kfle

then.

Pauls do-

Chap. I. rp**tfaE*i*ri*

then for my blafphetnics, perfections, opprcflions? Ho* then? fo

.his rr.eere grace alone*

Vcrfe 1 6. To rcvealc his Sonne in me.

You hcare in this place, what maner of doftrine is given and com
mitted to ?wl\ to wit the docTrine of the Gofpcll, which is the re
velation of the fonne of God.This is a doftrinc quite contrary to the
law which rcvcalcth not the Son of God,but it iheweth forth finne,
it tctrifictb thcconfciencc, it rcvcalcth death, the wrath and judge
ment of God, and hell. The Gofpell therefore is fuch a dodrine, as
admittcth no law : Yea it muft be feparate as farre from the law,as
there is diftancebetwccne heaven and earth. This difference in it
fclfc is eafic and plaine,but unto us it is hard and full of dirficulty.For
it is an eaiic matter to %,that the Gofpeli is nothing clfebut the re-
vealino of the Son of God,or the knowledge oflefus Chrift,and not
the revealing of the law. But in the agony & conflict of confciencc
to hold this raft and to praftife it indeed, it is a hard matter, yea to
them alfo that be moft exerciied therein.

Now, if the Gofpell be the revealing of the Son of God (as Paul
dcficeth it in this place,) then furely it accufeth not, it feareth not
the confcience, it thrcatneth not death, it bringeth not to defpaire,
as the law doth:but it is a doftrinc concerning Chrift, which is nci-
t c.i. 30. t her law nor worke.but our nghteoufnefle, wifedome/andification
2S P ,S?d and redemption.AUhough this thing be more clearc then the Stinne
thcGofpdi light,yet notwithftanding the madneffe and blindnefle of the Papifts
into the law b atn t, ecnc fo grcat,that of the Goipeli they have made a law of cha-
1 rity,and of Chrift a law-makcr,giviug more ftraight & heavy com-
m ^ ( j cmcntst henc?I / ^/himfclfe. But the Gofpell teacheth, that
Chrift came not to fst forth a new law,andto give commandcmcnts
as touching manners : but that he came to thisend,thathc might be
made an oblation for the finnes of the whole world,and that our fins
The Gofpell m jp^ t k e forgiven, and everlafting life given unto us for his fake,
cdb IVny and not for the works of the la w.or for our owne righteoufneffe. Of
fludyoifmn, t j 1 - s - ||e ^- ma t ) i etrca f u rc freely beftowed upon us, the Gofpell pro-
femabole perly preachcth unto us. Wherefore it is a kind pfdotfrine that is
byood him- * ot i carncc i or gotten by any ftudy,diligencc or wifdome of man,nor
fctfe * y et by the law of God, but is revealed by God himfelfe (as Paul
faith in this placejfirft by the ctcrnall word : then by the working

Tfhedcfini

t ion of the
Cofgell.

Td the G A L A T H I A N 6. Fol. 40

efGods fpirit inwardly.TheGoipell thcrefore-is a divine word that
came downe from heaven& is revealed by the holy Ghoft(who was
alfo fent for the fame pnrpofe:)yct in fuch fort notwithstanding that
the outward word muft go before. For Pd#/himfelfe had no in Ward
rcvelation,untiil he had heard the outward word fromheaven, which
was this,y&lt;*#/, Saul, why yerfecttteft thou me? Firft therefore he heard
the outward word.tbcn afterwards followed revelations,the know
ledge of the word,faith,3nd the gifts of the holy Ghoft,.

Verfe 10. That I fiould preach him among the (J entiles.

It pleafed Gad (faith he) torevcale his Sonnc in me.To what pur-
pofe? Not only t hat I my lelfe (hould bcleeve in the Son ofGod,btit
alfo that I fhould preach him among the Gentiles. .And why not
among the I ewes? Lo,hcre we fee that PAUL is properly the Apoftlc
of the Cjentilei t z\bz\t he preached Chrift among the lewes alfo. Gentiles

pWcomprehendeth here in few words (as he is wont)his whole
divinity, whichistopreich Chrift among the Gentiles. As if he
would fay : I will not burden the Gentiles with the law, bcc^ufe I
am the Apoftlc and Evangelift of thcGentiles,and not their law-gi
ver. Thus he direfteth all his words againft the falfe Apofths. As
though he would fay : O ye Gteta&M*/, ye have not heard the right-
eoufneffe of the law or of works to be taught by me ; far this bclon-
geth to iJWofes and not to me Paul, being the Apoftle of the G;n-
tiles. For my office and miniftcry is to bring the Gofpell unto you,
and to (hew unto you the fame revelation which I my felfb have
had. Therefore ought you to heare no teacher that teicheth the few.
For among the Gentiles the law ought not to be preached but the
Gofpell : not Mofet.^ but the Sonne of God : not the righteoufnefli
of works,but the rightcouinefkof faith. This is the preaching that
properly belongeth to the Gentiles.

Verfe 1 6. Immediatlj I communicated not with ficfi and blood.

Tattl here making mention of flefh and blooJ, fpeaketh not of
theApoftles. For by and by he addeth \Ncithcr came la^aitte to
Jernfalem, to them which were A^oftles before me. But this is
&lt;Pauls meaning, that after he had once received the revelation
of the Gofpell from Chrift, he confulted not with any man. in

Chap. I. Ft * */* E* i s T i B

Z&gt;4/o*f,much Icfc did hedcfire any man to teach him the Gof-
pel:Againe,that he went not to f#*fttnv Peter & the other Apo-
ftlestblearnethcGofpell ofthem,but that forth with he preached
Jcfus Chrift in Dama/cu*, where he received baptifmc of Anantat^
impofition of handsifor it was ncccflary for him to have the outward
figne and tcftimony of his calling.The isme alfo writeth #k,^#.o

V ere 17. Neither came I to lernfalent, to them that were Afoftles
before me, but went into Arabia^ and turned againe unto

That is, I went into Ar*k* before I faw the Apoftles or con-
fultcd with them,and forthwith J tooke upon me the Office of prea
ching among the the Gentiles : for thereunto I was called, and had
alfo received a revelation from God.Hc did not then receive his Gof-
pell of any man,. or of the Apoftles them fclves, but was content
with his heavenly calling, and with the revelation of I efus Chrift
alone. Wherefore this whole place is a confutation of thefalfe Apo-
ftles Argument, which they ufcd againft /W, faying, that he was
but a fcholler and a hearer of the Apoftlcs, who lived after the law:
and moreover that &lt;7W himfelfe alfo had lived accord mg to the
Law, and therefore it was necctfary that the Gentiles themfelvcs
ftiould keepe the law and be circumcifed. To the end therefore that
he might ftop the mouthes of thcfe cavillecrs, he rehcarfeth this
longhiftory : Before my convcrfion(faith he)I learned not my Gof-
pell of the Apoftles, nor of any other of the brethren that beleeved
(for I perfccuted extreamely, notonely this doftrine, but alfo the
Church of God, and wafted it :) neither after my convcrfion : for
forthwith I preached not Mofes with his Law, but lefus Chrift at
DanMfcus, confulting with no man, neither as yet having fccne any
of the Apoftles.

Vcife 1 8. Then after three years* I cane Againe to lernf^em^to vi-
fitefeter, and abode frith him 15. dayes. And none other
of the Afoftlesfaw I,fave I antes the Lordt brother.

P&lt;/granteth that he was with the Apoftles, but not with all
theApeftles. Howbeithee declarcththat he went up to lerufulem
to thcminpt commanded, but of his owne accord, not to Icarne
any thing of them, but to fee Pettr. The fame thing #%alfo wri

teth

teth in A&Q, that ZarKi&M led TWto the Apoftlci, and declared
to them, how that he had feen the Lord in the way,and that he fpak
onto feiin,aiib that he had preached boldly at Davtafcw in the name
of Jefus.This witncs beareth B*r*ahM of kirn. All his words there
fore arc fo framed,that they prove his Gofpellnot to be of man. In
deed he granteth that he had feen Teter and James the brother of ouc
Lord, but none other of the Apoftles beftdcsthefe two, and that he
learned nothing of them.

He granteth therfore that he was at Jtrufalem with the Apoftlcs :
ind this did the falfeApoftlss only report.He granteth moreover that
he had lived after the manner of the fewes^ but yct only among the
$ciet. And this is it which he faith in ths I Cor. 9. When I 1V&gt;# free ail things ta
from all men, I made my felfe fcrvant to *(lmen y that I might m the mot. &gt;11 raeRt
To ths.Jevft I became ou a Jfrv, thxt I might win the Jsws^nd I -wnu mad*
*& things to all me*, that I ml^ht hj allmsanesfave fintf. He granteth
therfore that he was at fcrnf/tlem with the Apoftles, but he denieth
that he had learned his Gofpellof them. Alib he denieth that he was
conftrainedto teach theGofpell as the Apoftles had prcfcribed. The
whole effect then of this matter lycth in this word, to fee : I went
(faith he) tf*e Peter,and not to learn of him. Therfore neither is Pe
ter my matter, nar yet Jawes. And as for the other Apoftles, he ut
terly denieth that he faw any of them.

But why doth TW repeat this fo often, that he learned not his
Gofpcilof men,nor of the Apoftles thetnfclves ? His purpofe is this,
teperfwadc the Churches of Gt atia which were now led away by
the falfe Apoftlcs, and to put them out of all doubr, that his Gofpeli
was the true word of God, and for this caufe he rcpeateth it lo often. y mn
And if he had not prevailed herein, he could never have ftoppcd the
nnouthcs of the faifc Apoftles. For thus they would hate objc-fted a-
gainft him : we arc as good as jPw#/,wc are the difciplcs of the Apo
ftlcs as well as he : moreover, he is but one alone, and we are many:
therfore we cxcclihim,both in authority and in number alfo.

Here Paul was conftrained to glory, to aftirmc and fweare, that
hefearned nothrs Gofpeli of any man, neither received it of the
Apoftles thcmfelvcs. For his Miniftery was here in great dan
ger, and all the Churches, like wife which had tifcd him as their
&lt;hiefc Paftor and Teacher. 1 he neccflity therfore of his Miniftery
and of all the Churches required, that with an holy pride he iliould

Chap. I. Vfw the E P i s T L B

taunt of his vocatioa,and of the kno vvledg of the Gofpel revealed un
to him by Chrift,that their confcienccs might be throughly perfwa-
ded that his doclrinwas the true word ofcod.Hcre h ad Paul a weigh
ty matter in hand : namely ,that all the Churches in Cjalati* might be
kept in found doftrin : yea,the controverfic was indeed, as touching
life and dearh evcrlafting. For if the pure word of God b once taken
away, there remaineth no confolation,no life, no falvation. The caufc
therfore why he reciteth thefc things,is to retain theChnrches in true
and (bund do^rin. His purpc f- is therefore to fhew by this Hiftory,
that he received the Gofpcll of no man. Again,tbat he preached for a
certain time,namcly the fpacc of 3 or 4 years, both in Dampen* and
Arabia^ revelation from God, before he had fecn any of the Apo-
ftksjevcn the fclf fame Gofpell that the Apoftlcs had preached.

Vcrje 20. Andnw the things Vthich 1 Write unto j OH, behold I whxefle
before God I lie not.

Whcrforc addeth he an oath ? Becaufe he reporteth an hiftory he is
conftrained to fwear,to the end that thcChurches might believe him,
and alfothat the falieApoftles Chould not fay: who knoweth whether
/V#/fpcaketh the truth or no? Here you fee that Paul the elc&lt;5l veflell
of God, was in fo great contempt among his own Galathians, to
whom he had preached Chrift, that it was neceflary for him to
fweare that he fpake the truth. If this happened then to the Apo-
ftlcs, to have fo mighty adversaries, that they durft defpife them and
accufe them of lying.what marvell is it, if the like at this day happen
unto us p which in no relpecl: are worthy to be compared with the A-
poftles ? He fwcaroth therfore in a matter (as it fcemetb) of no
wcightjthat he fpeaketh the uuth, namely that he tarried not with
Peter tolesrne of hirmbut only to fee him:but if yow weigh the mat
ter diligently, it is very weighty and of great importance, as may ap-
pearcby that isfaid afore. In like manner we fweare after the exam
ple of T /w/jin this wifc:&lt;/W^0rt that We He not,2tc.

Verfe 21. After that,! Vfcnt into tbecoaftsef Syria &lt;iWCilicia.

Syria and Ci/icia are countries nearc cituate togcther.This is it that
he ftill gocth about to perfwadc, that as well before he had feen the
Apoftlcsas after ,he was alwaics aTeachcr of the Gofpell,and that he
received it by the revelation of Chrift,and was never any Difciplc of
the Apoftles, Vcrf*

To the G A L A T H i A N s . Fol.4

Ytrfe 1 2, lj . -F0r / was unknowns bjfacc unto the Churches of Judca,
which were in Chrift. But they heard only (omefay, he which
perfefuted iff in times paft, now prenchtth the faith which he-
fire he defrayed. Andthej glorified Cfod in me,

This he addeth for the fequel& continuance ef the hiftory,that after J 1 u
he had fecn P^r,he went into Syria and V/a4,aad there preached, churchc"
and fo preached that he wonc the teftimony of all the Churches in jj* ioc
JuJt*. As though he would fay : I appeale to the tcftimony of all the
Churchc$,yea even of thofe which are in Judea, For the Churches do
\vitnes, not only in DamctfcMS) Arabia, Syria and (,iticM, but alfo^*-
/&d,that I have preached the fame faith which I once wirhftood and
perfecuted. And they glorified God in m; : not becaufe I taught that
circumcifion and the law of Mofes ought to be kcpt,but for the prea
ching of faith, and for the edifying of the Churches by the miniftcry
ofthcGofpcll.Ye therforc have the teftimony not only of the people
oiDamafcus and of /fr^w,but alfo of the whokCatholick or univer-
fall Church

The fccond Chapter.

Verfe i. Then fore tee ne year es after I went up to Jcrufalcm.

. A V L taught that the Gentiles were juftified by P*&gt;&lt;
Faith only, without the workes of the Law. This J r

Doctrine when he had publ fh-d abroad among the otfuch a *
Cj entiles^ he commeth to Antioch, and dcclareth to the
Difcipks what he had done. Then they which had
been trained up in the old cuftomes of the law, ro(e a^aintt Paul
with great indignation, for that he preached to^the (jennies liberty
from the bondage of the law. Whereupon followed great diflinti-
on, which afterwards fbirrcdtjp new troubles. Paul and TSarnabM
flood ftrongly to the truth, and tcftificd, faying : * whcrefocvcr we _
preached among the Cjentiles, the holy Ghoft came and fell upon **
thofe which heard the word : and this was done throughout all the wi
Churches of the Qentilts, but we preached not circuoicifion, neither d -

y" 1 * j* i *"^

G a did

Chap. II. fyon the B ? r s T L

did we require the keeping of the la w, but we preached only faith in
JtfusChrift, and at this preaching of faith, God gave to the hearers
the holy Ghoft. The holy (Shoft thcrfore doth approve the faith of
the genttle* without the law and circumcifion. Por if the preaching
of the Gofpcll and faith of thc /&gt;/; in Chrift had not pieafed him
he had not come down in a vifible fhape upon the uncircumcifed,
which hcsrd the word. Seeing then by the only hearing of faith he
came downc upon them, it isccrtaincthatthc holy Ghoft by this
figne hath approved the faith of the Cjentiles.lrcx it doth not appears
that this wos ever done before at the preaching of the law.

Tnen thc J ** s ancl man y of the Plurfi" which did bclcevc, and
p/intbi notwithftandmg bare yet a great zcale to the law, carncftiy driving
iTfe te Maintain the glory therof.fet themfelvs fiercely againft /W(who
for affirmed that the gentiles vvere;uftificd by faith oncly without thc
works of the law)contending that the law ought to be kcpt,and that
thc (jennies ought to be circumcifed : for otherwifc they could not
be faved. And no marvell : for thc very rame of the law of God is
holy and drcadfull. The Heathen man, which never knew any thing
of the law of God, if he hcare any man fay: This doftrme is the law
They tt at of God, he is moved thcrwith. How then could it be but the tenet
mu ^ n cds be moved, and vehemently contend for thc maintenance
of the la w of God , which CTGH from their infancy had bin nufled and
trained up thcrin ?

We faeat this dciy how obftimte thc Papifts be in defending
their traditions and doftr. ncs of Devil*. Wherefore it was much
Idfc to be marvelled, that the fewes did (o vehemently and zealoufly
ftrive for the maintenance of their law, which they had received
from God. C ultome is of fuch force, that whereas nature is of it
- li lf inclined t theobfervation of the law, by long continuance it fo
confirmeth nature, that now it b;cojnirieth a double nature. Ther-
fcreit v;asnotpoiTiblcfbr the^w^ which were newly converted
to Chrift, fodninly to forfake the law: who though they had received
thc faith of Chrifr, thoughtit ncceflarynotvvithftandingtoobferve
the law. And with this their wcakncifc God did bcare for a time,
untill the doctrine of the Gofpell might be plainly diiccrned from
*e!3!Jm! th f ^ c ^ J w So ne ^ are W!tn r ^ c infirmity of IfrAtl in the time of King
sfhij Akab y \vhenthcpeoplehaltedbetwecntwoReligions. Hetarcal-
fo with pur weaknefic 3 whiift we were under the blindncfle of the

Pope

To tfa G A t A t M i A w $.

Pope : For he is long fuffcring and foil of mercy. But we muft not
abufethis goodnes and patience of the Lord, nor continue ftill in oar
Weakened and errour, fmce the truth is now revealed by the clears
light of the Gofpsll.

Moreover, they that ftood againft 7W, affirming that the Gen-
tiles ought to be circuoacifcd, had to fay for themfelves, firft the law had t
ind cuftomeof the Country, then the example of the Apoftles, and
laftofall the example of P*w/himfelfe,whohadcircumcifcd Time-
thy. Wherefore if P**l in his defence faid, that he did not this of nc- ft " tt
certify, but for Chriftian love and liberty, Icaft they which were
weak in faith (hould be ofrcnded,which of them would belecvc him?
Hereunto all the people would anfwcr : Since it is evident that thou
haft circumcifcd Timothy, thou matft fay what thou wilt : notwith-
ftanding thou haft done it.For this is a matter far pa/Ting all mcns ca-
jwcity, and therforc they could not undcrftand it.. Moreover, node-
fence can fcrve when a man hath loft the favour of the people, and is
fallen into fuch deadly hatred and contempt. Paul thcrf ore feeing
this contention and thefc clamours daily to increafe more and more,
and being alfo warned by revelation from God,after fourctecne years
(befidcs thofc wherein he had preached in Dawfifu and ArabLi)^-
cth up againe to Jerufalem^o confer his Gofpell with the other Apo
ftles : yet not for his own ca- .fc,but far the peoples fake.

Now, this contention touching the oblervation of the law, ex^r-
cifed PWa long time after, and wrought him much trouble. But I
doc not thinkc that this is tke contention which Luke f^jaketh of in
the i s.of the ^#/,which happened (as it appeareth) by and by after
the beginning of the Gofpell. But this hiftory which / Where men-
tioncth, feemeth to be done long after, when Paul had nowalmoft
eightccnc ycares preached the Gofpell.

Vcrft i . With B arnabas, W tookf ftv h we Ti tus.

He joyneth unto himfclfe two witncfljs, r Bantn(fat andT*V/j

&ArnAb/u was Pauls companion in preaching to the Gentiles free-

domo from the fervitudc of the la;v. He was alfe a witncPfc of all

j thofe things which P^/did, and had feen the holy Ghoft giverr un-

to the Gentiles which werecircumcifed and frcefrcm J/&lt;?/?/law&gt;

! by the oncly preaching of faith in Jefus Chrift, and he oncly ftuck

! ro P*d in this point, that it was not ncccflary that the Gentiles

G 3 (hould

Ch ap. 1 1. rpon tt&gt;t E P i T L i

fliould be burdened with the law, but that it was not enough for
them tobekeve in Chrift. Wherefore by bis ownc experience he te-
ftificth with P*#/again(t the Jews,that the Gentiles were made thq
children of God.and fjved by faith alone in Chrift Jefus, without the
law or circumcifion.

Titus was not encly aChriftian, but alfo the chiefe overfcer in
freete : l : or unto him TWhad committed the charge of governing
the Churches there, Tit.i. And this Titus was a Gentile.

ferfe 2. *s4nd Invent up by revelation.

For unkflT: Paul had bcene admonifacd by revelation, he had not
gone up to Jerufalem. But becaufc God warned him by a fpeciall re-
velation,and commanded him to goe up,thcrfore he went. And this
he did to bridle, eratleaft to appeafe the Jews that beleeved and yet
obftinately contended about the keeping of the law, to the end that
the truth of theGofpcll might the more be advanced and confirmed,

Verfe a *And 1 communicated With them touching the CjojpeH.

You heare then that at length, after cighteene years he went up to
jawfi&minA conferred with the Apoftles touching his GofpeU,

Vtrfe 2. Which I preach Among the (jentifts.

For among the Jewes he faffercdthc law and circumcifion fora
Tout (64*. time,ag the other Apoftles did : I am made *U things unto Allmcnfada
o^ptKai Jie I Cer 9- ^ ct cvcr holding the true doclrine ci the Gofpell, which
he win have he preferred above the law, circumcifion, the Apoftles, yea and an
Angell frcirj heaven. For thus fjith he unto the Jews : through thi*
Chrift) is preached unto you the firgivenestfjinf. And he addeth very
pl a i n iy : And from *tl things, from the Vfhichje cotdd not be luftifiedby
thel&vofMQfcs, hy him every one tkxt heleexeth itjuftified. For this
cauie he teachcth and defcndcth the dodrinc of the Gofpell fo dili
gently every where, and never furtereth it to come in danger, Not-
withftanding he did not iuddcnly break out at the firft,but had regar4
unto the weak. And becauie the weak fhould not be cfndcd,therc is
BO doubt but he f pake to the Jews after this manner : Jf that unpro
fitable tervicc of Mofes law whicfe nothing availeth to rightcoufnes,.
de fo highly pleafe you, ye may keepe it flill for me, fo that the Gen-
tiles which arc not bound to this la w,bs not charged there wit-hall.

To the G A L A T M i A N s. F ol44

ipAttl therefore confefleth, that he conferred theGofpcll with the
Apoftles.but (faith hc)they profited me or taught me nothing: but I
rather for ths defence of the liberty of the Gofprll,m th c pr efcncc of
the Apoftles did confhntly refiit thofs which would ne eds force the
obfervation of the law upon the (jcntites^ and fo did ove rcome them.
Wherforeyour falieApoftleshe in frying thatlcircumc;fed Timothy,
that I (haved my head in Cenchret^ and that I went up tojerufatem.,
at thccommandcoKnt of the ApolUes.Nay rathcr,Iglory that in go
ing up to Jerufalem by the revelation of God,and not at the comman-
demcntof the A poftlcs,and there conferring my Gofpel with them,
I brought to pafli the contrary ,that is ro fay, obtained that the Apo-
ftlcs did approve me,and not thois which were againfl me.

Now, thcqueftion whereupon the Apoftles conferred together in if, e queftf.
this AfT;mbly,was this: whether the keeping of the law were nccel- " t t ai
fary to juftification or no. ? To this / ^/anfwereth : I have preached
unto the Cjcntilcs, accord ing to my Gofpcil which I received from
God, faith in Chrift and not the law, and at this preaching of faith ft ei *
they received the holy Ghofhand hereof Barnabas Ihallbear me wit-
nes. Whcrforc I conclude that the G entiles cught not to be burdened
with the law,nor to be circumcifed. Notwithstanding I give no rc-
Uraint to the few herein: who if they will needs keep the la wand be
circumciied, I am not againft it, fo that they do it with frecdonic of
conference. And thus have I taught and lived among the Jewes, being
m*dca]zuj ro^Jews:holdmgevcr the truth of the Gofpdlnot-
withftanding.

Verfe 2 . But farticuUrlj -with them tlaAt were the hie/eft.

That is to fay,I did not only conferre with the brethren, but with
thofj that were the chiefeft among them.

Verfe ^ . Left l&gt;j any meant I fcouldruHjr had run in vain.

Not that P**l doubted, that he ran or had runne in vainc, for as
fiiuch as he had now preached the Gofpell eighteen years (for it f 1- [ a f - ]

i T * *i *- t i i *" n4J ru

lowcth incontinent in tnc Texr,that he hac continued firm and con- n.
ftant all this while, and had prevailed:) but for trnt many did thinkc
that Paul had therefore preached the Gofpell fo nianyyeares in
raine, becaufchee had fet the gentiles at liberty from the obfcrva-
tion of the law. Moreover, this opinion daily more and more in-

G 4 creafed

Chap. 1 1. Vf en the E 1 1 s T L m

creafod, that the law was neceffary to juftification. Wherefore fn go
ing apwjcrvfalem by revelation, he meant to remedy this efilUthat
by this conference all men might plainly fee his Goineli to be in no
point contrary to the doSrine of the other ApofUcs, to the end that*
by this mcanes he mi^ht ftop the mouthesof the advenfirics, which
Would eifc have faid that he ran or had run in vainc. Note here .
by the way, the vertue of minsown rightcoufneff: or the nghtcouf-
neflfe of the law to be fuch, that they which teach it, doc run and
live in vame.

Ver[e 3 . But neither jet Titus Vehich V9M mtk mee t though bet \Vvrv 4
Grecian , Veascontfclltflto be circumcifed.

This word V?M comfeUcd~\ fuffickntly declareth what the con-
fe rence an ^ conclufion was : to wit, that the Gentiles fhould net be
itnce, conftraincd to be circumcifcd, bat that circumcifion ihould be per
mitted to them for a time : not as neccflVy tonghteoufneflc, but for
a reverence to the fathers : and for charities fake towards the weakc
(leaft they fhould be offbndcd ) untill they were grownc up mere
ftrong in faith. For it might have Teemed a very ftrangc and unlcemly
thing, upon a fuddain to forftke the law and traditions of the fathers.
\vhich had been given to this people from God with fo great glory,
^tf/then did not rejcft circa rhcifion as a damnable thing, nei
thcr did he by word or dc.*d enforce the Jcwes to fbrfake it . For 13
. the 1 Cor.7. he fiith : If AnimAnbecallcAbtin* clrcumciftd- 1ft tint*

icfufed ctr- U -rr.u -AJ- L.-

not *ofk ttncircumcijioH. But nee rejected circiimcidon as a thing
not ncceflary to rightcoufncffr, feeing the fathers thcmfclves were
not juftificd thereby, but it was unto them as a figne onely or a
fealc of righttotifncflV, whereby they tcftificd and excrciied their
faith. Not wichftanding the belcevtng Jews which were yet wcake
and bare a zeale to the law, hearing that circumcifion was not nc-
ceffiry to rightcoufnciTe, could underftand this no otherwiie, but
that it was altogether unprofitable and damnable. And this fond
opinion of the wcake Jcwes thcfalfeApoftlcs did increafc, toth
we end that the hearts of the people being ftirred up againft Taul by
*eachTfling ^^{5 occafion, they might throughly difcredit his doflrine. So we at
Swifliw 1 this day doc not rcjcd fafting and other good exercifes as damnable
"ctciiesat things : but we teach that by thefe exercifes we doc not obtaine re-

When the people heare this, by and by they jadgc

To lit GALATH IANS. FoI-4 j

tsto fpcakeagainft god works. And this ppinion the Papiftsdoc
ccnlirmc andincrcaf: by their preachings and writings. Byt they
lye, and doc us great wrong, Eor icany ycares paft there was ne\ cr
any that taught more found and godly dodrine as touching geod
\vorks, then we doc at this day.

Panl therefore did not fo condemne circumcinon, as though it
were (in to receive it or keep it: for the Jews would have been bjiflfr l
ly offended : but it was d.cided in this conference and cour.Cvjl, thit
itwasnotneccflary to justification, and therefore not to be forced lu^. p *"
upon the Gentiles. So this moderation was found, that for the reve
rence of the fathers, and charity towards the weaks in faith, the
Jcwes fhould kecpcthclaw andcircumcifionftiilfora time : not-
whhftandtng they fooiild not thereby feck to te juiUfied. Ai,vd more-
&lt;rver that the Gentiles fhculd not be burdened there withj both be-
caufc it would have been to them a very ftrange thing, and alio a hur-
de untotttraklc ;bri:fiy that nene ihculd be ccnftrained to be circutM-
cifrd,or any retrained from circumcifion^

T^/thereforccotnpetled none that would be circuracifed to rc-
maine uncircumcifwd, fo that he knew circumci?K&gt;n not to be necct-
iary to juCification. This conftraint would Patl take a way. There
fore he fuftcredthc Jcwes to keep the law, fo that they did it with a
Jfr-ceconfcicnce: Forheiiad evertaught^s well the Jews astheGerv-
files, that in conscience they eught to be frcefrpm the law ?nd cir-
cumciiion : like as all the Patriarks an4 all the faithfull in the old To-
iiamcnt were free in confciencc and juftified by faith, and not by thje
law ercircumcifion.And indced 7 &gt; 4*f/mighthavefurT.rci7 &lt;&gt;wtobc wtyP/
circumcif^d: but bccaufehe faw that they wculd compcU him there- S^"^
"nnto,he would not. tor jf they had prevailed therin, by and-by they bc . cir
-would have g.-uhned that it had bin ncccfl iry tojultiiicat-ion, andJb cumcl&lt;&lt;l4
-through this fufFjranccthcy would have trmmplwd againft Panl.

Now as the falfe Apoflles would not leave circuuicinon and the

"oWcrvatioc of the law indifferent, .but required the fame asncccf-

iary to falvation, fo at this day our advcrfiries doe obiiinately con-

tend, that mers traditions canaot hfcosuttfd wichwt pcnll of fal-

" \*ion : and thus of on example of charity, they rankc an example

cf faith, when notwithftandang there is but one example of faith,

wliichif, tobelcevcin JcfusChnft. Andthk, as it is alone neccf-

fery to fal vaticn s fo deth it aiio juididcrcm^y per taine to all men. Not-

with*

Chap .11. Vfon ^EPISTLE

withftandingtlieadvcrfarics would rather worfliip the Dcvill ten
times in ftead of God,thcn they would fuffcr this. Thcrfore they arc
daily hard ned more and more, andfce:&lt;c to eftablifh their impieties
and blafphemics acainft God, defending; the f me by force and ty.

ivcr- ...

&lt;arie&lt;,;etcnd ranny,and will not agree or content unto us in any point. But what
ihr.twickH thci:?Letus go on boldly in the mmc of the Lord of hofts, and for all
violence ana this,lct us not cc.ife to fct forth t he glory of J cfus Chrift : and let us
fight valiantly a^ainft the kingdoms of Antichrift by th wor^and
by prayer, That the name of Qod alone may be fanttified, that hli kint-
j om m ^ come, and that hU will may be done. And that this may fpeedi-
ly come r o paflc, we defire even from the bottome of our hearts, and
fay, Amen, Amen.
This rrmmph of TAtil thcrfbrc was very glorious : namely, that

Ot aw/a- _,. i- ^. if it . , -in/-!

gai^a the Tttus which was a y&lt;*&, although he were in the rnidft or the A-
tahc A P o. pofti cs n nd all the faithfull, where this queftion was fo vehemently
debated, was not ye? conftrained to be circumcifed. This viclory
/***/ carrierh a way,and faith that in this conference it was decided
by the confent of ail the Apoftles, the whole Church alfo approving
the lame, that Titus fhould not be circumcifed. This is aftrong argu
ment and makcth very much againft the filfe Apoftles. And with this
argumenf.-AfoV/.tfr Veas Titiis compelledte becircHmcifcd &gt; PaHl\Nzs able
to reprcfT: and mightily to convince all his adverfaries:as if he fhould
fty: Why do thcfe counterfeit Apoftles io filfly report of me, faying,
th - r I am compelled to keep circamcuion Sy thecommand^ment of
the A poftleSjfeeing I have the witaes of .=11 the faithfull in Jerftfo/em,
and moreover of all the Apoitles themfelvcs, that by my purfdit and
travellthc contrary was there deter inined, and that I did notonely
there prevails that Titus Q-iould not br circumcJcd, but that the A-
poftlesalfodid approve and ratihcthc faaic? Your counterfeit Apo
ftles therfore do lie deadly, which (land -.r me under the name of the
Apoftles, and therby decciveyou: fbrl have the Apof ties and all the
faithfull, not againft me,but with me. And this I prove by the exam
ple of Titttf.

Notwithftandin;,P/z/fas I haveoftcnfnid) did not condemn cir-
cumcifion as an unprofitable thing, nor conftrained any man there
unto. For ir is neither (in nor righteoufnes to be circumciied or ur jcir-
cumcifed,as it is neither fin nor rihteoufnes to eat or drink. For nk-
fft *rt neither better nor worft. But if any man

ftould

Tothc GALATHIANS.

fhould adde therto either (in cr righteoufhcs,and.fay:Ifthou eat thou

(inneft, \i thou abftain thou art righteous, be fhculd fhew himfclfe -

both fooli(h and wicked.Theifore to joyn ceremonies with finne or ?&lt;&lt; " "s-

_ . i / i c c KouIiKs in

nghtcoufneSjis great impiety : as the Pope doth, who in bis tor me or t h e keeping

cxcommunicaticivhrcat ncth to all thofc that do not obey the lavvof

the Bii"hop ofRome,Gods great curfc and indignation,and fo rmketh

all his laws nectflary toialvarion. Whcrfore the Dcvill himfclf fpea T

kethinthepcrfoncf the Pope ia all the Popes decrees. For if falvati-

on confifteth in keeping thePopss laws,what need hate we of Chrift

to be our Juftifkr and Saviour ?

&gt;/ 4, 5. F or *tt the faffc brethren tb/tt crept In ^ -VF^IO came in privi/j to
cfay ont our liberty wf:tch Te JaazeinfiriftJcjM that they mi^t
bring tu into bondage \To vehcm tveoave net place by fab ettion
for an hottr t that the truth of the Go/fell might continue with you..

Here PWfheweth the caufe why he went up to Jernf&lt;nkm, and
there conferred his Gofpcll with the other Apoftks, and why he
would not circumcife 7"V//:Not that he might be the more certain,
or confirmed in the Gofpell by the Apoftks, for he nothing doub
ted thereof,but that the truth of the Gofpell might continue in the
Churches of the Galathians, and in all the Churches of the (jentiles.
We fee then that the bufines of /&gt;**#/ was no light matter.

Now, where he fpeakethohhe truth of the Geipell, he fhewcth
that there be two Gcfpels,a true and a falfe (jcfpell. Indeed the Gof
pcll of It felfc is fimple, true and finccre: but by the malice of Satans
miniftery it is corrupt and defaced. Therfbre where he faith; The
.truth of ths Goftell y he would have us to undcrftand alio the contrary.
As if he would lay :the falfc Apoftlcs do alfo preach a faith and a Gof-
. pcll,but they are both falfv .-therforc have 1 let iny fclfe fo conftantly
againft them. And in that I would not give place unto them, this
have I brought to pafle,that the truth ofthc Golpcl continueth with
you. So the Pope and Anabaptifts do brag at this day, that they teach of the
the Gofpell and faith in Chrift. True it is : but with fuch fruit as
ihefalfc Apoftlcs once did, whoinTrfW callcth before in the nrft
Chapter, troibleis of the Church and fubvcrters of the Gofpcll of
Chrift. On the other fide he faith thathetcacheththe truth ofthc
Gofpcll. As if he fhould fay : Thcic things which ths fclic Aperie

Chap,!!. rpon tic Ei i s T L i

teach, brag they never fo much that they teach the truth, are nothing
clfe but ftarkelies. So alihereticks pretend the Nitne ofGod, oft*
Chrift,arid of fhe Church, Alfo they pretend that they will not teach
errors or Iics,but moft certain truth and the pure Gofpell of Chrift.
Tbc rtJtkpf . Now,the truth of the Gofpell is,that our rightcoufncffe comcth by
.he i efpeii. f a ; t h a jp rtC) without the works of the law. The corruption or falfe-
riKS; ritJod of theGMpHlis, that we are jartifiedby faith, but not with-
Go( &gt; e11 - br.tthcWorks xjPthelaw. With the like condition thcfalfeApo-
flksalfoprea-ched tficGofpdl. fevenfodoceur Papifts at this day-;
"TXfrp."" For they fay that we muft bclecveln Chrift, and that faith is the
pioneer foundation of our fyvation : but it juftificthnot, except it be furni-
dns&ith, fljedwlth thatity. This is not the truth of the Gofpell, but falhood
anddilHmulation. But the true G^fpetl iridced Js, that works or
charity nrb not the ornament or ptrfeftion of faith : bnt that faith
of it (elfc is Gods gift and Gods worke in our hearts, which there
fore juftifcth us, bccaufe it apprehendeth Chrift our redeemer,
ike objca jvijfos reafoh hath the law for his obje-c**, thus thinking with it .felfc :
wJSlZ Tills I have done, th ; ,s I have !&gt;ot done : But faith being in herowa
it iookech. proptr^office, hath no otb-r obj^*l but J-efus Chrift the S on ofGod,
ofShhjf delivered to death for the fins of the whole world. It lookcth not ta
the thi^ cha-ity. It faith not: what have I done ? what have I off:ndcJ?
,he c eye"7 what Wve I dtftfrved ? but what hath Chrift done ? what hath he d*.
faith loo. f crve&lt; i ? Here th r etruth of the Gofpell anfwereth thce : he hath redea-
? s e ?b!Ift ich med thec from thy (in, from the devill and from cternall death, faith
therefore acknowledged, that in this one perfon Jefus Chrift, it
hath forgivcncfT; of finncs and -cternall life. He that turneth his eyes
away from thisebj:ft, hath no true faith, but afantaficand a vainc
opinion and tufncth his eyes from thepromife to the law, which
! ttrrificth t?nd dfivdth to delpat^tion.

f aithftmi. wh^rcfere thofe things which the Popilh Schoolemen hare
SJ U taught concerning the justifying faith being fiirniftied with cha
rity are notnin^ cl(e- bur meere dtcames. For that faithwhich ap-
prehcndeth thrift thfcSbBfii^fGod, and is furnished with him it
J8& the famc fafth which /uftifierh, and not that faith which mcludcth
cbariry. for a trtie and ftcdfaft faith muft lay hold upon nothing
clfe butChrift alone, and in the afciftions and terrouri of confcicnce
it hath nothing elfete leanc unto, but this * Diamond Chrift Je
fus Wherefore hethat #rehfldettr Chrift by faith, although be

(

To the G A t A T H i A s s.

be never &gt; much tcrrif^d with the law and opprcflfed with the
weight o( his fin?, yet may hs be held to glory that he is righteous.
Hovv or by what means ? Even by that precious pcarle Chritt Jcfus, But
which he poffcflcth by faith.This our adverfaries underftand not, and
thcrfcre they caft avviv this prccicus pearls Cbritt, and in his place
they fit charity, which they fay is their prcciens diamond. Now, CJr
when they cannot tell what faith is, it is nnpoflible that they fhonld p a piiu&lt;iia
have faith.-much idfc can they teach it unto others. And as for that
which they will (ecm to have,it is nothing els but naturall rcafon,an
opinion, , very dream and no faith.

This I fay, to the end ye may perceive & notc,that by thefe words,
the truth of the Gef}e/i f P*ttt vehemently reproyeth the contrary. V or
he reprchcndcth vhc falfc Apdtlcs, becaufc they had taught a Falfo
Gofpell : requiring circumcilion, and the obfervation of the law as
necefl ary toialvation. Moreover they went about by wonder fidl
craft and fubtilty to entrap Paul&sr they watched him narrowly to
Ice whether he would circumcife Titut or no : alfo whether he durft
\vithrtand theafi in the prcfcnce of the Apoftles, and far this cauie he
rcprchendeth their, bitterly. They went tffof(ftith he) to ffiie out our
liberty which we have in foriftjcfm, that they might bring ut Into bon-
^w.Whafbrc the falleApoftlos armed themfd yes on every fide.that
they miqht convince and confound him before the whole eongrcga-
tion.Bcfides this,they went about to^but: the authority of the Apa-
ftlcs,in whofe prcfcnce they accaf, r d him,faying: P/utJ hath brought
Titus be ; ng uneircimcifed, into the company of all the faithfull : he
denieth and condernncth the law in your prefencc which arc Apo-
ftks- I f he dire be ft bold to attempt this here and before you, what
will not he attempt in your abfence among the fyntiles.

Wherefore when he perceived that he \yas io craftily affiileJ,
hcftrons;ly w&gt;t^!\ood thefilfe Apoftlcs, frying : we did not fufiFjr
our liberty w hich wehjvc in Chrift Jefus to come in danger, al-
thoh tftc hlfd brethren bughtby all mcanes to fnare us and put
us to^much trouble : hut we overcame them even by the judgement
of th* Apodhs thcmfclves, and we would not yceld unto them, no
not one jiourc ( for, no doubt, their drift was to have caufed *P**/
to forceafc from this liberty for a time ) fithens we faw that they
required thefcbfcrvation of the law as necefl ary to {alvation. But
if they h&j[ alledgcd nothing elfc bat charitable bearing with the

brethren*

Chap. II. rpn the E P i $ T i B

brethren no doubt but &lt;7W would have given them place. But it was
another thing that they fought : to wit, that they might bring P&lt;*ul
and all that (tuck to his doclrin into bondagc.Therfore he would not
yceld unto thcm.no not thelpacc of one moment.

In **ke manner d o we alfo offer to the Papifts all that is to be of&-
rcd,yca and more then we ought .Only we except the liberty of con-
ate &iencc which we ha vein Chriftjefus. For we will not f uffcr our
thofe things .confcicnces to be bound to any work, fo that by doing this thing or
indie iSn t ^ lat&gt; wc ^ ou ^ ^c righteous, or leaving the fame undone we fiiouU
ef the oof. be damned. Wc are contented to eat the fame meats that they ear,we
pdi arc m. w jjj ^ ecp t ^ e j r fafa a nd fatting daies,fo that they will fuffcr us to do

tcilytobe i /- r . / /* 11 1X1

njeQcd, the lame with a free conscience, and leave tndethreatntng words,

wherwith they have terrified and brought under their fubjedien the

"TbePopw w hole world : faying: * VVc command, wc charge,we charge again.

thudcibolw. ", _, 1-i-L

we excommunicate,^. But this liberty we cannot obtain : like as
P^w/alfo could not in his time. Thcrforc wc do as he did. For when
he fa w that he could not obtain this liberty, he would not give place
to the falfe ApoftieSjthc fpaCw of one houre.

it it a point Whcrfore, like as our ad verfiuies will not leave this free unto us,
Siani^o"" tnat onl y faltl1 in CIirift Mtifieth : fo on the other fide, ncithcf will
be aeut a- we,nor can we give place unto them, that faith furnilhed with cha-
&gt;"r rit y juft ificth. Here we will and wc ought alfo to be rebellious and
the obftinatc aga ; nft them,for els we fliould lofc the truth of the Gofycll :
h " we (houldlofe our liberty which we have, not in the Empcrour,
not in Kings and Princes, not in that monfter the Pope, not in the
world, not in fiefb, bloud, rcafon, &e. but which wc have in Chnft
Jcius. We fliould lofc faith in Chnft, which (as before thavefaid)
apprehcndeth nothing els but that precious diamond Chrift Jcfus.
^^^ s ^ alt ^ whereby wc are regenerate, juftified, and engrafted into
things ate Chrift, if our adverfaries will leave unto us found and uncorrupt, wc
offer unto them that we will do all things,fo that they be not contra-
ry to this f mb. But becaufe we cannot obtain this at their hands,wc
again for our part will not yecld unto them one haircs breadth. Foe
the matter which we have in hand is weighty and of great impor
tance, even touching the death of the Son of God . who by the will
and cotnmandcment of the Father was made flcflh, was crucified and
died for the finnes of the world. 1 f faith here give place, then is this
death and rcfurredion of thcSonne of God in vaine ; then is it but a

fable

T& the G A L A T H I A K s. Fol.48

fable that Chrift is the Saviour of the worM:then is God foond a liar,
becaufc he hath not performed that he prormfcd. Our ftoutnes thcr-
fore in this matter is godly and holy. For by it we feck to prefer vc
our liberty which we have in Chrift Jcfus,and itarby tcretamcthc
truth of the Gofp Sll : which if we lofc, then do we alfo h-ic God,
Chrift.allthc pronnfcs/aith,rightecufnes,and everhiiing life.

But here will-fome man fay : the law is divine and holy. Let the Tt , e&lt;!oarioe
law have his glory, but yet no law be it never &gt; divine and holy, of the bw.
ouht to teach m: that I ain jjftificd and fiiall live through it. I
grant it may teach me that 1 ought to love God and my neighbour :
alfo to live in chaftity, fobernefle, patience, &c. but it ought not to
fhew how I faould be delivered from fin, the devil], death and hell.
Here I muft take counfell of the Gofpell, I muft hearken to the
Gofpell which teachcth nae, uot what 1 ought to do ( for that is the pe.
proper otiice of the law:) but what Jefus Chrift the Sonnc of God
bath done for rne-.to wit,thathefuf:redanddied to deliver me from
fin and death. The Gofpell willeth me to receive this,asd to believe.
it.And this is tbe truth of the Gofpcl.lt is alfo the principle article of
all Chriftian dcctrin,wherin the knowledge of all godlincfli confift-
cth. Moft neccflVy it is therfore that we ("houtd know this article
wellhead) it untoothers,and beat it into their heads continually.For
.as it is very tender-To is it foon hurt .This T Whad well trycd,and of
this have all the godly alfo good experience.

To-Conclude, Vul would not circumcife Titw. and (as he faith)
for no other caufe,but for that certain faife brethren were crept in to
cfpy out their liberty, and would have conftramed TWto circum
cife Titw. Paul feeing this conftramt and neccffity, would give no
place, no not for an hour, but ftrongly rcliftcd them, and therfore he
izilh .Neitktr Titus vt uich KM with mcjiew^ 4Gftite y rvM compelled to he G*/*,t&gt;
circumct[ed.li they had required this in the way of brotherly charityi
doubtles he would not have denied it. But feeing they would have
done it as a neceffory thing,and that by compul{ion,to the cvill exam*
pie of othcrs.to the overthrowing of the Gofpell, and to bring mens
confcienccs into bondage, therefore he fct hi mfelf mightily againfk
thcm,and prevailed fo,that Titw was not circumcifcd.
. It may fecmebutafmallmattcrtobccircumcifed, or not circum-
ciicd. But when a man hath an affiance in keeping of it, or clie it
in fcaic for not keeping of it, here God is denied, Chrift is rcjedcd,

the

Chap. II.

the grace and all the promifcs of God arercfufed. But ifcircurncifi-
on be kept without this addition, there is no danger. If the Pope
ni would in thivfort require ofas the keeping of his traditions^ * bare 1
iome cJifi ceremonies, it hodd not be fb grievous unto us to keep them: but to
bind mem conicicnces to thefe ceremonies, and to make of them an
biah and acceptable fervice unto God, yea and moreover to add, that
^ an&lt; * ^l vat on &gt; or &lt;^ catn an ^ damnation confifteth ih the obfervati-
on hereof,is a deviUifh fupst ftition, and full of biaiphcmy. Who (b
will not cry againft this,accurfed be he, &c.

umo the A.

Vcrfe 6rj. And of&em Which feemedts le great

tliej Were in timespaft^ it i* n matter to wfj&c.

T^ s is a venemcot a^4 llrong confutation. For he givcth not to
the tru* Apoftlcs themfclvcs any glorious titktbut as it were abafing
thcir d n "y hs iaith : *!to*fi&i4 * b* reat : that is, which were
in authority ,upon whom the dcEwmination of all matters depended.
Notwithftanding the authority of the ApolUcs was indeed very
great in ail the Churches. And P^//alfodid not feekany whit to di-
minilh their authority, but he thus contemptueufly anfwereth tho
falfe Apoftlcs,which let the authority and dignity of the Apoftks a-
gainft PAH! in all the Churches, that thcrby they might weaken hi*
authority,. and bring his whole miniftery into contempt. This Paul
might not fbffcr.To the end thcrfore that the trutb of the Gafpel an4
liberty of conlcience in Chrift might-continue among the GtbtkiaKi
and in all the Churches of the gc*tikt, he anfwereth (loutly to the
falfe Apoftles,that he pafled not how great the Apoftles were,or what
they had bin in times paft : and w h eras they all edged the authority
of the nameor the Apoftles againft him, it touched htm nothing at
all. He confeffcth that the Apoftles are indeed fonlewhat, and that
their authority is to be revcrenced.Notwithftanding his Goipclland
Winiftery ought not to be overthrowne for the name or title of any*
whatfoever he be, an Apoftle or an Angcll from heaven.

And thrswasofwoftbegreatefl: Arguments that the faMeApo-
ftlcsufed againft *PAttl. The Apoftles ((aid they) were familiarly
The SUE*- convcrfjnt with Chrift for the fpacc of three years. 1 hcy heard
.went of the and faw all his preachings and miracles. Moreover, they thcra-
ftict agimT felvcs preached and wrought miracles whiles Chnrt was yet li-
?** ving in the world : whom *&*{ never /4W in the flcfh, and as tou

ching

Te tfa GALATHIANS. Fol4$

thing his converfion, it was lon^af ter the glorification of Chrift.
Whcrforc they (houU now confi&lt;Wwhichof thcfe they ought more
to believe: Pad which was but one and alone,and alfo but aDifciplc,
yea and one of the laft of alhor the chiefeft and molt excellent Apo
ftles, which long before T/Ml wcrefcnt and confirmed by Chrift
himfclf.To this/Wanfwcrcth:what of all this? I his argument con-
cludeth nothing. Let the Apoftles be never fo great, yea let them be pf:ne,i
Angels from hcavcn,il is no matter to me. The controvcrlie is not

here concerning the excellency of the Apoftlcs, but concerning the o^ wh*
word of God,and the truth of the Gofpell.This ought to be kept pure {Q
and u:&gt;corrupt:this ought to be preferred above all thmgs.Thercfore
how great Tttcr and the othcrApoft.es have bin,what great miracles
they have wrought,it is no matter to me. This is it that 1 only feek,e-
yen that the truth of the Gofpcll may continue among you.fhis fe&lt;&gt;
mcth to me but a (lender anfwer of Pout, when of purpofc he focorn
tcmncth the authority of the Apoftlcs, which the falfe Apoftlcs ab&gt;
leadged againfthim,and givcth no other folution to their mighty ar
gument then this: ft is no matter to me. Notwithftanding he addeth a
reafon of the confutation.

V erfe 6. Ged accept ftk no mansperfon.

This place he allcdgcth out ofcJWi^r, who ufeth the fime, not
once, but many times : Thou fl*t/t not accept in ittdgement the per-
fin of the rich man or of the poare. And this is a principle of Divi
nity : God it no accepter ofperfons. With the which fiying he ftop-
peth the mouthes of the falls: Apoftles. As though he would fay :
Ycfctthof.againft me which teem: to befamc what : but God ca-
tcth not for fuch out ward things. Heregirdeth net iheofficcof A-
poftlciliip. It is not the dignity or authority of men that he lookcth
upon. And in token hereof, he furfcred Judxt one of the chiefeft A-
poftlcs and Saul one of the greatcft Kings , yea and the firft of all,
to fall away and to be damned. Ifiwacl alfo and fa he refund, b&gt;
ing both ^ftrft- borne. So ftiall you find throughout all the whole
Scripture, that God oftentimes rcjecled thclc which in outward
Ihcw were very good and holy men. And in thcf: exam pies God
fccmcth fomctimesto bccruell : but it was moft ncccflfiry tha* fjch
fearfull examples (hould be l"hewcd,and alfo be written, for this vice
is naturally grafted in us, that We highly efteetn the pcrlons and out-

Chap. II. Vyw the E ? i s T L i

ward appearance of men,and mtf^regard the fame then the word of
- God. Contrari wife God willhavRstofixoureyes,and to reft who-
&lt;&gt; the ,ly upon the word it fdf : he will not have us to reverence and ad,Te
* cifon the Apoftiefhip in the pcrfons of Peter and Pa*/, but Chriit fpeaking
in them and the word which they bring and preach unto us.

This the natural! man cannot fee: but the fpiritu.ili man only dif-
ccrneth the pzrfon from the word, the* \cile of God from God
himfclfe. Nw this tcilc of God is every creature. Moreover, God
here in this life dealcth not with us face to face, but covered and flia-
do wed ^ rorr l1 5 : tnat S J as P&lt;*/ faith in another place :* We fee now
u,a&gt; it were, ^ if were through ag/ajfe dark!} ^ Mt then we /ball fee face to face. 1 herc-
flad"*r d * ore wc cannot: ^ c wiihout veiles in this life. But here wifdome is
undent. required, which can difccrne the veile from God himfelfe^nd this
* 11 11 w ^^ onie tne world hath not.Thc covetous man hearing that mAnlt-
1 efh not by bread only, but by every word that pr&ceedeth out of the
mouth of (yW, eateth the bread, but he fceth not God in the bread,
for he beholdeth the vsile only and outward Ihew. So he doth- with
c ^ an d otner creatures, trufting to them fo long as ,hs hath them r
f God, and but when they leave him, he defpaircth. And thus he honoureth not
L p mfe. d tne Creator, but the creatures ; not God, but hisownc beliy. This I
fpeak left any man mould think that PWuttcrly condemncth thefe
outward vciles or peiibns, tcr he faith not that there ought to be no
perfon,but that there is no rcfpcft of perfons with God. There muft
be per fons and outward vciics: God hath given them, and they are
Tcte*^^ ^ S^^ crcaturcs^-ut we muft net truft in them. All the matter is in
GO* g"od the right ufing of things, and not in the things thcmfelves, as before
bauotruft * ^ avc ^^ Tl^re is no fault in circumcifion or uncirctimcifion ( for
in n&gt;4Ki&lt; circumcifion is nothing,and uncirumcifion is nothing) but ia the ufd
wicked, thcrof. To pot righteouies in the one and unrightcoufncs in the o-
ther,that ufc is damnable and ought to be taken away : which being,
removed, circumciTion and uncircumcifion arc things tolerable.

So the Prince, the Magiftrate, the Preacher, the Schocle-maft^r,
the Schollcrv the Father, the Mother, the Children , the Maftcr,
the Servant, are perfons and outward veiles, which God will have
us to acknowledge,, love and reverence as his creatures, which alfb
mud needs be had in this Me : but be will not have us fo to reve
rence them or truft unto thera,that wc forget him. And te the end
*jbat waftiQuld nottQo much magnific the outward pcrieiis, or put

T0 th G A L A T H I A N S .

any truftin them, Godleaveth in them offences and fins, yea great
and foule fins,to teach us what difference there is between the perlbn
and God himfclf. &gt;*Wthat good King ^cciiifc he ihould not fecm
to be a perfcn upon whom men fhsuid milt, fell inio horrible (inncs,
adultery and murther. r ?tter that excellent Apoftls denied Chrift. into great
Thefe and fuch like examples, wheroftlie Scripture is fuiUought to C J*[J
U arn us that wercpofe not our tr oft in the pc l*&gt;n and outward vcile 3 not cleave
nor thinke that when we have the outward uicws and fr*adows,wc toth o* p
have all things: As it is in Popery, where they juuse all things accor
ding to the outward veil, and therfo:e all Papery is nothing els but a
mcer refpecling of perions and outward thews. God hath given his
creatures to our ufe and to doc us fervice, and not as Idols that we
fliould do fervice unto thdn.Lct us then ufe bread, wiiJC 3 apparell,po-
feflions,goid 3 (ilver,and all other creatures : but let us not truft or glo
ry in them : for we muft truft and glory in God alone. He only is to
be loved, he only is to be feared and honoured.

Paul callcth here ths ApoiUchip or office of the Apaflles (which
wrought many and ereat miracles,tau^htand converted many to the
faith,and VV.TC aHo familiai with Chnft) the perfon of man.

Briefly, this word perfon comprehended the whole outward
co:u j!f i;ionot tSc Apoftieswh-.ch was holy, and their authority
which vvasp,reat. Ni&gt;twuhtianding (Tilth he) God cfteemcth not
tbcJc thin$:Not that he eilecmeth them not at all, but in the mattec
o ; j\i- ifi( ui 11 ; iercgai deth thein not, be they never fo great and
fyg orou&gt;. F.T we inuft diligently muke this diliinclion, that in
matters &lt;;t Di in:*y wemuft fpcake f:rre cthcrwifs then in mat-
tets of policy. In m^tt-rs of pollicy (as I have fiid ) God -.viil
have us to honour and reverence thefe outward v.iiles or pcrfons
as his inftrumcnts by who n he governeth and prefcrvcth the \\ o 1 1.
But when thcqueftion is as touching religion, confcience, the firarc
of God, fnthandtheferviccof vjod, wemuLt not feare thefe out
ward perfjns, we muft put no truft in them, looke for no comfort
from them, or hope for deliverance by them either corporally or
ipintu-illy. For this caufe God \vill have no rcfpeft of pcrfons in
judgement: for judgement is a divine thing. Whcrfore
neither to fcare the Judge, nor truft in the J udge : but iny fcare and b
truft ought to be in God alone, who is the true J udge. The civill "JjT
Judge or Magiftratc I ought indeed to reverence for Gods caufe, o*w,i.

H a

Chap. II. Vfon the E ? i s T t 1

whofc miniiter he is : but my confcicncc may not ftay or truft
his jutticc and equity, or be feared through his unjust dealing or ty-
ranny,whcrby I might fallintoany of&nce againft God, in lying, ia
bearing hlfc witnes,tn denying the truth,d^. Otherwife I will re
verence and honour the Magiftrate with all my hcnrt.
So I would al& honor the Pope &love his pcr&gt;n,if he would leave
my conference frec,and not compel me to fin againftGod.But he wil
fi) be feared and adored,as cannot be done without offjnce to thcMa-
jcftyofGod.Here (incc we muft needs lolethe one let us lofc the pcr-
fon and ftick to God. We could be content to fulfcr the (iominion of
thc p . b ut b ccau f c nc a b u f etn the fame fo ty rannoufly aeainft us,

Luther fcai i j n t i i i r \ r J i i

comcntio and would compell us to deny and blaiphctne God, and to acknow-

Jfie ^o- ^ cc ^S e ^ m OD ^ as our ^ orc an&lt; ^ ^ a ft er &gt; c lgg n ? our conferences and
tbets m ; g ht fpoyling us of the fear and truft which we lliould have in God, thcr-
OB- rc wc arc cam P c H cc l by the commandcmcnt of God, to refift the
" Pope : for it is written:*/^* Vrc muft rtthcr obey g&d then wr,Thcr-
. f ore w ithcut c ff;ncc of confcience (which is our fingular comfort )
we contemn the authority of the Pope.

There is a certain vehemcncy therefore to be noted in this word
\jGod "\ For in the caufc of religion, and the word of God, there muft
be no rcfpeA of perfons.But in mat Wrs^of policy we muft have regard
to the per fon : for other wife there muft needs follow a contempt of
allrvcrcncc and order. In this world God will have an order, a re
verence and a difference of perfons. For clfe the child, thefcrvant,
the Subject would fay : I am a Chriftian as well as my Father, my
School- mafle^my Mafter, my Prince : why then fhould 1 reverence
him ? Before God then there is no rcfpecl of perfons, neither of C/re-
ci*tn nor of jW,. but all arc one in Chrift :,although not &gt; before the
world.

Thus P&lt;wt confuterfe the argument of the falfe Apoftlcs as
touching the authority of the Apoftles , and ftirh that it is no
thing to the purpofe. For the queftion is not here concerning
the rcfpecl of pei ions, but there isa farre weightier matter in hand,
tbat is to lay, a divine matter concerning God and his word,
and whether tNs word ought to be preferred before the Apoftlefhip
or no : Whcrunto ^Wanfwcrcth : So that the truth of the Gofpell
may continue , fo that the werd of God and the rightconfneflc
may be. kept pur,c and uncorrupt, let the ApoBielhip goe 3

let.

TO the G A i. A T H I A N S.

let an Angcli from Heaven, let 7W, let PWaltogeth-r perirh.

6. Nevmhtlfffe thsj tbntfeemed to be ths chief e^M C9mmftic*t*

As though he would fay : I did not fo conferre with the Apoftles
that they taught me any thing: For what faould they teach oie,fince
Chritt by his revolution had before fufficiently taught me all things?
and moreover fincc I have now preached the Gofpcll the fpacc of
cighteenc yearcs among the Gentiles, and Cbrift hath wrought fo
many miracles by mc,wherby he hath confirmed my doctrine: vvher-
forc it was but a conference and no difputarion.Wherin 1 learned no-
thing,neither did I recant,nor yet defend my caufc,but only declared
what things I have done : to wit, that I had preached to the Gen-
tiles faith oncly in Chrift without the law,and that by this preaching
of faith the holy Ghoft came down upon the Gentiles, which imme-
diatly fpakc with divers tongues. Which things when the Apoftles
heard, they witneflcd that I had taught the truth. Wherefore the
falfe Apnftlcs doc me great wrong which pervert and turn;; all thefa
things ckanc contrary. Now, if Paul would give no place to the
falfc Apoftles which fet the authority of the tru^ Apoftles againft
him : much Idfc ought we to give place to our adverfaries, which
have nothing elfe to bragof, but th&lt;i Authority of their Idoll the
Pope. I know that the godly ought to be humble : but againft the
Pope I will and I ought to be proud with a ho:y pridc^n.*! fay :Thou T ^J Mr
Pope, I will not be fubjecl: unto thce : I will nottakethccformy Jodiy!

Mafter,for I am fure that my do,5trine is true and godly. But the Pope
will not hearc thisdo^rinc. Nay he would force us to obey his ^
laws and his decrccs,and if we will not, be will by and by excommu-
nicatc,curfc and condemn us as herericks.Such pride thsrforc againft
the Pope is moft necc(Tary. And if we fhouid not be thus .(lout and
proud, and in the holy Ghoft utterly condcrane both him with all his why the
doftrine, and thredcvill the father of lyes fpe aking in iiim, we ihouW {J^^J
never be able to defend this article of the righteoufiics of fdith, Wcgainrttb
j doc not then contemnc the authority of the Pope b^cpufc vve would Po * i
i bcarc rule over him, neither doc we goe about to exalt our felvcs a-
bovc all fovcraigne power, fmceit is evident that we teach a 11 men * S
to humble and iubmit themfelves to the higher powers * ordained of
God : but this is it that we only feuke,that the glory of God may be-

H 3 main-

Cccfcdi*
humility ?n
marersof
God, and
of faith.

iov { .tfc
re h. all
thuig,bui
faith can .
bcare with

Chap* I L rp on the E P i $ T L H

Ki.iir.rained.an^ therighteoufnes of ftith may he kept pure and" found 1 .

Wherefore jf the Pope will grant unto us that God alone by hij
metre grace through Chrift doth juftine (in tcrs, we will not only
carry him in nr handout will alfok;{T.. his feet. Bat fince we can
not obtaine this, we againe in God are proud againft him above mca-
fure, and will give no place, no not one haires bredth to all the An
gels in Heaven, not to Peter , not to Paul t not to an hundreth Empc-
rows, not to a thousand Popes,nor to the whole world. But be it far
from us that we fhould here humble our felves/ince they would take
from us our glory, even God himfelfc that hath created us and given
us all things, and Jcfos Chrift who hath redeemed us with his blood.
Let this be then the conclufion of all t^gether,that we will fufcr our
goods to be taken away, our name, our life,and all that we hare : but
the Gofpell,our Faith, JrfusChrift we will never fiifer to be wrcftcd
from jjs. And curied be that humility which here abafeth and fubinit*
teth it felfe. Nay rather let every Chriftian man here be proud and
fpare not,exccpt he will deny Chrift.

Wherefore, God afliding me, my forehead iliall be more hard thca
all mens foreheads. Here 1 take upon me this title, according to
the proverbe i Ccdonttlli, I give place to none, Yea I am glad even
with all- my heart in thispint to be called rebellious and obftinate.
And here I confeflc that i am and ever will be liout and fterne, and
will not one inch give place to any creature. Charity givcth place 1 :
fir -it fa jferet hall things , bclcc vetk *Hthings t hopct bull things, endurctb
all things. But faith gi.veth.no place, yea it canfuf&rno.hin^, ac
cording to this ancient verf". Nonpatitur ItidumfamA, fiJcs, ocftltu ;
That is, tnans good name, his faith, and his eye will not be dalli
ed withal. Wherefore a Chriftian, as-touching bis faith) C4Mvrrcvct
be too proud nor too ftouf, neither mjft hsrcScjitor givepface, no
not the bredth of one hair . For faith raak^th a man here like un
to God : but God fj fereth nothing, he givth place to nonr,.fjr he
is immutable. So is faith immutable, and therefore may fuffcr nor
thing, give place to no man. But as touching charity., IctaChri-
fiian man yecld and (uffjr all things, for thet-ein he is but a man.

f erfe 7,8. But contrArivrifc, Vehen tkej /avf that the Gofyell over
en *&*& committed unto me, a& the Gefytff over
TKUU wtto Peter, (fir. bet tk*t Vent mighty

TV the G A L A T H l A N s.

7 Peter in the *s4poftlej&ip over the cirfttmcifion, VPM dfi
might j by me tovtardtthe (j entiles.)

With thcfe wurds P*s*l mightily confuteth the falfe Apoftlcs.
For here hs chillengeth to huiifelrc the fains authority which the
filfe Apoftles attributed to trie true Apolllcs. And he ufech here a
figure which is called an foverfio*, returning their argument againft
tbemfclves. The talk A pai lies (faith he) ^dojalledgeagainftmethe
authority of the great ApoMlcs,to maintaine their caafe. But I con-
tranwife doe alledgc the fame againft them for my defence, for the
Apoftles arc on my fid". Wherefore O my Cf&lt;4lathians belceve not
thcfi counterfeit Apofties, which brag fo much of the authority of
the ApolHcs againit me. For the ApolUes when they favv thcGof-
pcll over the uncircamcifion to be committed to me, and knew of
the grace that to me was given, gave to me and Barntbat the right
hands of fellowfliip.approving my mtniftcry^and giving tbank^s un
to Uod for rfec gifts which I had received. Thas hs rerurneth the ar
gument of the falfit ApolHcs upon th ^mfclvcs. A, id in thefi words
there is an ardent vehemency, and more contained in aiatter,then ia
words is able to be exprcflf.d.

What meaneth Paul when he fifth, that the Gofp^ll over the
uncircumcifion was committed unto hioi,and over thccircumcifion
, unto Peter, when notwithstanding P**/ almaft every where area- thc3fpeii
. ched to the J:wcs in the Sinagogues, and Peter likewife to the Sfo
, Gcnnlcs ? T/ierearc eximplesand teftimoaiesof both in th: es/tfj. ?*&lt;?
l Peter converted the Centunan with his family, which was a Gen-
tile. H? wrote aifo to the Gentiles, as his rirft Epiftle teftiheth.
i PfUt/ preaching Chrtft among the Gentiles, cntrcth notwithftan-
[i dingiitotheSmagogucsof the Jcwes,aud there prcacheth theGof-
I pell. And our Saviour Ghrift if^AiM^ew and CxW^j^commandwrh
I his Apolllcs to go throughout the whole world, and preach the Gof- J? .""
1 pell to very creature. Paul like wife faith : The Cjofycll preached to
\ c-verj creature which it under Heaven. Why then doth he call himtelfe p.^^
the Apoftle of the Gcntilcs,and Peter with the othcr,thc Apoftlcs of A,&lt;o(ii
the circumcifion ? . i idv

Pfutl hath refped unto this, that the other Apoftlcs remained the Oca*
fpccially in lerttftkm, until! God called them unto other places. tiles%
Thus (toodthc matter then for the time, that whiles the political!
ftatcofthc Jewcs continued, the Apoftles ftUl remained in Jmlea:

H 4 But

Chap. 1 1. Fptfl the E P i s T i i

Bt?t when the defhitftbncf7&lt;ry/4/rwapproached;,thcy were dlfper-
fod throughout the whole world. Bat 7**fit, as it is written in the
Afttfcy a fingnlar vocation waschofen to be the A pottle of the Gen
tiles, and being fcmt out of ;W*&lt;, he travelled through the countries
of the Gentiles. Now were the Jewes difpeded almoft throughout
the whole world, and dwelt here and there in cities and other places
among the Gentiles. Paul coming thither was wont(al we rcade in
the Atls) to go into the Sinagogues of the Jewes, and by thisoccafi-
ic trc*? on ^ frft brought unto thcna, as the children of the Kingdome, this
glad tidings, that the promifes made unto the fathers, were accom-
pliilied by Jefus Chrift. When they would not heare this, he turned
to the Gentiles, as Luke witneffeth, Afts 13, where he bringcth in
TW/fhus boldly fpeaking againlt the J ewes : It ^9 AS necejfary thai We
jbould prft preach the tyord of CjodttMto you : but feeing ye rejellt^ &lt;tn&
jttdge yoHrfclves unworthy of evtr loft Mg life , toe we turne to, tkeCjen-

.a*. tiles . And in the A&s : "Be it knowte therefore untojoti,th*t tbu/AlvA*
lionofGedufent unto the G entiles y and they fltttU beare it. Wherefore

4, TttU was fent fpecially unto the Gentiles. But becaufe he was a deb-
ter unto nil, and became all things unto all men, therefore occasion
being cff:red,he went into the Synagogues of the Jwcs, where not ..
onefy the Jewes, but alfo the Gentiles heard him preaching Chrift^
Ofhervvhiles he preached publikcly in the market place, in honles,
and by the rivers fides. He was fpccially then the Apoftlc of the
Gentiles: as Peter was of the Jcwc!:who notwithftanding preached
Chrift to the Gentiles alfo when occafion was cffcrcd.

And here hs callcth uncircumcifion the Genrilcs, and circumci- \
fion th .* Jew-?s&gt; by a figure named Sjnecdocke^ which under a part .
comprelKide.th the whole : which fuure is commonly ufcd in the &gt;
Scriptnre: the Gofpcll then over uncircumciiion, is that which w.a* -
appointed to be fcnt unto the Gentiles. This Gcipeil, f^ithhc, was.
committed unto him, as the Gofpcll over Circmnciffcon was unto
Peter. For as Peter preached the Gofpell among the J ewes, to did he
among theGentiks. ;

This he often repeateth, that Pettr fames and J-okn^ which feemcd*
to ^ c tn epill^softhc Church, taught him nothing, nor committed
unm him the office eft preaching rbeGefbel^ as having authority
ar&gt; j m i co?er hJQj. g ut tne y themfclves (fahh he) did fee that the
was committed unto me,but not by Tfter. For as I did not

i L A T H i A v s,

receive or karnc any Gofpcliof man, fo did I receive no cctnmsnde-
njcnthyman to preach the fame, but both the knowledge, and the
commandcmcnt to preach it among the Gentiles, I received hnme-
dr.tly fioiB Gcd: ! ikc as the charge was given of God unto Peter.\o
preach the fame among the Jcwcs.

This place wicncfbth very plaincly that the Apoftles had likecal- The
lint jlike charge,md all one Gefpcll. Peter preached na other Goipell
then the reft of the Apoftles did, neither did he appoint toothers
their charge and orfice:but there was an equality among them all, for F . qua ji, y a .
they were all taught of God, that is,, both their vocation and charge *z tfa
\vas wholly and immediately from God. There was none therefore A f ttkl *
greater then other,none that had any prerogative above other. And
therefore where the Pope vaunteth that Peter was the chicfcof the
Apoftles, that thereby he might coiifirmc and eftablifli hU ufurpcd-
primacy, it is an impudent lye.

J erfe 8. Tor het that WM mighty fy Tetcr.

This is a cenfutation of another argument of the ftlfe Apoftles.
Why doe the falfc Apoftles boaft ( faith he ) that the Gofpell o Peter
\vas mighty, that he converted many, that he wrought many and.
great miracles, raifed upthcdead, and with his (hadow healed the
fick?I grant all tfccfe things to be tru: : but Peter received this power
from Heaven. God gave a vertuc to his word, fo that many did be-
leevc him, and great miracles were wrought by him. The fame pow
er had I alfo : which I received net of T* /r, but the fame God and
the fame Spirit which was mighty in Peter t was mighty to me alfo.
J hcd the fame grace: I taught many : I wrought many mirnclcs^nd
through my fhadow alfo I healed the fick. And tbis Z*tf tcftificth,
A fit 1 9. In thefc words : And (jod Vorontrht no fm*itt miracles hj tke ^ istt lfttt)
bAMtLfofVau], fo that fromhU body Were brought napkiw andhAndker- i.
chefes, and the di fe a fes departed ft om them, 4 id tlot eviftfyirits Went oat af
them,,. Reade more hereof, A&s 15.16.30.28.

Toco:iclucfe, c Pattl will be counted in no point infcriotir to the
left of thcApoUles: and herein he glorieth v;ith a godly and ho-
ly prond. Necelllty conftrained him ftoutly to withftand Peter,
and the burning zcalc he had for the glory of God, moved him fo n
to ^oe. Ccrrainc propbane fpirits, as ^Mtitntts and Forfhiruu not
coniidcring this, thought it to be but a carnal! pride that caufed

Chap, 1 1. Vyon tke E P i s T L i

Paftl thus to doc : fuchas at this day we fee in the Pope and his ge
neration. But P*ul had not here his owns bufinefle in hand, but a
matter of faith. Now, as concerning fjith we ought to be invinci
ble, and more hard if it might be, then the Adamant (tone. But as
touch ing charity, we ought to be foft,and more flexible then the reed
orlcafe that is fhakcn with the wind, and ready to yceld to every
thing. Therefore the controverfie was not here touching the glory
of Pad, but the glory of Gcd, the word cf God, the rruc wonhip of
God, true Religion, and the rightcoufneffcoffjith, to the end that
thefe things might ftiil remaine pure and uncorrupt.

Vcrfe $. And^vben J ames^WCephas,**^ J^hn knew of the grace

WM given unto me, ( Vfhich are counted to he fillers ) thej a ant
to mee And to Barnabas f&lt;? ri^ht hands of fitto-wfbip th-itWee
fhtiuldyrekch nnto the G entile s^xdthej nnt tic cirettmcijion.

That is to fay,whcn they heard that I had received my calling and
charge from God to preach the Gofpeil among theGcntiks,and that
God had wrought fo many miracles by me : moreover, that f &gt; ^rcdt
a number of the Gentiles wer come to the knowledgcof ChrilV
through my miniftcry, and ^that the Gentiles had received the holy
Ghoft without the law andcircumcifion by the onely preaching of
faith, they glsrifkd God for this grace which was given unto me.

what Pout -He-callcth grace here wha focver he had received of God : to wit,
that of a pci fecutor and wattcr of the Church,he was made an Apo-

J r ; c c V nl " fde, was taught by JcfasChriir, and enriched with Ipirituall gifts.
And herewithall liieiheweth that 7&gt;tter gave teftimony unto him,

pt ^eSThc that he was a true Apoftle, fentand taught, not by himfclfc nor by

&gt; ninety of the other Apoftles, but by God nlone : and not cnely acknowLrdr i
the miniftery and authority of /**/, and the gifts of the fpirit which
were in him, as heavenly things, but alfo approved and cor.-.rzn:J
the lame, and yet not as afuperiour and ruler, but as a brother a. d
witneff,. JAWS and Job* did like wife the lame. Whertkrc he con-
dudeth that they which areefteeme-d for thcchicfc pillars amongft
the Apofl.les,arc wholly with hiui^and not againtt him.

f erfi 9. The right h*nds offit/owfiip.

As if they fhould have faid : We (OP**/) in preaching the
GolpelLdoc agree with thce in all things. I hercf ore in doctrine we

are

G A L A T H I A N S,

arc companions, ^nd have fellow fin p together therein : that is to fay,
\vc have all one docVinc, for we preach one Gofpell, one haptifme, p M tti the
one Chnft and one faith. Wherefore we can teach or enjoy ne thec othcr A P
nothing, fince there is one mutuall confent betwixt us in all things. S"!
tor we doe not teach arny other or more excellent things then thou P al/ .
doeft : but the fame gifts which we have, we fee to be in thee alfo,
faving that to thec is committed the Gcfptll over the ucii cumci-
fion, as the Golpell over the circtrncifion is unto us. But we con
clude hers, that neither uncircumcifion nor circamcifion ought to
hinder our f.^cicty and fellowship, fincc it is but one Goi; dl which
we both preach.

Hitherto Paul hath proved by manifcft witnefTr, not oneJy f om
God,but aliofrom mm, that is to fiy, the Apoftlc-s,thac he had truly
and faithfully preached the Gofpell. Therefore he Qicwerrhthat what
focver the falfc Apcftles faid todiminifti his authority, is but fjined
and forged matter,and that the teftimony of the Apoftlcs maketh for
him,and not for the falfe A pottles. But for that he is alone and with- .

out witncilc therefore he adcieth an * oath,ind caliethGod to record wcr chapter-
thai the things which he hath fpoken are true.

f crfe jo. JVrtrnin^ cnelj that Vfceftottld remember thi ffforf t Vrkich
thin? alfo- 1 Ve M &lifftHt todoc*

r* t ***

- After -the preaching of theGofpell,. the office and chargeofatrne
-and faithful! l^ftor is, to be minc fiill of the popre. For where the ","!}.
Church is, there muft needs bcpoorc: who for the moil part are for the poor,
the onely true dilliplcs of the Gofpell, as Chrirt faith : Tin poore El -
rtceive the $Jad tidies of the gofycU. For the world and the di-
&gt;cll doep-riccute the Church, ad bring many to poverty, who arc
-afterwards foriakerr and delpifcd of the world. Moreover the

world not onely offjndeth herein, but alfo is carelefle f r the pre-
-fcrvation of the GofpclJ, true Religion, and the ttue fcrvicc of
God. There is none that will now take any care for the maintcr

r arcc of the Minifters of the Church, and creeling of Schoolesi but i
for the creeping and cilabliQiing of filfe worfhip, fuperftitioo and

Idolatry, no coft was fpared, but every man was ready to give "
moft liberally and largely. And hcreor came ib many monafte-
ries, fo many Cathcdrall Churchcs fo. many Bilhopriekcs ^
in the Pope* Church where alt impiety reigned, with

grcas

ChapuII. Vpm lit E ? i s T L i

gr^at revenues provided for thair fuftentatien : where as now a
whole City thinkcth much to find one or two poorc minifters and
preachers of the Gof pell, which before, whiles the Pope and all im
piety reigned, did iiiftaine fundry monafteries of Monks, Friers,
Names, and whole fvvaraies of mailing Priefts. Tobebriefe, true
religion is ever in aeede. And Chrift coinplaineth, that he it hungry,
thirfty^hArbourlcftesiakedAndfick? Contrariwife, falfe religion and
impiety flouriiheth and aboundeth with all worldly wealth and pro-
fperity.Whcrefore a true and faithfull Paftour muft have a care of the
poorc alfo : and this care T^w/hcre confcfictb that he had.

J erfc li. tAndVfhe* Peter WM come to Antiochia, lVvlthftoo
to hi* face : ]6r he VVM to blamed.

PWgoethon ftillin his confutation, dying that he, notonely
hath for his defence thctcftimony of Peter and the other Apoftles
which were at Jerufalcm : but alfo that he withft&lt;?od "Peter in ths
prcfence of the whole Church of Antioch. He fhcweth here a mat-

TheMajefl tCr nOt ^ OnC ^"^ corncr ^ m ^ c ^ acc of the whole CllU^ch. IrQC

of -he article ( as before I havefaid ) he hath here no trifling matter in hand, but

Son 1 ," 1 *"" the chicfeft Article of all Chriftian Doarinc. The utility and the

majsfty whereof who fo rightly eftecm;th, to him all other things

flvill f.. cme bat vile and nothing worth. Tor what is Teter? what is

Paul? wh.it is an Angcll from Heaven? what are all other creatures

to rhc article of Justification? which if we know,then arc we in the

c 1 ^rc light : bur if we be ignorant thereof, then are we in moft mi-

f*n^ie dark ".-s.- Wherefore if ye fee this article impugned or de-

f v- &gt;\ tt-art -n.t to rctiftcirher TVttr or an Angell from Heaven, fbl-

lowiii&gt; tne example of Paul, whofeeing the majefty of this article

to be in danger for the dign; -y of Tctcr, had no regard ef his digni

ty ruct cftimation, that he might kcetnhe fame pure and unccorrupt.

*UMt it is wruttn : HctLit lo-vcth father 0r mother, or hit ovent lift more

. i xf, K njt Worthy of we.

V here fore we are not aftSamcd, for the defence of the truth, to

!- - -inted and called of the hypocrites, proud and obftinatc, and

;js will be ondv wife, will hcare none, will give place t none.

, ere we mud need* be cbftinate and inflexible. For the caufc why

-. . errcnd man, that is to fay, .tread doume the-majcfty ofthepsr-

ftrier of the workl, is ib gtcat, that die fins whicli the world coun-

tctb

T& the G A i. A T H i A w 8 . l : ol. 5 y

teth to be moft hainous, are counted (ingular vertues bcforeGod. la
that we love oaf parents, honour the Magiltr ate, fhe w reference to
Peter and other Miniuers of the word, we do well.But hcrc^ve have
in hand thccaufcnchherof Peter, nor Parents,nor Magiftratc.norof
the world, nor of any other creatures,but ot God himfcfc Here if I
give no pi ice to my Parents^otheMagiftratCjOr an Angellfrom hea
tcn,.I do well. For what is the creature in r^fpectof the Creator? Yea
what arc all creatures being compared unto him. Even as one drop of
water in refpcft of the whol fc*.Why then fnouldl Ib highly eiteetn
Peter which is but a drop,and fct God a(ide which is the whole fca?
Let the drop therefore give place to the fca, and let Peter give place
unto God. This I fay, to the end trnt you fhould diligently weigh and
confidcr the matter whcrof jPWintreateth: for he intreatcth of the
word of God, which can never be magnified enough. Tohuf

And where he faith \jo hitfaci^ this clauic maketh fpecially a-
gainft the venimous vipers and apoltles of Satan,which (lander thole
that arc abfcnt^nd in their prefence dare not once open their mouth:
as the faife Apoftks did, whom alfo here he touchcth by the way:
which durft not fpeak cvill of him in his prcfcncc, but in his abfencc A
flandrcd him moft ipitefully.So did not 1 ({aith he)fpcak cvill of Tt- w
/*r,but frankly and openly I withltood him,notefany colourable pre-
tencc, ambition, or other earnall aflFjdlion, but becaufe he was to be brother,
blamed and frarply reproved.

Here let other men debate whether an Apofllc may finnc or no :
Thisfiy I, that we ought not to make Peters fault Icflc then it
was indeed. The Prophets themfdves have fomctimcs erred
and bin deceived. N-nhatt of his own fpirit faid unto Davitl y that ties.
he Ihould build the houfcof the Lord. Butthis Prophetic was by
and by afrercorrc^ed by a revelation from Godi that it (hould not
be D*vid t becaufe he was a m.m of w Jrr, and had fhcd much bloud,
but his fbnne Solomon that fhould build up the houfe of the Lord, So
did the Apoftlcscrrealfo: For they imagined that the kingdomc of
C hr ift ihould be carnall and worldly , as we rruy feein the firfrofthc
Atts^ when they asked of Chrift, faying : Lord Vcilt thou at tkit timt
rcftorethcktnfdomt of lirael. And ftfr^altheugh he heard this com-
rnsndcmcnt of Chrift : &*** tbcVMl World, &c. had not gone
w\\n^(,rnelitu if he had not been admonilhcd by a vih on^ And:
in this mattct he did not only ore,, but aUb committed a great filing

Chap. II. Vf9n the E * I s T L t

and if Paul had not rcfifted him,all Cc\t(jeHtilcs which did belicvc,nad
bin conftrfined to receive circumcilion and to keep the law :Thc be
lieving j^jy/alfo had bin confirmed in their opinion : to wit.thatthc
observation of thefe things was nccetlary to ialvation, and by this
means they had received again the law in ftcad of the Gofpell, Mofet
NO saint* in fteadofChrift:and of all this great enormity and hornbkfi.i Peter
without &i. by this diflimulation had bin the only occafion.Th-crfore we mjy not
attribute to th: Saints fuch perfection as though they could not (in.

Luke witnsflech that there was fuch great dilfcntion between Pwl
zndSarnabM (which were put apart together for the rmniits:ry of
thcGofpell among the Gentiles, and had travelled through man) re-
gions,and preached unto them the Gofpell) that the one departed
from the other. Here we muft needs fiy,that there was a failt cither
in Paxtor Bamako*. And doubt les it could not be, but that thw dif-
cord was exceed iag great which f:par;.tcd thefetwo, being joyned
together in fach a holy fdlowfhip, as the Text witneifcth. "Such cx-
ng great amplcs are written for our confolation For it is a great comfort un-
un to us when we heare that even the Saints which have the Spirit of
God do fin, which comfort they would take from us, which fay that
the Saints do not fin.

Sittnpfott, David, and many other excelleot men, full of the holy
i. 4 Ghoft, fell into great finnes, Job and Jeremy curfc the day of their
r 0i t&lt;^ nativity. Ettas and JOHM arc weary ot their life, and defire death.
Such crrours and off nces of the Saints.the Scripture fetteth forth to
the comfort of thofe that art airlifted and opprefled with deipcrati-
on, and to the tcrrt,ur of the proud. No man hath fo gnevoufly fallen
at any nmc, but he may rife again. And on the other fide, no man ta-
kethfo faft footing, but he may fall, [fitter fell, I may likc-
wifcfall. Ifherofeagain, I may alfo rife again. And fuch exam
ples as thefe arc, the weak hearted, and tender conferences ought to
make much of, thar they may the better underftand what they pray,
for when they f jy :firgivt us our trefajfes : and , / bclecve the frjive
nejfe of fins. We have whc (die fame ipirit of grace and pray t r which

lefl - need of then we havc,and by the fame arc fandified and favcd/as
we be.

Utrfe 12

To the GALATHIANS, F^l. 5 6

Verfe 1 2 . Tor before th*t certain cant from J ames, kc did erte Vrith the
gentiles.

The qcmilet which were converted to the faith,did cat meats for- j.
bidden by the larv, and letter being converfant with the Ge ntiles ut&gt; like a
which were converted, did cate with them, and drunke wfnc alfo GtMllt -
which was forbidden, knowing that herein he did well, and there- iff* *!?,
fore boldly tranfgr; {T:d the law withthe^rj/^./^Wconfcffeththat "
he al&gt; d id the like, when he faith, that he became at A Je-.v tothejewef&gt;
And to thrm that were withon: /*n&gt;, at thyttgh ht Vtere Without /art&gt; : That
ft to fay, with the &lt;?##?/ he did cat aflsl drinke like a (JfKtiff y and
kept no b w at all : with the^mc, according to the law, he abltained
from all things forbidden in the law : For he laboured :o rvi and
plcafc all men that he might gain all.: Whercf arc Prtfr m citing and
drinking wtth the 6VrZ?/,finncd not,biit did well, and knew that it
was lawful! for him fo to do. For he (hewed by this tranfgreffion,
that the law was not neceflary to righteoufnes,and alfo delivered the
Gentiles from tha obfcrvation of the law. For if it were la wf.ill for
ffterin oncthiag to break the law, it WMslavvfall for him to break
kin all things. And Paul doth not here reprove "Peter for his tran-
gre0ion,but forhis diiHrnuhtion^as roiloweth.

I 2. Bttt when they roert come, he vitkArevt and feparat
fearing them which \\"cre of the cirfttmcifon.

HcrethenycfecT^rvoflfrRCc, as Paul plainly fettethjt forth,
PWaccuieth him not of malice or ignorance, but of diflimulation
and infirmity, in that he abftaincd from meats foroidden in the law, .
fearing leaft the Jews which came from JAVICJ, ihould be ofijnded
thcrby, and had more rcfpccl to the Jews then to the gentiles.
Hereby he gave occasion, as much as in him was, to ovcrthrovv
the Chriftian liberty and truth of the Gofpell. For iq.that he did
withdraw and utterly feparatc himlcUj , abdainmg from meats
forbidden in the law ( which notwithftanding he had eaten of be
fore) hcminiftredafoupleof confcicnccto the faithfill, thus to
gather upon his example : Peter abftaineth from meats forbidden in ^
the law : thcrfore he that cateth meats forbidden in the law, fmneth
and tr anfgrcffeth the law : but he that abftaineth is righteous and
kccpw the IAW ^t els would not Testr have withcirawne himfelfe.

But

Chap. II. Yfonthe E p i s T L H

Butbecaufchedidfo, and of purpoferefufedthofc meats which be
fore he did cat,it is a furc argument that fuch as eat againft thc law
do fin, and fuch as abftainfrom meats which thc law forbiddcth, do
krep the Li w and are juftified therby.

&lt;rl ?,? a if Mere uote &gt; tnat ^ c cn d of this f cl of Peter is reproved of T**/,
~ * and not the fad it fclfe : for thc fact in it felf was not cvill. To cat and

K drinkc,or not to eat and drtnk is nothing : but the cnd,that is: If chou
cat thou finneft : if thou abftatn thou art righteous, is cvill. So cir-
cumctlioii of it fclf is good , bur thi* end is cvill : 1 f thou be not cir-
cumcifcd after thc law of Mofcs, thou canft not be faved. Alto to eat
meats prohibited in thc la w,is not evill : but this Shrinking and diili-
mulaticn ok Peter is cvill. For it might be faid : Teter abftaineth from
meats forbidden in thc law, wherefore if thou doft not likewife ab-
ftain, thou canft not befaved.This Pro/ might in no wifediffembln
for the truth of thc Gofpell was here in danger. To the end thcrforc
that this truth might continue found and uncorrupt, he rcfifted Peter
to his face.

And here we muft make a diftinftion. For meats may bcrefufed i
manner of wais.Firft,forChnftian charities fike. And herein there

a 7 is no danger: for to bcarc with thc infirmity of my brother it is good.
USamct So P&lt;w/himfelfe both did and taught. Secondly, by abftaining from
th-m to obtain righteoufncs, and for not abftaining, to fin and to be
damned. Hcrcaccurfed be charity with all thef.rvice and works of
charity,whatfoevcr. ^ or thus to refrain from mcats,is to dsnyChrift,
to tread his body under our feet; to blalpheme the holy Ghoit, and to
defpife all holy things.Whcrforc if we muft lofc thc one, let us rather
lofc man our friend and brother,thcn God our Father. For if we lofc
God our Father.man our friend and brother cannot continur.

i. Jerome, who neither underrtood this place nor thc whole Epi-
ftlebefides, thinkcth this to be but a fained reprehcnfion of Paul t
and thcrefbre-he excufeth Peters fall, faying, that it was dune by ig
norance. But Peter iffindcd through difii.nuUnon, and thereby
hadeftablifhedthcncceiTiry of the law, had contained bothC/V*-
tiles and Jews to revolt trom the truth of thc Gcfpell, had given
them great occalion to forfakc Chrift, to defpife cr:ce, to returnc
to the JewiCh Religion, and to bearc all thc burdens of thc law, if
Taut had not reproved him, and by that meancs revoked thc Gen
tiles and Jevcs which were offended through this example of

To the G A L A T H i A N s. Fol. 57

, to tbe liberty which is in^ Chrift Icfus, and to the truth of the
Gofpcll. Wherefore if a man would hers fee forth and amphfie Pe- Th4 . fin . of
ters offence, it fhould appeare to be very great, and yet was knot Peter , 3
done by malice or ignorancc ; but by occafion and feare only .Thus .we
fee what mines may co*mcby one mans fall and offcnce, if it bee not
well fccne to and corrected in time. Wherefore wee may not trifle
with this article of juftification -.neither is it without goodc-ule
that we do Ib often and fo diligently put you in mind thereof. A,nd
it is much to be marvelled, that Peter being fuch an excellent &lt;Spo-
fUe,(hould thus do : who before in the Counccll of Itrttfalem (rood, at
in a manncr,alone in the defence of this article,and prevailed there-
in,namcly thatfalvation commeth by faith without thclaw,He that
before did foconftantiy defend the truth and liberty of the Gofpell&gt;
now by his fall in abftaining from meats forbidden in the law,is not
onely the caufe of great o.fcnce, but alfo offendeth againft hisownc
decree. Wherefore let him which thinkethhe ftandeth, take heed
Icaft he fall.No man would thinke what danger there is in traditions
and ceremonies : which notwithftanding we cannot want. What is Jit tb . e
more neccff^rie than the law and the works thereof? and yet there
is great danger leaft by the fame, men bee brought to the deniall of
Chrift. For of the law comtneth oftentimes a truft and affiance in r
workfs,and where that is, there can benotruftin Chrift. Chrift m
therefore is ioone denied and foone loft,as we may fee in Peten who whSS AMI,
knew this article of juftification better then wee doe, and yet how hnfthaih
cafily {hould he have given occafion of fuch an horrible ruinc,if fW "" 1 la "
had not withftood him, that all the Gentiles fhould thereby have
fallen away from the preach ing of 7W, and by this ineancs fhould
have loft the Gofpcll and Chrift himfelfc? And this fhould have
bcene done under a holy pretence. For they might have faid : P*ul
hitherto thou haft taught us that wee muft bee juftificd by grace
without the law : thou fecft now that Peter doth the contrary : for
he abftaincth from meats forbidden in the law,and hereby he teach-
cth us that we cannot be favcd except we receive circumciiion and
obfcrve the taw.

Veifc IJ, ^^ the other levees diftembled likemfe vcith Liw, info-
mneh that BarnabM TVM brought into their .dtflirwfa***
off*.

I Here

Chap II. ?{** the Evit TIE

Per m- Here you may plainly fee that TWchargeth Peter with diffimu-
muUtioa. jation. If Peter diffemblcc!, then did he certaincly know what was
the truth and \\hat was not.Hc that diflemblethlmneth notofigno-
DiffiBmiati; ^^^ ^ dcccivcth by a colour which he knoweth himfclfe fo bee
" falfe. And other (faith he) difcwbtedhktvifemthPcurJnfowchtbrt
Btrnabasatfo(vjhowas P*tth companioned had nowa longtime
preached among the Gentile .faith inChnft without the law,toge?
ther with Paul) tvas brought into tl:eir ^f/?//0/4//0.Ychave here then
Peters offence plaincly dclcribed to be mcere dillimulation, which
afterwards had bin an cccalion of the mine of the Gcfpeil, then
newly received, if- Paul had not refifted him.

And thisisa wonderfull matter, that God prcfervcd the Churcf-,
being yet but young,and the Gofpcli it fclf,by one only pcrfon.. Paul
alone ftandeth to the truth : for he had loft Barnalw his companion,
& Pettr was againft hiin.So fometime^onc man is Able to do more in
a Councel than the whole Ccuncel betides : which thing the Papifts
P flLd U in themfelvesdo witnes:and for example they alledgc*/ 7 ^;^^ who
he defence w j t hft ooc l the \vholc Councdot ^/^(which was ihc belt of al that
age^fS" were after the Councel of the Apoftles at lerufaie) and overcame it.
n5 againH ^^ j fay^o the end that we thould diligently learne the article
of /uftification,and make a plaine di&rence bctweene the * law and
^g Gofpcll,andthat in this matter we fhould doe nothing by difll-
mutation, or give place to any man, if we will retaine the truth of
t j^ e Gofpell and faith iound and uncorrupt : which, as I have faid,
arc foone hurt. Wherefore in this cafe away with reafon, which is
d an cncm y to f ith:which alfo intentationscf(in and death, kancth
nottothe righteoufncfie of faith(for thereof it is utterly ignorant)
but to her own righteoufneSjor at thcleaft*to the right eoufnes of the
law.Now,as foone as the law and rcafon joyns together, faith loo-
ieth her virginity : for nothing fighteth more (Irongly againft fjith
than the law & reafon. And thefc two enemies cannot be conquered
but with great labour and ditricultis : which we muft conquer not-
withftanding.if we will be laved.

wfctwc Wherefore, when thy confcienceis terrified with the la w&gt; and
uftdo vvraftlcth with the judgement ofGod,aske Ccunfell neither of rea-
r o h D toe"e fon nor of the la w ,but reft onely upon grace and the word of confe-
iation,and foftand herein, as if thou hadft never heard any thing
of the law, afcendiwg up to the glaflc of faith, where neither the

law

COTMCU.

Thehw

7&gt; the G A LATHIANS. Fol. 58

law nor reafon dofhine, but oncly the light of Faith, which ailureth
us that we are favcd by Chrift alone without any law. Thus the Gof-
p:ll leadcth us beyond and above the light of the law and reafon, in
to the deepefecrets of faith, where the law and rcafon have nothing
todo.Notwithftanding we muft hearken alfo unto the law, but in
pbce and time.Mfit whiles he was in the mouatainc,where he tal- taTw u
kcd with God face to face, had no law, made no law, miniftrcd no JJJ**^
la w:but when he was come down from the mountain,he was a la w- nne of,
gi7er,and governed the people by the law. So the conscience mud JJUjjJ*^
be free from the law,but the body muft be obedient to the law. nothing to

Hereby it appeareth that Paul reproved Peter for no light mat- j 1 , with tnc
tcr,but for the chiefeft article of all Chriftian doftrine, which by PC*
tcrs dilTimulation was in great danger. For Barnabas and the other
lewes ditfembled together with him, which did all of&nd, not
through ignorance or malice, but for feare of the I ewes: whereby
their hearts were foblinded,that they did not fee their fin. And cer
tainly it is much to be marvelled, that fuch excellent men as Peter,
^BarnAbfu and others fhould fo fuddcnly and fo lightly fall, efpecially
in that thing which they knew to be well done&gt; and had alfo before Ww mua
taught unto others. It is a perilous thing therefore to truft to our
owne ftrengthjbe we never fo holy, never fo well learned, and al
though we think our fdves never fo furc of that wee know : For in
that wherof we think our fclvs inoft fare, we may erre & fkl,& bring
our felvcs and others into great danger. Let us therefore diligently
and with all humility exercife our fclvesin theftudy of the holy
Scriptures, and let us heartily pray that we never loofc the truth of
thcGofpell.

Thus we fee then that we arc nothing with all our gifts.bee they Without
never fo great,except God aflift us.When he Icaveth us to our felves J ^f;"
our wifedomc and knowledge is nothing. For in the houre of tenta-
tion it may fuddenly come to paflc, that by the fubtiltie of the divell,
all the comfortable places of the Scripture fhall be taken out of
our fight, and fueh places oneiy as containe threatnings {hall be fit
before our eyes, which fhall opprcfk us and utterly confound us. Let
us Icarnc therefore that if God withdraw his hand.we may (bone be
ovcrthrowne,and let no man glory of his owne righteoufnefle, wife
domc and other gifts,butlethim humble himlclfc and pray with .
the Apoftles : Lordlncreafe our faith,

I 2 Verff

Chap. II. t r po# //^EPISTLE

Verfc 1 4, *** when Ifav tLv ttxy went not the right veq to the truth
of the Cjofyelt,

This is a wonderfult example of inch excellent men and pillars of
the Church. There is none but P^/that hath his eyes open,and fceth
the offence of Peter, of Barnabas and thcother lewcs which difljm-
kkd with Peter.On the other fide,they do not fee their own offence:
nay they rather think that they do well in bearing with the infirmi
ty of the wcake iewcs. Wherefore it was very necefory that TAXI
(hould reprove their offence and not difl. mbk it, and therefore hee
zct\\&t\fFeter } Barnal&gt;a! and other,that they went not the right way
to the truth of Gofpelljthat is to fay, they fwarved from the truth
of the Gcfpcll.lt is a great matter that /Vrw-fhou dbcaccufedof
^^/as one that wasfalnc from the truth of the Gofpcli,Hce could
qotbcmore gricvoufly reprehended. Yet he fufcredit patiently,
and no doubt but he gladly acknowledged his offence. I faid before,
that many have the Gofpell ,but not the truth of the Gofpell. So Paul
ftith here, that Peter BdrnabaL And ether of the lervts went not the
right way to tie truth of tie Gcfpeti: that is to Oy,&lt;hey had the Gofpcl,
but they walked not uprightly according to the Gofpell. For albeit
they preached the Gofpell, yet thorough their difTimulation(which
cculd not fland with the truth of the Gofpell) they cftablifhed the
law : but theeftablilhingoftW law is the abolifhingof the Gofpell.
Who fo then can rightly f.idge ; between the law and the Gofpcll,
let him thank God,and knew that he is aright Divine. In the time
of tcntation, I confeffc that I my felfc doe not know how to doc it
Thc&lt;fiffe- as I ought. Now the way to difcerne the one from the other, is to
unndtfe/pkcethcGoipell in heaven arid the Law on the earth: to call the
Gofota righteouf neffc of the Golpell heavenly, and the righteoufneff: of the
2P i .- ^ aw carthly.and to nut as i^reat difference between th riqhteoufucs

dihgcsilyto , i -j

w learned, or the Golpcll and or the Law, as God Imn made b:t weenc heaven
and earfh,bct wcenc light and darkne^bctween day and night.Lct
the one be as the light and the day, and the other ssth edarkherfe
and the night. And would to God we could yet fjfthcr leperate the
one from the other. Wherefore if the queftion bee concerning the
matter of faith or Confcicnce, Ictus utterly exclude the Law, and
kave it on the earth :but if we have todoe with workes, then let us
lighten the ianterncof workes and of the righteoufHes of the Law.

TO fa G A L A T H I A N S.

Sokt the Sun and the ineftimablc light ofthe Gofpcl and grace (hinc
in the day, and the lantcrneof the law in the night. Wherefore if
thy confciencc be terrified with the fence & feeling of fia, think thui
with thy fdfc: Thou art now remaining upon earth : there let the
A-Jc labour and travell : there let him fcrvc and carry the burden that
is laid upon him,that is to lay, let the body with his members be fub -
jeft to the law. But when thou mcuntcit up into Hca\en,then leave
the Allc with his burden upon the earth: for the confcicnce hath no
thing to do with the law,or works,or with the earthly rightcoufncs.
So doth the Afle rcrnainc in the valley, but the confciencc afcendeth
\vith Ifac into the mountain e, knowing nothing at all ofthe law or
Works thereof, but only looking to thercmiflionofh nnesandpure
rightcoufntffc ottered and freely given ur.to us in Chrift.

Contrariwifi in civil! pollicy,cbediencc to the law rnuft be tevcre-
ly required. There nothing muft be known as concerning the Gof- L geJ.
pell, confcience, grace, rcini/foii of fins, heavenly rightcouincfl&gt;,or
Chrift himfelfc, but MofescHily with the law and the works there-
of. If we markc well this diftintticn, neither the one nor the other
{hall paff.- hi* bounds, but the law lha.l abide without heaven,that is,
without the heart and confcicnce, and contrariwifc the liberty of
thcGofpcll dull abide without the earth, that is to fay, without the
body and ninnbers thereof. Nuiv ihuifurc 3 m fuuucusttie lav^ nd
fin comcrnto heaven, tlui is, into ITC w-Tifiiciicc, 1ft tlUIH c&gt;y afid by
be caft out. For the confciciiiAbui igl WlCd WfTll till; icnuui UftllC The ia
wrath and judgement of God, ought to know nothing of the law, j^ 1 ," ",
and fin.btit ofChrift only. And on the other fide, when grace and li- w Tifthe *
bcrty come into the earth,that is,into the body, then fay :thououeh-
teft not to dwell in the dregs and dunghill of this corporall life, but
thou belonged unto heaven.

This diitinftion ofthe law and the Gofpell Peter confounded
through his difliinulation, and thereby perlwadcd the beleeving
Jcwes that they mud be juftified by the Ucfpcll and the law toge
ther. . This might not PWfuiFcr, and therefore lie rcproovid Peter
not to put him to any reproach, but to the end that he might againc
cftablifh a plaine diicrcncc between thefe two:namcly that the Gof
pell juftificth in heaven, and the law en earth. The Pope hath not
oncly mixed the law with the Gofpell, but aUb of the Gofpell hath
made meerp law*, yea and fuch as arc cercmomali onely. He hath

I 3 a]fo

Chap. 1 1. rpon the E ? i i T L B

alfb confounded and mixed politicall and ecclefiafticall matters toge
ther : which is a devillifh and hellifli confufion.

This place touching the difference bctwecne the law and the Gof-
pell, is very necc{Tary to beknowne: for it contains th the fum me
of all Chriftian docTrine. Wherefore let all that love and fcare God,
diligently learnc todifcernethe one from the other, not onely in
words, but in deed and in pradife, that is to fty, in heart and confci-
encc. For as touching the words, the diftin&ion is eafie : but in time
riont :" f temptation thbu (halt find the Gofpcll but as a ft ranger and a rare
gueft in thy confcience : but the law contrariwife thou (hilt find a
f am jij ar an &lt;j continuall dweller within thcc : for reafon hath the
knowledge of the law naturally. Wherefore when thy confcienre
is terrified with fin, which the law uttcrerh and increafcth, then fay
thou: There is a time to die, and atitnstolive; there is a time to
hearc the law* and a time to dcfpifethe law : there is a time to heare
ihetimeof thcGolpcIJ, and there is a time to be ignorant of the Gofpell. Let
c k w now depart, and let thcGofpell come : for there is now no
. time to hearc the law,but the Gofpcll. But thou haft done no good :
nay thou haft done wickedly, and haft grievoufly finned. I grant :
notwuhftanding I have remiiTion of all my fins for Chriftsfake.
e ^ ut *f of the conflid o f confcience, when externall duties muft be
ibe|v. &lt;k&gt;ne,there is no time to hearken to tna Caoipe. : then muft thou foT-
low th Yccationand tnc wors thereof^

} trfe f 4. I fata ttnto Peter off nly : If thott bein^ A Jew live si as the-
Gentiles And not &lt;M the Jeyves, U /;^&gt; contlrtuneft than tht
Gentiles to dec like the Jews ?

"^^ at ! " s * w f&gt; t h uar t a Jew, and therefore thou art bound to-
live like a Jew, that is, to abfbine from meatcs forbidden in the
law. Ni)twithftanding thou lived iik: a Gentile : that is to fiy, thou j
doeft contrary to the law,and tranfgreffsft the law. For as a Gentile
which is free from the law, thou cateft common and uncleanc r
rneates,and therein thou docft well. But in that thou being afraid at,
the prefence of the brethren converted from the Jewifh religion, 1
abftamcft from mcates forbidden in the law, and kcepeft the law,
thou.compelleft the Jcweslikcwifetokeepethclaw : that is, theu :
cpnftraineft them of neceflity to obfcrvc the law. For in that thou*
at?ftaincft from prophane meats, thou giveft occafion to the Gentile*
; .Prw abftaineth from thofsmcate^ whkh the Gen*

tile*,

7&gt; t&t G A L A T M I A N J.

tiles ufe to eatc,which he alfo hirafclfe before did catc : th crcforc we
ought like wife to avoid the Tame, and to live after the manner of the
Jews: other wife we cannot be juftified or laved; We fee then that Peter
/ Wrcproveth not ignorance in Peter ( for he knew that he miht * to ?.

, i ? M n i \, . ,-. , hi* diifimu-

Freely eate with thcGentiJesall manner ot m:at?)but diilnnulation, iio,c&lt;*.
whereby he compclleth the Gentiles to live like the Tcwes. P d cd , thc

i r i- L T -i. /- r tr r Gentiles to

Here I lay agame,that to live as thc Jew,is not eviUof it felfc/or it u^iikc tb
is a thing indirtcrent cither to eate S wines flifh, or any other meatcs. Icwcs -
But fo to play thc Jew, that for confcience fake thou abftaineft from
certainc meats, this is to deny Chrift and to overthrow the Gofpdl.
Thcrforc when PWfaw that Pffert aft tended to this end, he with- J^s*
ftooti hira and faid : Thou kno well that the keeping of thc law is not may""
neccffary to righteoulnetfc, but that we arejulHficd onely through do s mcns
faith in Chrift, and therefore thou keepeft not the law, but tranfgref- "
feft thc law and eatcft all manner of meats. Not withftandmg by thy
example thou conftratncft the Gentiles to forfake Chrift, and to re*
turne to the law. For thou giveft thetn occafion thus to thinke:Faith
only is not futficient to righteou{]iefle,but the law and works arc alfo
required. And this Peter tcacheth us by his example. Therefore thc
observation of thc law muft needs be joyned with faith in Chrift, if
we will be favcd. Wherefore Peter by his example is not only preja- Tewt em*,
dicialltathe .purity of dof*rine,but alfo to tile truth offuth andChri-
ftian righfcoufneflc. For thc Gentiles received this of him, that thc
keeping of the law was ncccfary to righteoufncfT: : which errour in
cifc it be admittcd,thcn doth Chrift profit us nothing at all.

Hereby itplaincly appearcth to what end this dffcord bctweene
PAM! and Peter tcndcth. Paul doth nothing by diifimulation, but
dcalcth fincercly and gocth plaincly to worke, Peter diflfemblcthjbut
his diiHonulation P*ul rcprovcth. The controverde was for ths
maintenance of pure doctrine, and the verity of the Gofpell : and in
thisquarell P axl did not care for thc offence of any&lt; In thiscafeall
people and nations,all Kings and Princes, all Judges and Magiftratcs
ought to give phce. Since then it is fo dangerous a thing to have to
doe with the law, and that this fall was fo fudden and fo great as if
it had bccnc from Heaven above, even downe into hell, let every
Chriftian diligently learnc to difcernc bctwecne the La wand thc
Gofpell. Let them fuffei- thc law to rule over the body and members
thereof, but not gvcr thc confcience. For the Quccnc and fpoufs

I 4 may

Chap. 1 1. Vyon tkt E ? i * T L i

tiberry of may not be defiled with the law, but muft be kept without fpot For

toufc.cnce. j,, er on i y hosband Chrift, as P**l faith, 2 Cor. 1 1 . / taw efrmtfedjo*

to one AWMc&. Let the conference then have her bride-chambcr,

not in the low valley, but in the high mountains : in the which let

Chrift lie and there rule and reignc, who doth not terrific and afflift.

finners, but comforteth them, pardoneth their fins and faveth them.

wftatmtf. Wherefore kt the affiided confcicnce think upon nothing, know

fc2e"" not h!"g fct nothing againft the judgement of God, but the word of

w uhou Chrift, which is the w^rd of grace, of remiilion of fins, of ialvation

and cverlafting life. But this to pcrforme in deed, is a hard matter.

For mans reafon and nature cannot ftcdfaftlyjrleave unto Chrift, but

oftentimes it is carried away wi h the cogitations of the la w-ap-cLfin,

and fo al waycs fecketh to be at liberty after the fiefa,but according to

confcicnce a fervant and a flavc.

Vcrfi 15. Wee Vffhlch Arc Jew* fy nature -, And not finncrs f the
gentiles.

That is to fay, we are borne iwto therighteoufticffe of the law, to
Mofes, and to circumcifion, and even in our birth we bring the law
with us. We have therighteoufneflc of the law by nature,as /Wbc-
fore faith of himfeife in the firft Chapter : Sting ^ealom of the tradi*
Tbeprro- tions of the fathers^ Wercforc if we be compared to the Gentiles,
f **w we are no finncrs : we are not without the law and without works
like unto the Gentiles : but we are }ewcs borne, we are borne righ
teous and brought up in rightcoufoefe. Our righteoufnefle begin-
ncth even with our birth, for the Jeivii"h religion is natural! unto
**.i7.io. us&lt; p or (^ eommandcd Abraham to circumciie every man child
thceic;htd.w. Thisljwofcircumcilion received from the fathers,
&lt;JMofe-s afterward confirmed, i t is a great matter thv rei^orc tliat we
are Jewes by n uuc c. Not withftandmg, although \\ c have this pre-
rogative^ that we arc righteous by nature, borne to the law and thc
works thereof , and arc IK* finners as the Gentiles, yet are we not
ihercfbrc righteous before God.

Hereby it is evident that 7&gt; tad fpeaketh not of ceremonies, or
e! ths cerempniall law, as fomc doc affirms, but of afarrc weigh
tier matter, namely of the nativity of the Jewes whomhcdeni-
cth to be righteous, although they be borne holy, be circumcifed,,
Vcepe.thela.w, have the adaption, the glory ,. th^ covenant, the fa*

thcrs,,,

thcrs, th&lt;ytrueworftip,Gd,Chri{r, the promifes, live in them and
glory in the fame: as they fay, Johx. We are tht feed of Abraham :
AJfo, V?e have ear Father, rrhich it God. And to the Rvruattes : Be-
bold thou art called a Jevt&gt;, and rcfteft iu the law, &c- Wherefore, al-
though Teter and the other Apoftlcs were the children of God,
righteous according to thelaw, the works and the rigbteoufnes
thereof, circumcihon, the adoption, the covenants, the promifes,
the ApofUe(hip,e^r. yet Chriftian righteoufnefle cometh not there
by : for none cf all thde is faith in Chrift, which only (as followeth Pa/.h j
jn the Text ) juftifieth, and not thelaw ; Not that the law is cviller fieth &gt;
damnable, for the law, circumcijion and" M. are not therefore
pndemn^d bccauic icyjuftinj it : but Ttul therefore taketh rrom
them the orncc of jmtincation. becaofe the falic Apoftlcs contended
that by them, without faith, and only by the works wrought, men
arc juftificd andfavcd. This was not to befuflfcrcd of&gt;W. For
without faith all things are deadly. The la w&gt;circumci(ion, the adop-
tion, the temple, the worfhipofGod, the promifes, yea God and
Chrift hiintelte without faith profiteth nothing. Panl therefore fpca- faidv&gt;
kcth generally againft all things which are contrary to faith, and not
againit ceremonies only.

f r erfe 1 6. Knoft that a man is not juftifieel fy the Werks of the Iw, but
by the faith ofjcfw hrift.

This word The Works of the iav&gt; ] reachcth far and comprchen- Thc worVe
dethmuch.^ We take the worke of the law therefore generally for of trie law.
that which is contrary to grace. Whatfoever is not gracc,is the law,
whether it be judici 11, ceremoniall, or thcfenCommandcmerits.
Wherefore if thoucouldcft doe the works of th law according to
this commandcmcnr : Thou Jhalt love the Lord thy Qod \*ith alithj
A&lt;r*//.&c.( which no man &gt; ct ever did or could do) yet thou (houldelt
not be jufrifKd before God t for a man is not j uftiried by the works of
the law. But hereof we will fpeake more largely hereafter,

Thewoike cf thelaw then, according to &lt;7W, fignifieth the
workc of the whole hw, whether it be judiciall, ceremoniall or m&lt;&gt;
rail Now,ifthe workc of the morall Iaw4oe not juftifie, much le(Te
doth circumcifion j jftirie, which is a workc of the ceremoniall law.
Wherefore, wben TWfmh (as he oftentimes doth) that ama*
* not jujiificd by the lave, tr bj the fyrfa of the Uw ( which arc

both

Wotkes

done be
fore and
after jufti
ficatioo.

Chap.II. Vfon tke E P I s T 1 1

both one ) he fpeaketh generally of the whole law, fetting the righ
teoufnefle of faith, againft the righteoufnefle of the whole law. Fot
by thcrightcoulhcffcofthelaw (faith he) a man is not pronounced
righteous before God : but the righreoufncs of faith Godimputcth
freely through gracc,for Chrills fake. The law ( no doubt) is holy,
righteous and good,and confequently the works of the law arc holy,
righteous and good,yet notwithftanding a man is not j uftificd there
by before God.

No w,the works of the law may bf done either before j uftification
or after, There were many good men crcn among the Pagans, as
Xtnofbon&gt; Ariftidcs,FabiH4, Cicero, c Pom])ftiiM,*sftttcu.i. and others,
which before j uftification performed the deeds of thcl.;^ and did.
dttro, p,m : notable works. Citero fuftered death valiantly" in a good and j aft
ctufe. Tomponiut was a conft ant man, and loved truth, for he never
made lye himiclfe,nor could fuffer the fame in any other. Now, con-
ftancy and truth arc noble virtues and excellent works of the law,
and yet were they not juftificd thereby. After j uftification, Peter,
Paul, and all o.hcrChriftians have done and doc the works of the
la w, and yet arc they not j uftified thereby. Ik*ov&gt; not my felfe guilty
in Any r&(faith Pattl)A*dytt Am I not thereby jitftifitd. We fee then,
that he fpeaketh not ot any part of the law,but of the whole law, and
all the works thereof.

The Divinity of the Popi/h Sophifters t commonly
catted the Schoolemcn*

WHcrcforc the wicked and pcrnitious opinion of the Papifty,
is utterly to be condemned, which attribute the merit of
grace and remiflion of finncs to the worke wrought. Per they fay
that a good workc before grace, is able to obtaine grace of Con
gruence ( which they call meritam de Con^rtto^) becaufc it is mcetc
that God ihould reward fuch a workc. B it when grace is obtai
ned, the work following dcfcrveth cverlafting life of due debt and
worth incfli, which th?y call meritam de Condigno. As for example :
If a rnsn being in deadly finne, without grace, doc a good workc of
his ownc good natural! inclination: that is, if he fay or hearca
Maffc, or give alrnes, and fuch like, this man of congruence dc-
fcrvcth grace. When he hath thus obtained grace, he doth now a
workc which of worthinefle dcfcrveth cverlafting life. For the firft,

God,

I Cor 4 4.

P*ul intrca.
tcth of the

TriePapiRs
divinity.

Went of
congruence
before grace
which God"
of very equi
tvmuft ie
ward.
Meiit of
worthineiTe
after grace,
Tv iidii of
tight and
du-y defer-
vcth ercr-
nsk life.

TO the G A L A T H I A IT S.

God is no dcbter : but becaufc he is juft and good,it behoveth him to
approTC fuch a good worke though it be done in deadly fin, and to
give grace for fuch a iervice. But when grace is obtainrd,God is be
come a dtbter, and is conftrained of right and duty to give etcrnall
life. For now it is not only a worke of Frec-will,done according to
the fubftance,but aHo done in grace, which maketb a man acceptable
unto God,thjt is to fay,in charity.
This is the Divinity of the Antichriftian kinedome : which here T

_ . , titi-/ rot ii o .

I recite to the end that the deputation ot PAtilmzy be the better urv P in s biaf-
dcrftood (for too contrary thines being fet together may be the bet- P hc . m

\j 111 r r r i_ "aain

ter known : ) ana moreover that all men may fee how far from th djui
truth thefe blind guides, and leaders of the blind have wandrcd, and
how by this wicked and blafphemous doctrine they have not only
darkened the Gofpcll, but hare taken it cleane away, and buried
Chrift utterly. For if I being in deadly fin can doc any little worke
which is not only acceptable in Gods fight of it felfe, and according
to the fubftance, but alfo is able to dcferve grace of congruence, and
when I have received Grace, I may doc works according to grace,
that is to fay,according to charity , and get of right and duty eternal!
Kfe, what need hare I now of the grace of God,for forgivcnes of fins&gt;
ofthepromtfe,and of the death and victory of Chrift? Chriftis now
to me unprofitable, and hisbcnifit of none effect: For I have Free
will and power to doc good works, whereby I defcrve grace of
congruence, and after wards by the worthincfic of my worke, cter-
nalllife.

Such monftrous and horrible blafphcmies flieuld have becncfet
fo th to the Tttrkfs and Jfvres, and not to the Church of Chrifh
And hereby it plainely appcareth that the Pope with his Bifhop^
Doctors, Priefts, and all his religious rabble, had no knowledge or
regard of holy matters, ond that they were not carefull for the
health of the filly and miferablc fcattercd flock. For if they had
feene, but as it were through a cloud, what P**/callcthfmnc, ami
what he calleth grace, they would never have compelled the people
tobelccvcfuch abominations and execrable lyes. By deadly fin they)
underftood onely the extcrnaltworkc committed againft the law, as J e a a p ^ s
murthcr, theft, and fuch like. The^ could not (ee,tbac ignorancc.ha-
trcd,& contempt of dod in the heart,ingratit ude,mun iii .rine; a-zainft
God, and rciifting the wiUoiGodjarcaUe deadly finue^ and th.

Chap.II. r?o* dcEv i STL i

flefh cannot think,fpcak,or doc any thing, but that which is dcvilltfh
& altogether againll God. If they had fccn thefe mifchiefc faft rooted
in the nature of man,thcy would never have devifcd fuch impudent &
execrable dreams touching the dcfert of congruence and worthines.
A defcrip- Wherefore we inuft property and plainly define what a wicked
r manor adcadly firmer is. He is fiich a holy and a bloudy hypocrite*
Paul was when he went to D*mafcns t to pcrlecutc Jefus ofNtza-
reth, to aboliih the doctrine ot the Gofpell, to murthcr the faithfull,
and utterly to overthrow the Church of Chrift. And who will not
fay but that thcic were horrible finnes ? Yet could not Paul fee them.
For he was fo blinded with a perverfezcalcofGod, that he thought
thcfc abominations to be pcrfeft rightcoufnetfe aad high fcrvice unto
God:and lhall we fay that fuch as defend thefe horrible fins to be per
fect righteoufneffc,doe dcfcrvc grace ?

Wherefore with 7W, we utterly deny the merit of congruence
and worthines, andaffirmc that thefe fpeculat ions arc nothing clfe
but mecre deceits of Satan, which were never done indeed, nor no
tified by any examples. For God never gave to any man grace and
cvcrlaftinglifc for the merit of congruence or worchineflfj. Thefe
and wonhi- di fputations thcrcforcof the Schookmen touching the merit of con-
and fooS 6 gruence and worthines, arc nothing elfc but vaine toies and dreamcs
?T. M ofidlebraines, to no other end andpurpofe but to draw men from
The V oond t fa truc wor( -hip o f God. And hereupon is the whole papacie gvoun-
loped^ci 6 dcd. For there is no religious pctfon, but he hath this imagination :
I am able by the obfervation of my hol&gt; Order to dcfcrtc grace of
congruence, and by the works which I doc after that I have recei
ved this grace, I am able to heape up fuch treafurc of merit, as
fhallnot only befufficicnt for me to obtaine cternallhfe, but alfo
to give or fell unto others. Thus have all the religious Orders
taught and thus have they lived. And to defend this horrible blaf-
phemy againft Chrift, the Papifts doc at this day attempt againft us
what they can. And there is not one of them all, but the more holy
hypocrite and merit- monger he is,the more crucll and deadly enemy
he is to the Gofpell of Chnft,

The trtte Wdj to Ckriftitnitj:

part of V TOw the true way to Chnftianity, is this, that a man doe firft
IN acknowledge himfclfe by the la w, to be a finner, and that it is

To tke G A t A T H -I A N s . Pol. 3

impoiTible for him to do any good worke. For the Jaw faith : thou t j, e prei
artancvill tree and therefore all that thou thinkeft,ipeakeft, or docft chingof
is againftGod. Thoncanft notthcreforcdcferve grace by thy works, ?
winch if thou go about to do,thou doubled thy ofrcnce:for (ince thon i^ng of
art an cvill tree, thou canft not but bring forth cvill fruits, that is to
f y fins. For rrhatfofver u not ofFatth /XA.Whcrcforc he that would
dcfcrve grace by workes going before Faith, gocth about to pleafc
God with fins,which is nothing els but to heap iin upon fin,to mock
God,and to provoke his wrath. When a man is thus taught and in-
ftruciedby the law, then is he terrified and humbled, thenbefeeth
indeed the greatneflfeof h is fin,and cannot find in himfelfe one (park
of the love of God:therfore he juftificth God in his word, and con-
fcfleth that he is guilty of death and etcrnall damnation.The firft part
then of Chriftianity is the preaching cf repentance, and the know
ledge of our fdvcs.

The fccond part is : If thou wilt be fined thou maieft not leek fal-
vation by works: for God hath fenthisonely begotten Sonnc into JJ
the world,that we might live through him-He was crucified and di- O f
cd for thee and offered up thy fins in his owne body. Here-is no con- d e .
grnencc or workc done before grace,but wratb,fin,terror,and death.
Wherefore the law doth nothing els but utter fin, terrific and hum- 7 f C . of j 5ce
blc,and by this means preparcth us to juftification, and driveth us to l
Chrift. For God hath revealed unto us by his word, that he will bee
unto us a mcrcifullfathcr,and without our defwits(freing we can de-
fcrvc nothing) will freely give onto us rcmiflion of fins 3 righteoufncs,
and life cverlafting for Chrift his Sonnes i ^ke. For God givcthbis
gifts freely unto all mcn.and that is the praife and glory of his divini-
tie.But the lufticiaries and Merit-mongers will not receive grace
andc\erlafting life of him freely 3 biit \villdcicrve the fime by their
owne works. For this caufc they would utterly take from him the
glory of his divinitic. To the end therefore that he may maintaiue
and defend the fame,hee is conft rained to fend his law before, which
as a lightening and thundering from heaven, may bruile and breakc
thofe hard rockes.

This brie fely is our doctrine as touchingChriRian rightcottfncfTc,
contrary to the abhominations and blafphemies of thcPapiftrcon-
ccrning the merit of congruence and worthiness, or workes before
grace and after grace. Which inonftrotB drcamcs were de vi-

fed

Chap. II. Vfon ^EPISTLE

tid by fuch as were never excrcifcd with any tentations,ncver had
any trus feeling of (in or of the tcrrour of death, and therefore they
know not what they fay, or what they teach. Moreover, they can
ftisw no example of any workc done either before or after grace
that could juftific before God. Wherefore they atenothingelfebut
vaine toycs andfoolifh fables, whereby the Fapifts deceive both
thcmfclvcsand other. For Pda/here plainly affirmeth.that no man is
juftified by the works of the la w,either going before grace (wherof
he fpeaketh in this place) or cooiming after grace. You fee then that
ChrilHanrightcoufnes is not fuch an cflfentiall quality ingrafted in
the nature of man,as the Schoolemen do imagine when they fay :

(The divinitie of the Schoolemen.)

Hen a man doth any good worke,God accepteth it,and for
that work he powreth into him charity, which they call
charity infufedrthis charity (fay th:y) isaquality remaining in the
heartjand this they call formall righteoufncs (which manner of fpea-
king it is expedient for you to know } & they can abide nothing kflfe
than to heare that this qualitieof forming and adorning the foule,
as whitcneffc doth the wall, (hould not be counted righteoufnefle.
The Papifts Theycan clime no higher than to this cogitation of mans reafon,that
take their man is righteous by his owns formal righteoufnefD, which is grace
leiShcfle?" making him acceptable unto God, that is to fay charity. So to this
which tUy quality cleaving unto the foule, that is to wit, charitic(which is a
worke after ths Iavv for the Iavv fait * T h fi*h l the Lord

vv:

SKhal 7 worke after ths Iavv for the Iavv fait \* T h fi*h l the Lord
S racc,whcr- thy GoA, &c. ) They attribute formall rightcoulheflT- , that is to fay,
SacVe tmc Chrirtian righteoufnefll:, and they fay that this righteoufnefle is

taUe Hnto worthy ofcvcrlalting life, and he that hath it, is formally righteous:
and moreover hec is effcSually or actually righteous, becaufe hee
now doth good workcs, whereuntoeverlafting life is due. This is
the opinion of the Popifh Schoolemen, yea even of the beft of
them all.

occam*d&lt;?- Some other there be which arc not fo good as Scottu and Occam,
which faid, that for the obtaining of the grace of God, this charity
, j n f u f cc j or given of God, is not neccffary:but that a man cren
by his owne naturall ftrength, may procure this charitie above all
things. For fo rcafoneth Scotusi If a man may love a creature, a
young man a maiden, a covetous man money, which are the

Icfla

To the GALATHIANS. Fol. 64

hffegcod, hemayalfb love Gcd which is the greater gcod. Ifhs
have a love of the creature through his naturall itrength,mnch more
hath he a love to the Creator. With this atgumcnt were all the So-
phifters convicledjand none of them all was able to refute it. Not-
witManding thus they reply.

The Scripture compclleth us to confcfle (fay they) that Gcd, be-
fides that natur !! love and charity which is ingrafted in t:s (where- p^emcus
with alone he is not conttntcd)requ ; reth alfo charity ,which he him- the sc"oi.
felfe giveth. And hereby they accuf c G-xl as a tyrant and a cruell ex- mcn
aclor,who is rot content that wee keep and fulfill his law,but above
the law ( which we our f:lves arc able to fulfill) requireth alfo, that
\vefliould accomplish it with other circurrlhnce and furniture, as
apparsll to the fame. As if a Miftrefls ihould not bee contented that ttou
herCookehaddrctfcd her meat excellently well, but (hould chide
her for that (he did not prep.ire the fJime, being decked with preci-
ous apparrell ,and adorned with a cro vnc of gold. Now what a Mi-
ftris were this, who when her Ccokc had done all that (he was
bound to doe, and alfo exactly performed thefamc,wculd moreover
require that !"he fhould \veare luch ornaments as (lie could not have? whkh wcc
Evenlo, what a one fhould God be if hefhculd require his law to ca
be fulfilled of us(which not ivithftanding by our own natural iirength
we ubferve and fulfill) with fuch furniture as we cannot have ?

But here left they ihould fccme to avouch contrary things, they
makeadiftindion and lay, that the law is fulhl led two manner of
waies:firft according to the fabftance of the deed, and iecondly
according to the mind of the Commander. According to the fub-
j ibnce of the deed (fay they) we may fulfill all things which the law
jcommandcth,butnot according to the mindeof theCcrnmandcr,
which is that God isnot contented that thou haft done all things
which arc commanded inthelaw(although he c^n require no more
of thec) but he further rcquirctb, that \hou ftiouldeft fulhll the
jlaw in charity : not that charity which thou haft by nature, but that
which is above nature and heavenly, which bee hirr.iclfc giveth.
md what is this els but to make ot God a tyrant and a tormentor,
;hich requireth that of us which we are not able to per forme? And
:tt is in a manner as much as if they fhould fay, that the fault is not in
Us if we be daraned,but in God,which with this circumftancc rcqui-
cth his law to be accomplished of us.

Theft

Chap II. n //^EPISTLE

Thci : things I doe the more diligently repeat, that you may fee
how fan hey have ftraied from the true fence of the Scripture, which
have fud that by our owne naturall ftrength wee may loveGod a-
bove all things,or at halt, by the worke wrought we may deferve
crace and everlafting lire. And becaufe God is not content that wee
fulfill the law according to the fubftance of the deed, but will have
us alto to fullfillthc fame according to the rnind of the commander.
Therefore the Scripture further compelbthus to have aquality a-
bovc nature poured into us from above, and that is charity, which
they call rormall ri^hteouihefle, adorning and beautifying faith,be-
inc alfo the caufe that faith juftificth us.So faith is the body, and the
fhell : charity the lifc,the kcrndl,the forme and furniture. Thefe are
the moitftrous dreames of the Schoolemen.

But we in the ftead of this charity do place faith, and we fay that
faith spprehendeth Idus Chrift, who is the forme which adorneth
arid furnifheth faith,ns the colour adorneth and beautifieth the wall.
Chi iftian faith therefore is not an idle quality or empty huske in the
heart, which may be in deadly fin untill charity comcand quicken it:
but if it be true faith,it is a fure truft and confidence of the heart,and
chtin K a f^me content whereby Chrift is apprehendcd:So that Chrift is the
SJhkhfthh objeft of faith, yea rather even in faith Chrift himfclfsis prefent.
bchoidcth p a ith therefore is a ccrtame obfcurc knowledge, or rather darknefe
^.^ fteth not |, j ng&gt;anc | y ct Chrift apprehended by faith, fitteth in
this darknefleilike asGod \nSina! and in the Temple fate in tire mid-
deft of*darkncfl&gt;. Wherefore our formal! righteoufnefle is not chari-
and chtiiu- t y furnilliing and beautifying faith, but it is faith it fcife, which is as
&lt;hdr!r!~ it were, a certain cloud in our hearts:that is to fay,a ftcdfaft truft and
affiance in the thing which we fee not,whichis Chrilt:who al
though he be not fccne at all,yct is he prefent.

^a" n therefore juftineth, becaufe it apprehcndcth and pofleflcth
this treafure,even Chrift prefent. But this prefcnce cannot be com-
prchended of us, becaufe it is in darknes, as I have faid. Wherefore,
where affiired truft and affiance of the Heart is.thcrc Chrift is prcfenr,
yea even in the cloud and obfcurity of faith. And this is the true for-
fnallrighteoufne0e,whcreby a man is juftified,and not by charity, as
the Popilh Schcolemen do moft wickedly arfirmc. .

To conckidejlikc as the Scholemcn fay that charity furnifbeth and
adorneth faith :fo do wee fay that it. is Chrift which furnifhetti

To the G A L A T H T A it s. Fol.6"f

and aiioinsth faith, or rather that he is the very forme and perfection
of faith. WnercfofC Chrift apprehcadc.1 by faich.and dw dling in the
heart, isthetrueChriftianrighteoufnefT-, for the vhichGodcoun-
tcth us righteous and giveth us eternall life. Here is no work of the

/ r&gt; i r _ ft* t

new world beyond and above the law. For C hnit or .ch is not the
law nor the work of the law. But concerning this mater, which
thcSchoofc-rn:n neither well undcrftood nor taught, we intend to
fpcake more largely hereafter. Now it flbullbe enough that we have
(hewed that P**/ fpcaketh not here of thecercmoLiialllawonely,
but of the whole law.

The trttt rule ofCbrifti&lt;tnitj,

Contrary to thcfe vaine trifles and doting dreims(is we have alf) The fwt
noted before) we teach faith, and gives trne rule of Cliri li imty ?,."

In this fort: firft that * rqan muft be taught t&gt;y the law to k;io v &gt;&lt;i n
fclfe, that fo he may leim to fiy with the Prophet : AH hav finned
Attdhave need of the glory ofCjod. Alfo.7"^ re i* nvt on; rlgh esHS^o not
one: Not one thAtuxderttand th.not one that feeketh after Gid . All have i * i / *

. Pftlr 4

foncAftraj.\\w t AgMf$ mee only have I finned. Thus we by a contrary
way, doe drive men from he merit of congruence and worth tnefle.
N^WjWhcn a mm is hu ;i 4 d by the law, an 1 brou^hr to the know*
ledge of himfelFc, then f Howe h rrucrepen-ance" (for true rep -n-
tance bc^innerh at thef;.ueanj ja^gemc r )tbiFGodj and hef:etb
himfelfc to be fj great a flancr, that he can nni no meaner how he
miy be delivered from hi fin by his o vn flrengih, works or merits.
Thenheperccivcth v -II what 7 &gt; 4#/rpeaaetn A h^n Kc faith, That
ma i the fervant and fond/tSve ojfinne. AHojT^ God bathfcxf up a l
under fin: and thit the wi A .&gt;lc w .-&gt;:li is g lilty before C/od.CT-c. Then
he feeth that all the divinity of the Schools m?n touching the merit
of congruence and worthincs, is nothing elk hat mecrc foolil"hncs,
and that by this meins the //hoi.- i\ipi.-ie hll -th.

Here now he bcginneth to li;- -, and faith in this wife: Who
then can give fuccoor? For lie be ig rbus t-rrned -.vith the Law,
utterly defpaireth of his own ftrength ; helooketh about and figh-
eth for the help of aMediatour and Saviour. Here then comcthin preaching
good time the healtHfuIl word of the Gofpcll, and fifth : Sonne, thy ^, hc Gaf "
finncs arc forgiven the*: belcsYC Li Chriit Jcfus ctuciiied for thy

K fmnes,

Chap. IT. fym /^EPISTLE

finnes. If thou feele thy finnes and the burden thereof, lookc not
upon them in thy felfe, but remember that they arc tnnflated
and laid upon Chrifr, whofc (Iripes have made thec whole, Efa t

53 * .

This is the beginning of health and falvation. By this mcanes we
are delivered from fin, juftified and made inheritours of evcrlaftingf
life : not for our own works and dtjferts, but for cur faith, where
by we lay hald upon Chrift. Wherefore we alfo doe acknowledge a
quality and aformall nghteoufiKfT: in the heart : not charity (as
the Sophiftcrs doe ) but faith, and yet fo not withftanding, that ths
heart muft behold and apprehend nothing but CFinft the Saviour..
And here it is neceffery that yoa know the true definition of Chrift*
The Schoole-men.being utterly ignorant hereof, have made Chritl a
judge and a tormcntour, deviling this fond fa mafic, concerning the
merit of congruence and worthiness,

B ut Chrift, according to his true definition, is no law-giver, but a,
forgiver of finnes, and a Saviowr.. This doth f iith apprehend and un
doubtedly belecve, that he hath wrought works and merits of con
gruence and worthineflc before and after grace abundantly. For he
might have fatisfied.for all the fins of thi world by one-only drop cJf
his blood : but now he hath (lied it plentifully, and hath fatisHcd a-&gt;
bundantly . tick. 9. T&gt; j his otvne blood hath ht? entredinto the holy p/ace
" fe fir a/I, &lt;wd obtained eternal rede #&gt;pfio. Alfo, Rotn.$. Andyvctrc.
jttftifitcl freely by his or -ace , through the redemption thtt t4 in Chriftfc-
fus^ Vchom (jod hathfet firth to he a reconciliation unto M t through frith.
inkisblood. Wherefore it is a great matter, by faith to lay hold upon-
Chrift bearing the finncs ef the world. And this faith alone is coun
ted for righteoufneffe.

chnft. Here is to be noted, that thefe three things, ftith, Cbr ift, acccpta-

Jmpuwtioo. Jion 01 imputation muft be joyned together. Faith taketh hold of
Chrift, and hath him prcfent, and holdcth him inclofed, as thcring
dptb the precious ftone. And whofocyer (hall be found havingthis
confidence in Chrift apprehended in the heart, him. wilt God ac
count for righteous. This is the mcane, and this is the merit wbcre-
by we attaine the rcmiffion of finncs and righteoufKflc. B.caufc
thou beleevcft in me, faith the Lord, and thy faith layetb hold upon.
Chrift, whom I have freely given untothce that he might be thy;
ft, therefore be thou juftificd and rightc-

.
Uie " n1

Tt the GALATHIANS.

us. Wherefore Go3 doth accept or account us as rightcous,only for
our faith in Chriir.

And this acceptation or imputation is very nccc (Tsry : firft,bccaufc
we are not yet perfectly, righteous, but whiles we remaine in this
life, fin dweileth ftillinour fleih : and this remnant ot [ia GOJ pur-
get^ in us. Moreover we arc fpaietimcs kfc of the holy Gbolt and
fall into fins,asxJid TctcrSDavMand other holy men. Not withftan-
ding we have alwaycs recourfe to this article : that our (ins arc cove- * &lt;.- eve fa
red,and that God will not by them to our charge,?/^ i.& Rom 4
Not that (in is not in us (as the Papirts have taught, frying, that we
muft bcalwayes working well until! wefeele that there is no guilt
of fin remaining in us:)yca fin is in deed alwaycs in us,and the godly
doe fceleit, hut it is covered and is not imputed unto us of God for
Chnfts fake : whom becaufc we doe apprehend by faith, all our fins
arc now no fins. Bjt where Chrift and faith be not.thcr^isnoremif-
fion or covering of tins, but meere imputation of fins and condemna
tion. Thus w itl God glorifk his Son, and will be glorified himfelfe
in us through him.

When we have thus taught faith in Chrift, then doe we teach alfb "^ &lt;*&lt;*
good works. Becaule thou haft laycd hold upon Chrilt, by Faith, -f^d^
through whom thou art made righteous. B-gin now to work well. "&gt;&lt;* be
Love God an J thy neighbour, call upou God, give thanks unto him, [Jedoa a
praiiehim,conf:fll-him. Thcfc arc good works indeed, which flow
out of this farhand .his chccrcfulnefle conceived in the heart, for
trnt we have reiniiTion of fins freely by Chrift.

Now, whitcrolfe or af fluftto-i foevcr djcafterwarcfsinfac, they
areeafily ocrne, and chscrcfjliy faf-red. For the -yoke tint Chrift Mat - tl l
lay :rh upon ;is,is fwcet,and his ourden is eafie. WtKn (ffi is pardoned,
aad theo&gt; icience delivered from the burden an J ft ing of fin, then
may a Chi iitian bcare all things eafily. Bocauf- ! e fcdcth all things
within fvcct and comfortable, there-fore hcdmh.-anJ fuff.-rcth ali
tilings v; lilingly.But when a man walkcth in his own ri^htcaufics^
\vhatfv-cver he doth is grievous and tedious ur.tu nini,bccaufc he doth
it unwi lingly.

Wc^thcreforc doe make this definition of a C hriftian, that a Chri- who ;r
ftianis not he which hath no fin, bur he to whomGodimputeth Jj? htChfl -
not his in, through faith in Chrift. This do^rine bringcth great
confolation to paorc afBitfted confciences in fcrious and inward.

K 2 tetrours.

Chap. IL Vftn the E P i s T L i

tcrrours. It is not without t*obd ciufe therefore that we doe fd often
repeat and beat intoyour minds thcforgivcneffrof finncsand impu-
tation of right eoufneilc for Chrifts fake : alfo that a Chriftian hath
nothing toilo with the law and finne, fpccialiv in the time oftcnta-
uh tion. For inrhatheisaChriftian,heis aDotetnclawandfinnc. For
j, c h at h Chrift the Lord of the law prefent and inclofed in his heart
( as we have faid ) even as a ring hath a Jewell or precious ftone in-
doled in it. Therefore when the law accufcth and (in terrificth him,
he Iook~th upon Chri(r, nnd when he hath apprehended him by
faith, he hsthprefent with himtbv Conqueronr or the law,{in,death,
and the Deull : wKoreigbncth and ruLth over them, fo that they
cannot hurt him. Wherefore a Chriftian man, if ye define him
rightly, is free from all la WF, and is not fubjsct unto any creature, ei
ther within cr without : in that he is a Chriftian ( I fay ) and not in
that he is a man or a woman, that is to fay, in that he hath his con
ference adorned and beautified with this faith, with this great and
* c 9&gt;9. ineftiinablc tre; fure, or (as Paul faith) this unfycakeableguift : which
cannot be magnified and praifcd cnough.for it makes us the children
andhciresof ,od- And by this mcanes a Chriftian is greater then
the whole world. For he hath fuch a gift,fuch a treafure in his heart,
that although it feemeth to be but little, yet notwithftandingthc
fimlneflc thereof is greater then Heaven and earth, "bccauie Chrift
which is this guift is greater.

chrifliam Whiles this Doftrine pacifying and quieting the confcicnce, re-
are judges maineth pure and uncorrupt, Chriftians arc made Judges over
otdoSc. a ^ kimte of Do3rinc, and are Lords over the hwes of the whole
World. Then can they certaincly judge that the Turk? with his Al
coran is damned, becaufs he goeth not the right way, that is, he ac-
knowledgeth not himfelfe to be mifcrable and damnable, nor apprc-
hcnde*h Chrift by faith, for whofc fake he might be aiTured that
The doarin hisfinncs are pardoned. Jn like manner they boldly pronounce fen-
ope. tcnceagainft tl&gt;c Pope, that he is condemned with all his King-
dome, beca ule he f j walkcth and fo teacheth ( with all his religi
ous rabble of Sophiftcrs and Schoole-men,) that by the merit of con*
griKnce we nnit^ come to grace, and that afterwaVd by the merit
of worthinvflj we are received into Heaven. Here faith the Chrifti-
an, this is not the right way to.jufHhc us, neither doth this way
ka&lt;fc us to Heaven. For I cannot ( faith he ) by nay workes going

before

T$ the G A L A T H i A N s . Fol 6j

before gracr.defcrvc grace, nor by my vvprkes follow ing grsr?, de-
fcrvc etcrnall !ib;but to him that believe: h,fin is pardoned a ..J ngh-
teoufnes imputed. This mift and this- confidence iiuk:t hini:he
child of God, and heire of his kingdom: for in hop; he p. ..flfjih al
ready evc-rhfting life,affured unto him by proaiifc. Through faith in
ChrilVther fore all things are given unto us, grace, peac ,,for:riv*ncs
fcflins,falvation and everLfting life, ;nd not rbi ihc m:; it cf congru
ence and worthines.

Wherefore this doflrineof the Schcolem-n, wit -&gt; their c;rcmo
nics,maff;s,and iniinite foundations of ths f apitlic.ili kingdoinc, are
sioft abhominablcbbiphemics againft Gee?, j&crile/dgcs, and plaiii!
denyalsofChrift,as Peter hath fore- told inthdc vvo;ds: T, ;ereftx/l *?*&gt;.!
bt (f lith he) falfe teachers ttmong you , ytlickfljallyrivily bring in dam
nable kerejics, denying the L ord that hath fought them, & c. As though
he would fay the Lord hath redeemed and bought us with his bloud,
that he might juftifie and fave us. fhis is the way of rightcoufhes and
falvation. But there (hall coaie falfe teachers, which denying the
Lord, fhallblafphcmethc wayoftruth,ofrighteouincs and falvation:
they ihall find out new waies of falfhood and deftruvjlion, and many Thc Papaey
{hall follow their damnable waies. Teeter throughout this whole lively pa.
Chapter moft lively painteth out the Papacy, which neglcdingand tejout
dcfpifing the Gofpcll and faith in Chrift, hath taught the works and
traditions of men : as the merit of congruence and worthines, the
diff:rcnce of daies, meats, vows, invocations of Saints, pilgrimages,
purgatory, and fuch like. In thefc phantafticall opinions the Papitts
are fo nuflcd,that it is impolfiblc for them to u:iderftand one fillablc
of the Gofpell,of faith,or of Chrift.

And this the thing it fcifc doth well declare. For they take that
privil edge unto thcmfclvcs which bclongethunto Chrift alone. He
only forgiveth (inncs, he oncly giveth righteoufncflfe and evcrla-
ftinglife : and they moftimpuidentlyand wickedly do vaunt that
they are able to obtain thefc things by thdr oxvn merits and worthi-
HCS bcfjrc and after grace.This faith Peter ^ thcoth;r Apoftles, is
to bring h damnable hercftes and feds of perdition, For by thcfs
mcanes they deny Chrift, tread his bloud under their ferr, bhlphemc
the holy Ghoft, and defpile the grace of God. Wherefore no man
can fuificicntly conceive how horrible the 1 dolatry of the Pa-
piftsis. Asineftimableasthegiftis which isoff.-rcd unto us by

K 5 Chrift,

Chsp. 1 1. Vf&n t be E * I $ T fi t

&lt;Thrift,&lt;rvcn fo and no Icflfe abominable arc thefe proprunatiisnf ofehe

PapHts. Whet fore they ought nor -o be lightly efteetncd or forgt-

ttn,but diligently weighed and confidtred. And this muketh very

much alio For the amplify ing of the grace of God, and benefit of

Chnfi,3S by the csntmy For the more we know the prophanatioa

Th; rrueufc oFthc P.^pilticall Maifr,fi&gt; much the more we abhorrc and deteft the

rf hc( em f dm -, arid embrace thetrne i-.fcof the holy Communion, which the

kcrTalVby PP e hath taken away,and hath made merchandif: thero^that b&gt;ing

** ipe. bought fur mony ,rt m ght pro^r -thers. For he faith that the muling

FViefr, Apoftara,denying Chrift and blafptarriino; the holy Ghott,

ftanding at the Altar^doth a good xvork.not only f jr bimfbll, but aU

fb for tJthcrs both quick arid dea-.d,and for ihc whok Churcb,3nd that

only by the work wrunghtyini by naothcr rneans,

VVherefbre even by this we may plainly ke the incflimable pati
cnee efGocM n that he hath not tong ago dcftroycd the wh jle Papa*
cy.and confuiiicd it with firt&gt;and briin*k&gt;ne,3she did Sodom .ind Go-
t0rrah&gt;.ftut now thcfc } 41y fellows go about, not only to cover, but
highly to advance their impiety-and rikhines.Thts we may.in no eafs
difleinble.We mu!l theiforc wtth all diligence fet forth the article of
juftirkationjthat as a moft chare Sunjit rmy bring to light the dark*
nes of" their hy pocrificjao-j difcovcr th*ir fthhincs and fhame. For
this caufe we do fo ofcen rcpc&lt;t,and f earneftly fet forth the rightc-
otifncs of Faith, that tfee adverfarics may be confounded, and this ai&gt;
tide cftabhihed and confirmed in our hearts. And this is a moft ne-
ccffiry thingjfor if we once loofe this Sun, we fall again into our for*
mcr darkncs.And moft horrible it is that thePopc ("hould ever be able
to bring thus, to pafle in the Churcri,tha-tChnft ("hould be drnied 3 tro*
^ unc ^ er ^ oot ^P^ t wponjbla^hcrned, yca,3nd tfaatcvcnby theGofl
pell and Sacraments: which he hath f )dirkned,J.nd hath turned into
" fuch a-n horrible abufe,that he hath made thenvto fervc him againft
3on!. ope " Chrift,for the ftabluhing and confirming of his dcteftabic aboaiina-
tions.O decpdarkneSjO horrible wrath of Goal

1.6. SvrnWeJ.fyyhiWtbeUcvcdinJcftu, .krift t thafapemightl&gt;e

This is the true mcarte to become a Chri!Kan y c^ ci to be juftifr-
cd by fairh in Jefus Chrift, and not by the works of the hw. Here
we muft (land not upon the wicked glofle of the, Schoolmen, which

fay

Ti tfo G * L A T ft i A N $.

fay that faith then j tftiflcrh, when charity and cpod works are joy-
ncd WithaU. With this pdlileat gl r (T: th^ Sop u ibers havedarknsd mem
and corrupted this and ether like tentcnces iii Taul, wherin he ma- JJ
nifcttly attributeth jollification to fir h 0n y in Chrift. But when a ft* f
man hearcth that he ought to&lt;beltevc in Chnft.and yet not withftan- Jjjjj
ding faith juftifieth not except it be formed andturniftied with cha- fi e h!
rity,by and by he falloth fromfaith, and thus he think -th : if faith
without charity juftifieth not,thcn rs faun ;n vain and unprofitable,
and charity alone juftiHetrufor except faith be formed with charity,
it is nothing.

And to confirm this pernicious^nd peftilent glofl&gt;, the advcrfaries
doalledgethis place, I &lt;tr. \\.Thongb I Jpcske-aith the tonnes of men
aad Angel t^ndk we no live^l am n+tkinq* A.nd thrs place isrheir bra*
(cn wall. But they arc men without undsrltanding,and thct fore they
can fee or undcrftand nothing inPWnn.l bv thisfalfc inrerpretation
they have not only perverted the words of Patiljvw have alfo denied
Chrift,and buried all his bcnefitsrvherforc we mult avoid this gloffe
as a moft deadly and dcvilli h poyfon.and conclude with T^fc/, that the law.
WC arc juftified,not by faith furnilhed with charity , but by faith only

and alone. .$

We grant that we muft teach ailfo good works and charity,but it T he
fouft be done in time and place, that is to fay, when the qusftion is
concerning works,and touchcth not this article of jf ifcification. Bat
here the queftion is,by what means we are j itlificd and attain? ctcr-
nail life.To this we anfwer withP*/,that by faith only mChrift we
are pronounced ri^htcous,and not by the works of the 1 1 w or chari
ty : not bccaufs we rej % ft good works, bur that we will not ffK;c
oar felvet to be remove i from this ankerhold of our falv.ition: which
Satan moft dcfireth.Whcrforc fincc we arc now in the matter of j*u-
ftification,we reject and condemn all good works:for this pbcc wil
admit no deputation of good works. In this matter therefore we do
generally cat oiFall laws and all thi works of the law. I

Butthelawisgood&gt;j uftandri3ly. Trucitis. Bat when we arc in
the matter of fj^ificjrionjthirc is no time or place to fpeake of the
law i but thcqucfti &gt;n is, whit Chrift is, and wrue benefit he hath
brought unto us. Chrift is not the law, he is not my worke, or
the workeof the law, he is not my charity, my obedience, ray
poverty, but he is the Lord of life and death, a Mediatour, a Savi

K4 eur,

Chap. T I. V$on the E ? i & T H L

our,arcdceiner of thofethat arc under the law and (in,in him we arc
by faith, ai id he in us. This bridegroom muft be alone with the bride
in his f:crct chamber,}!! th; iervants arid family being put apart.But
afterwards, when the-dore is open and he cometh forth, then let the
fervams and hand-maidens return, to miniftcr unto them : thenlet
charity do hsrofficc,ind let good works be done.

We muftlearne therefore to difcern; all la wcs, yea even the law
of God, and all works, fron thepromifeofthcGofpcll, and from
foirb, that we may define Chrift rightly. For Chrift is no h w, and
thcrforc he is no cxador c f the law and works, but he it the Lamb of
i if. (Jad that taketha-rvay the fins of theVrorld. This doth fjith alone lay
hold of,and not ch3rity,which not withstanding, as a certain thank-
fa mes aiu ^ fallow faith. Wherfore victory over lin and death,f)lvati-
u(c only on and cverlafting life come not by the law,nor by the works of the
!" kw,nor yet by the power of free- will, but by the Lord Jcfus Chrift
fitof chiift. only and alone.

Verfe 1 6. That Vre might be iuftiped bj faith in Chrift, And not try tht
Work* of the Jaw.

Paul fpcakcth not here of the ceremonial! law onely (as before
- wc nave ^i^) DUt of the whole law. For the cercmoniall law wa$
as well the law of God as the morall law was. As for example, cir-
cumcifion.thc inftitution of the Pricfthood, the fcrvice and ccrcmo-
nic of theTemplc,wcre as well commanded of God as thcio Com-^
oiandemenrs. Moreover, when ^r^wwascoriMnanded tocfltr
up his fonne Jfiac in Sacrifice, it was a law. This work of Abraham
plca&dGod no kflfc than other workes of the ccrcmonialllaw did
and yet was he not juftiSed by this work,but by faith:for the Scrip-
tare faith : Abraham bcleeveji GoA y and it VM counted to him far rightc-
wftxft.

But fin cc the revealing of Chi il (fjythey) the cereinoniall law
feilhth and bringcth death. Yea, fo doth the la w of the ten Com-
t e marrdements al&, without faith in Chrift. MoreOver^thcrc may no
to law be fuflL red to raignc in the conscience, but onely the law of the
n&lt; ^ ^^^whcrcby wee arc made free ?n Chrift from the law of
the letter and of death, frrm the u erkes thereof, and from all fin :
Not becaufs t! e Law iscvill, but for that it is not able to jufti-
c for it hath a plainc contra! y eff.d and working. It is an

feigh

Totte GA L A T H i A H&lt;j.

high and an excellent matter to be at peace with Gcd,and thcrfcrein
this cafe we have need of a f &lt;ir other Mediator ihenMofej. or the law.
Here we muft do nothing at all,but only receive the treafiu e which onr
is Chrift,and apprehend him in our hearts by faitb,althcugh we feel
our {elves to be never fo fulloffin.Theie words therfore cf the Apo-
ftlc.-f/wf Vte might bejtijlifedbjfMtk t MulKot liy thfwcrk* of the lav, arc rcccivin fr
very erTcduall, and not in vain or unprofitable, as the Schoole-men
think,and therfore they psfie them over fy lightly.
Hitherto ye have heard the words cf 7*4*7, which he fpake unto/**"
w.whcrin he hath briefly cornprifed the principle article of allChri-
ftian declrin, which maketh true Chriftians indecd.Now he turneth
to the Q*l#ki**sJU) whom he writeth,and thus he concludeth:flncc
it is fo that we are juftified by faith in Chrift, then by the works of
the law ftiall no flefh be juftirled.

Vtrfi. 1 6. Bcctttfe bj tht detds of the lawjio fcjbfall fajftfiftd.

Flcfim ?Al doth not fignific (as the Schoolmen dream) mani-
fcft and grofl ^ fins, for thofc he uleth to call by their proper names,
ts adultery jfornication, unclcannefle and fuch like : but byfejh Tanl
mcancth here as ChnO doth in the third ft*?* f John, That Which
u home offtejh (faith he) uflejk. Fie (h therfore figniiicth the whole
natureofman, withtcafon and all other powers whatfoever doe
belong to man. This fleCh ( faith he) is not juft ified by works, no
not orthc law. Hc(b therfore according to T/w/figniHeth all the
righteoufnefle, wifJome, devotion, Religion, underftanding and
will that is poflible to be in a naturall man : fe that if a man be never
fo righteous according torcafon and the law of God, yet with all
this nghtcoufnesjworks, merits, devotion and religion, he is not ju*
ftificd.

This the Papifts doe not bclecve, irtit being blind and obftinate
they defend their abhominations againft their ownc corfcicnce^nd
continue ft ill in this their blafphemy , having in their mouths thefc
cxcciable words : He that doth this good workc or that, dcfer-
vethforgiveiKfTwofhisfinnes : whofocver ectreth into this or that
holy order, and kccpcth his rule, to him we aHurcdly promife ever-
lafting life. It cannot be uttered what an horrible b aiphcmy it is
to attribute that to the doctrine of Divcls, to the dcau&aud ordi-

nantcs

Chap.II. Vfon th E? i s * L i

tf Hri;r y in S nances of mcn,to the wicked traditions of the Pope.to the hypecri-
hi m ne " ca ^ wor ^ s an ^ mcri r s of Monks and Friers, which TWthe Apo-
/&lt; ftlcofChrifttakethfromthelawof God For if no fkfh be iuftificd
bv th? works of thc * uv much leffc ("hall it be juftified by the rule of
Bmecli& t Fr*kcUyat Angu$Hng,\n the which there is not one jot of
true fairh in Chrift: but this only they tcach,that whofoever keepcth
thrfb things hath life evcrlafting.

Whcrforc I have much and often marvelled, that thefc Seels of
perdition reigning Ib many years in la great darknes and crrouts,thc
Church could indurc and continu: as it hath done. Soms there were
whoon Ciod called by thcTcxt of the Gofpell and by baptifmc.Thefa
who were walked in fimplicity and humblcncs ofhcart, thinking thcMonkcs
favcd in the and Friers ,and fuch only as were annointed of the Bii hops to be rc-
f ligious and holy, and thcmfclvcs to be prophanc and fccular, and not
worthy to be compared unto them. Whcrforc they finding in them-
fdvcs no good -^rorks to fet againft the wrath and judgment of God,
did fly to th: death and paiTlon of Chrilt, and were laved in this
fimpiicity.

Horrible and unfpcakablc is the wrath of God, in that he hath fo
long time punifhed the contempt of the Gofpcll and Chrift in the
Papifts, and alfo their ingratitude, in giving them over into a repro
bate fence, infomuch that they blafphcmingand denying Chrift al-
together as touching his officc,in ftcad of thcG5fpcl received the et
ccraD lerules,ordin3ncesand traditions of men, which they devourly
re the adored and honoured ,yea,and preferred the fame far above the word
Ool P e U. ofGoJ, untill at length they were forbidden to many, and were
bound to that inccftuous (ingle life : wherein they were ou* wardly
polluted and defiled with al kinds of horrible wickcdncs,as adultery,
whordome,unclcancs,Sodomitry,and fuch other abominations.This
was the fruit of that filthy (ingle life.

So Ciod punifhing finnc with (inne, inwardly gave them over on
to a reprobate mind, and outwardly fufcred them to fall into fuch
horrible abonvnations, and that j* jftly, bccaufc t hey blafphcmcd the
only Sonne of Jod, in whom the Father would be glorified, and
whom ha delivered to death, thitall which bclccvc in him, might
be fated by him, and not by their ownc execrable rules and or-
itf*.j.|&gt;, c crs ^w^* f h9Hovrttlj me (faith he) IVriUhiMour. Now, God
ishonourcd in his Sonne. Wno fo then belccvcth that the Sonne is

our

our.Mediator arc Saviour, If J-.cnor,rf th the f r-tl -H-, and hirr againC
dotb Led 1 enour,th;n is T c f,y,8derneth him with his gifts/crpivc-
ncscffnsnthueufnc sthe hoiy i hiM ,:ii:d tv rl. Hing lift:. Comra-
liwiic^T^/*^ dtt})ijeme(h\i\\\-t}fiali it d:fhifed.

Thisisthcn atjtrerail corclLiici.-.Bjtkeduaj ofthetaw KO fl*fl&gt;fiatf
k iftfttficd. The law of (Jed is greater then the w. hole world, for it
ecu prthciiiieth all mcn,snd the works of the law dorarcxc-.il even
the moft glorious will- works of all the merit- mongcisr.inci &gt; cr I aul
faith,thct neither the law nor the works t f the law do juitiik.l IHT-
fore we conc u.ie with 7 W, hat fiiith only ji- ftificih. 1 his ptopoli
tion he gocth about to confirm in this manner.

Uerfe j j. If then while yvefcef^e to he waderinhteow by Chrijt, we tttr*
feivei are found JinntrsJA Chrift therfere tie wintfter of fin f Qod^
jorbiA.

If this be true(f3ith he)that weare juftified by Chrifl:,then is it utr-
pofllblc that we O.ould be finners^or (hould be juftified by the law. The firf , .
On the contrary, if this be not true, but that we muft be jultificd by s^ rof nt in
the la wand the works of the law,it is then unpofllblc that we (hould fh^ht?
be jjftified by Chrift. One of thefe two muft needs be falic. Either ouineOe &
\ve are not jnftifed by Chrift,or we arc not juftifkd by the law. But &lt;aub *
the truth is that we arc juftified ty Chrift tthcrfore weare not jufti
fied by the law.Hc reaibncth thei fore after this manner: If then while
wefeeke to he made ri^htcotu by (, hrtj} &c. That js,if we (eck to be ju
ftified by C hrift, and fo being juitificd arcyct foundfmnets, having
need cf the law to juftine us bcr,-g finncrs : If we have need ( I fay)
of theobfcrvation of the law to jnftifie us, fo that they which ate
righteous in C hrift arc not righteous, but have yet need of the law
to pjftifie them : or if he that is jtiftihsd by Chrift muft yet further
be justified hy the law, then is Chrift nothing elfe but a. law-giver,
and a miniftcr of (in. Thcifore he th.it is juftified and holy in Chrift,
is nor jnftificdorhcly, but hath jet ned ofthcrighicoufiicsandho-
linesofthetew.

But we arc indeed juftified and mrdc righteeus ift Chrift : For
the troth cf the Go/pcll teacheth us that a man is not juftified in
the law, bu in Chrift. New, if they whi^h are juftified in Chrift
arc yet found iioncrs, that is, doc yet ftjU belong to ihclaw^ud

aic.

Chap.II. f^on tie E * i s T L i

arc under the law (as the falfe Apoftks teach) then jre they not yet
jufh icd. For the law accufech them, md fhcwerh them tobeyetfin-
ners,nni rcqtiircth of them the works of the law as ncccflary to their
jaftitication. Therforc they that are jjftiried in Chrift,are not juftifi-
cd :and fo it followcth that Chrift is not a jaftificr,but a minifter of
the law.

With thcfc words he vehemently chargcth the falfc Apoftlcs and
a ^ m* r t-mongcro,that they pervert all together : for they make of
. the law grace, and of grace, the law, afAJofes Chrift, and of Chrift
law Mofes.for they teacKthatbdldes Chrift and all the righteoufnesof;
Chrift, the obiervation of the law is ncccflary tc juftirication. And
thus we ice that by their intolerable perverf:nes,they make the law
Chrift : for by this means they attribute that to the law, which pro
perly belongeth unto Chrift. J f thou do the workcs of the law (fay
they)rhou ("halt be fivcd : but it thou do them not,thou (halt not be
)uftiri^d,althoiigh thou do believe in Chrift never fj much. Now if
it be fo that Chrift juftificth not,but is the minifter of fin(as it needs
muft follow by their doflrinc) then is Chrift the law . for we have
nothing els cf him(feeing he teachcth that we are finners) than that
xve have by the la w.So Chrift being the minifter of fin,fcndcth us to
the law and Mofes,tt to our juftiher.

1 1 cannot be therefor; but that the Papifts, and all fuch as arc ig
norant of th:righteoufacff: of Chrift, or have not the true know
ledge th-reof, muft needs make of Chrift cJ^/0/?/and the law, and
of the law Chrift. For thus they teach : It is true f fay they) that
faith in Chrift juftifieth, but withall we muft needs kcepc the com-
.w*iffi m3l ^ ctr&gt;cnts of God. For it is written, fftbou Vti/t enter into Ufa
kecpe the Commandtnwtts. Here even at the firft dafii, Chrift is de
nied and faith abolished, bccaufc that is attributed to the Comman-
dvincnrsofCJod, or to the law, which belongeth to Chrift alone.
torChrift,accordingtohistrusdcfinition,isajuftificrand a redee
mer from linncs. If I attribute this to the law, then is the law my
:r, delivering me from my finncs, becaufe I doe the workcs
thereof : and fo now the law is Chrift,and Chrift utterly loofeth his
Tame, hisom ce and glory, and is nothing cite but a miniftcr of the
law, rcprDoving, accuh"ng,tcrrifying,prcfenting and fending the (in
ner to another that may juftifie him; which is the proper office of the
law-.

But

To the GA t A T H I A rf .

But the proper office of Chrift is, after the law bath pronounced!
a man to be guilty , to rajfe him up againe, and to locfc him from hisl l
fins, if he bclceve the Gcfpell. I or to ail that do beleevc, Chrift u the * o *
endanifiJlfiifiin of the law unto rigkteottfiieffe \ He u the Latnbe of lck *-* *
God that ttkftk (May thefinnes of the World. But th Papills and Ana-
bap tifts,bccauk the y un derftan d not this doclrine, do turne all clcane
contrary, tn&kmr&gt; of Chrift M0/cs t and ofJMofes Chrift. And this is
indeed, alt hou. ; h they will fsy otherwifr, 1 heir principal! propofi-
tio;-;: I hit Chrift is Mofes. Moreover they deride us, b&lt;rt,uife wedoe Me ri. mon .-
fo diligently teach, and foearneftly require faith. H?, ha (fay they) .-crsjccme
faith, fai;h, v; ?it thouthe time untill thou conieto Heaven by f^th.
Nay, thou muft ftnve to doe greater and weightier matters. Thou faith,
ir.uft fulfill the h\v, according to that faying : Doe this and dot* fait L "
live. Faith which ye (b high!y cxtoll, doth nothing elfe but rmkc
men careUff jii-He and negligent. Thus arc they become nothing elfc
butminiftersof the law, and law-workers, calling back the people
frombaptiimc, faith, thepromifesofChnft, 7o the law""ahd"works,
turning grace into the ia wTanHThe law into grace.

Who would ever bcleeve that thcfe things could fb cafily be con- The
founded and mingled togethci? There is no man fj infcnfitlc, which I a j c
doth not perceive this diftinftion of the law and grace to bemoft ieiyeJfie
plaint and mamfeft. For the very nature and fgnification of the Jj j^J
words maketh this diftinftion and difference. For who un dcrftan- confounded
deth not ? hefe words, Law and CJracc, doe difftr in name and (ignifi- Jo
cation? Wherefore it is a monttrous rhing, that thisdiftindi &gt;n be
ing fo phine, the adverf^nes fhould be fo devilliuH and perverfc, as
to mingle together the law and grace, and to tran&fbnne Chrift into
CWoftf. Thercforcl oftentimes f*y,that this doclrinc of faith is very
piaine, and that every man may eafily underftand thisdiftin-ftion of
the law and grace as touching the word^, but as touching the ufe and
pradilc,it !s very hard.

The Pope and his Schoole-doclors doc plainely confefTL- that the J
law and grace are divers and diftinft things, and yet when they h
come to the ufe and praftifc thereof they teach rlcane contrary.
Faith in Chrift(fay they) whether it be gottsn by the ftretmth, ops-
ration and Ojiulities of nature, or whether it be faith infufed and
powri?d into us of God, yet is it but a dejd faith, if charity be not
joyned thcr with. Where is now the ciiilmftion and diflr.rcnc? of i he

law

Chap. II. Vpntht E P I s T L H

law and grace ? Indeed they doc diftinguifh them in name, but in ef
fect they call grace charity. Thus doe all they which foftraightly re-
quircthe obfcrvation of thelaw, and attribute juftification to the
law and works.Whcrcfore whofoevo- doth not perfedly under/land
the article of /.ifUfication, muft needs confound and mingle the la\V
and grace together,

Let every man therefore diligently karnc above all things, to put
a difference between trie law and grace in deed and in pradifc : not
in words only, as the Pope and the fantalticali Anabaptiits do* : who
as touching the words, do confcflfe that they arc two diftincil things:
but in very deed (as I havcfaid) chev confound and mingle them to-
gether,for they will not grant that faith j Utificth without works. If
this be true then Chrift profiteth me nothing. For though my faith
be never fo pcrfefr, yet after their opini ;n, if this faith be wichout
charky, 1 am not juftifie J, And thus Chnft apprehended by faith is
not ? juftifier, grace profiteth nothing, neither can faith be true faith
The? that without charity.

!ndfei With this d ^ rin e thcfe lyine fpirits and fes of perdition doc
r. nhtc- darkcnand defice the benefit of Chrift at this day : they takeaway
from nim thegbryofa/uUificr, and rn.ikc him aminiftcr offmnc.

c .

iieApo. They arc in all things Jikc to the falle Apod les For even as they
throughout all the Churclies did require circu.ncifion and the obfer-
vation of the law befides fjith in Chrsll, inlbmuch th?t without cir-
cumcifion and keeping of thchvv, they denycd th : /unification of
faith(for except yc be circumcifedjfaid they, after thelaw -^ Motes
yc cannot be faved : ) even fo at this day thcfe ftrait cxaclors of the
law, befides the righteoufncfle of faith, do require thr k^cpin-^ of th9

l* TO 18 C omma 1 ^mcntsofGod,accordini; to thatfjying: ( 7)vcthu and thin
7.

fait live. Alfo, Ifthou \ i/lf enter into life, .

Wherefore there i&lt;; not one among them be he never fo wife, thac un
dcrftandeth the Hiff rence betwcc- n the law and grace.

But we put a d&lt;ff.rence,and f ly.that we dos not fete difpute whe
ther ^we ou^Iit to doe good works : wheth r the law be good, holy:
an-i jjft: whether it ought to b- kept or n. :f x this is another manner
of ciurftion. Butou-queftionis concrrning j iutfication, and whe
ther the law doe ju.-r He or PO. This t rr ad\ erf^ries wi-li not heare :
tl^ey villnot anf-ver tothisqocftion, nor mike any diftinclion a*
we doe;but only cry out,that r,ood works ought to be done, th.t the

law

7T the G A i A T it 1 A H i. Fol".7l

law ought to be obfervcd. We know that well enough. But becaufc
thcfe arc divers and diftinft matters, we will not (rff-r them to be
mingkd togcther.That good works ouiht to be done, we will here*
after declare when time fhaliferve.Butfince we arc now in the mat
ter of j jftificatioiijwe fctafide here all good vvorks,for the- which the
adversaries doe fo earnestly ft rive, afcribing unto them wholly the
office of juftiry ing :. which is to take from Chrift hisgiory, a.idto
atcribc the fame unto works.

Wherefore ihis is a (hong aro;umcnt,which I have oftentimes ufcd
to my grea: COOiforiiTfthc* \\hite wefetkjo he made righteotu byhrift,
&c. As though PWfhculd fay : if we being julhtied by Chrift, are
counted yet as not j iftifod and righteous, but as fiun-.-rs which are
yet to be jullified by the law, then may we not f.eke/jftification in
Chrift,but in the law. But if j jfhHcation comcth by the law, then
cometh it not by grace. Now if jufUHcation com;th not by grace,
butby the la w^ what hath Chritt done and wrought by his death, by
his preaching, by his viftcry which he hath obtained over the law, ,
fin and death, and by fending the hotyGhoft? We muft conclude
therefore, that either we arc jnftified by Chrift, or clfs that we arc
made (inners, culpable and guilty through him. But if the law doe
juft ifie, then cannot it not be avoided, but needs it rauft follow, that
we are made tinners through Chrift, and fo Chrift is a miniftcr of fin.
The cafeftanding thuSjlctus then fu down this. proportion. Every
one that bclccveth in the Lord Jefus Chrift is a finner,and is guilty of
ctcrnall death,and if he flic not unto the law, doing the works there-
of,hc lhall not be faved.

The holy Scripture, cfpeciafly the new Tcftamcnt, makcth often patthf
mention of faith in Chrift, and highly advanceth thcfjmc : which chfltt -
faith, that whofocver bclecvcth in him, is favcd,pcriuSeth not, is not
jjdgcd, is not confounded, hath etcmalUifc,e^. But contran wife 74 ?
they fay ,hc that beleeveth in him is condemned, &c. becaufe he ha^h -?*** 1
fai^h without woi k?, which doth condcmne. Ihusdoe they ncrv^t
all things^naking of Chrift a dcitroyerand a murthcrer,and ofc/jru-
Jts a Saviour. And is not this an horrible blafphemy.fo to teach, t! it
by doing good works thou (halt be made worthy of .eternall : .h: :
butby believing in Chrift thou fbalt be uaadc culpable and gu , y of
ctcrnall death ? that the law being kept and accomphfhed "-vcth,
faith in Chrift condcmncth ?

The

Chap. II. V^n ^EPISTLE

The felfc fame words ( I grant ) the adverfaries doc not ufe : fc u t

fedi in very dccdfuch is their doftrinc. For faith infufed(fiy they) which

properly they call f dth in Chrift, doth not make us free from finnc,
but that faith wlr ch is furnillied with charity. Hereof it followcth
that faith in Chrift without the law fav eth us not. This is plainly to

of tbc Pa r affirme that Chrift 1 -avcth us in our fins and in the wrath ofGod,and

t lAt - maketh us guilty of eterndl death. On the other fide,iPthou keep the
la wand doc the works thereof) then faith juftifieth thee, becaufeit
hath works, without the which faith availcth nothing. Therefore
works jaft ins and not faith. O horrible impiety 1 What pernicious
and cuifcd dodnns is this.

Paul therefore greundcth his argument upon an impoflibility, and
a fufficicnt divifion. If we being jaftiried in (Thrift arc yet found fin-
ners,and cannot be jjftificd by another meane then by Chrift, that is
to wit, by the law, then cannot Chrift juftific us, but he oncly accu-
fcth and condcmneth us:and fo confcquen ly it followeth that Chrift

" " died in vaine, and that thefe with other like places are fufc : Behold
the Lambcof Cod that takfthenvay the finves of the World: Alfo: Hee
ttmt beltcvcth in him hath cverlafting life : yea the whole Scripture is
faHe, which bcarcth witncfc thatChnlt is rhejuftifier ani Saviour
of the world. For if we be foun \ r \ ners after that w,- be /tjftirie4
byClnH, it followcth of neceflity that they which ful.ill thcluv,

The Pap^ are j. ftifLd vvi:ho!it Chrift. If f nis be tru?,then are vv^ e-ther Ttfriu
crjcnes, or Tarta IMS, profclH.ig the nam: and word of God in out"
ward Ihew, tut in deed and verity utterly denying Chrift and his
word. ] t is great impiety therefor c to arfirm that faith, cxc:-pf it be
foriii.-d with chaiiiy, juftificth not. Bat if the adveifa^i-s will
needs defend this doctrine, why doc they not thenrcj*-,^ fiith in
Chrift altogether: ef.xrcially feeing they make nothing elf- of it but
a \ainc qjalrry in rhe foule, which wichtnt Chrift avaihth no-
thing? Why doc rhcynorf^ in j bine words, thatwo ks doe/u-
ftiHca- dp.otfairh? y-n, \vhv do-th y not g. n.-rally deny, noton-
ly PAH^ but alfo the whck (jofpcl! (as in very deed they do-
" -

is not juftific4bj ihc deeds of the law, but by faith alone in T fus

Chrift.

To the G A L A t H i A N s .

Verfe 17, Is Chrift therefore the wlnifter offinnc.

This is a kind of fpeechufed ef the Hebrews, which Pat*/ in the
a C0r.^. doth alfoufe: Where he inoft divinely and plainly Ipcaketh
of thefe two minHteries : to wit, of the letter and the fpirit, of the
law and grace or of death and life. And he faith that Mofes the Mini- TH m
ftcrof tbclawjhath the miniftery of fmne,(asnccalkthk)ofwrath, !|" yo
death and condemnation, for Paul is wont to give reproachful!
names unto the hvv, and amongft all the Apoftles.heonlyufeth this
manner of fpeech: the other doe not fo fpcake. And very neccfDry it
is that fuehas are ftudious of the holy Scripture fhould underftand
this manner of fpeech ufed of the Apoftle.

Now, a miniftcr of finne is nothing elfc but a law-giver, or a Awin
Schoole-mafter of the hw, which teachcth good Works and chari-
ty, and that a man muft fu^cr the crofle and afflictions, and follow
the eximple of Chrift and of the Saints. He that teacheth and rcqui-
reththis, is aminiftcrofthelaw, oflinne, of wrath, and of death t
For by this do&rinc hs doth nothing clle but terrific and afflict mcns
conferences and iTnut them nod -r finne. For it is impoflible for the na- Tliere ; no
tureof man, toacccnv;&gt;lifhthelaw: yea in thofe that are juitifie-i JSncew""
and have the holyGhoft, the law of the members fighteth againft thciaw,e
the law of the mind. What will it not then doe in the wicked which ^ the i uRlfi *
have not the holy Glnil ? Wherefore he that teacheth, that righte- 1 Tim 1 7.
oufn:ffi co neth by the law, doth not underftand what he faith, or
whar ruatfinneth, and much leffidoth he keep the law, but rather
he dccciverh hi.nfelf: and others, and layeth upon them fuch a bur
den, as they are not able to bearc, requiring ind teaching impoflijle
things, a id ac the laft he bnngeth hnntelfeand his difcipies unto def-
pcration.

Therightufe and end thcrsf-re of the hw is, toaccufj; an^con- Thecffic
dcmne as guilty fuch as live in focurity , thit they miy fee themfel ves
to be in danger of (inne, wrath, and death etermll, that fothey may
be terriaed and brought ev:nto thf :son, trem

bling ,iud qu^king.at the filling ofal.^fj : ap&gt;J in thit they areficb,
they arc under the law. For the law rcqutrcth perfefl obedience un-
to God, and condcmneth all thole that do notaccomplidi the fame.
Now it is certain?, that thjre is no man livi i^ which is a : )l to per
forms this obedience: which notwithftandtngUodilraishily re-
qukcth of us: The law therefore juftifieth not, but condemncth,

L according

. j.

The scn&gt;

Chap. 1 1* Vfon the E p i s T L B

according to that laying : Cur fed is hee that abideth not in 4/1 things
*h*t Are \\ritten in thu books . T hcrcfore he that teacheth the law is a

Then 1 ni;;c- minifter of the law.

h ,hc h n C inK Wherefore it is not without good cauk that Pan! in the 2 Cor. j.
callcth the mitiiftery of thclaw the miniftery of finne : For the law
(hewcth and uttereth finne, which without the law is dead. Now,
the knowledge of finne (I fpeake not here ofthatfpcculative know
ledge of hypocrites, but of a true knowledge, by the which we fee
the wrath of God againft ftnne, and fecle a true nfte of death) terri-
fi tn the heart, df i veth do wne to defparation, killeth and deftroyeth.
Rom.j . Wherefore thefc Schoole-msfters of the law and works,.
arc called in the Scripture oppreflburs and tyrants. For as the. taske-
matters in Egypt didoppreffe the children of //rW with corporal!
Servitude, fo doe thcfc lawgivers and taske-mafters drive men into
fpirituall and moft in iferable bondage of foule, and atjength bring,
them to defparation and utter dcftrudion. Thcfe doc neither know
thcmfelves nor the force of the law : Neither is it poilible for them
to ha vequietnetfe and peace of conference in great and in ward tcr-
rours,and in the agony of death, yea though they have obferved the
law, loved their neighbours, done many good works, and fuffcred
great afflictions : for the law alwayes terrificth and accufeth/aying :,
thou never diddeft accompli(h all that is commanded in the law :
but accurfed is he that hath not done all things contained therein.
Wherefore thefe terrours remaine ftill in the confcience and increafc
more and snore. And if fuch Schoole-mafters of the law be not raifed
up by faith andtherightcoufhcflfeofChrift, they arc driven downe
beadlor/g to dclparation,

This alfo was notably figured when the law was given, as we
ina y k c jn the ip,.and io.of Exodiu.Mofcs brought the people out of
the tents to mectc with the Lord, that they might hearehim fpcaks

jy.&gt;o. unto tncrn OHt of the darke cloud. Then the people being aftonifhcd
and trembling for fcarc, fled back ( which a little before had promi-
fcd to do all that God had commanded ) and ftanding aloofe off, (aid
Unto Afofes : Who can abide fb fee the fire t and to heart the tkundrin^s
Mtd noife of tbt Trumpet ? Ta/^e thon with /, and Vcee Witt heare thee :

Tke office but let not Codtnlkf With M, leaft Vpe die. So the proper office of the
9 f the law. Jg to

/rom the quictnefle and iccurity whcrcio we dwell, snd fr.omtru-

to the G A L A T H i A N $. Fol.74

fnf in our fclves, and to brine? us before the Defence of God, to re-
vcale his wrath unto us,and to let before us our tins. Here the confci-
cnce feeleth that it hath not fatisfied the law, neither is able to fatisfic
it, nor to beare the wrath of God, which the law revcaleth when it
brin^cth us forth after this manner before the pretence of God, that
is to fay, when it fearcth us,accufeth us, and fettcth before us our fins.
Here it is impoflible that we fhould be able to ftand : and therefore
beins throughly afraid, we flie, and we eric out with the children of
Ifrael: Wefiall die ^e /ball die: Let not the Lord Retake unto t

He then which teacheth that faith in Chrift juftifieth not without
the obfervationof the law,maketh Chrift a mmiftcrof finne, that is a
to fay, a Schoole-mafter of the law, which teachcth the iclfe-fame fia
doftrine that Afofes did. By this meanes Chrift is no Saviour, no
giver of grace, bat a cruell tyrant, who rcquireth fuch things ( as
^ftffs did ) which no man is able to performe. Sec how all the mc-
r itrnongcrs doe take Chrift to be but a new law-giver, and the Gof- Thc Gof F&gt;
pell to be nothing ellc but accrtame booke which containeth new
laws concerning works, as the Turks drcamc of their Alcoran. But command
as touching laws there is enough in UWofes. The Gofpcll then is a J" t$ln thc
preaching of Chrift, which forgiveth fins, giveth grace, /uftificth T he5a" is
and Lvcth (inners. Now, where as there arc commandemcnts found thc min
in the ^ofpell, they arc not the Gofpell, but expositions of thc !iw, w r nh a
and matters depending upon the Gofpcll.

To conclude,ff the law be the minittery of finne, then is it alfo thc
miniftery of wrath and of death. For as thc la w revcaleth fin,(o doth
it terrific a man, it fhcweth unto him his fin and the wrath of God,
and Itriketh into him a terrour of death and damnation. For thus thc
confcienceby and by gathereth : Thou haft not kept theComman-
dements of God : therefore is God angry with thee. If he be angry
with thce,hc will deftroy thce and condemne thee for ever. And it
thinkcth this to be an infallible confeqtience:! have finned,thereforc &lt; God
I muft die. And fo it folio wcth that the miniftery of fin is the mini-
ftery of wrath and condemnation. For after that (inne is revealed, by condemn*
and by cnfueth thc wrath of God,death and damnation. And hereof theeforc *
it cometh that miny which are not able to beare the judgement and
wrath of God,which thc law fetteth before their eyes, dokilljhangj
or drownc thcmfclvcs.

L 2 Vtrfi 17.

Chap. II. Vftn ffo E M s T i B

rerfe 17, qOD firbti.

As though he would fay, Chrift is not the minifter of fin, but the
giver ofrighteoufnefle and etermll hf-\ Wherefore fWieparateth
4/qj far from Chrift. Let wfcfykf then tary on the earth : Let him be
the Schcoole-mafter.of the Iettcr,and exactor ofthe law:kt him tor
ment and crncifie fimcrs.But the belccvcrs(nth ?4N)have another
Schoolc-tnafkr in their confcience : not Mofes, but Chi ift, which
bath abolilhcd the luv and fin, hath overcome the wrath of God,and
deilroycd death He biddeth DS that labour and arc opprc&d with ail
manner cfcalamities,to corns unto him. Therefore when ye file unto
hi m ^ Mofes with his law vani(heth away, fo that his fcpulcher can
no where be feene,(in and death can hurt us no more.. I or Chnft our
inftrudtor is Lord over the law, (in and death: ibthat they which
bcleeve in him, arc delivered from the fam .. It is therefore the proper
office of Chrift to deliver from fin and death:And this T^Wteacheth
and repeatcth every- where.

TV Law. We arc condemned and killed by the law, but by Chrift we are
Chun. juftified and redored to life. The law aftomfheth us, and driveth us
from God : but Chrift reconcikth us to God and maketh for us an
cntrancc,that we may boldly come unto him. For he is the Lambcof
God that hath taken away the fins of the world . Now ,if the fin of the
world be taken away, then is it taken away from me alfo which doe
bcleeve in him. If im betaken away,thcn is the wrath ofCiod, death
and damnation taken away alfo. And in the place of fin fucceedeth
Sk?away 3 ai r ig^ te u^j in the place of wrath, reconciliation and grace&gt; in the
evii,& hath phce of death, life, and in the place of damnation, fal vation. Let us
touS"" te^nctopradife this diftinclion, not in words only, but it\ life and
jood things- lively experience, and with an inward feeling. For where Chrift is,
Vvh3tfs)e there muft needs be joy of heart and peace of confcience:forChrift is
our reconciliation, righteoufncs, pence, life and f.ilvation. Briefly,
. wnat! ^ ever &c poorc * afflidcd coniciencc dcfireth, it findeth in
fin Chrift abundantly .No wPWgocth about to amplihe this argu.nent,
ch;n a bn. ancl to P erf wade as fbllowcth.

T trfe 1 8. For if I build againe the things that I have deftrojed, I make
rnjfclft a trcfyafcr*

As if he Ohould fay ; I have not preached to this end, that I
Jpight build a^aine tfaofe things which I once deft roycd. For if J

To tic GALATHIANS^ FoLyj

fliouldfo do, I (hould net only labour in vaine, but (hould make my
felfe alio a tranfgrcflcur,and overthrow all togethcr,as the falfe Apo-
ftks Co: that is to fay ,of grace and ofChrift I ihould again make the
law and Mofct&nA contrariwife of the law and Mofai fhould make wt , at Ptutl
grace and Chrift. Now, by the miniftery of the Gofpell I have abo- had dcflroy.
liflied fin, hcavines of heart ,wrath and death.For thus have I taught: Jj^l^rf
Thy conlcicnce, O man, is fubjeft to the law, fin and death : from the Gof|&gt;,
which thou canit not be delivered either by men or Angds.Bnt now
commeth the vjoipell and preacheth unto thce remiflion of fins by
Jtfus Chi id, who hath abolifhed the law.and hath deftroyed (in and
death.Bdeeve in him:fo ("halt thou be delivered from the curie of the
la w,and from the tyranny of fin and dcat-hjthou link become righte-
eus,and have eternal! life.

Behold how I have deftroyed the law by the preaching of the Gof
pell, to the end that it fhould not reignc in the conf cience any more.
For when the new gueft Chrift Jclus commeth into the new hcufc Mo/fc g ivh
there to dwell alone, Mofestht old inhabiter muft give place unto chnV^nd
him and depart fomc whither clfc. And where Chrift the new gucft the law to
is come to dweJJ, there can fin, wrath and death have no place : but thcGol i &gt;cU
there i ow d wellcth mecre grace,righteoufnes,joy, life, true atSance
and truft in thcfather,now pacified and reconciled unto us,gracious,
long luff -ring and full of merty for his SonneChrifts fake. Should I
then, dri-mg out Chrift and deftroying his kingdome, which I have
planted through the preaching of the Gofpell, now build-up againc
-thclaw,and fetupthekingdomecf Afyfof Indeed this (houid Jdoe
it f iliould teach circumcilion and the obi-rvation of the law to be nc-
ccfliry f.* laivarion^s the falfc Apoftles do; and by this mcans,m the
ft cad of righteouilics and hfc.%1 tiiould reftorc again (in and death. For
the hw doth nothing els but utter fin, procure Gods wrath, kill and
deftroy.

What are the Papifts (f pray you) yea the beft of them all, but dc- l^
.{Iroye. , of the Kingdom of Chrift ,and builders up of the kingciom of e
the devill and of fin, of wrath and eternall death ? Yea they.ddlroy
the Church, which is Gods building, not by the law of Mofe^ as did
the f- Ufe Apoftles,but by mcns traditions and dodrins of devils. And
even fo th fantaOicall heads which aw at this day, and (hall come af
ter us,do dertroy,and fhall deftroy tliofc things which we have built:
doc build, and Iball build up againe thofc things which we have de
ftroyed. L 5 But

Chap. TI. rponttit E P r T t *

But we bv the grace of Chrift holding the article of {unification,
do 4 -{Turedly know thu wear? juftified and reputed righteous before
Tbcdifc C od i y faith only, in Chrift.Therforc we do not mingle the law and
fceof the gracejaithand works together : but we fcparate tlrm farr pfunder.
S^mtfl And this diftinftion or deference bet ween the bw and grace, let e-
be iiiiis-cni. very true Chtiftian markc dih penily,and let him fuft% the lame to
xci take pfcce, rot in letters and f) Kablcs,bnt in pracliie and inward ex
perience : So that when he brateth that good works ought to be

to p^pc rightly ind fiy -.well ail tb fe things will I gladly do.VV bat
(hen followed ? I bou (halt then be fax ed and obtain eternall life.Nay
not fo.T grant indeed that I ought to do good workes, patiently to
fuff r troubles and afi1idions,and to fhed my bloud aHo if need be, for
Chrifts c^ufe j but yet am I not juftified, neither doe I obtain falvati-
ontherby.

V\ e rauft nottherfore draw good works into the article of juftifl-
cation,ss thcMonks have donc,which fay 3 that not only good works,
butalfo the punifhmems and torments which malefactors fuff:r for
HOW the their wicked dceds,do defervc everlafting Hfe.For thus they comfort
A wrre- tbem when they are brought to the gallows, or place of execution :
cordd Thou miift fufrl-r willingly and patiently this fhamefull dcath.-which
r 5n 01 " ^ t ^ !)U do,thou Oult dcferveremiflion of thy fins and everlafting life.
What an horrible thing is this,that a wretched thecf, a rmirthercr, a
robber (houid be fo miiierably feduced in that extrcame anguilh and
diftre{fr,thit even at the very point of death, when he is now ready to
be hanged or to have his head cut-oft he fhould refufc the Gofpel and
fwect promifes in Chrift, which are only abk to bring comfort- and
ialvation.and fhould be commanded to hope for pardon of-his fins, if
he willingly and patiently endure that opprobrious death which he
fuffcreth for his milchievous decds/What is this els but to heap upon
him,which is already mcft miferably affliclcd,cxtrepm perdition and
dcftruclionjand through a falfe confidence in his own ckath,to ihc w
him the ready way to hell ?

Hereby thefe hypocrites do piainel y declare, that-they neither
teach nor tinderftand one htter or fy liable concerning grace, the
Gofpcll.or Chrift. They retain only in outward fliew the name of
the Gofpell and of Chrift, that they may beguile the hearts ok the
pcoplc.Notwithftanding they denying and re jeftingChrift indeed,

TO tbf G A L A T H I A N S

db attribute more to the traditions of men, then to the Gofpell of
Chrift. Which thing to be true, fo many kinds of falfs wonhip, fo
many religious ordcrs,fo many ceremonies, and ib many will works
doplunly witncs: All which things were mftituced as available to
dcferve grace, righteoufiies and everlafting life. la their confc/Hons
tbey make no mention of faith, or the merit of Chrift,but they teach The manner
and fct forth the fiti&fadions and merits of men,as it may plainly ap- Ol v ^
pearcin this forme ofpb&totipn (1 fpeak nothing here of other rmt- cc
ters) which the Monks uted Among themfclvs.yea and fuch as would
b* counted more dcvour,and more religious then others : which I
thinke good here to fee down,tbat our poiicrity may fee how great
and how horrible the kingdom of the Pope is.

Thefirme of&lt;t Alonk^jh Abfilution.

Cjod fir give thee my brother. The merit of the Pajfton of our Lor A
ril^rffrtfo/^/f/f^^ -Mary alrvAymVirflin^nd of all the Saints:
the merit oftbiie order jhe ftrai^htnes of thy Religion, the humility of thy
cinftjfionjhe contrition of thy bfort, the goo ci Vffork^ Vthich thoit haft done
And jlialt do for the love of our Lfrd] {us C hrUt, be unto thee availcalyle
fir thercwijjion ofthjfins, the incrc~jc ofdefert *nd grace, and the reward
mg lift. Amen.

Ychcarc the merit cf Chrift mentioned in thcfc words : but
if ye weigh them well, ye -hall perc-ive that Chrift is there alto
gether unprofitable, and that the glory and name of a \.\ tihcr and
Saviour is quite taken from him, and given to Mo:ikrh merits.
Jsnot this to take the namcof-Jodin vaine ? Is not this to con-
fefli Chrift in words, and in very eic:d to deny his power* and
blafpheme his name ? I my (Hf: alfo was once entangled with this
crrour, I thought Chrift to DC a judge (although Ico;itcC - d with my
mouth that hcfuffered nnd dyed for mans redemption ) and ought
to be pacified by the observation of my rule and order. Therefore
when I prayed or when I faid Maflc, 1 uied tondde this in the end :
O Lord Jefu5, 1 come unto thee, and I pray thee that thefe burdens
and this ftraitncfle of mv rule and religion may be a full rccompencc
for all my finnes. But now I give than kes unto God the Father of
all mercies, which hath called me out of darkcneflc unto the light

L 4 of

Chap. tl. Tyon tbt E : ? i s T L s

of his glorious Gofpell, and hath given unto me plentiful! knowledge
ofChnft Jdusmy Lord : for whnfe lake I count ali things to bs bint
loflV, yeai efteeme them but as dung,thatl may gain Cbnl&gt;,and that
I may be found in him, not having mine ownc rightecufnes out of
the rule of /f*^*0nr,but that righteoufnes which cometh by faith in
Chrift :Untowhom with the Father and the holy Ghoit be praife
and glory,world without end. &lt;^ir/en.

We conclude therfore with / W.that we are juftificd by faith only
in Chrift, without the h w.Now after that a man is one- juftified,and
poflefTethChriPt by faith,md knowcth tint he is his rightcoufi ics and
]ife,doubt!es he will not be idk-,but as a good tree he will bring forth
good fruits. For the believing man hath the holy Ghoft, and whcrs
the holy Ghoft dwelleth,.he will not fuff.r a man to be idle, but ftir-
reth him up to all exercifes of piety and godlinssnndof true Rsligi-
on,to the love of God,to the patient furTjring of afilictonSjto prayer,
to thanklgi ving.ro the exercife of charity towards all men.

Hitherto we have handled the firlk argument, wherein P*nl con-
tendeth that either we cannot be jurtifiedby the Law, or elie that
Chrift muftneedsbetheminifterof(in.Butthisisimponible:VVher*
fore we conclude that juitiiicationcommeth not by the law. Of this
place we have largely intreated, as it is well worthy, andyetcanit
not be taught, and beaten into mens heads futticicntly.

J^Vr/Sip. For I through the Lav am dead to t!x Law, that I might live
unto God.

Thefe arc marvellous woids, and unknowne kinds of fpecch,
wri i cn m ^ rs rcjfoh" can in no wife undcribnd.And although tluy be
mam rcafon but fc w^ct are they littered .vith great z- ale an i vehe ner cy of ipi* :
P-w/caiicth "t, and as it were in great difyleafure. As if he fhoaldiay : why do
race the yeboaft fo much of the law ? wherof in this cafe I will be ignorant.
But if ye will needs havethel^w, lalfa havethehw. Wberforc,
ss though he were moved through indignation of the holy Ghoit,hc
Phrafciof Cajkthgraceitfclfctbclau , givinga new name to the effect and:-
f yto C fto ]j ^V r ^i n g c f " rrs cc, in contempt of the law of Mofes and the falls
bcsctiptnre Apoftlcs, which contended that the law was neceilary to juftihca-
ticn : and fo he fettcth the law agninft the law. And this is a fweet
kind of fpecch and full of confolation, \vhen in the Scriptures, and
fpccially in ?/, the law is fet againft the law, iinne a^ainft iinne,

death

To tie GA i A t H i A.N s. Fol.77

__..,. agaihft dcatb,captivity againlt captivity, Hell rgainft Hell, the
Altar agairft the Altar, the Laaibe againt\ the LajTibe, the Paflcover
agtiinft the Paifcover.

In the8.totriejR00Mtftf.fit is flid : For finne he condemned fume, Drath a-
Tfal. 68. and Epkf. 4. He hath led captivity captive, Hof. i ?. O 8 lnil dta:h
death IVfill be th) veath : O hell 1 Vnillbethy deftrttclion. So he fiith
here, thi;t through the Uw hr- is dead . v. As if he laid : Tfac

law cf A-tofes acci:i;th andcondenvieih iiK:buP?.g&lt;3init thit aceufing
a^id condemning law, I hive another Liw,uh;ch- is grace si id liber
ty .This law accuicth the accufioglawandcondinneththccondcni- lam 1 ^-
ring law. So death killeth death : but this killing d^ath is life it fcif.
Bunt iscalled the cSeathpf death by a vehement indignation of ipi-
ritagair ft death. So-righteoufne(fetakcth : the name oiP fuviejbecaufe
it condemneth fin, and this condemning of finnc is true righteoui-

And here PW/eemcth to be an Hcrctike, yea of all heretikes the p-w/ihcrcfi
greateft,and his here be isdtr^ngc and monftrous. for he faith. That
he b&lt;in& dead to thelaw^ tivetbto God. The faife Apoftks taught this
dodrine : Except tbou live to the law, thouart dead to God : that K
to %, unleflfethou live after the Law, thou art dead before God ; : ? aw ,iivcibto
But /W faith quite contrary : Exc:pt thou be dead to the lavvyhcu God -
cinft not live taGo.d.. The dodrine of our Adveriuries at this day is
hkc to. the doftnn of the fai fe Apoftles of that-time.- 1 f thou vi ilt live
toGod (fay they) live to the.law or after the law. But centra i-
wife we fay : if thou wilt live to God, thon muft be utterly dead to The doat;il
the law- Mans rcafon and wifdomc undcrftandeth not this doclrine :.ofthcPa.
therefore it teacheth alwayes the contrary : that is, if thou \vilt liv;e; pl(&lt;s
i;nroCiod,t ht- ti muft kcepethelav^^yritis written/Z)of/^/*?/r^jc A fpechll
foalt live, And tins A, a fpectall principle atnongft all the Popifh Di- pnnu t .i&lt; a -
"vines: hethatlivcthaftcrthdaw, liveth unto God. T4/ ijuh the JJjfo?* 1
contrary : that is, we cannot live untoGod, unkile we be throughly
dead to the law. Wherefore we rauft mount up to this heavenly alti
tude, that we may be ; llurcd that we are farrc above the law, ycai
that we are utterly dead unto the law. Now if we be dead untotha
law, then hath the law no power over us, like as it hath no power
ever C,hntt, who hath delivered us from the fame, that WL might
live unto God. All .thcfethmp tend to this cnd,to prove that we ara
not juftificd by thelaw,but bj, faith only in Jdus Chnit.

Chap. II. VpOHtke EPISTLE

And here /Wfpsaketb not of the ceremoniall law only (as bcforf
iiw.abro- we hav^ declared more at large) but of the whole law, whether it
bccercmo;)ullor morall,which toa Chriftian is utterly abrogate,
for he is dead unto it : not that the law is utterly taken away, nay it
remainethjhvcth and reigncth ftill in the wicked. But a go.Jy man is
dead unto th j lavv,hkc as he is dead unto fio,thc dcvjll,dcath and hell;
which notwithstanding do ftill remain, and the world with all the
wicked fhall ft ill abide in them. Wherfore when the Papift under-
ftaadeth rhat rhc cercmoniall law only is abolithed, undcriiand thou
that Paul and every Chriftian is dead t the whole la w, and yet the
lawremainethftill-

ctmft free As for exainple:Chrift rifing from death is free from the grave,and
f uTe &e. y^ c t ^ !C S ravc remained! ftill. P tcr is delivered frotn the priibn, the
lick of the palfiefrom his bed,thcyong man from his coffin,the mai
den from her couch,and yet the prifon,thebed, the corfin, the couch
do remain ftill. Even fo the law is abolifhcd when I am not fuDjocl
unto it,thc law is dead when I am dead unto it, and yet it rcmaincth
ftiU But bccaufc I arn dead unto it by another la w, therfore it is dead
alfo unro me : as the grave of Chrifl-,thc prifun of Peter^hz couch of
the maiden, &c, do ftill remain:and yet Chrift by his refurrcclion is
dead unto the grave, Peter by his deliverance is freed from thcprifon,
and the maid through life is delivered from the couch,
i tm ded Whcrforc thefc words: / am dead to the law ^,are very eC -Jluafl. For
he faith not :I am free fcom the law fora time,orlaoi Lord over the
law:but (imply I am dead to the law,that istofay,! have nothing to
do with the la w/P**/ could have uttered nothing moreclf.ctually
agamft the nghteoufnes of the la w,thcn to fay:l am dead to the U w,
that isjcare nothing at alfor the la w,thcrforclam not /ufHfkd by it.
wfcathiito NoWjto die to the law,is,not to be bound to the law, but to be
* eto law&lt; free from the la wand not to know it. Therefore let him thjt will
live to God, endeavour that he miy be found without the law, and
let him come out of the grave with Chnft. Thcfouldiers were afto-
nilhed when Chrift was rifen out of the grave: and they alfb which
law the maiden raifcd up from death to life, were amazed. So mans
rcafon and wifdomc is aftonifhed, and becommcth fooliih wh&lt;;n it
bcareth that we are not juftiried except we be dead to the law : for it
is not able to reach unto this myftcrie. But we know that when we
apprehend Chrift by faith inwardly in confciencc, we enter into a

certain

TO tht G A L A T H I A--N 8.

certain new laviy.vhtch fwallowcth up theolj law that held us cap
tives. A&the grave in which Chnlt Ly dca4,after that he was nfcn a-
gain w-s void and empty, ana Chriit vanished away : fo when J be
lieve in C ht ift, 1 rif : again with him, and die to my gr^ve, that is to
fay, the law which held me captive: fo that new the law is voyd,and
3 am efcaped out of my pr ifon and grave,that is to %yhe la w.Wher-
fbre the law hath r.o t i^ht to sccufc me,or to hold me any kngerfc r
I am nf:n a^aiit.

It is ncccfl iry thet cnens confciences fhould be diligently inftruA-
cdj that they tray \\ ell undcribnd the difference between therigh-
tcoufncs of the law ar.d grace.The rightccufnes of grace or the liber
ty of cenfdence doth in no wife pertaine to the flesh. For the fiefli
may not be at liberty, but muitremaiu in the grave, thv prifon, the befubica t
coucl^it muft be in iubjedion to the law,and excicifcd by the %jp- jJ^Je cS.
/MM, But the Chriftian conicience rnuft be dead tothc lawjthat is to fciencc.
fay,frce from the law,and muft have nothing at all to do with it.lt is
good to know this : for it hdpeth very much for the comforting of
poor afflicted confcicnccs.Whet forcwhenyou fee a man terrified and
caft down with the fence and feeling of his (in,lay unto him:Brother
thou doft not rightly diftinguifh. Thou placcft the Lrv in thy confci- "dron(d!^
encc, which fhould be placed in the flefh, Awake,arife up, and re- cemuft be
member that thou muft believe in Chrift the conquerour of the law e JIted&lt;
and (in. With this faith thou fhalt mount up above and beyond the
law,into that heaven of grace where is no law nor (in. And albeit the
law and fin do ftill remain,yet they pertain nothing to thccifor thou
art dead to the law and lin.

This is calily faid : but blctfed is he which knoweth how to lay
furcholdon thefc things in time uf diitfifT:, th;?t is, u-hicfi can.
iay, when fin ovcr-wcigheth him, and the law accuieth him : what
is this to me, Ohw, that thou accufeft me, and fjyctt that I have
committed many finncs ? Indeed I grant that I have commit-
ttd many finnts, yea and yet ftill doc commit finncs daily with-
out number. This toucheth me nothing : I am now deafc and can-
not hears : thercfurc thou talkcft to mc irrvame, tor lam dead unto
"thec." But if thou wilt needs difpute with me as touching my
finnes, get thee to my fl:th and members my fcrvanrs : teach them,
exercife and crucific them : But trouble not me, not me Confti-
tacf, i fay,, which am a Lady and a Qgcene, and have nothing to

Chap.II. rpo* the EPISTLE

The confci- do with thcc : for I am dead to thec, and now I live to Chrift, with
ri^ST whom I am under another hw, to wit, the hw of grace, which ru-
accTufation htrr over fin and thelaw.By what means? By faith in Chrift s as P*tl
of the law. dcdareth hereafter.

Toiivcto ^ Ut f kis f-"nr:th 3 ftrange and a wondcrfull definition,that to live

the ia,is to the hw, is to die to God : and to die to the law, is to live to God.

GodVcon "ThefetwoPropofitions arc cleane contrary to reafon, and therfore

trariwifc to no crafty Sophi(ter,Qr hw- worker can underftand them. But learn

iaw t0 i m t ^ ou T ^ e tru ~ uridtatftahding thereof. He that livcth to the la w, that

liveto God. is,feekcth to be juftified by the works of thelaw,is and remaincth a

finn:r : therefore he is dead and condemned. For the law cannot ju-

ftitie and five him, but accuieth, terrificth and killeth him. Iherfbrs

to live unto the law, is to die unto God : and contranwifc, to die to

the la w,is to live unto God. Wherefore if thou wilt live unto God,

Toiieun. thou muil die tq .the law: but if tbou wilt live to the law, thou fhalt

toGod. die to God. Now, to live unto God, is to be juftified by grace or by

faith for Chrifts fake, without the law and works.

AChriflian, y^ ^ s fa n fa proper and true definition of a Chrit^Tan, tFatTic

is the chile! of grace and remiflton of finnes, bccaufe he is under no

law, but is above the law, finne, death, and hell. And even as

Chrift is free from the grave, and Peter from the prifon, ib is a

Chriftian free from the law. And fuch a rcfpccT: there is betwecnc

th* juftified confcicnce and the law , as is bcrwecne Chrift railed up

from the grave, and the grave : and as isbetweene Tcter delivered

from the prifon, and the prifon. And lil c as Chrift by his death and

rcfuiTcitioiJ is dead to the crave, ft- that it hath now no power over

him, nor is able any lender to hold him, but thcftone being rolled

l8 away, the Laics b: the keepers aftonifhcd, he rifeth againc

and goeth away wrhont any let : And as Peter by his deliverance is

Tnr confci- freed from the prifon, ; vhichcr he will : even fo the con-

"^ e ^ y r fcienceby grac; isdel.vcrcd from the law : So is every one that is

fern friln borneof tb^ fpirit. But the flefh knowcth not from whence this

the iw. com4neth,n;&gt;r wjuther i^ggethjfrr it cannot judge but after the law.

-Bt on -he contraVy^ the Ipirit : .(aijbslct. the law accuf: me a letiinnc

and death tcrrifi: me never fo mach, yet I do not tnerTore dHpalre":

J have the law agiinft the law,(inne a^ainft fin, a nTde atFagalQft

en I fwdejthe tcmqric.aHd fting of confcicnce for

tinnc

Fol-79

fin, 1 behold that brafen Serpent Chrift hanging wpon the Crrflc,
There J find another fin againft tny fin which accnlcth anddcvou- ^ 8Sa(r&gt;/i
reth me. Now this ether firrise, namely in the fleih of Chrift, which
taketh away the finsofthe worlci, ib almighty, it condemnetli and
Iwallowethupmy (innc. So my finne is condemned by finne,that is, lCor *
by C hnO. crucified : Who is made finne fir fa, that \\ee might Ire made
the ri^-teeufnejfe of C f od through him. In like manner i find death in
my flelh, which affudcth and killeth aie : but I have in me a con-
trary death, whi-.li is the death of death : for this death crucifieth
and fxvalloweih up&gt; my death.

Thtfv tilings be not dene byjthelaw or works, but by Chrift cru
cified : UjXni whole OK ;ul Jens lie all the evils and miferies of man-
kindjthclawjfinne^eath.thcdeviliand hell: and allthefedoe die in
him, for by his death he hath killed them. But we muft receive this
benefit cf Chrift with a futc faith. For like as neithr_thej^ur nny
any workc thereof is offered unto us, but Chri^ alone : ib nothing
is required ot us l-ut faith alone, whereby we apprehend Chrift, and
bcleeve that our iinncs anjcuir death are condemned and abolifaed in
the firme and death of Chrift.

Thus have wealwayesinoft certaine and furc arguments, which
ncccflanly conclude that juftification cometh by faith alone. For
how Qiould the l^w and works avtile to juftification, feeing that
PWis fo earneft both agaiuft the law and works, and faith plaincly
that we inuft be dead to the law, if we will live to God ? But if we
be dead to the law and the la w be dead to us, then hath it nothing to
do with us.How then &ould it availe any thing at all to our ;*uftifica-
tion ? Wherefore we muft needs fay, that we bcjuftified by grace
alone, or by faith alone in Chrift,without the law and works. .

This the blind So^hifters doe not undcrftand, and therefore they
drcamethat faith juftiheth not,exceptit do the works of charity.By
this meanes f iith which bcleeveth in Chrift, becometrr unprofita
ble and of none crfeft : for the vertue of juftifying is taken from it,
except it be furniGicd with charity. But let us now fet apart the law
andcharity untill another time,, and let us reitlTljoii the principal^

omt ot this prei- nTmatter ; which is this, that jdus thrift the ,

onne or God dyed upon the Crofie, did bearc in his body my fins, J
the hw, cisatb, the devill and hell. T hefelnv in clblc enemies and f v- ^"T
lantsdocopprefle, vexe and ttouble^rac, and_thcrcf jrci am carefti ll
how

Chap.TI. VfOH the EV i s T i i

how I rmy be delivered out of their hands I gftified and faved. Mete
"l find neither law, workc nor charity which is^abje to deljigr me
from thtir tyranny. There is none but the Lord Jefus only and alone,
which tdi&th away the law, kil eth and dcftroyeth my death in his
body,and by this meanes fpoileth hell, judgerh and crucih eth the de-
vill,and throweth him downe into hell. Tobebriefe,all thecncmies
which did before torment and oppreffe mc,ChnO: Jef us hath brought
c/ 1.1 j to noii^h r: H^th fyoilcithem^nd ntAcie a fan oftbztn ofenlyprtMmphittg
6j himfcife over them, in fuch fort that rhcy can now rule and reigne
no more over member are conftrained to obey me.

lithe mat By tMs U C may plainely fee, that there is nothing here for as to
e"bn t icrc ^ OC : Only it belongcth p.nto us 3 to hcare that thefe things have becnc
wrought and done in this for% and by faith to apprehend the fame.
^ nc i tnis - s tnc truc formed and furnifhed faith indeed. Now, when
chiiii Ihavcrhusappt^hcnded Chrift by faith, and through him am dead
tothelaw,ia(H6ed from Undelivered from death,thc ^cv 11 and hell,
apprehend then I do good works, I love God, I give thinks to hi in, 1 cx-rcn^
ftfih,* 6 by charity tovvards my ncighbour.But this ch.mry or works following
do neither forme nor adorns my faith,but my faith formcth and ad3r-
neth charity. This is our Divinity : which fceoruth iban^e and mar-
vcllouSjOr rather fool rh to earn 41 reaf&gt;n:to wit, that I am not only
blind and dcafbtothch v,ve.i delivered an.i freed from the law, but
alfb wholly dead unto the famT.

Thi femcce This fentencc of7*aut : Through the Uw lam detA to tie faw, is full
WoodTinThc of confjlation. Wnich if it may enter into a man in due fcafon, and
.eofm&gt;u take furc hold in his heart with good unuv-iitanding,it may fo work,
ama!T&lt;5rSg that it will makehiin abletoftand againft all dangers of ckarh, and
againd ail all terronrs of confcience and fi^ne, ,. lrhogh they aflfciiehiimaccufs
)nj&gt; - him, and would drive him to def)*ranon n v e r fo mjch. True it is
.that every manj^ternpted tifnot in in his ifi.yet at his dcath.Therc
when tne lawaccuteth him and iheweth unto inm his finsrhis con-
^ encc ^y anc ^ by Ouh : Thoa hsft (inncd. If th n thou take good
hold of ihat which "i/Jicre tcacheth, thou wtlt anfwer : I grant I
cc."" 1 Jiavc (iaa&i - Tli ^vill ( io 4 piuiilh thcc. Nay - -ie xvill not fo doe.
Wh;, doth not the 1 vv o - God fo fay ? I have nothing to doe with
that law. Why &lt;V? Bcca^f?! have another law which ftrikcibLlhi s
law dtrub?, uat is to lay, Ubrty T What liberty is that ? The ^liberty
^hnH^ur uy Chrii-i 1 a;n ulterly rreeq rrom the iay\r. Therefore

that

.be

Fol.So

that law which is and remaineth a law to the wicked, is to me liber- A
ty, and bindeth that law which would condemne me : And by this
means that law which would bind me and hold me captive, is now of the law,
faft bound it fclfe, and holden captive by grace and liberty, which is & c -
now my law:Which faith to that accufing law : Thou (halt not hold The binding
this man bound and capti\c?,for he is mine : but I will hold thee cap- ^J^J* 11
tivc, and bind thy hands that thou flialt not hurt him, for helivcth bound iifdf.
now unto Chrift&gt;and is dead unto thee.

This to doe, is to dafh out the teeth of the law, to wreft his (ling
and all his weapons from him,and to fpoile him of all his force: And
yet the fame law notwithstanding continueth and remaineth ftill to
the. wicked and cnbdeevcrs :. and to us alfo that be wcake, fo farrc
forth as we lack faith,! t continueth yet ftill in his force, here it hath
his edge and teeth. But if I docbeleeve in Chrift, although finnc
drive me never fo much to dcfpaire, yet flaying upon this liberty sin , eott f cmr

, . i T t . ,&gt;, , /- r _, ? J _ , J fP r . , r J ned,andcon.

which I nave in Chritr, I conreub that I have finned: but my finne
which is a condemned finne, is in Chrift which is a condemning
finnc : Now this condemning finnc is ftronger then that which is
condemned : far it is juftifying grace, righteoufneffc, life and falva-
tion. Thus when I fecle the terrour of death,! fay :Thou haft nothing
to doc with m^ O death: for I have another :d.eath which killeth
thee my death, and that death which killeth, is ftronger then that l Jt
which is killed.

Thus a faithfull man by faith only IB Chrift, may raifc up himfelfc,
and conceive fuch fiirc and found confolation, that he fhall not need
to 4 feare the devill, finne, dc-ath,or any evils. And although the dcvill
fct upon him with all might and inainc, and goc about with all the
the tcrrours of the world to opprefle him, yet he conceivcth good
hope even in the midft thereof, and thus he faith : Sir deviU, I fearc
not thy threatnings and terrours, for there is one whofeNameis.
JefusChrift,in whom I bclccve: he hath abolijQbcd the law,condcm-
ncd finne, vanquiftied death, and deftroved hell : and he is thy tor-
mentour, O Satan, for he hath bound mcc and hcldcth thee captive^
tethc end that thou ftouldcft RO more hurt me,or any that beleeveth
in him. This faith the devill cannot oyercome,but is overcome of it.
Tor tki* it tktwforj ( faith S ^ohn ) that ovtrcoutcth tkcVctrld) even*
cur faith. Who is it that overccmcth the world, but he wtych belcc-
\cththatTefusisthcScncfGod?

Chap. II. Vyon the E P I s T L H

P**#/ therefore through a vehement zeale and indignation offpirit, 1
calleth grace it felfe chc law, which notwithftanding is an exceeding
& inefti unable liberty of grace which we have in Chnft jefus. Morc-
over he giveth this approbrious name unto the law ( to ht us under-
ft arj d for our confolauon, that there is now a new name given unto

dead and it,)that it is not now alive any morc,but dead and condemned. And

condemned, j^^ (vvhich is a pleafant fight to behold) he bringcth forth the law,
and fettcth it before us as a thcefe and a robber which is already con-

The la* i$ demncd and adjudged to death. For he dcfcnbeth it as it were a pri-
* ncr having both hands and feet faft bound, and all his power taken
a way,fo that it cannot exercife his tyranny , that is to fay,it cannot ac-
cu k an( * condemnc any more : and with this mod pleafant fight hs
maketh it odious.-and contemptible totheconfciencc: fa that now
he which beleeveth in Chrift, dare boldly and with a holy pride,

A hoiypnde triumph over the law after this manner : I am a (inner : if thou canft
do any thing againft me O law,now do thy worft.So far ofFis it then,
that the law is now terrible unto him which doth belecvc.

Since Chrift is nfen from death, why (hoaid he now feare the
grave? Since Peter is delivered from the prifon, why fhould he
now feare it ? When the maiden was at the point of death, then
might (he indeed feare the bed : but being now raifed up, why
fhould fhe feare it ? Inlike manner, why fhould a Chriftian which
cnjoycth and poffdTcth Chrift by faith, feare the law? True it is
that hefeeleth the terroursof the law, but he is not overcom:of
them: but (laying upon the liberty which he hath inChrilt, he
iaith : I hears thee murmuring, O law, that thou wouidft accufa
me and condemne me : but this troubleth me nothing at all. Thoa
art to me as the grave was unto Chrift; for I fee that thjj art faft
boind hind and foot: and this hath my law don . What law is

why he cai- that? liberty, which is called the law, not bccaafs it bindcth me,

Swlil w. 6 " 7 ^ &gt;ut hecaufe it bindcth my law. The law of ths ten Co.nrnande-
ments did bind me. But againft that law I have another h \v, even

the law of the law of grace 5 which notwithftanding is tome no law, neither

S" rfKiaw dot ^ " bin ^ mc ^ ut f cttct h me nt liberty. And this is a law againft
of ;h c t&lt; n that sccufing and condemning law : which law it fo bindeth,that it
" ^^ no P owc r to hurt me any more. So againft my death which
bindcth -ms I have another death, that is to fay, life, which quick-
ncth me in Chrift : andrfiis death loofeth andfreeth inc from the

bonds

To the GA L AT H IAK j.

bonds oFmy death, and with the fame bonds bindcth my death. So
death which bound me, is now faft bound, which killed me, is now
killed by death, that is to fay by life it felfe.

Thus Chriftjwith moft fwcct names, is called my law, my finne, T& molt
my dcath,againft the law,againft finnc,againft death: whereas in ve- [omfonab!
ry deed he is nothing clfe but meere liberty, rigbteoufneifc, life and N*" of"
evcrlatting falvation. And for this caufc he is made the law of the chril&lt;m
law, the finne of finnc, the death of death, that he mightt cdeeme
from the curfe of the law, jfuftifie me and quicken me. So then,
whiles Chrift is the law, he is alfo liberty ; whiles he is finne, he is
righteoufnefTe, and whiles he is death, he is life, for in that he fnf-
fcred the law to accufe hinyinnc to condemne him,and death to dc-
voure him, he aboliihed the law, he condemned fin, he dcftroyed chr j fla $
death, he j uftified and fa ved me. So is Chrift the poy {on of the la vv, foJ agJinft
fin and death, and the remedy for the obtaining of liberty, righteouf- deatb
ncfle, and everlafting life.

This manner offpeech which P&lt;r#/herc ufeth, and is proper unto
him alone, is full of confblatien. Likewife in the 7 Chapter to the
Romans he fettcth the law of the fpirit againft the law of the mem
bers. And becaufe this is a ftrangeand marvellous manner oflpcaking Thc law flf
therefore it entreth more eafily into the mind, and fticketh rafter in the mind &lt;
the memory. Moreover, when he faith ; / through the law am dead to jj""/ 1 ,^
the /4,it foundcth more fwf^tly then if he fhould fay : I through -li- member*.
bcrty am dead to the law. For he fettcth before us, as it were,a cer
tain- pi3ure,as if the law were fighting againft the law. As though
frc fhould fay :O law if thou canft accufe mc,tcrtifie mc,and bind me,
I will f;t above and againft thec another law, that is to fay, another
tormentor,which fhall accufc thee, bind thec and oppreffi thes. In*
deed thou art my tormentor, but I have another tormentor, even
Chrift, which fhall torment thec. Wh en thoa art thus bound, tor-
dented and funprcfled, then am I at liberty. So then grace is a Ja w,
not to me (for it bindeth me not) but to my law : which this law fu
bindeth&gt; that it cannot hurt me any more.

Thus Paul goeth about to draw us wholly from the beholding
of the law, finne, death and all other evils, and to bring us unto
Chrift, that there we might behold this joy fall cojjflid : to wit,the
law fighting againft the law, that it may be to me liberty : finne fu
Againft finne, that it may be to me righteoufnefic : death ag.iinft

yi death,

Chnp.TI. Vfon rtc EP i s T i B

death,that I may" rbtainc iifc ; Chrift flghtingiagaiati; the devill,th*t ;
I- nwy be the ch lld ofCkd iawUfcftAyiog hcli,tliat I may enjoy the.
kingdom of Heaven.

f erfe I p. .T/^ iUHgfa&k unto God.

That is to fay, that I might live before; God. Yefce then that there
is no life uuL iic ye be without the l.uv, yea uolefl-; yc b. 1 utterly dead
flcn. unto th" law,l mcanc iii conlcience. NpKyitfcftanoiig in the insane

w f - afon C is ] havc oftcn M) to i n s as thc boct y IivetlT th - fl ^; mijft

hc con- be excrcif&gt; d with lavys, and vexed with exa&ions and penalties of
fcltncc - JawSj as were the Egyptians. Bat the inward man not fab/eft to the
law, but delivered and freed from it, is a lively ,a juft, and a holy per-

fon, not of hmifelfe, but in Chrift, becaufe he bdecveth in him, as

f ii i

tolloweth.

J erfe 20. 1 *m crucified With Chrift.

This he addcth to declare that the law is a dcvourcr f the law. t
Notonely (faith he) lam dead to the law through the law, that I
may live to God &gt; butalfol am crucified with Chrift. But Chrftis
Lord over the law, becaufe he is crucified and dead unto the law:
Therefore alfo am I Lord over the law : for I likcwile am crucified
and dead unto the law, for as much as I am crucified and dead with &gt;
Chrift. By what means ? By grace and faith. Through this fajth be-?.
caufel am now crucified and dead unto the law, therefore the law
lofcth all his power which it had over me, even as it hath loft all his
power which it had over Chrift. Wherefore,cven as Chrift himfelfc
was crucified to the law,(in&gt;dcath and the dcvill,fo that they hive no
further power over him : even fo I through faith being now crucifi- \
cd with Chrift in fpirit,am crucified and dead to the law, (in, death,
andthcdcvill, fbthatthey have no further power over me, but are
now crucified and dead unto inc.

Y*.fc*eni- ***l fpeaketh not here of crucifying by imitation or example

wwwhb (for to follow the example of Chrift, is alfo to be crucified with

chrifl - him,) which crucifying belongeth to the fleih. Whereof "Peter fpca-

kcth in his firft Epiftle and fccond Chapter : Chritt fuffrd fir w y

( faith he ) leaving unto us an example that "ft w (houid fiHovr hit

fteps. But he fpeaketh here of that high crucifying, whereby

fmnc, thedcvill and death are crucified in Chrift, and not in me.

Here Chrift Jcfus doth all himicUc alone. Bat I bcleeving in

Chrift,

T9 the G A L A T H i A 5 . Fol. 82

Chrift, am by faith crucified alfo with Chrift, fo that allthefe things
are crucified and dead unto me.

Varfe 20. Thrit-I live.

I fpeake not fo(faith he) of my death and crucify ing,as though I
now lived not:Yea I live/or I am quickned by this death and crucifi-
jng,through the which I die * That is, for as much as I amdelivcrcd
from thclaw,(in and death, I now hveindeed. Whcrtore that cruci- ^ hc fanh ;
fying, and that death wncrby I an* crucified and dead to the law,fin,
death and all evils, is to me refurre&ioti and life. For Chrift crucifi-
eth the Dcvill,he kiileth death,condemneth fin,and bindeth the law:
and I believing this,am delivered from the la w,(in,death and the Dc-
vill. The law therfore is bound, ckad and crucified unto me, and I a&gt;
^gaine am bound, dead and crucified unto it. Wherefore even by this
dcathand crucifying,that isto fay,by this grace or liberty,/" nowlhe.
Here (as before I have faid) we muft bbfcrve Pauls manner of fpea-
king.He faith that we are dead and crucified te the law,wheras in vci- JJj"J" (
ry dced^hc law it felfc is dead and crucified unto us.But this manner the law.
of fpecch he uleth here of purpofe,that it may be the more fwcct and
comfortable unto us. For the law* (which not withftanding continu-
cth,liveth and reigneth in the whole world, which alfoaccufeth and
condemneth all men ) is crucified and dead unto thofe only which
believe in Chrift : therfore to them alone belongcth this glory, that
they arc dead to fin,hel!,death and the Devill.

J r *rft 20. Yet now ttot /.

That is to fay, not in-minc ownc perfon, nor in mine owne fub-
fta nce. Here he plainly flicwcth by what means he liveth : And he
teachcth what true Chriftian righteoufncde is, namely that ricrhte- c . fliJI L M

r /v i i ^i -n i- i i . i nghreouincj

oulnetle whereby Cnriit liveth in us, and not that which is in our
pcrforr. Therefore when we fpeake of Chriftian righteoufndV^we vvcemuft
muft Utterly rejed the perfon. And here Chrift and my conference ^ i^fight
muft become one body, fothat nothing remains in my (ightj but a .abcfot
Chrift crucified and railed from the dead. But if I behold my ielfc our ***
only and fet Chrift afide, I am gone. For by and by i fall into v this
cogitation t Chrift is in heaven,and thou art on the earth : how (halt
thoB now come ujitohim ? Forfboth I will live holily, and do that

M 2 which

Chap. IT. Vftn tbe E * I s T 1 1

which the Law requircth;fo (hall I enter into life.Herr, returning to
my idf, and confidcring what I am, what I ought to be, and what I
am bound to do, I lofe the fight of Cbriil, who is my righteoufneffe
and life.Who being loft,there is no counfcll nor fuccour now remai
ning, but certain defperation and deftruftion muft needs follow.

And this is a common evill among men. For fuch is. our rnifery,
sMonr that when tentation or death comcth, by and by letting Chrifr alidc,
ife r y,thar we coniider our ownc life paft,and what we have done, Here except
wc be raifed up again by faith, vvemuft needs perifb. Wherforc we
muft learnc in fuch conflicts and terrours of conference (forgetting
our fclvcs, and letting the Law, cur life paft,and all our works apart,
&gt;ur ( C iv,& which drive us to the confederation of our fclvcs onely) to turnc out
. C y CJ; w h o iiy (o t h c brazcnicrpent Chrift J.cfus crucihcd, and aflurcd-
ly believe that he is our rigbteoufhes and lire, not fearing the thrcat-
nings and terrours of the law, fin, death, and the judgement of God.
I or CbriftjOn whom our cyc&gt;arc fixed,^ whom we live, who aHb
liveth in us,is Lord and conquerour of the law,(in,death and all evils s
in whom mod certain and iurc confclation is^fct forth unto as,and vi
ctory given.

Yerfc 2 0, Thus I live, jet not I w, but br if tivfth i mt.

Where he faith : Tbw I live, he fpeakcth it, as it were, in his own
pcrfon Therefore he by and by, corrcfteth himfelfc faying : Ta
not 1 urn. That is to lay, i live not now in mine ownc pcrfon 5
but Ckrift liveth in me. Indeed the perlbn liveth, but not in him*
^jp^ nor p Qr an y tn j n g tnat ^ j n {jj mi g ut ^ho is that /, of whom

he faith : jet nit I. This / is he which hath the law, and is bound to
doc the works thereof : who alfo is a certains pcrfon icparate
fromChrift. This pcrfon PWrejeftetb. For, as he is fcparatcd
from Chrift, he bclongcth to death and helL Therefore he faith :
Nownot], bHtChriniivc&innM. He in my forme, my furniture
and perfection, adorning and beautifying my faith, as the colour,
the clcare light, or the whitcnefic do garni fh and bcautific the walL
Thus arc we conftramcd grofty to fct forth this matter. For w.c
cannot {piritually conceive , that Ghrift is fo nearely foyncd and
united unto us, as the colour or whitcneflc are unto the wall, Chrift
therefore (faith he) thus joyned and united unto me and abiding
a me, livcth this life in me which 1 now live : yea Chrift himiclf

T0 tfa G A * A T H I A N $.

is ttiis life which I now live. Wherefore Chrift and I in this bchalfc
arc both one.

NoWjChrift living in me abolifheth the law, condcmncth fin, and
deftroyeth death : for it cannot be, bur at his prefence all thefc muft cf cbrl( Vi

-i r f^i -n 1 n / -i Vln 8 in tnc

needes vaniln away. tor Chriit is Cvcrlalting peace,coniolation,ngn- f a uhfuii.
tcoufncfle and life : and to theic theterrour ohhelavv, heavincsof
mindjfinjicll and death, muft needs give place. So Chrift living and
abiding in me, takah away and f \vailo weth up all evils which vexc
and afHicl me. This union or conjunction thcn,is the caufe that 1 am
delivered from the terrour of the law and fin, and feparate from my
fdfe, and tranflatcd unto Chrift and his kingdom, which is a king
dom of grace, righteoufncs, peace, joy, life, lalvation and cternall
glory. Whilft I thus abide and dwell in him, what evill is there thai
can hurt me ?

In the mean feafon the old man abidcth without and is fubjccl: to
the law:but as concerning juftification, Chrift and I muft be entirely
conjoyncd and united together, Co that he may live in me and I in
him. And this is a wonderfull manner offpeech.Now,becaufe Chrift
livcth in mc,thcrcfore looke what grace, righteoufnes,life,peace and niceth un-
falvation is in me,it is his, aiad yetnotwithftanding the fame is mine ^Jj/J^e
alfo, by that unfeparable union and conjunction which is through an i cpimuai
faith:by the which Chrift & I arc made as it were one body in fpirit. bleffin s
for as much then as Chritt liveth in me, it followcth, that as I muft
needs be with him partaker of gnce,righteoufne{fr, life and eternall
falvation : fo the law,fin and dcath,can have no place in me : yea the
la wiser untied and fwallowed up of the law, (in of (in, and death
of death. Thus Taut gocth about to draw us from the beholding of
our fclvcs, the law and works, and to plant in us true- faith in Chrift :
fo that in the matter of juflirkation wefhould think upon nothing
clfe feut grace,feparating the fame far from the la w and works, which
in this matter ought to have no place.

Ptttl hath his peculiar phrafe or kind of fpcech, which is not
after the manner of men, but divine and heavenly, nor uied of the c Jc talid
Evangclifts,orcf the reft of the Apoftles, favingonlycf^A*: who heavenly
is alfo wont fomctimes fo to fpeakc. And if /Whad not firft ufcd 1
thisphrafc, and fet forth the fame unto us in plaine words, the ve-
ry Saints themfclves durft not rwveufcdit. For it fecmeth ave-
ry ftrangc and a monftreus manner of fpeaking thus to fay : I live,

M 3 I

Chap. lit -Vfw th EP i s T L B

I live not: I am dead,I am not dead : I am a firmer,! am not a (inner:
I have the la w,I have not the law. Which phrafe is f \vccr and com
fortable to all thofe that beleevc in Chrift. For in that they behold
thcfaitiifuii themfelvcs, they have both the la wand fin: but in that they loakc
oufai d fin" unto Chrift,thcy are dead tothc law and have no fin. 1 f therefore in
ne - the matter of juftification thou feparatc the perfon of Chrift from
p . thy perfon, then art thou in the law, thouabidcft in the Inv, thou li-
Si. ap veil in the law and not in Chrift, and fo thou art condemned of the
hw,and dead before God. For thou haft that faith whicW s the So
phifters drcame)is furnifhai with charity. Thus! fpcakcTor ex i tri
ples fake. For there was never any one found that was fived by this
faith. And therefore what things focver the Popift) Sophifters have
written touching this faith,are nothing elfe but vain toyes an.i meere
deceits of Satan.^But let us grant that fuch there be as have this faith,
yet are they not therefore j jftified. For they have but an hiftoricall
faith concerningChrift, which the devill alfo & all the wicked have.
fit .foknit. ^ a * tn tncr&lt;2 f rc mu ft be purely tau ;ht: namely that thou art fo cn-
reih M and tirely and nearely joyned unto Cbrilr, that he and thou art made as
chrifl togc- j t wcrc one p cr f on : fo tbat thou mayeft boldly fay, I am now one
become one with Chrift, that is to fay, Chriftsrighteoufnes, victory and life arc
wuh him. mine. And againe,Chrift may fay,I am that finner,that is,his fins and
his death are mine, bccaufe he is united and joyned unto me, and I
unto him. For by faith we are fo joyned together,thst.we are become
one fiefh and one bone, ph. 5 . we are the members of the body of
Chrift,flefh of his flcfti,and bone of his bdncs: So that this faith doth
True faith is couple Chrift and me more neare together, thm the husband i; cou-
o: idle. pi e &lt;J to his wife. This faith therefore is not an idle quality, but the
excellency thereof is fuch, that it utterly confoundeth thef- foolilh
dreamcs of the Sophifters touching their formed faith and counter
feit charity ,their mcrits,works and worthincf.Thele things I would
gladly fct forth more fully, if by any meaaes I could.

Hitherto we hate declared t this to be the firft argument of ?Aul t
that cither Chrift mtift needs betheminifteroffin, orelfc the law
doth not juftific. When he had finiihcd this argument, he fet forth
himfclfe tor an example, faying, that he was dead unto that old law
by a ccrtainc new law. .Now he anfwercth two objections which
inight have bccnc made againft him. His firft anfwcr is againft the
(Cavillations of the proud, and the odncc of the weake. For when

rcmiifion

T0 the G A i* A T H i A N s^ Fol,&4

remiflion of fins is freely preached, then doe the malicious by and by what
flander this preaching, as Ro9n.$. Let us doc evi!t that good nt(tyco*r,c^^
theretfloT thcfe fcllowes,as foon as they hcarc that we arc not jutH- ^l a"*
fad by the law, forth with doc malicioufly conclude and fay : why, anc.
then let us re je&lt;fl the law. Againe, if grace doc there abound ( fay
they) wbc r e (in doth abound,let us then abound in fin, that we may
become righteous, and that grace may the more abound. Thsfe are
the malicious and prcud fpirits which fpitcfully and wittingly (lan
der the Scriptures and fayings of the holy Ghoft, even as they flan-
dercd PAX! whiles the Apoitles lived, to their OWHC confufion and
condemnation^ it is faid, a TVf.j.

Moreover, the weakc which are not m!icioui, are cffrnded Howt j, e
when they heare that the law and good works are not to be done as weak arc to
necefUry to juftification. Thefe mutt be holpcn,and matt be inftrti- bo inaruacd
fted how good works doe not juftific: how they ought to be done, Good works
how not to be done. Thefc ought to be done,not as the caufe, but as ^rj, b.u C
tbc fruits of righteoufnes : and when we arcmaderightcpus, we the fruits of
ought to doc them : but not contrari wife, to the end that when we r s htcoufnci
are unrighteous, we may be made righteous. The tree maketh the
apple, but not the apple the tree.

He faid before: lamdet^&c, here the prefumptmus and ma
licious might foon take occafion te cavill after this manner. What
faycft thou Taut ? artthou dead? how thcndoeft thou fpcake? how Malicious
doeft thou write ? The weakc aifo might foon be ofF:nded, and fay cavlUctI
unto him: what art thou Taxi? Doe we not fee tb&lt;&gt;t thou art living,
and doft fuch things at pcrtainc to this life ? To this ne anfwereth :
I live indeed, and yet now not I, but Chrift liveth in me. There
is then a double life. The firft is mine, which is naturall : the fc- Life taTcen
cond is the life of another, that is to lay, the life ofChriiHn me. l c "^ a m e a s nnct
As touching my nuturall life I am dead, and now I live another
life, I live not now as 7W, but Paul i? dead. Who is it then ihat
liveth? TheChriftian. ?&gt;*#/ therefore as he liveth in himfvlfe, is
wholly dead through the law : but as he liveth in Chrift, or rather
asCbrift liveth in him, hclivcth by another life : for Chrift iaea-
kcthinhim, liveth in him, and cxcrcifeth all the operations oiflife
in him.This comcth not now of the life of P^/jbut of the lif.: of the
Chriftian and regenerate pcrfon. Therefore thou malicious {pi
nt, where 1 fay that I am dead, now Gander my words no more.

M 4 And

Chap. II. Vfo f&E? I S.TI a

And tbou that art wcake, be not off:nded, but diftinguifh and divide-
uii tn j s matter rightly.For(as I {aid)thc;re arc two lives: to wit,oiy na-
!Sr n ownc turall life,and the Life of another. By mine own Life I live nor.for if I
i,fe.bmthe did, the law would have dominion over me, and hold me in captivi-
JSriSf ty. To the end therefore that it Chould not hold me in captivity and
bondage, I am dead to it by another law : and this death purchafcth
unto me the life of an other,cven the life of Chrift : which life is not
mine by natui e,but is given unto UK by Chrift through faith.

Secondly, this objcdion might have been made againft P&lt;W:What
fayeft thou *7W: Docft thou not live by thine own life, or in thine
own flefh, but in Chrift? we fee thy flfb, but we fee not Chrift.
Wouldeft thou then delude us by thine inchantments that we fhould
not fee thcc prefcnt in flcfa, living as thou didft before, and doing all
things in this corporall life as others doe? He anfwcrcth :

Verpt 20. ex/d in that I now live in the fefk, I live by faith in tfa
Sonne of God.

As if he fhould fay : True it is that I live in the flefli, but this life
\vhatfocver it is, 1 ctlcemc as no life: for in yery deede it is no
true life, but afhadowoflife, under the which an other liveth, that
is to fay, Chrift who is my true lite indcede : which life thou fceft
nor, but only heareft, and I feele. Thou heareft the \*indc t hut
"kxeivfft not Vthencc it comnteti) or Vehithcr itgeetli, Joh. 3. Evenfo
thou leeft me (peaking, eating, labouring, flceping and doing o-
^r things, and yet thou feft not my lite. For this time of life
which 1 nowlivc, I live indeedemtheiieili, but got threughthc
flcfh w according to the fleui, but through faith an J according to
*c flcdi? faith. Paul then dcnieth not that he liveth in the ficfh, becaufe
he doth all things that belong to a natural] rmn.He ufeth alfo carnall
things, asmcate, drinke, appar ell and fuch like, which is to live in
thcflefli : but he faith that this is not this life : And although h^ j
feth thcf-; things,yet h liveth not through them,as the world liveth
through the ficfa and after the flefh : for it neither knoweth nor ho-
pcth for any life befides this.

TO lite m Therefore (faith he) this life which I now live in the flcfti, what-

thcfaithof foever it is, I live in thefaith of the SonneofGod ler this word

CoA n ^ vvhich I now corporally fpcake, is the word, not of ficfa, but of the

holy Ghoftj and of Chrift. This fight which gotth in, or coineth

out

To the G A L A -r H I A N s. Fol 8 J

out at mine eyes,proceedcth not of flcfli,that is to fayjit is not gover
ned of he flc!~h,but of the hcly Ghoft. So my hearing ccmetlinot of
th flesh, although it be in the flefh, but of the holy Ghoft. A Chri-
ftian fyeaketh .one other but chaft, fober and holy things, which
pjrr ameuntoCbrittjto the glory of God,and the profit of his neigh
bour. 1 hefe things come not of the flefh,neither are done according
to the fle(h,and yet are they in the flefh. For I cannot teach,write,
pray or give thanks,biit with thefe mltrumcts of the flefh, which are
neccflary to the accomplifhing of thefe \vorks:and yet notwithftan-
ding thcfa works proceedc not of the flefh, but are given by God
from above. In like manner I behold a woman,but with a chafte eye,
not lufting after her. This beholding commeth not of the fle(h , al
though it be in the fiefh, becauie the eyes arc the carnall instruments
of this fight:btit thechaftenes of this fight cometh not from heaven.
Thus aChriftian ufeth the world and all creatures, fo that there
is no difference between him and the infidcll. For in their apparrellj
in their feeding, hearing, feeing, i peaking, gcitures, countenances
and fuch other things they are like, and in outward appearance they
fcemeto be all one (asT^/lpeaketh of Chrift : In outward tppcA-
rance he ^Mfo^nd^ faith he, M aman:) yet notwithftanding there
is great d ffcrencc. Fr 1 live in the fle(h ( I granr,) but I live not The &lt;Jiffc-
of my fclfe : but in that I now live, I five in the faith of the Sonnc cf " v n c c c e nc b th
God. This which I now fpcake, fpringeth out of another fountainc fauhfuii and
then that which thou heardcft of me before. T^/before his conver- untaukfu114
fion fpake with the fame voice and tongue wherewith he fpake
afterwards : but his voice and his tongue were then blafphcmous,
and therforc he could fpeake nothing elfc but blafphemies and abo
minations againft Chrift and his Church. After he was converted,
he had the fame flefh, the fame-voice and tongue which hehadbe-
fore,and nothing was changed;but his voice and his tongue then ut
tered no blafphcmies, but fpiritu^ll and heavenly words : to wit,
thankfgiving and the praife of God: which came cf faith and the holy
Ghoft.So then I live in the flefh,but not of the flvfh,or af:er the fldh,
but in the faith of the Son of God.

Hereby we maypbindy fee whence this fpirituaJl life cometh:
which the naturall rmncan in nowiftp^rc^ive, for be knoweth
not what manner of life this is He f ezrcth the wiiid, but whence it
cometh or w hither it goeth, he knoweth not. He hearcth the voice

-* Chap. II. fpon the E P x $ T L ft

of the fpirituall mm, he knovveth his face, his manners and his gc
ftures : but he feeth nat whence thofc words, which ire not now
wicked and blafphemou? as before, but holy and godly, or whence
thofc motions and aftions doe come. For this life is in the heart by
frith, where the fldTi is killed,andChr&reignh with his holy Spi
rit, who now fccth, hc*retb, fpeakech, workcth, fuffcrech and doth
all other things in him } although the f !clh doe rcfiit.To conclude.this
is not the life of the ilefli, although it be in the fleili : but of Chrift
the Son of God, whom the Chrifti-an p )y faith.

Fcrfe 20. Who laved nte und^ivc himfdfi fir me.

r t U of - Hcre have &gt;^ thc ^ ruc manner of juftiKwtlon fct before your eyes
don. and a perfect example of the ^fljrancc of faith. He th it can with a
firmc and a conftsnt faith % thefs words with Paul : Hive by faith
intheSonofCfod, who loved mi, anJffwe hinnf tiff fir me, is happy in
deed. And with thefc words Taxi takcth away the whole righte-
oaihede of the law and works, as afrcr ward 5 ; we will declare. We
muft therefore diligently weigh and confider thde words : The
Sonne of God loved tn? t And^ave himfetfe ftr me. It was net I then
that firit loved the Son of God, and delivered my fclfe for hicn ; as
the Soph utcrs dreams, that they love the Sonne ofGoJ, and deli
ver themselves for him. For they tcsch that a mm, exfuru n*tt*ra.
II M, that is, of his own pure nat .;rall ttrength, is able to doe meri
torious works before grace, and love God and Chrift above all
r lllir ^- Thc(c fcUawa prevent the love of God and Chrifhfor they

oofprtiwo viocthat isinthetriffiy they:)thatis,^h?y do noto.ily fulfill the com-
pwcprs -nd man Jeinents a bat alfo they obfcrvetht *counfels,they doe the works
T^tiViic of *fuperci oration, and fell tfccir fuperfiaous merits to hy-men,

C rf b TnJ an ^ ^ f 85 t1f cy ; rircame ) rh ^y ivc themfelves for Chri lt, and therc-
SJ the", bP^ v ? b ^ ./icir.fclves and others, turning the worJs of P*%1:
no: to the Vrhicb loved ms, &c. cleans contrary, and faying : we have loved
w of ^hrift and given oaf L he, for him. Thus, whiles the wicked, be-
fopeieiog*. in* puffed up with rhewifcdomi of thcfieQi, imagine that they
SSi Jfewhatin them lieth, they love God, they deliver thcmielves for
chore which Chrift : \vi. ;ey elfe but aboliih the Gofpell, deride,deny and

!hcir tfnc y^cmeChriit, yea fpit upon him andtreadehim under footc?
dc,o ,,-.n, They confdfe n words that he is a juftifier and a Saviour : in vc-
Sod C 4u" r y , dcc:lc ^eytakc from him the power both to joftific md favc,
rh. and give the fame to their own will- works, their ceremonies and

devotions.

To the G A L A T H i A N s. Fol S 5

dctotiorr. ThCi is to live in their own rightecufnes and works, and
not in the faith ( f the Son of God.

Wheiefore this is rot the true way to sttoine juftifcation, to doe
that which in theelie h : as the FopifhSophiftcrsandScbcoleDo- To &lt;fowi&gt;
dors dec teach, which arrirme that if a man doe what in him licth in u * lieihf
God will undoubtedly give unto him his grace, But thisfeying may
not bcftraightly urgrdjay they. I cr if we doe thofe works which
may bcapprovcd by the judgt ment of any good man, it is enough :
for then grace fhalHurcly f -llcWjbecaufe God,in that he is qood and
jjfr, mult needs give grace as a recompence forfuch good works.
And hereof eomrneth this Verfr.

Vttrt pofit viri non vultDeus ulU rcquiri. That is.

Ojd ni.i no more require ot manjtiKn ot.l;in&gt;ulfe prforroehecan.

Tndccdc this is a good faying if it he ufed rightly,and in pla^c con
venient : that is, in the government of common- weales or families.
As if I being in the kingdom of reafon, doe execute the office of a
Magiftrate, or govern a family, doing that in me liethj am excufed.
This kingdom hath his bounds and limits : to the which alfo thcfe
Tayings doepcrtaine : To doe Vehtt in w licth: To doe M much as we arc iM,m
able. But the Papifts apply thefe fayings fb the fpirituall kingdome tcrs J| fp - oll
wherein a man can do nothing elfc but fin: for he is * pldttnrfnnf: govan^
But in extcrnall things (fuch I mcane as pertain to civil and houfhold lj h lh j.
govcinmcnt)be is not a fsrvant,buta Lord and ruler. Wherefore they *I*7.i4
have done wickedly in applying thefe fentences to the Church,
which properly pertaineto the government of common- weales and
families.For the kingdom of mans reafon and the fpirituall kingdom
mud be fcparate for afiinder. v

Moreover, they fay that nature is corrupt, but the qnditiescf
nature notwithftandijig are found and uncorrupt, which alfo th-y
attribute even unto devils. Upon this ground they reafon after
this manner: If the naturall qualities of mnn be found and uncor- 7Il
rupt,thcn is his undemanding and his will found and uncorrupr,and r^tiSf 1
fo cenfequently all ather qualities of nature arc pure and pcrfedin nati:lc is
him. To know thcfc things it is necefTary for you, that yc may hold $5
the finccrity of rhc dwclrine of faith. W here they fay then that the * pow " s
natural! qualities of man arc found and uncorrupt, and thereof doe !.?!"
infer, that amanisable of himfdfcto fulfill the Jaw, and to love iraineloun&lt;1
God with all-tiis heart, applying thcfe qualities to the fnirituall .^1 "

kingdome,

Chap. II. fyw *; E p r s T L

kingdome, I deny the confcquence. And here I rmke a diftin&ion
bet ween the natural and the fpirituallqualitics(wbich they confound
and mingle together) and I fay that the ipirituall qualities arcnot
f.und,but corrupt,yea utterly quenched through fin both in man and
divelljfo that there is in them nothing elfe but corrupt underftanding,
and a will continually ihiving agamltthc will of God, which can
think nothing elfe but that which is altogether againft God. Not-
withftanding,*! grant that the naturall qualities are uncorrupt. But
what qualities arc they? That a man b eing drowned in fin and iniqui-
ty,andabondlhvc of Saran, hath will, rcafon and power not with-
(landing, to execute the office of a Magiftrate, to govern a Family,to
guide a (hip,to build a houfc, & to do fuch other things as are fub/ecT:
unto man : for thefe things are not taken from him. We do not then
deny but that thefe fentences are true in the corporall kingdom*; but
ifyc wreft them to the fpirituall kingdom, i utterly deny them (for
there ( as I fa id ) we are cleans overwhelmed and drowned in fin.
Whatsoever is in our will is cvilhwhatibevcr is in our understanding
is errour. Wherfore in fpiritu-ill matters man hath nothing but dark-
nes,errours,ignorance,tn3lice & perverfnes bo* h of will & undcrftan,-
ding.Kow then (hall Jv: wi&gt;rk \vclt,hil-"ll the: law,and love God ?
L WhqfdGopc 7&lt;i/ laith heir, that Chrift firft be^an and not we,
we not him. H^fiwJr (hhh Pa() loved me y and c ?#vc.himfelfi fir me. As if he
faid : He found in me no good will or r ght undcrltanding : but this
good Lord had mercy upon me. He faw rne to be nothing clfe but
wickedj going all ray, contemning Ciod, and flying from him more
and more : yen rebelling againft God, taken, led and carryed away
captive of the divell.Thus cf his mecre mercy preventing joy rcafon,
my will and my under (landing, he loved me, and fo loved me, that
he gave himleirc for me, to the end that I might be treed from the
law,fin the divcll and death.

\ i bcfe words : The Sonnc of Goci loved me. And gave
kimfelfe fir me y are mighty thundnngs and lightnings from hea
ven a^aiiht the righteoufiics ot the law and all the workcs thereof.
So great undfo horrible wickedncfle, errour, darkmefle and igno
rance was in rny will and uncTerftanding, that i: was impollible for
- me to be ranfomcd by any other meanes then by fuch an incftima-
^ price. Why /ioc we then vaunt of the integrity and foundncffc
ot nature, of die rule of rcafon, of free will, and of doing what in us

lieth?

T*tkt GA L A T H i A N s. Fol.87

lieth ? Why do I offer, to pacific the wrath of Cod ( who as Alofes mo a
mh, is a confuming fire ; this my rotten ftubble and Itraw, yea bor-
nblc lint\e*j and claime of him to reward me with grace and cverla- im^o
fling life for tbem : i!nce here I learn (uch wickedncs to lie lurking in t! l c
my nature,that the whole world and all creatures therin were not a-
bie lo countervail the indignation of God, but that the very Son of
Cod hirafelfnauft needs be delivered for the une ?

But let us conlidcr welUhis price, and let us behold this Captive
delivered ( as PWfaithj forntc, the Sonne ofGod I meant, and Th
\vefliallfcc him, without all companion to exceed and cxccll all
creatures. What wilt thou do, when thou heareft the Apoftle fay,
that fuch JH incftimaole price was given for rhce ? Wilt thou bring
thy cowle, thy fhavcn crown, thy chafhty, thy obedience, thy po-
tcrty, thy u orks,thy merits ? What fhall all thefc do?Yea what fliall
the law of Al&fes availe ? What Hiall the works of all men, and
all the fufferings of the Martyrs profit thre ? What is the obedience
of all the holy Angels in comparifon of the Sou of God de!ivcred,and
that moB fnamefully,even to the death of the crofl&gt;,lo t^at tfiere was
no drop of his moft precious blood, bar it was ihcd, and that for thy
fins ? I f thou couldeft rightly confider this incomparable price, thou
(houldcft hold as accurfed all theie ceremonies, vowes, works and
merits before grace and after, and throw them downc all to hcli.Foc
it is an horrible blafphemy to imagine that there is any work wher-
by thou (houldeft prcfume to pacific God, lince thou fccft that there
is nothing which is able to pacific him, but this inert unable ^ftce, e-
ien the death and bloud ofthc Son of God, one drop wherof i$ more
precious then the whole world.

Q. For me+

Who isthisc/Wtf ? Even I wretched and damnable finner, fo
dearcly beloved of the Sonnc of God, that he gave hiinfclfe for *JWe.
If I then through works or merits could have loved the Sonnc of Th
God, and fo come unto him, what needed he to deliver him- la
fclfc for me ? Hereby it appcarcth how coldly the Papifts hand-
led, yea how they utterly ncgkded the holy Scriptures , and
the Doctrine of Faith. For if they bad confidcrcd but oncly

Pthcfc words, that it behoved the Sonnc of God to be given for
JDC, it had becQC impoffiblc that io many inonftrous Scfts

Chnp. II. -V$on the E P i T L ft

havefprun b f up amongft them. For faith would by and bj have an-
fwered : why d oft thou choofe this kind of life, this Religion, this
wiii. workc. Dolt thou this to plcafc God, or to be juftitied therby ? Do-
eft then not hcare,6 thou \vretch,that the Spaof God fried tiis bloui
for thou? Thus true faith in Chriit would eafily have with-ftood all
mmnerofSeds.

Wherefore I fay fas I have oftentimes (aid) that there is no reme
dy againft SeAs, or power to refill them, but this only Article of
Chriliian Rightcouineffe. If we lofe this Articlc,it is irnpofliDlc for
us to withftand any errours or feds: As we may fee at this day in ths
fantafticall fpirits the Anabaptifts and fuch like .- who being fallen a-
way from this Article of J uLtiiication,will never ccafs to fall,crr,and
feducc others, untill they come to the fullnes of all iniquity.Thereis
nodoubtjbat they willraife up innumerable fecls,and ft ill dcvifc new
works. But what arc all theJTe things ("though they have never fo
ajcftr goodly a (hew of holines)ifye compare them to the death and bloud
son of God* fthe Son of God, who gave himfelft for me fConfider well, I pray
you, who this Sonne of God is, how glorious he is, how mighty he
is. What is beavcn and earth incomparifon of him? Let all the Papifts
and all the Authours of Secls,yea though the whole world take their
part,bc throwne downc into hell, with all their righteoufncs, works
and merits, rather then the truth of the Gofpell fhould be blemish
ed, and the glory of Chriii pcrifh. What rncanc they then, to
brag fo much of workes and merits ? If J being a wretch and a dam
ned finner could be redeemed by any other price, what needed the
Sonne of God to be given for me ? But becaufe there was no other
price either in heaven or in Earth, but Chriftthe Sonne of God,
therefore it was moft ncccfTary that hejfaould be delivered for mcl
Moreover, this he did of incftimable love : For P&lt;iul faith, wkid lo-
ucdme.

Wherefore thefc words : which loved me, arc full of Faith.
And he that can utter this word Cfrfc, and apply it unto himfclf
with a true and a conftant faith, as PWdid, f~hall be a good difpu-
tcrwith Taul agamft the law. For he delivered neither Sheep,
Oxe, Gold nor Silver, but even God himfelfe entirely and wholly
for me t even for Me (I fay) a miferablc and a wretched (inner.
Now therefore, in that the. Sonne of God was thus delivered to
death for me,I take comfort and apply this benefit unto my fclf. And

this

To the G A L AT H i A N s. FoI.SS

this manner of apply ing ii the very true force adpo wer of Faith. !! he true

TliCk words ( which are the pure preaching of grace and Chri- &
ftian nghteoufnelle i;uieed ) /Vw/fettcth agaipli the rightcoufnes of
the law. As if he fjid : Be it fo that the hiw is an heavenly doctrine, JJJJ |f^ (
and hath, alfo his glory : yet notwithftandmg it loved not me, nor ners,
gave it f.lfe forme : yoa it accuicth mc.tcrrifieth mc } and diivcth me uf l lb m -
to dcfparation. B .it 1 have now another which hath delivered me
from the terroursof the Iaw 5 fin and death, and hath brought me into
liberty, the righteoufncflcot God,2nd eternal! life i who is called the
Son of v cd: o whom be praife and glory for ever.

Faith thcrcfore(as 1 havefaid) embraccth and wrappeth in it fclfe
Chrift Jefus theSonne of God, delivered to death forus, asT*/
here teacheth&gt; who being apprehended by faith, gi vcth unto us righ-
teoufncfc and life. And here he fctteth out moft lively the Frieft-
hood and offices of Chrift : which arc, to pacific God, to make in- tVc officfl ^
tcrceiTion for iuiners, to offer up himfelfe a facrifice for their fins, cfctaia,
to redeems, toinftru&lt;fr, and to comfort them. Let us learnc there
fore to give a tru: definition of Chrift, not as the Schoole Divines
doc, and fuch as feekcYighteoufnefle by their own works, which
make him a new law-giver,who abolifaing the old law,hath eftabli-
fned a new. To thefe Chrift is nothing elie but an exaclor and a ty
rant. But let us define him as Paul here doth: namely that he is the
Sonnc ot God, who not for our deiert or any rightcoufncfle of ours,
but of his own free mercy ofrL-red up himfclf a facrifice for us finncrs
that he might fanclifie us for ever.

Chrift then is no Mofes, no exador, no giver of laws,, but a gi- A true Jc-
yer of grace, a Saviour, and one that is full of mercy i briefly : C nit1
he is nothing elf- but infinite mercy and goodneff:, freely gi-
ten and bountifully giving unto us. And thus fhall you paint out
Chrift in his right colours. If you futfcr him any otherwifc to be
p.n.ited out unto yo i, when tcntation and trouble cometh, you
fliall foone be ovcrthrownc. Now, as it t is the greateft knowledge
and cunning that Chriftians can have,, thus to define Chrift i Cl
fo of all things it is the hardcft. For I my felfe even in this c
great light of the Gofpell, wherein I have beene fo long exer- \l
cifcd, have much a dee to hold this definition of Chrift which c
Paul here givcth : So decpely hath this dcclrinc and peftilent y
cpmion^ that Chrift isa la w-giver, cntred even as it were oyle intq

Chap. II. V$an th E r i s T L B

my boncs,Ye young m-n therefore are in this cafs much more happy
then we that are old. For ys arc not infe&ed with thefe pernicious
crrours, wherein I havebev-nefonuned andfb drowned even from
my youth, thatarthe very hearing of theNamsof Chrift my heart
hath trembled and quaked for fcare : for I was pcrfwaded that he
was a (evere judge- Wherefore it is to me a double travail?, and
trouble to correct and reforms this evil! : Hrft to forget, to con-
demne, and to refift this old grounded crrour, that Chrift is a hw-
gi ycr a^ a Judge : for it alwaycs returneth and plucksth me back :
ot Then to plant in my heart a new and true perfwafion of Chnft, that
rc i c .he is a juftifier and a Saviour. Ycc (I fiy) that arc young . ;nay learnc
with much leffb difficulty, to know Chrift purely an-i fiiicerely, if
ycwill. Wherefore if any man fee!ehimf:tfe oppreff:d withhca-
Tincfleand anguilli of heart, he muft not impute it unto Chrift, al
though it come under the name of Chrift, butantothedevili, who
-oftentimes cometh under the colour of Chrift, and tram for mcth
himfclfc into an Angell of light.

Let us Icarne therefore to put a difference bet ween Chrift and a
law-giver, not onely in word but alfo in deed and praftife, that
when the devil! {"hall come under the fhadow of Chrift^and lhall goc
about to trouble us under his name, we may know him, not to be
Chrift,but a v ry fiead in deed. For Chrift wh*n he cometh, is no
thing elfe bat joy andlweetnefTc to a trembling and broken heart,
as here /^/witnetfcth, whofetteth hJmo 7t V-N Mjna &gt; r fvcct
and comfortable title, wlicn he faith : Which lovea me, *nd *avc him-*
felk fir me. Chrift therefore in very dsci is a 1 &gt;ver of thof: which
arc in tr blcand anguifh, in (in and death, and fuch a lover as gave
himicHcforus: who is alfo our high Prieft, th:fistofiy, a Media*
tour ^ Ctwecn ^^ an ^ IT$ mi Arable and &gt;.. retched (vj.iers. W.iat
could be (aid (I pray you) more f.veec and comfortable to the
poore affliftcd conscience ? No\v,if theie things be true (as they arc
in deed mod true, or elfe the Gofpell muft be n)thingbutafable,)
then are we not juftifiedby thcrightcoufncsofthclaw : but much
leff: by our own righteoufneflfe.

Rcadc therefore with great vehcmencic thefc words, Me t mfir
Mc, and fo inwardly prafWe with thy frlfe, that thou, with a lure
faith maift conceive and print this Me in thy heart, and apply it
unto thy fclfc, not doubting but thou art in the number of thofc to

whom

Tt tfa G A L A T H I A N 8.

whom this Me belongeth : alfo that Chrift: hath not only loved Pete*
anAPatd, and given himfelfcfor them, but that the fame grace atfo
which is comprehended in this cflf&lt;?, as well pcrtaineth & com meth
unto us,as unto them. For as wee cannot deny butth.it we are all firi-
ners,and *re contained to fay that through the fin of Adam we were
all loft, were made the enemies of God,fubjeft to the wrath & judge
ment of God, and guilty of cternall death, (for this do all terrified
hearts fcele and confcffc, & more indeed then they fhould do:) lo can
we not deny but that Chritl died for our (ins, that he might make us
righteous.Porhedicdnotto iuftific the righteous, but e;hc unrighte
ous, and to make them the children of God, and inheritours of all
ipirituall and heavenly gifts. Therefore, when I fecle and confcflc my
fclfcto be a (inner through Adams tranfgreflion, whyfoould I not
lay, that I am made righteous through the righteoufoesof Chrift, ef-
pccially when 1 hcare that he loved me, and gave himfclfe for me? c , hri J? f f
TrTtraTjT^Tmoft ftcdfaftly belecve, and therefore he (peakerfuhefe S JS
Wgfcfs wTtETo great vehcmcncy anital! aflurance,. Which he grant ^gtoeou*
unt(Tus7inJjumc part attheleaft, who hath loved us and given hirn-
fclfe for us.

Verfc 21. Ida ftot Abrogate or rejtft tkegracf ofCjod.

Now he preparcth a way to the fecond argument of this Epiftle, To f ce ke
And here ycmuft diligently coniider, thattpfeekefobe juftifiedby
the works of the law^is to rejcd the grace of God. But I pray you,
what fin can be more execrable or horrible, then to rcieA the grace of jc th
Godand torefulethat nghteoufnes which commeth by Chrift? It
is enough & too much already that we are wicked linncrs and tranl-
grcflgursofthe CommandeiTients of God :& yet we commit more
over tlK moft execrable fin of all fins, in that we do fo conte mpru^
oufly refufc the grace of God and rcraiffion of finns offcred unto us by
Chrift. This blafphcmy is more horrible than can be expreflcd. There
is no (in which Tatd and the other Apoftles did ib much dcteft, as the
contempt of grace and deniallof Chrift, and yet there is no fin more
common. Hereof it commeth, that Pattl above the reft, doth fo (litsrp-
ly invcy againft Antichrift,fbr that he defpifeth the grace of God,and
tcfufeth the benefit of Chrift our high Pncft, who offered uphimftlfe
*facnricc for our fins, Now, d^usto deny Chrfti what is it elfc but
to (pit in his face,to tread him under foot, to fet himfeJfc m his ptece&gt;

N and

Chap II.

and to fay : I will juftifiethee ,andl willfavethec. By what meanes?
By mafles , pilgrimages , pardons , merits and fuch like. We fee then
how proudly Afitichrift hath lift up himfelfc agamtt and above GocT,
and fethimfclfc in the place of Chrift , rejected the grace ofGod ,
aD( j dcnyed the faith. For this is his dodrine: Faith ataileth no-
faith&lt; thing (faith he)uniefle it be joyned with works rand by this falfe
and dctcftable doctrine he hath defaced , darkened , and utterly bu
ried the benefit of Chrift , and in the ikidoftbegraccofChriir and
his Kingdome,he hath eflabliftwd thedoclrinc of workcs and the
kinedome of ceremonies , and hath confirmed the lame withmoere
trifles and doting dreames , and by this meanes he hath wrefted the
whole world out of Chrifts hands (who alone ought to reignc in the
conlcience) and hath thrownc it downe headlong into hell.
TO teua Hereby we may eafily underftand what it is torejecl and refufc the
Sii iaee f erace of God , even to ieeke righteoufnes by the law. Now who hath
Iver heard that a man by keeping of Lhclaw,rcieactri grace? Do^we
"yfr-n flnne {nUec^ing o^ the law ? NO toriboth. But we dcfpitegrjice
^tTcTTwclpBirrvc the ^law to this end,that_w_c may be i^ftified thTouHh
it Tne hw is good , holy and profitable , and yet it juftificthnot.He
"then that kecpcth the law to be juftified thereby, re jcfteth grace, de-
nieth Chrift , dcfpifcth his {acrifice, and will not be favcd by this ine-
ftimable price, but will fatisfic for his fins through the righteoufnes
iBe ww &gt;* of the law, or defervc grace by his ownc righteoufnes : and this man
fo iekd blafphemeth and dcfpifeth the grace of God. Now,, what an horrible
Sat?ic f&lt; thing is it to (ay , that any man ihould be fo dvilli(h,as to dcfpifc the
m-acc and mercy of God? And yet notwithftanding all the world
doth fo : Albeit it cannot abide that any man fbould fo judge of it ,
but will fecmc to do high fervice and honour unto God. Now foi-
loweth the fecond argument.
Vcrfc 21. Forifrigkteotifnescomcbj the Uv, then ChriSl died in vaine.

Thdfe words of P**l ought diligently to be weighed and confi-
dcrcd in this wife. Is it true that Chrift fullered death or not ? Againr,
didhefuflerinvamcorno^Herc we arc conftrained to anfwcr , ex
cept we be ftarke mad , that he fuffcrcd in very deedc, and that he
fiiflcred not in vainc, nor for himfclfe , but for us. If then he fuflcred
not in vainc, it followcth fncccifiry that rightcoufncfic comfflcth

not bjf the law.

Hcrq

70 the G A L A T H I A N 8. &ol.

Here againc ladmonifh you,that PWfpeakcth not of the ccrcmo-
niall law only, as the Papifts do continually drcame. Take now there
fore the ceremoniall law, and even the morall law it fclfc alfo, or the
law of the ten Commandemcnts, wherein is contained the moft per- 25 II-lt ^
feel: religion, and the higheft fcrvice of God : that is to fay, faith, the aiio the lm
fcarc of God, the love of God, and the love of our neighbour , and command*-
(hew me any man that hath becne jjftified thereby : yet is it true meowisi
notwithftandmg that Chrift died in vaine. For he chat is juftified by _
this law, hath power in himfelfe to obtaine rightcoufnes. For in
that he doth what in him lyeth, he dcftrvcth grace, and the holy
Ghoft is pawred into him , whereby he is now able to love God and
his neighbour. This being granted , it muft needs follow that Chrift
dyed in vaine. For what need of Chrift hath he which both lovcth
Chiift and giveth himfelfe for him , fo that he is able by the merit of
congruence .before grace to obtaine grace, and then to do fuch works
as by the rrjerit of worthines after grace, he is able to deierve eternall
life? Then take away Chriilwirh all his benefits, for he is utterly
unprofitable. But why was hcr^ borne ? why was he crucified ? why
did hefuffcr? why was he made my high Frieft, loving me and gi
ving himfelfe an incftimable facrifice for me? In vaine (no doubt)
and to no purpofc at all , if rightccufnefle come by no other mcanes
then the Papifts teach : for, without grace and without Chrift , I find
no righteouf nefle cither in my felfeor in the law.
Is this horrible blafphemy to be fuffcred or diflembled,that the divine
Majefty , not fparing his o wne dcare Son, but delivering him to death
for us all , (hould not do all thcfe things ferioufly and in good earned,
but as it were in fportPBeforc I would admit this blalphcmy,! would
notoncly that the holinefife of all the Papifts and merit-mongers , but
aHoof all the Saints and holy Angels fhould bethrowne into the bot-
tomc of hell, and condemned with thedcvill. Mine eyes (hall behold s h s j^j
nothing elfcbut this ineftimable price, my Lord and Saviour Chrift. pa,^ ".
He ought to be fuch a trealurc unto me that all other things fhould be thcn-htc-
butdungincomparifonofhirn. He ought to be fuch a light unto me, Ol
that when I have apprehended him by faith, I fhould not know whe
ther there be any la w,any fin, any rightcoufhcs or any unrighteoufnes
in the world. For what arc allthings which are in heaven and earth
incomparifon of the Son or God Chrift lefusmy LoidandSaviouT,
ff&gt; ho loved me anAgfuc himfelfe for me?

N 2 Wherefore

Chap II. rt**!&gt;tEti*Ti.*

v common vVhstcfors to re je& the grace of God , is an horribte fin an! com-
iSr 6 jnonly rcigaing throughout* the world : whereof all th:y are guilty
gtcof - S3i eekc righteoufnes by their owns works, tor whiles they
kekctobe juftiticdby their owns works and merits, or by the law,
ihe pope is t h ey % e jea the grace of God and Chrift ,asl have faid. And of all
SiS* ihcfcaKxmiinationstbc Pope hath bin the oneiy author. For he hath
TTT not oneiy defaced and troden under his feetc the Gofpcilof Chnfr,
Tbc DU t hath alto replenished the world with his curled traditions. And
pdon a ereo f amongft other enormities, his buls and pardons are a fufficient
witnes: whereby he abfolvetb, not fuchas bcleeve, but fuch as arc
contrite make confeflion to a Prkft, and reach out their htlping hand
to the maintenance of his pomp and traditions. Yet notwhhftan-
dinein this great light of the Gcfpell, the blind and obftinate Tapifts
do continue dill in their wicked opinions and doting ^reamcs/aying
that the qualities of nature do remaine found and uncorrupt, and that
mn are able to prepare themfdvesto grace, or to deferuc grace by
their owne works and merits. And f farre off is it that they will ac
knowledge their impiety and crrour, that they do yet ftili obftinate-
ly defend the fame even againft their owne conscience,
if Aeiaw B ^ t we do conftantly am rme with Taut (tor we will not reject
gSaffi ^le^rtce of God) that either Chrift dyed in vaine, crdfc the law
lvalue j u ftifieth not. But Chrift dyed not in vaine : thrrcfore the few ;ufti-
ficth not Chrift the Sonne of God, of his owne free grace and mer
cy, hath inftified us -.therefore the kw could not jurtificusiPprifit
coild then had Chrift done unwifcly in that he gave himfelfe for our
linnes that we thereby might be iuftificd. We conclude therefore,
that we are juftified neither by our owne works and merits before
grace or after, neither yet by the law

Now ifmyfelvationwasfo coftly and dear e a price rmtoChnfr,
that he was conftraincd to dye for my finnes, thertall my workes
with all the righteoufnes of the law, are but vile and nothing worth,
in comparifonof this ineftimaUe price For how can! buy that
*T p Tc" n forafarthine whichcaft many thcufand talents of gold ?Now the
cuR9 Jaw (to fpeakc nothing of other matters which areof much Icfle
tb - Uw * Yalue) with all the works and rightcoufnefle thereof, is but as a far
thing if ye compare it unto Chrift : who by his dear* hath van-
quifrtcdmy deatb,and hath purchafed righteoufnes and cverlafting
life. Should I then ^efpifeand re jcft this incomparable price , and

To the G A L A T H I A N s.

Fol.

by the law or by the works and merits of men (vile drofls and dung,
for fo / Wcalleth them , if they be compared unto Chrift,)leekcthac
righteouines which Chrift freely and of mecre love hath given u-nfo
me already , and hath coft him fo great a price,that he was conftrained
to give himfclfe and even his owne heart blood for me? this (as I
hav. faid) the whole world doth , and fpecially fuch as will be coun - perfenes
ted more holy and religious tben others. Whereby they plainely oflhcwo . 1(1
witnes ,that Chrift died in vame , although with their mouthes they
confcffe the contrary never fo much : Which is moft hornb y toblai-
pheine the Son ofGod , to (pit in his face , to tr;:ad him under foote,
to count the blood of the Tcftamcnt as an unholy thing,and utterly to
defpitc the Spirit of grace.

Twl here difputing of rightcou(hcs, h &gt;th no civill matter in hand, Cmii ri.
that is , he (peaketh not of civillrjghceouihcs : which God notwith-
(landing allowcth & rcquireth , and g .veth rewards thereunto accor- wd
dingly : whjch alfo reafon is able in fome pare to perforrae : But he in-
treareth here of th erightcoufnes that availeth before God , whereby
we arc delivered from the law, fin, death, and all evils, and are made
partakers of grace , righteoufnes and cverlafting life, and finally, arc
now become Lords of heaven and earth, and of all o: her creatures.
This righteoufnes neither mans law neither the law of God is able
to per for me.

The law is given befides & above rcafon , to be a light and a help to Reafon aV
man, and tomrw him what he ought to do, and what to leave un-
don. Notwithftanding man, with all his ftrength and re2fon,yea with with the
this great light alfo and heavenly benefit (the law I mcane) cannot be JjJJS Ja
juftihcd. Now, if that which is the Rioft excellent thing in the world cfcod re-
(thc law I fay) which as a bright fhining Sun is joyned to the dimme
and obfcure light of mars rcaibn to lighten & to direcl: it, is not able
to juftific: what can reafon doc (I pray you) without the law? What?
lX&gt;ubtles nothing elfcbut that which the Pope with his dreaming
Sophifters & his whole Sinagoguc hath done , who with thdr o wnc
traditions have darkned the light even ef the i.Comandement. Wher-
fore there is not one of them that is able rightly to underftand any
onefiliable of the law, but every manwalkeih inmcerc darknesof
mans rcafon. And thisterrour is much more pernicious and deadly,
then that which proceedcth of the doclrinc of works and the law.
Thcfe words therefore arc very efle&uall and full of power , when

N 3 he

Chap .II. Vf* * E P i s T L B

he faith : IfrigkteoHfneftccoatcbjthcUTV, then (Chrift die din &lt;VAlne y he
fpcaketh here nothing of mans tlrength, realon or wi&dom, be itnc-
tcr fo great (for the greater it is, the fooner it dcceiveth a man) but he
faith plainly without all condition://^; the la t &c. Wherefore rea-
fou lightned, aided and directed by the law, yea even by the law of
God, is fo unable to attainc righteoufndfr, that it draweth a man
from righreoufncfo,and rej c&eth Chrift:Set thou tliercforc the (bath
ofchrift alone againft alllaws, and with Pattl, know nothing but
Jcfus Chrift crucified. Receive no light cither ofrcaibn, or of the
law,or of any thing elfc than of Chrift alone. Then (halt thou be lear
ned indeed, righteous and holy, and (halt receive the holyGhofr,
which faall preferve thcc in the purity of the word and fakh: but fet
Chrift alide,and all things are but vainc.

Hereagainewcfee, what a goodly commendation Paul giveth to
the rightcoufncs of the law,or mans own righteoufneffe, namely , that
if * s a contemning and re jeding of the grace of God, and an abolifh-
ing of the death of Chrift. Paul\s no great Rhetorician, and yet fee
what matter hcminiftreth to him thatlifteth to play the Rhetori
cian. What eloquence is able fufficiently to fet forth thefc words, To
rtj&lt;ft$rAcc,thc$r*cc ofgad: Alfo,r^ C^ft diedinvMnc*\\is horriblc-
ncs whereof is fuch, that all the eloquence in the world is not able to
expreffc it.lt is a fmall matter to fay, that any man died in vainc : but
to fay that Chrift died in vaine,is to take him quite away. Who fo li-
T*makctb ft e th to play the Rhetorician, hath here matter enough to dilatt and
C"I!B "n- amplifie at large, what an horrible and blafphemous^do&rine it is to
f c t up the rightcoufnes of the law and works.* For what can be more
blafphcmous and horrible, then to make the death of Chrift unprofi-
tablcPand what do they elfe which keep the law to this end,that they
may be juft ified thereby? Now, to. make the death of Chrift unprofi
table,^ to make his refurrcftion, his vidory,his glory, his kingdom^
hcaven^carthjGod himfclfe,the MajefticofGod,and briefly all things
clfe unprofitable,and of none effed.

Thisthundring and lightning from heaven aeninft the righreeuf-
nefleof the law and mans own righteoul.ses, (hculdmakc us toafa-
fcorrc it. And here with rhis thunder-clap falkth down all the orders
of Monks and Friers, with all fuch fupeiititious religions. For who
will not dctcft hisownyowes, hiscowlcs, his fliaven crownc, all j
traditions, yea the very law 9* CT/ /tt alib, if he hcarc that for

thefc

To the G A L A T H I A N s. Fol.

thcfe things he rcje^eth the grace of God, and maketh the death of
Chrift unprofitable ; The world hearing this, doth not belecvc that it
is true. 1 t thinkcth that fuch horrible wickednes cannot enter into
any mans heart, that he fhould rejed the grace of God, andcfteems
the death of Chrift as a thing of nought ? And yet this fin common
ly reigneth. For whofocvcr feeketh rightcoufncflc without Chrift,
aitherby works, merits, fttisf actions, affli&ions, of by the law, re-
jcfteth the grace of God, and dcfpifcth the death of Chrift, whatfo-
CTer he protefteth with his mouth to the contrary.

The third Chapter.

Vcrfe i. OfoolifiGalathiwt.

\AV L here fheweth his Apoftolicall care and bur-
niig zcale which he bcarcth to the Church : fo that

! in difputing and confuting, he intermingleth fomc-
\ times gentle exhortations, and fomctimes he fharply
reprovcth, according to his ownc rule given to 7V -
mothie^reach (faith he) the word: fa infant ittfeafo*
outoffetfoH : Improve, rebuke , exhort,* Tim^. Here thefim pic
reader may haply be deceived if he be not circumfpe&, to thinkc that
TWin teaching kccpeth no order at all. And indeed after the man-
nerof the Rhetoricians be obfervcth none: but as concerning the
Spirit he ufcth a goodly order.

Now, after that he hath fufficiently proved ,and with two ftrong
arguments confirmed this article, that Chriftian righteoufnefls com-
meth not by keeping of the law, but by faith in Chrift, and withall
hath confuted the doftrine ofthefalfe Apoftlcs:in the midft of this
difcourfc he turneth his talketo the Ga/atht^s t and rcproteth them,
faying : jecfoolifi gdathianj, &c. As ifhe fhould fay : Alas, from
whence are ycc falne, O ye miferablc (jalathians? I have moft careful
ly and diligently taught you the truth of the Gofpell and ye alfo have
received the fame of me with fervent zcale and great diligence. How
thcncommeth it to paflc,that ye are fofuddenly falne away from
it? who hath bewitched you ?

He reprovcth the Galathiaus very fharpely (as it fccmcth) when
hecalleth them fooles, bewitched, and dilobedient to. the truth.

N 4 Now

Chap. III. Vfon //^EPISTLE

Now,whcthcr he did this of zcalo or compaflion,! will not here con
tend : both may be true. A carnall man would interpret this to be a
rcviline,rather then a godly reprehcnficn.Did Tan/then give an cvill
example, or was he fpitefull againft the Churches of GtUtk , becaufc
he called them tooliili and bewitched? No , not fo. For with a Chri-
ftian zealc it is hwfull for an Apoftlc , a Paftour or Preacher, fharpely
to reprove the people commuted to his charge . and fuch reprovings
are both fatherly and godly. So parents , of a fctherly and motherly
f pa t r dT S a fe^i n &gt; ^ fh ar P e ty reprove and rebuke their children : which they
IbTuchji- would not beare if another (hould do it. The Schoolemafter fomc-
dicn. t { mcs ]S an g r y with his fcholer , he rebuketh him and bcateth him :
all which he taketh in good part,& would not beare it at the hands of
his equall. The Magiftrate likewiie is angry : he rcpr-jveth and puni-
(hcth fuch as are under his charge. And this dicipline is not only good,
Anger feme- t&gt; U (; alfo V cry neccifrrytwithout the which nothing can be well done.
W hercfbrc unletf: the Magiftrate, the Minifter,the ft ther and mother
be angry, and uic to reprove or rebuke when the cafe rcquireth, he is
unp rofitablc,and never (hall difchargeh is orh ce rightly.

Wherefore fl-iarp chidings and bitter words arc as neceffary in
tvery kind of life, as any other vertucclfe. Yet notwithdaning this
anger muft be fo tempered, that it proceed not of any envy or malice ,
but onely of a fatherly affeftionand Chriftian zcale : that is to fay, it
ought not to be childifhor womanlike, iceking revenge: but onely
in angris ^ r ^ c corrcfling of the fault : As tlic father corrc-acth not his child
eaHcdinthe with defire to revenge , but onely that thechil-i thereby may be the
bc cr. And t
turczcalcsorjj
fchokr or fubj
profit and wel-fare.

It may be then that P^/herc rebuketh the (ja/atkiant, ei thcr of a
very leale (not to dcitroy them, but by this meancs to reduce them
into the way againe, and to amend them) or clfe of pity and compaf-
fion,as it were by way of complaint,for that it griercth him that they
ftiould bciomjferably leduccrf. As if he fhould Cy:I^m ferry and
aflumcd to hearc of this your mifcrable cafe, your wretched do
ings, &c.In like manner doc we alfo reprehend the mifcrable : not
that we tread them downc , or upbraid them with their mifery, but
a having compaflion on them, and fccking their amendment. This

7&gt; the G A L A T H I A N s. Fol. 94

1 fay ,left any man ftiould cavill , that P ^/railed upon the Churches,
contrary to the rule of theGofpcll.

Inhkemanner Chrift rcbukcth the Pharifees, calling them fcr- The

pents,thc generation of vfpers,the children of the devill.Butthefe are

the rcbukings of the hcly Ghoft.They arc fatherly & motherly, and as c
the chidingsof a faithfull fricnd:As it is faid alfo in the Trover bes: 2? *;- Pnv
tcr are tht wounds of a friend, then thckiffet of an enemy. Thus one and
the Iclfe- fame rebuke, if it come out of the mouth of a fat her, may be
a great benefit: but if it proceed out of the mouth cfcur cquallor
enemy, it is a fpitef ull reproach When two men do one thing, in the
one it is commendable , and in the other it i$ reproved. Bat when
Chrift and Paul do reprove, it is done with (ingular vertue and com
mendation : but when a private man ("hall do the like, it is in him a
great vice. Therefore one and the fclfe-fimc word in the mouth of
Paul is a benefit : but in the mouth of another, it is a reproach.

There isacertainc vchcmcncy to be noted in this word Galathi-
*ns. For he callcth them not brethren,as clfewbere he is wont to do:
but hccilleth them by the name which was proper to iheirCoun-
trey. And it feemeth that it was the niturall vice ofth.it nation to be
foolifh : like as it was the fault of the fretenffs to be Ivcrs. As if he
fliould fay : As ye arc called, even fo arc ye indeed,and (b ye continue,
that is to fay, foolifh Cjalathians & fo you fliew your felvcs Co be even
now in the bufines of the Gofpell (wherein notwithdanding yc
ought to have been moft wifej yet ye continue ftill in your ownc
nature, and are no changelings, Thus Paulby way ofcorreiflion,pnt-
teth the CJal^thiani in mind of their corrupt nature.

Moreover, we are h?re admonifhcd, that according to thcflefh,
there are yet natural! vices remaining in the Churches, and in the
godly. Grace maketh not fuch a change in the faithful, that by and "S v
by they become altogether new creatures and pcrfctf in all things: &lt;n
but there remaine yet certainc dregs of their old and naturall corrup. l es !y *
tion. As if a man that is naturally inclined to anger, be converted to
Chrift, although he be mollified by grace (the holy Ghoft fo framing
his heart that he is now become more mceke and gentle) yet this na
turall vice is not utterly quenched in his fleih Lik-fwife, fuch as arc
by nature fcvere and fturp, although they be converted to the faith ,
yet notwithftandingthey canp"-t ut crly fo fake this vice. Hcrofit
commeth that the holy Scriptures, which do contaiucallonstrutbi

Chap. III. Vft ffo E P I s T i E

The scrip, of divers ipirits are divcrfly handled. O is in teaching is tnilda
JUSTS*** 1 * gratis : another mxc rough and rigorous. Thus the Spirit
fcifc-rame of God b,:ing pawrcd into divers vcfT- ls, doth not quench at
rundrp- onc - tns VIC5S * nature : but by little and little during this life,
fon divcrfly he purgeth th.u finns which is rooted , not oneiy in the (jalathisws,
but alto in all men of all nations.

Albeit then, that the CjaUthiant were lightncd and did beleeve,ani
had now received tha holy Gho&gt; by the preaching of foith.not vvith-
ftanding this remnant of vice (this foolifhneflc I meanc) and the
original! corrup .on which after wards did eaiilyburil: out intp ths
^ amc *^ l fc I &gt; .e, remained in them ftill. Wherefore let no
man trult fo n,. . . mhimfclfe, as to thinkcthat when he bath rc-
ceived grace, he is throughly purged from his old vices. Indeed rm-
oia fins, ny things are purged in us, & principally the head of th: Serpent, that
is to fay, infidelity and ignorance of God is cucoffandbruifed, buc
the flimy body & the remnants of (in remaine ftill in us. Let not man
therefore prefumefo much ofhimfclfe, that when he hath once re
ceived faith, he can by and by be throughly changed into a new man:
Nay, he (hall keepelome what of his old vices Hill cleaving unto him,
though hsbs never fogood andfo perfect a Chriftian. For we are
not yet dead,but wee ftill live in the fle h: vvhich,becaufc it is not yet
H/&.ixt. P urc continually luftetk agjinft the Spirit. lam carnall (faith P&lt;M/)fo/4
&lt;5*t.l.i7&lt; under Jin. I fee Another Iw in my members rebelling againft the law of
*" 7-4. W j m i n d, Wherfore the naturall vices that were in us before we recei
ved faith, do ftill remaiae in us after that we have rec:ived faith : fa-
ving that now they are fubdued to the Spirit, which hath the upper
None pure hand , to kecpe them under that they rule not : and yet not without
buichriita- g rca t conflift. This glory is due to Chrift alone, and this title he bea-
reth, that he is pure and without blcmifh. i Pet. 2. who did no fane,
neither KM there any guile fan nd in hit mouth.

Verfc I. Wh* hath bewitched you that you fioulA not belecve the
trvtb ?

cmmea- Here have yc another commendation of this goodly righteoufncs
^ t ^ lc ^ aw anc ^ ^ our owne righteoufnes, namely that it maketh us
to contcmne the truth : it be witch eth us in fuch fort that we do not
bclccrc nor obey the truth, bat rebcll againft it.

TO tfa G A L A T ii l A N S. Fol. 3

Of the bodily and fpirituall witchcraft.

P^Aul callcth the C/4/athias foolifh and bewitched , comparing
them to children, to whom witchcraft doth much harme. Ai
though hcfhould fay : It hapncd to you as it doth to children, whom
witches, forcerers and inchantcrs are wont to channcby their in-
chantmcnts & by the illufion of the devil. Afterwards in the 5 Chap
ter he rehcarfeth forcery among the works of the flelh, which is a
kind of witchcraft, whereby he plaincly teftitkth, that indeed fuclr
witchcraft and forcery (here is, and that it may be , T. Moreover, witchcraft
it cannot be denied but that the devill livcth.yca & rtjgneth through- e d ;h rcerjr
out the whole world. Witchcraft and forcery therefore are the works *&lt;* of
of the detill , whereby he doth not onely hurt men, bat alfo, by the llcdc " Ut
permiflion of God, he fbmctimes deftroyeth them. Furthermore, we
are all fubjeft to the devill both in body & goods,and we be ft rangers
in this world, whereof he is the Prince and god. Therefore the bread
which weeate,thedrinke which we drinke,t he garments which we
\y care, yea the airc and whatfoevcr wclive by in the flsfh, is under
his dominion.

But he doth not onely bewitch men after this groflfe manner , but Satan-be*
alfo after a more ftbtill fort and much more dangerous: wherein he
fs a marvellous cunning workman.* And hereof it commeth that Paul ally
applicth the bewitching of the fenfcs to the bewitching of the fpirit.
For by this fpirituall witchchraft that old fcrpcnt bcwitchcrh not
mens fenfcs, but their minds with falfe and wicked opinions : which
opinions they that are fo bewitched, doe take to be true andgodly..
Bricfly, fb great is the malice of this Sorcerer the devill, and hisde-
firctohurt, that not onely he decciveth thofe fecurc and proud fpi-
rits with his inchantmcnts, but even thofcalfo which are profeflbrS
of true Chriftianity , and well aflkfted in religion : Yea, as touching
my fclfejto fay the truth, he fomctimcs aflailcth me fo mightily, and
opprcflcth me with fuch heavy cogitations, that he utterly (hadow-
cth my Saviour Chnft from me, and in a manner taktth him clcanc
out of my (ight. To be bricfc, there is none of us all which is not o. saa.
tentimcs bewitched with falfc perfwafions: that is toi^y, which^
doth not fcarc, trull, or rcjoycc where he ought not, or doth net
Sometimes think othcrwifcof God,of Chrjft,qf faith^ his vocation,
&c. then he fcould due,

Let

Chop. III. PpM ^EPISTLE

Let us therefore learnc to know the fubtilc fleights of this Sorce
rer, Ie3 if he find us (kcping in fccurity, he deceive us by his enchant
ments. True it is, that by his forcery he can do no hurt to our mini*
ft cry : yet is he with us in foirit. Day and night he rangcth about,
fceking how he may devours everyone of us alone, and unkflchc
find us fober and ar med with Ipintuall weapons , that is to fay , with
the word of God and faith , he will dcvoure us

This is the caufe that he oftentimes ft irreth up new battailes againft
us. And indeed it is very profitable for us 3 that he thus affaikth us ,
thai com. and by his fubtile traines exercifeth us : For by this mcanes he cor. -
JSiVb/Jhe firmcth our do&rine, he ft irreth up and increafeth faith in us. In-
tenwraaof deed we have bccne many times caft downe,andyet dill are caft
downe in this conflict ,but we pcri(h not : for Chrift hath alwaycs
triumphed, and doth triumph through us. Wherefore we hope afla-
redly,that wefhallalib hereafter by I e&s Chnftebtaincthe vicflo-
ry againft the devill. And this hope bringeth unto us lure confola-
tion , fo that in the midft of our tentation* we take courage and fay &gt;
Behold , Satan ha th heretofore tempted us } and by his falfe illufions
hath provoked us to infidelity to the contempt of God , dcf-
paire, &c. yet hath he not prevailed, neither fhall heprcvaile hercaf^.
t Itbt 4 4. ter. He it greater that i* in us , then he that u in the -world. Chritt is
ftrongcr, who hath and doth overcome that ftrongone in us, and
(hall orcrcome him for ever. Not withftanding the devill foiiKtimcs
ovcrcometh us in the flefh,that we may have experience of the
power of a ftronger ag.iinft that ftrong one , and nuy fay with Paul.
When 1 am weake , then am I ftrong.

sjj ^ e ntU Let no man thinkc therefore that the GaU:hians onely were be-
wi ehech" witched of the devill : but let every man think that he himfclfe might
have been , and yet may be bewitched by him. There is none of us
fo ftrong that he is able to rcfift him , & fpecialiy if he attempt to do
IriuS **by bis owns ftrength. lob WM *n upright (tAa ]Hft wan,fiarixg
. God , and there TVM none like unto him upon thff earth. But wh&gt;t power
had he againft the devill, when God withdrew his hand? Did not,
this holy man horribly fail? Therefore this enchanter wasnotonely.
mighty in the GafaAuMBftot he gocth about continually to deceive,
if not all men , yet as many as he can with his illusions and falfs pcr-

Vcrfe i.

TO the G A L AT H l A N S.

Verfe j. ivkokatk bcmtclxdysu?

Here J&gt;rf#/excufeth the Cjalathiaxs^& laycth the fault upon the falfe
Apcftles. As though he fhould fay : 1 Ice that ye are not falwe through ,
wilfulncs or malice,bu: the devill hath fcnt the enchanting falfe Apo- P ofl) be- A
ftles his children amongft you, and they do fo bewitch you in teach- wi iienof
ing you (hat yc arc jultified by the law, that now yc thinkcother- mt ^
wife of Chrift then ye did afore when ye heard the Gofpell preached
by me. But we labour both by preaching and writing unto you, to
uncharmethatforccry wherewith the ftlfc ApgjUgjjjave bewitched
you, and to fct at liberty thofe which are fnared therewith.

So we alfo at this day doe libour by the word of God againfl
thofe fantafticall opinions of the Anabaptifts, that we may fet at li
berty thofe that are intangled therewith, and reduce them to the pure
doctrine of faith and there hold them. And this our labour is not al
together in vaine. For we have called backc many whom they have
bewitched, and have delivered them out of their fnarcs. Not with-
ftanding ftich there are as will not fuftcr thcmklves to be taught,
clpccially the chiefe forcerers and authours of this witchery. They
will hears no reafon &gt; nor admit the Scripture : yea, they abuic
and corrupt the Scripture, and svoid luch places as are alkdged
againft them, with their falfc gh-ffcs mid dsvillilh dreames clcane con
trary to the Scripture : which isamanifcft figne that they arc be
witched of the devil!. Whertfbre they are nothing amended by our
admonitions , but are much more heardncd and more obfb natc then
they were before. And furely I could nererhavcbclfcvedj but that th ?*&lt;*
I have gcod experience thereof at this day , that the power ofthc* tthcde i!It
devill is fo great, that he is able to make fiU~hhood fo like to the truth.
Moreover (which is yet much more horrible) when he goeth about
to ovCTwhdmcfcrrowfull conferences with over-much hcaviiwflc,
he can ib cunningly and fo lively change hi mfclFe into the likcnclYc of
Chrift , that it is impoflible for the pcore tempted and afflicted foulc
to perceive it : whereby many iimple and ignorant pri Ions are decei
ved and driven downeto dcfpcration , and tome alfo deftroy them-
felves : For they arefo bewitched of the devill , th;it they bckcvc
this to beamoft certainc truth, that they are tempted and accufed,
not of the deiiil,but of Chrift him&lfc.

Such a like thing of late happened to that mifcrabk man

The culm-
p e of Do
dot Kraus.

drfinieion
o( falfc

Omit.

Chap. III. Vfon /^EPISTLE

ttor Kraut ot Hal, which faid :I hare denied Chrift, and therefore
hcitandcthnow before his Father and accufeth me. He being blin
ded with the illufionof the devill ,had foftrongly conceived in his
mind this imagina ionjthat by no exiiortation,no confolation,no pro-
mifcsof God he could bs brought from it , whereupon he defpaired
and fb mikrably destroyed huniclfe. This was a mecrc lie , a i be-
witching of the devill , and aJantalUcall definition of a ftranggjQHrift
whom the Scripture Jjpoweth not, ^or the sctpture ietfeth fortTi
Chrift , not as a (u ica i tempter , an acculerTbut^a reconciler , a nie-

mail dili-
gftly warcb
Worldly &
fccure men
ate foone
be pitched.

iatour , a comiForteraTTH aTthrojTC ot grace*

~"Bdt~the poore~mar. deluded by the devil! , cculd not then fee this,
and therefore againft all Scdpturc,hc thinketh this to be an undoubted
truth: Chrift accufeth thee before his Father; he ftandeth not for
thcc , but againft thee : therefore thou art damned. And this tentation
is no* of man, but of the devill , which that enchanter moft ftrongly
imprinteth in the heart of the tempted. Bat unto us which are led and
taught by another fpirit , it is a curfed lie, and a bewitching of the
devill. But unto thole that are thus bewitched,it is fo certaine a truth,
that none can be more certaine.

Seeing then that the devill is able to print in our hearts fo mani-
fcft a lie, that wee would fweare a thcufand times it were an undoub
ted truth, we muftnot be proud, but walks in fearcand humility,
calling upon the Lord Iefus,that we be not led into tentation. World
ly & fecurc men, which having heard the Gofpell once or twife prea
ched , do by and by imagine that they have received abundance of the
fpirit , fall at length in like manner , bccaufe they fcarc not God, they
are not thankfull unto him , but perfwade themfelves that they arc
able not onely to hold and defend the doilrineof true religion, but
alfo toftand againft the devill in any aflault or conflict , be it never fb
great. Such arc meet inftrumsnts for the dcvill to bewitch and to
throw downetodcfperation.

On the other (ide, fay not thou : I am pcrfcftj cannot falhbut hum-
ble thy fcife , and fcare T left if thou Hand to day, tomorrow thou be

pvVrthTpwne^ I my f-lfe, alchougrTT
have now "preached Chrift , and fought a^alrSiTthe devill in his falfc
teachers a great while, by mine ownc experience have found how
hard a matter this is. For I cannot (hake off Satan as I defire : neither
can I fo, apprehend Chrift as the Scripture fettcth him forth : but o

tcntimcs

To the G A L A T n i A N s. Fo!. 9.6

tcntimes the Aevill fetteth before mine eyes a falfc Chrift. Bur thanks
be to God, whokeepeth us in the word y in faith and in prayer ,that

we may walk before himTrT^utmhty and teare., and not prcfumcof
our owne wifedome,righteoulnes anj ftrength,but truft in the power
of Chrift i who is ftron when we are weake , and by us wcakelind
feeble creatures continually overcommeth and triumpheth : To
whom be glory for ever.

This bewitching then, and this forcery,is nothing elfe but a witchcraft
plainc illufion of the devill , printing in the heart a falfc opinion of whati:i "
rhrift and againft CbrjfLand Eelhaj is deluded vvith thisoprnion,
is Bewitched. They thcrcrofe that have tfus opinion , that they arc whoar*
jultifiecl by the works of the law , or by the traditions of men, are be- bcmtehci
witched -.for this opinion is againft faith and againft Chrift. 7&gt;*ttt
afeth this word hevitctin^ in contempt of the faife Apoftlcs , which
(b vehemently urged the docTrine of the law and works. As if he
fhould fay : what a dcvilliCh bewitching is this? For as the fences
arc perverted by bodily witchcraft, fo are the minds of men alfo de
luded by this fpirituall witchcraft.

Verfc I . Thttjefiould not obey the truth ?

The 6*Md*tiii the firft did gladly hearc and obey the truth.
Therefore when he faith wh* hath bewitched pu? he fhcwcth that
they were bewitched by thefcfalfe Apoftles,and werefalnc away
from the truth which before they did obey. But this fcemeth yet a
more bitter and vehement kind of fpeech , when he faith that they
do not belecvc the truth. For he fignifieth by thefc words that they
are bewitched ,tnd that he would deliver them from this witchery ,
and yet they will not acknowledge nor receive this benefit. For it
is certainc that he did not reduce all from the erronrs of the falfe
Apoftlcs unto the truth , but that many of them remained yet ftill be
witched. Therefore he ufeth thcfe lharpc and vehement words:
who hath bewitched you? As if he would fey :Ycarc fo deluded and
bewitched , that no wye cannot obey the truth. 1 fcarclett many of
you arc utterly loft, and fo falne away , that yc will never rcturnc
againe to the truth.

And here yc have againe to note by the way , another goodly
commendation of the law and ef mans OWRC rightcoufneflc , that
tfcc doctrine and preaching thereof, be it never fo fervent ,if the

preaching

. HI. r?o ffo E P i s T x i

preaching of Chrift and of the Gofpeli do not go withall, never brin-
gcth with it true convtriion ani hearty repentance. Here of mamfcft
idcmonftratipns \ve have, not oncly by plaine words ofthc Scrip
ture, but alibby evident experience. For as it is true which is writ-
ten totheHebrewcs, that the bw bringethnonc to perfection : fo
in this epiftic S. Pant by manifeft example coofirmeth the lame,
reasoning thus with che Galrtbiws : Tell me, faith he, ye that^ would
bi- ju lified by the law, received ye the Spirit of vjod, by hearing the
law, or by thcGofpell of faith preached ? proving by their owns ex
perience, that it is not the law nor the preaching thereof, but the
Gofpell and preaching of faith that raifctl) a man being fallen, and
quickcneth him totrucrepentaace,as more folly is to be exprefled
hereafter when we come to the place. And yet neither is the prea
ching of the law without his cffcil: ths ufc &gt;* hereof onely fcrveth to
(hew forth the wrath of God and to caft downcibut toraifeupa
man,thatcommcthbythe miniftration of the Gofpell, and the prea*
ching of faith oncly in Chrift.

Vcrfe I To whom Ie fas Chrift before WM dcfcribedin jour fight.

It was bitterly fpokcn where he faid before, that they wercfo
bewitched, that they could not obey the truth: But it is more bit
terly faid, when he addeth that Chrift was fo lively dcfcribcd before
them, that they might handle him with there hands, and yet they
would not obey the truth. Thus heconvinceth them even by their
o wnc experience. As though he would fay : Yc are fo bewitched and
deluded with the dcvilliih opinions of the falfc Apoftles, that now
yc will not obey the truth. And whereas I have with great travell
and diligence et forth Chrift plainely before your eyes, yet doth this
profit you nothing at all.

Inthcfcwordshchath rcfpecl: to the former arguments, where
by he proved, that to thofe that will be juftificd by the law, Chrift
is but the miniftct of finnc,thatfuch do reject the grace of God, and
that to them Chrift dyed invaine. Which arguments hchadbefore
more vehemently profccorcd and more largely amplified in their prc?
fence, even as if a painter had pourtraied Chrift Icfus before their
eyes. New being abfcnt he puttcth them in mind of the fame things,
faying : 7"* whom lefm Chrift was (kfcribe4 in jour jitfo As jf
Jic faid : There is uo painter that with ,iiis colours can lo lively iet

out

T* the G A L A T H I A N 8. F O I. p ?

oat Chrift unto you, as I have painted him out by my preaching - and
-yet notwithftanding ye ftili rcmaine moft mifcrably bewitchel/
Verfe i, sAxd-wat antongjoticrucifed.

What did T then paint out &gt; Eren Chrift himfclfe. How was that

done ? in this lort , that he is crucified in you or amon^ you He

ofcthhctc very rough andbarpe words. Before he faid that they

fought nghteoufnes by thelaw,rejeaed the grace of God, and that

to them Chrift dyed in vaine. Now he addeth moreover , that they

cruahc Chrift, who before lived and reigned in them. As if he fhould

fay : Ye have now, not oncly rejcded the grace of God, not oncly to

you Chnit died in vaine, but alfo he is moft ftiamcfully crucified a-

mong you. After the fame manner he fpeaketh, Heb.6. Crucifying to

themfelves JMttrt the Son of Cjed, and making a mocke of him, &c.

If a man did but hearc the name of a Monkc, of his ftaven crownc,
of his cowle , of his rule , it fliould make him afraid (how much
fbcver thcPapifts do adore thefe abhominations , and braggethat
they are pcrfed religion and holineilc , as I and others did judge
of them before God revealed his Gofpcll unto us: for we were
brought up in the traditions of men, which darkened Chrift and
made hiol utterly unprofitable unto us) when he heareth *7W fay,
that even they which ieeke to be juftificd by the law of God, be not
onely deniers and murtherers of Chrift , but alfo they do moft wic
kedly crQcifie him againe. Now, if they be crucifiers of Chrift which They **
fcckc to be juftified by the righteoufnefle of the law of God , and the % ?!*
works thereof , what arc they (f pray you) which feeke ialvation and SUSSS
cternalllife by the dregs and filthy dung of mans rightcoufnes,and cificchl&gt;ftt
by the doclrine of devils?

But who could evcrbeleeve orthinke that it wssfo horrible and
fo abominable a finnc to be made a religious man (for fothcy call
them) namely to be made a Mafling Prieft ,a Monkc, a Frier , a
Nunnc? Doubtlcs no man. Yea they themfelves (ny moreover that
Munkery i? a new baptifme. Can there beany thing more horri-
ble then that the kingdomeof the Papiftsis thckingdome offuch
as (bitefully fpit in the face of Chrift the Sonnc of God, and cm-
cifiehim againe. (For indeed they crucifie himafreQi who was
once crucified and rofc againe) both in themfelves , in the Church,
and in the hearts of the faithfull ? for with their fpitcfull reproaches,

O rebukes

Chap. III. Vfontbt EPISTLE

r-ebukes,{bnders and injuries,they fpit upon him,and with their wic-
J&lt;ed opinions they wound him, and thruft him through, that in them
l^knay die moft miferably : and in the ftead of him they fet up a glo
rious witch- craft, wherby men are fo miferably charmed and deluded
that they cannot know Chrift to be their julkifer, their reconciler
and Saviour, but a minifter of fin, their accufer, their J udgc and their
deftroycr, which muft be pacified no other wife then byourworkes
and merits.

And out of this opinion did afterwards fpring the moft peftilcnt
an d pernicious doftrine that is in the whole Papacie, which is this :
If thou wilt fcrve God, thou muft merit forgiveneflfeof finnes and
everlafting life, and mud alfo helpe others that they may atraine
to falvation : Thou muft enter into a Monaftery, TOW obedience, cha-
ftitie, povertie 3 er. Monkes and Friers, and the reft of that religious
rabble, being puffed up with this opinion of their owne holincflc,
bragged that they only were in the life and ftatc of perfection, and
that other Chriftians led but a common life, for they did no * un-
* vndn&lt; due works, or more then they were bound to doc , that is, they did
foh "he not v w and kecpc chaftitic, povertie, obedience, &c. they were but
papitb fay only baptized, and kept the ten Commandements : But as for them-
SnlhVdo felv.es, belidcs that which was common as well to them as to other
"The Pa Chriftians,they kept alfo the works of fupcrcrogation,and the *coun-
t P bat Sy 8C &k of Chrift : wherforc they hoped to have merits and a place in hea-
kcrpe , not ven among the principall Saints, fair above the common fort of Chri-

,&gt;ne!y hc A:
comm.inJe- "

but This was undoubtedly an horrible illufion of the devill, whereby
! ^ e ^ atn bewitched almoft the whole world. And every man, the
i arios more holy he would fceme to be,the more he is fnared with that wit-
woS ey cher y tnat is to fa y with thc P^ilent perfwafion of his owne
fiv, they arcrightcoufneife. And this was the caufs that we could not know that
J^ t "i e Jclus Chrift was our Mcdiatour and Saviour : but we thought that
of Popetie he was a fevcre J udge, which (liould be pacified by our own works :
whicn was nothing elfe but moft horribly to blalpheme Chrift, and
as Prf^/fjidbcforCjtorc/ccT: the graceof God, to make the death of

Chriit of nonc c ^ ft ancl not onl y to kil1 him &lt; but al(o m ft flwme-
fully to cracifie him againe. And this is thc right meaning of that
w nich Chrift alkadgcth out of Daniel : That abomination ftandetb in
the holj place. Wherefore every Monke and religious perfon, and

every

To th C G A i A r H I A N s. Fol. pg

every Jufticiary fceking rcmiflion offinnes and rightcbufnefle by his
owne workcs or by his affiiclions, is a crucifier of Chrift now reig
ning and living, although not in the proper pcrfon of Chrift, yet in
his owne heart and in the hearts of others. And whofoevcr doc enter
into Monafteries to the end, that by the keeping of their rule they
may be juftified, do enter into the dens of thceves,and fuch as crucific
Chrift again.

Wherefore P Wufeth in this place very fevere and (harp words,to
the end that he may fear and call back the Cjalathi&lt;vts from the dotfrin
of the falfe Apcftlcs. As if he (hould fay, confider well what ye have
done. Ye have crucified Chrift again ( and this doe I fo plainly (hew
and paint out before your eyes, that ye may fecit, yea and touch it
with your hands) becaufc ye feck tobe juftified by the law. But if
righteoufnes come by the law,then is Chrift a minifter of fin, and his
death altogether in vain. If thisbctrue,thcn muft it needs follow that
Chrift is crucified again in you.

And it is not without caufe that he addeth this claufe, tujott, or InyoBor
&lt;*n&gt;on& jotf. For Chrift is no more crucified, he dieth no more in his amon s y*-
own pcrfon,as is faid, Row.6. but he dieth in us, when we, rejecting
true doftrin, grace, fairh, free remiflion of fins, feek to be j uftified by ngJJouf-
our own works,or clfe by the works commanded in the law. Here "die by the
Chrift is crucified in us again. Now thisfallc and wicked perfwafion, Iiw *
to feek righteoufnes by the law and works,is nothing clfe ( as I have
before more amply declared) but the illufion of the devill, wherewith
men are fo bewitched, that in no wiTethey can acknowledge the be
nefit of C hrift : yea in all their life they can do nothing elfe, but deny
the Lord who hath bought them, and in whofe name they were bap-
tifed,andcrucifiehira again in thfmfelvcs.Whofoever then hath any Thell rf
feare of God or love untoChrift and his true religion,let him fly quick- bi e abomT.
Jy out of this 2?*fy/0,and let him tremble at the very name of the Pa- nation of .
pacy. For the impiety and abomination thereof is fo horrible, that no l
man is able to cxpreff: it with words,neither can it be other wife fccn,
then with fpirituall eyes only.

Thcfc two arguments T^/ profecutcth and beateth into the
heads of the Gtbtfauu very diligently : Firft , that they arc fo be
witched ofthe devill, that they obey not the truth moft dcarely let
forth before their eyes: Secondly, that they crucifie Chrift againc
in themfelves. Thcfc fceme to be fimple and plainc words , and

O 2 without

Chap.III. rt*th EPISTLE

without any high eloquence, but is very deed they are fo mighty that
com. they exceed all the eloquence of man. 1 1 cannot therefore be compre-
aation. hcnded,but only in fpidt,how great an impiety it is to feck to be jV
fnS ftifiidby the righteoufncs of the law, or by therighteoufnes and me-
r its ofman.Fer,as JWiaith hcre,it is nothing clfc but to be-bswitch-
edof the devill, to be difobedientto the truth, and to crucifie Chrift
again. Arc not thefe goodly commendations of the righteoufnes of
the law,and mans own righteoufaes ?

The Apoftle therefore is infhmed with a vehement zeal, and with
bitter words he reproveth and condcmneth the preemption of mans
ownerighteoufncfle, rifing upon theobfervationofthelawof God,
and chargeth it with this impiety, that it crucifieth againe the Soqnc
of God. Seeing then it is fo dangerous a thing, it cannot be beaten
downc enough, or condemned as it (hould be : For thereof cnlusth

lucn a k 11 as i$ ^ lcf k tnenthe fail tf L *&lt;*fi r &gt; and ^ ch a loflc as can
never be recovered, and therefore he ufeth fo iharpe and rigorous
words againft it,that he fpareth not the very law of God : againft the
which he fo bitter lyinveycth, that he feemeth utterly to rejccl and
condemne it. And this doth he, being contained by great necefiity :
for othcrwifc he could not withftand the falfe Apoftlcs , nor defend
the rigfatcoufncflc cf feith againft them . Albeit then that the law be
holy, jnft and good, yet muft it put on, as it were the vifour of an hy
pocrite, feekmgtobejufttfied by works. Now he prefleth them with
an argument, whereof they themfclvcs had good experience, and
which they could not deny.

Verfe Z. This only Vaould I learns ofjott : Received yee the Spirit by the
Work* of the law, or fy tbe hearing of faith preached?

He fpeaketb thcfs words with a certaine indignation and con*
tempt cf the falfw Apoftlcs. If I had nothing dfe againft you but
C yen your ownc experience ( faith he ) yet have I enough. As if he
c!aSiSin h . c faoukl fay : Goe to now : anfwcr me I pray you, which am your
cwncexpc- fchollcr (foryearefofodainely become Doclors, that ye are now
ncnce&lt; my rm(krs and teachers-. ) Received yee the Hofy &lt;jhost by the \torkes
of the IAVO, or by the frceching of the Cjotycl ? VVith this argu-
mcnthcefo convinccth them , that they have nothing to reply a-
gaine. For their OWHC experience is altogether againft them : to
wit, that they had received the holy Ghoft, not by the works of

the

T0 (fa G A L A T H I A N S.

the law, but by the preaching of the Gofpcll.

Here againe I warneyoa, that Paul fpeaketh notonely of the Paul
cereraoniall law, but of the whole law. For he groqndeth his ar- S c j ft jj,*
gument upon a fufh cient divifion. I f he fliould fpeakc of the ccre-
moniall law onely, it were not a fufficient divifion. It is an argu
ment therefore (landing upon two parts, whereof the one mufl;
needs be true and the other falfe : That is, either ye received the ho*
ly Gheft by the Iaw 3 or by the hearing of faith. If by the law, then
not by the preaching of faith. If by the preaching of faith, then not
by the law. There is no meane betwixt thefe two. For all that is
not the holy Ghoft or the preaching of faith, is the law. Here are
we in the matter of juftification. But to attaine to ;uftification,therc
is no other way, but cither the voice oftheGofpcll, or the voice of T
the law. Wherefore the law is here taken generally, as wholy fe- "
paratc from the Gofpell. But it is not the ceremoniall law onely
that is feparate from the Gofpell, but alfo the morall law or the law
of the ten Commandements. Wherefore P*#/fpeaketh here of the
whole law.

He groundeth his argument upon a fufficient diftinftion 9 after this
fort. Tell me ( faith he : ) Receivedye the holy Ghoft by the vrorty of The holy
the law ,or by the preaching of the Goftcll? Anfwer me to this. Ye can- Sjjj" 6 "
not fay that this was done by the law. For fo long as ye were under heatfng the
the law and did the works thereof,yc never received the holy Ghoft. ?? r . d of .

_,, , . . tttCfff ^.iii Mittij and

Indeed ye taught and heard the law ot Mofo every Sabbath : but it not by AC
hath not been heard or fcene that ever the holy Ghoft was given to law *
any, either Doftor or Difciple, through the preaching of the law.
Moreover, ye have not onely taught and heard the law, but alfo yc
have laboured with all your power to performe the fame by your
works, whereby ye fliould moft of all have received the holy Ghoft,
if he had been given by the law, feeing ye were not only teachers
and hearers, but alfo doers of the law : and yet ye cannot (hew me
that this was done at any time. But as foon as the hearing of faith or
the Gofpell came unto you, by and by y c received the holy Ghoft by
the onely hearing of faith, before ye had done any work, or fhcwed
any fruit of the Gofpell. For as Luke witneflfeth in the Afts, at the
onely preaching of^etcr and Ttoily the holy Ghoft came upon thofc ^^^
which heard the word, through whom alfo they received divers .*& 11.15.
gifts, iq that they fpakc with new tongues.

03 It

Chap. III. fyon tfoE* tsn*

It is manifeft therefore that by theonely preach ing of faith, yc

*he hw received the holy Ghoft before ye did any good work, or brought

biin-cth m forth any fruits of thcGofpcll. On the other fide, theaccompli-

choft Iy fliing of the law never brought the holy Ghoft: much lefle could the

oncly hearing of the law do it. Therefore not onely the hearing of

the law,but that affection and zealc alfo, whereby ye go about to ac-

complifh the law by your works,is vaine and unprofitable. Whcre-

fore,although a man labour to do all things : that is to fay, ^although

behave a zealc of God, and with all his endeavour go about to be

favcd by the law, and exercife himielfe day and night in the rightc-

oufneflc thereof, notwithftanding he doth but labour and confumc

himfelfein vaine. For they which arc ignorant of the righteoufncs

aj of God, and go about to cftablifa their own rightcoufnefe ( as Paul

JU.n.7. faith in another place ) donor fubmit themfelves unto therighte-

oufhcfleofGoJ. Againe: IfraelVvhich followed the Uiyofrighteouf-

ttejfe, attained net to the law ofrighteoufntffe^&c.

hereof the manifcftation^ht* holy Ghoft in

E^Eil^JiP^is^ ^

tha^didj)elceve, and by this figne did plainely witnefle that lie was
{here prcfent at the preaching of the Apoftles : alfo that they which
heard the word of faith preached by the Apoftles, were accepted as
righteous before God : for clfe the holy Ghoft would not have come
downe upon them.

The Argument of the Booke containing the
Acts of the Apostles.

Herefbre we muft diligently weigh and confider the force
of this argument, which is fo often repeated in theAcls
of the Apoftles, which booke is written to confirme and eftablifh
this argument : for it tcachcth nothing elfe but that the holy
Ghoft is not given by the law,but by the hearing of the GofpelJ. For
when Peter preached, the holy Ghoft forthwith fell upon all
thofc that heard him, and in one day three thoufand which were
prefcnt at the preaching of Peter y belceved and /received the holy
Ghoft, Afts 2. So Cornelius received the holy Ghoft, not by the
almes which he gave, but when Peter had opened his mouth, and
was yet in fpeaking, the holy Ghoft fell upon all them which with
Corneliw heard the wprd,t/Jf#j I o. Thcfe are manifeft arguments,

experiences*

Tip the GA L A r n i A N s. Fol.ioo

experiences, and divine workes which cannot deceive us.

Lubalfo writethof Pant in the 15 of the Atts, that where he
had preached the Gofpell together with Barnabas among the Gcn-
tiles,and was returned to lertifilent, he fct himfelfe againft the Pha-
rifces and Difciplcs^ofthe Apoftles, which urged circumcifion and
the keeping of the la w,as neceflary to falvation : whofe mouthes he
fo ftopped(faith Luke) in (hewing what things he and Barnabas had
done amongft the Gentiles, that the whole Church was amazed at
the hearing thereof, efpecially when they heard that God had
wrought fo many and fo great miracles & wondcrsby them among
the Gcntiles:and when they which bare a zcale to the law,did won
der how it could be that the uncircumcifed Gentiles, not doing the
law nor the works thereof, nor having the rightcoufnes of the law,
(hould notwithstanding attaine to this grace, to be juftified and re
ceive the holyGhoft as well as the Jews that werecircumcifed:here
jPd#/and Barnabas did alledge nothing clfc but manifcft experience :
wherwith they were fo confounded, that they had nothing to reply
againe. By this mcanes Paulut Ser$tw the Lieutenant, and all thoie j, aula$ Sc&lt;|
Cities, Regions, Kingdoms and Countries where the Apoftles had gius the
preached, by the oncly preaching of faith didbelccve, without the Licutcn Bt -
Jaw and the works thereof.

In the whole book therefore of the A&s there is nothing clfc hand- Both ie*
led in effect, but that itbchoveth as well Jews as Gentiles, as well ^oS
righteous as unrighteous, to be juftified by faith alone in Chrift Je- by frith
fus,without the law and the works thereof. The which thing doth
appcareas well by the preaching Q f Pctcr &gt; &lt;PAiil ) rfSteybenpl c phl-
lip and the other Apoftles, as alfo by the examples of the Gentiles
and Jcwcs. For as God gave the holy Ghoft to the Gentiles which
lived without the law, by the preaching of the Gofpell : fo did he
give the fame to the Jews:yctnotby the law nor by the ceremonies
and facrifices commanded in the law, but by the oncly preaching of
faith. Now,ifthc law had been able to juftific,and the righteoufnc*
of the law had been neceflary tofalvation, then doubtlcfle the holy
Ghoft had not [been given to the Gentiles which kept not the law.
But experience it fclf doth plainly witncffe,that the hoIyGhoft was
given unto them without thclaw(and this did thcApoftles, both Pe
ter, Pattl^ Barnabas and others fee : ) therefore the law doth not ju
ftifie,but faith oncly in Chrift, which the Gofpell fctteth forth.

O 4 Thcfc

Chap. III. fyon tbeEr i sti*

Thefe things arc diligently to be marked, becaufe of the adverfa-
ries,which doc not confider what is handled in the Afts of the Apo-
ftles. I my fclfe in times paft alfo read this booke, when indeed I
nnderftood in it nothing at all. Therefore when thou heareft or rca-
dcft in the A&s of the Apoftles, c,r wtarcibever it be in the Scrip
tures, this word Cjettiks, thou muft thinke that it is not to be un-
dcrftood literally of the common nature of the Gentiles, but it car*
yieth with it a fpirituall meaning, and is to be taken, notforthofe
which are under the la w,as were the Jcwes ( as before is faid in the
fccond Chapter : We by nature Jews, &c.) but for thofe which arc
The Gen. without the law. Wherefore to fay that the Gentiles are juftificd
^ ttiti\, is nothing clfc, but that they which obfervcnot the law
nor do the works thereof, which are not circumcifed, which facri-
fice not 3 &c.are juftificd and receive the holy Ghoft.By what means?
Not by the la wand the works thereof ( for they have no hw:) but
freely and without any other meanes,except onely the hearing of the
Gofpell.

So Cornelias and his friends whom he had called to his houfe, do
nothing,neither lookcthey upon any works going beforehand yet as
many as are prefent, receive the holy Ghoft. No man fpeakcth but
Peter:tbsy fitting by dos nothing : they think not of the law, much
lefle do they keep it : they facrifice not : they care not for the recei
ving of circumcifion, but oncly are bent to heare that which *Pctcr
fpteketb. He by his preaching brought the holy Ghoft into their
l!earts,as it were vifibly : For they frakt with tottuss&gt;andgl9rificd God.
But fomc man m.iy here carill and fay : Who knoweth whether it
wercthc holy Gho[&gt; or no ? Well let him cavill. Sure it is that the
holyGhoft fo bearing witnefle, dorh not lie, but hereby (hewcth
that tie occepteth the Gentiles for righteous, and /uftifieth them
by no other meanes, then by the onely voic: of the Gofpell, or hea
ring of faith in Chrirt preached. We may fee alfo in the Afts how
greatly the J ewes mar veiled at this new and ftrange thing. For the
faithfull which were of the circumcilioa, and catne with Peter to
, *C&lt;f/Sra,{eeing the gift of the holy Ghol to be powrcd out alfo tip-
6n the Gentiles in the houfc of Cornelius, were aft onicd. Alfo they
(bat were at Ifruflt wt complained ofPefer, for that he went in to
men tincircumcifed, and did eate with them. But when they heard
ihe^wtter declared by Ptter in order as it was done touching

To the G A L A T H I A N s. Fol.lef

///#,tney marvellcd,and glorified Gcd,faying : Tkenhath Cjodalfogi*
Wttfalvationunto the G catties.

This report therefore and this fame, that Gcd had given falvition
alfo to the Gentiles, was at the firft not only intollerable, but alfo a
great offence even to the beleeving jewes, -which they could not
cafily (hake off. for they had this prerogative above all other nations,
that they were the people of God.Theadoption,the glory 5 the wor-
{hip,&c.bclonged to them,/?cj.9. Moreover, they exercifed thern-
fclves in the rightcoufnes of the law, they laboured all the day long,
they bare the burden and heatc of the day. Moreover, they had the
promife as couching thcobfervationofthe law.therefore they could
not but niurmure againft the Gentiles,and fay : Behold the Gentiles s ainft the
come but even now, and have notfuffered any heat,or borne any bur-
den : notwithftanding they have the fame righteou(he{fc and holy
Ghoft without labour, which we by labour and by the heate and bur
den of the day could not obrainc. Indeed they have laboured,but that
was but one hbure, and by this labour they are more refreshed then
wearied. Wherefore then hath God tormented us with the law,if it
availe nothing to the obtaining of rightcoufnes ? he now prefer reth
the Gentiles before us which have beenc fo long burdened with the
yoke of the law. For we which are the people of God, -have beene
\cxedalhheday long : but they which arc not the people of God,
r.either have any law, nor have done any gccd at all, arc made equal!
with us.

And for this caufe the Councell of the ApoftJes,upon great ncccf-
fity was aflcmbkd at Jtr uplcM to fatisfie and pacific the Jewes,who otthe Apo.
though they belecved in Chrift, yet was this opinion notwithftan- {llfs -
ding deeply rooted in their hearts, that the law ot Mofes otaght to
beobfcrved. There Peter, upon his own experience, fct himfelfea-
gainft them, fay ing : If Cjodkwe given the fame grace unto the Gen
tiles, Vrhicb he hath given unto m Vrhich bxve beleeved in tht Lor die" ^^.11.17,
ftaChriflt \\kowat I, that I could let Cjocl ? Againe : Cfod who know*
(th their he Art, bre them nritntjfe in giving unto them the holy (Jhcft, ^.
wen M he did tint o w % And he yut no difference betvecenc w and them,
purifying their hearts by faith. Now therefore^ Vthj tempt ye Cjod, to
lay ajokgonthcDifciplcs neck*, Vfhich neither our fathers nor ive vet re
able to bewc? &c. With tnefe words Peter at once overthroweth the
\vholela\v. Asifhelhouldfay : we\viHnotl:epthlawiforvve arc

not

Chap.III. Vft* ^ E* i s T L E

not able to keep it:but wcbclccve through the grace of our Lord Je-
fus Chrift to be faved,cven as they did. So Peter here ftandeth altogc-
thcfurto this argument, that God gave unto the Gentiles thefelfe-
fame grace that he. gave to the Jcwes. As though he would fay :
Whci 1 preached to Cornelius, 1 learned by mine owne experience,
that the holy Ghoft was given without the law to the Gentiles, by
gicn by the fa one iy hearing of faith : therefore in no cafe are they to be bur-
ScSh, dene J with the law.To conclude,fince it is certaine that neither we
nor our fathers were ever able to fulfill the law, it behovcth you alfo
to rcjeft this crror,that righteoufncffe and falvation comrneth by the
law. And this the beleeving J ewes did by little and little : but the
\vicked which by this preaching were offended, at the length were
altogether hardned.

The commendation of the Booke containing
the Acts of the Apsftles.

SO in the A&s ye (hall find the experience, the preachings, and
alfo the examples of the Apoftles for the confirmation of this
mattcr,againft this obftioate opinion touching the righteoufneflk of
the law. And we ought therefore the more to love, and the more
diligently to readc thisbooke, becaufe it containeth mod fubftan-
tiall teftimonies, which are able to comfort and confirme us againft
rtePapUb the Papiftsour Jcwsrwhofeabhominations and coloured hypocrifis
icwvhich we impugne and condemnc by our doftrine ,that we may fet forth
t h c benefits and glory of Chrift. Who, though they have nofubftan-
tiall matter to alledge againft us Cwhereas the lewcs might have
Paul, laycfl againft the Apoftles, that they had received the la wand all
thefe ceremonies from God,) yet notwithftanding they are no kfle
obftinate in defending their curfed traditions and abominations,then
thelcwes were in maintaining their law which they had received
from God , glorying and bragging that they fit in the place of Bi-
Chops &gt; and that the authority to govcrne the Churches, is commit
ted unto them. Whereby they would bring us into bondage, and
wrcft from us this article, that we are juftified, not by faith formed
and adorned with charity ( as they fay,) but by faith alone. But wt
fct againft them the bookc of the Aftes. Let them reade thisbooke,
an ^ COn ^^ cr the examples contained in it, and theyfhall find this
to b: the fummc and the argument thereof that we are juftified by

faith

To the GALATHIANS. Fol.ioi

faith only in Chrift without works,and that the holy Ghoft is given
by the only hearing of faith at the preaching of the Gofpell, and not
at the preaching ot the lawyer by the works of the law.

Wherefore thus teach we : O man, although thou faft, give
almes, honour thy parents, obey the Magiftrate, dr. yet art thou
not juftified thereby. This voice of the law, honour thy parcnts,or
any other elfe,either heard or fulfilled,doth not juftific. What then ?
Tohearethe voice of the Spoufe, tohcare the word of faith : This
word being heard, doth juftifie. Wherefore? Becaufeit fcnngeth
the holy Ghoft which juftineth a man, and makcth him righteous
be fore God.

Hereby we may fee what is the difference between the law and
the Gofpcll, The Law never bringcth the holy Ghoft ,but onely tea- rence b f-

i i_ j i r r&gt; ,- t i A f twecn the

phcih what we ought to do : thcrfore it juftineth not. But the Got- iswandtijc
pell bringeth the holy Ghoft, becaufe it tcacheth what we ought to Gof P e11
receive. Therefore the law and the Gofpcll arc two contrary do
ctrines. Toput rightcoufnes therefore in the law, is nothing cliebut
to fight againft the Gofpcll. For Mofes with his law is a fevere exa
ctor, rcquireth of us that we fliould work, ]and that we fhould give ;
briefly , it requircth and exacteth. Contrariwife the Gofpcll givcth To cxa a (
freely and requirrth of us nothing clfe, but to hold out our hands,and To s ivc
to take that which is offered. Now,to exact and to gtve,to take and freely *
to offer arc things contrary, and cannot ftand together. For that
which is given,! take: but that which I givc,I do not take,but I offer
it unto another. Therefore if the Gcfpell be a gifr, it re quircth no
thing. Contrariwife, the law giveth nothing, but it rcquireth and
ftraightly exaftethofus,yeaeven impofliblc things.

of Cornelius/ ;? the tenth of the Ads.

Erc cur adverfaries fct againft us the example o.

Cornelius (fay they) was (as Luke witnefluth) a good man,
jutt and fiaring {jod t Vcf.ich gave Almes to the peop/t, and grayed
to Cjod contixttiitfj : therefore of Congruence he did merit the
forgitcncfTe of (inncs^and the fending of the holy Ghoft. I anfwer :
ornelitu was 2 Gentilr, and this cannot the adverfaries deny :
For the words which Pftt* alleadgeth in the 10 Chapter of the
^^?/,do plaincly witnciTc the fame. Tet kw ( faith he ) that it i*
r A man that it A /v, t*. Accempuny nith one of /mother

Nation

Chap.III. rpon tbc EP i s T L i

Nation : but CjodhAthfiewedmc that Ijbouldnot call any man p dinted
or uncleane.Hs was therefore a Gcntilc,and not circumcifed,not kee-
if ping the law, yea not once thinking of it, becaufc it pertained no-
w(hfi:dby t hing unto him: and yet notwithftandmg he was juftified and recei
ved the holy Ghoft. And this argucnent(as I faid)is handled through
out the whole bookc of the Atts : to wit, that the law availech no
thing to rightcoumefle.

Let this fa fficc then for the defence of the article of justification,

that Cfrnelius was a Gentile,not circumcifed, not keeping the law :

therefore he was not juftified by the law,but by the hearing of faith.

Hie uw God juftifieth therefore without the law, and fo confequcntly the

wKTf ^ aw availeth nothing torightcoufneflk. Forotherwife God would

ncfle. te ha ve given the holy Ghoft to the J ewes oncly, which had the law

and kept it,and not to the Gentiles which had not the law,and much

leflc did accomplish it. But God wrought cleane contrary : for the

holy Ghoft was given to them that kept not the law. wherefore

rightcoufncs commeth not by the law. By this meanes the objection

of the adverfaries which doe not underftand the true manner of jufti

fication, is anfwcred.

Here againc ths adverfaries objecT: againft us, and fay : Be it fo
that Cornelius was a Gentile, and did not receive the holy Ghoft
by the law,yet not withstanding forafmuch as the text faith plaincly,
tkat he Vra* ajuft man, fiaring God, giving a/mes, &c. it may feeme
that by thefe workes he deferved to have ths holy Ghoft after-
HOW the fa- war j s given unto him. I anfwer, that Cornelia* was ajuft and
SJVcflaf a holy man in the old Teftament, becaufe of his faith in Chrift
meat were w hich was tocome, as all the Fathers, Prophets and godly Kings
were righteous and received fjcretly the holy Ghoft through
faith inChrift to come. But thefe Popifh Jophifters putnodit&gt;
-rcncc bttweenc faith in Chrift to come, and in Chrift which is al-
ready come. Wherefore if Cornelia had died before Chrift was
revealed, yet had he not been damned, becaufe he had the faith of
^ fathers, which wcrefaved by faith onely in Chrift to come,
e^tts i y. 1 1. He rcmaineth then alwaycs a G:ntilejuncircumci(cd
and without the law, and yet notwithstanding he worlhipped the
lelfc-famc God whom the fathers wortbipped by faith in the &lt;JMef-
JtM to come. But now, becaufe the MefliM was already come, no-
ccfftry it was that it (hould be (hewed unto him by the Apoftle

Peter

TO the G A L A T H I A N *l Fol.I Oj

Peter , that he was not now to be looked for , but that he was alre*
dy come.

And this article concerning faith in Chrift to be revealed , and in
Chrift now revealed ( that I may touch thisalfo by the way ) is very
nccdfary to be kno wne. For feeing that Chrift is now revealed , we
cannot be favcd by faith in Chrift to come, but we mnft bckcve that
he is already come , hath fulfilled all things , and aboliQaed the law.
Therefore neceflaryit was allo that Cornetitu fhould be brought to
another beleefe , not that Chrift was yet to come, as hedidbelccvc
before : but that he was already come. So faith giveth place to faith :
fr cm faith to faith, Rem. j.

The popifo Schoolemcn therefore arc deceived , when they fay congrucSce
for the maintenance of their opw congrmnt, or merit before grace, jj r " rbe "
that Cornelius by the naturall and moral! workesof rcafbn, defcr-
vcd grace and the fending of the holy Ghoft. For to be a juft man and
fearing God , are the properties, not of a Gentile or of a naturall man,
but of a fpirituall man , who hath faith already. For unleflfe he did bc-
Jeeve in God and feare God , he could not hope to obtainc any thing
of him by prayer.The firft commendation therefore that Luke gircth
unto Cornelius , is this , that he is a righteous man and fearing God :
Afterwards he commcndeth him for his works and alines deed. This
our adverfarics do not confider , but lay hold onely upon this fcntence,
that he gave almcs unto the poore:for thatfeemetn to make for the
cftablifhing of their merit of congruence or defert going before grace.
Butfirft theperfonor the tree muft be commended, and then the
works and the fruit. Cornelius is a good tree, for he is righteous and
feareth God : therefore he bringcth forth good fruit, he giveth
almcs, he caljetb upon God, and thefc fruits plcafe God,becaufe of his
faith. Wherefore the Angell com mendeth V0?&0 for his faith in
Chrift which was to come, and bringeth him from that faith, to
another faith in Chrift which was already come, when he faith : C^l
for Sioion Vrhoje fitrname ii Peter : He fall tell tbee Vthatthou ou^htc^ to k
^&lt;*,&C. Like as then Cornelius was without the law before Chrift
was revealed : even fo after Chrift was revealed, he received neither
the law nor circumcifion. And as he kept not the law before : fo did
henotkccpcit afterwards. This argument therefore concludcth
ftrongly : Vw/; w was juftified without the law, therefore the law
juftifiethnot&gt;.

Chap. III. VfOfi ^EPISTLE

tfaaman theSyrian j

Like wife NMMAA the Syrian was (no doubt) a good and a godly
man, and had a religious and reverent opinion of God. And al
though he was a Gentile and belonged not to the kingdomc ofMefes,
which then flouriuasd: yet notwithftanding hisflelh wascleanfcd,
s and the God flfrael was revealed unto him,and he received the holy

(t Ghoft. For thus he {aith : Now / kpw afare&ly that there it no other
GodinatttbeWorld 3 bHtinIfraet. He doth nothing at all, he keepeth
not the law, he is not circunncifcd : but only be pray eth,that fo much
ef that earth might be given unto him , as two Mules fhould be able to
carry away. Moreover, it appeareth that faith was not idle in him.
For thus hefpsaketh to the Prophet Helifetts : Thy firvAnt \\&gt;ill hence
forth neither offer burnt facrifice, nor offering to any other (jod, fi.ving the
Lord. But in thi* thing the Lord be merci fall unto thy fervant, that Vohen
mj Maftergoeth into the houfe ofRimmon to ^or/hip there, Andleaneth on
my hand, and I bow myfelfe in the houfe ofRitnmon : Vthen I doe bow down
H^eo^fcf- ^ f fit) ** f ^ e boufe ofRimmonjhe Lord be* mercifallto thyfervant in tiiis
et woun- powt.To Vfkom the Prophet fiith t Go in peace. So was he juftified. The
^"J^ hearing this, fretteth for anger,and faith : what?liould thcGen-
jcc, tile be juftified without the keeping of the law? Should he be compa-

to f jrgivc

The Gentiles juftified without the law, even when the law
and policie ofMofes was yet in force.

to i Jolatjy,

THercforc God, long before, when the kingdome c&tJfttofcs was
yctftandingand flouriHiing , did (hew that he juftifieth men
- without the law, as in deed he juftilied many Kings in Egypt and in

abylon : a\io?o& and many other Nations of the Eaft. Moreover,
Ninive a great Citie was juftified , and received the promife of
God, that it fhould not be dertroyed. By what meanes ? Not be-
caufe it heard and fulfilled the law : but bccaufc it believed the word
of God which the Prophet Jona* preached. For fo faith the Pro
phet : &lt;v4nd the Ninivius beleeved Cod and proclaimed afaft, and
put o facecloth : that is to fay, they repented. Ouradverfariesdoe
craftily paifc over this word Beleeved, and yet the cffecl of all to
gether

To the GALATHIANS^ Fol.io4

gethcrrcftcththcrin. Thoureadeftnotinjfo&lt;# . And d&Niniuitts
received the lawof^/^,wcrecircum(:ifed,offcrcd facrifice,fulfilled
the works of the law :but believing the word, they repented in fack-
cloth and a(hes

This was done before Chrift was repealed, when that faith yet
reigned, which belecved in Chrift to come. If then the Gentiles
were/uftificd without the law, and received fccretly the holy Ghoft,
when the law was yet in force, why (hould the lafw be required as
ncceflary to righteoufncffe, which by thccomming of Chrilt is now
aboliflied ? wherefore this is a ftrong argument, grounded upon the
experience of the Galatkians : Receivceiyee the holy Ghofl bj the Work,* o
the lam, or by the hearing of faith preached ? For they were compelled to
grant that they heard nothing of the holy Gho(t,beforc the preaching
of Paul: but when he preached the Gofpcll, then received they the
holy Ghoft.

So we alfoatthis day, convicted by the tcftimonie of our owne The
confcicnce, are conftrained toconfefle, that the holy Ghoft is not
given by the law,but by the hearing of faith. For many heretofore in
the Papacie, have gone about with great labour and ftudie, to kcepe f not given
the law, the decrees of the fathers, and the traditions of the Pope :
andfomc with painfull and continuall excrcifcs in watching and
praying, didfo wearieand weaken their bodies, that afterwards fairh
they were able to do nothing : whereby notwithstanding they gai
ned nothing elfe, but that they miferably afflicted and tormented,
thcmfelvc?. They could never attaine to a quiet confcicncc , and
peace in Chrift, but continually doubted of the good will of God
towards them. But now, fincc the Gofpcll teacheth that the law
and works doe not juftifie, but faith alone in Jefus Chrifl-, hereupon
followcth a moft certainc knowledge and undemanding, a mod joy-
full confcicnce, and a true judgement of every kind of life, and of all
things elfe whatfoever. The believing man may now caiBy judge,,
that the Papacie with all the religious orders and traditions thereof is
wicked : which before he could not do. For fo great blindnefls rejg .
ncd in the world, that we thought thofe works which men had devi-
fed, not oncly without the will of God, but alfo contrary to his com - dome&gt;
mandcmcnt, to be much better then thofe, which the Magiftrate, the
houfc-holder, the child, the fcrvant did at the commandement of
God.

Indeed"

Chap. III. V$Sfl flk EPISTLE

Indeed we ought to have learned by the wor^of God , that the rs*
ligious Orders of the Pa&gt;&gt;ifts ( which onlythey call holy) arc wicked,
fincc there is nocommanckment of God, octeftimony in the holy
Sc "P tures as touclxing the fame. Contrariwife, other Orders of life
of Heap* which have the word and commandement of God, are holy & ordai-
poiniedof ncdof God. But we were then wrapped in fuch horrible darkneffe,
that we could not truly judge of any thing. But now,fincethe clearc
Thccondi- light of the Gofpclidoth appeare,aU kinds of life in the world are
""der our Judgement. We may bouldly pronounce out of the word of
God, that the condition of fervants, which before the world is moft
God, v ji c&gt; is farr more acceptable unto God, then all the religious Orders
of the-Papifts, For by his word he commendeth &gt; approveth,& ador-
neth thsftateof fcrvants, andfodeth he not the Orders of Monkes,
Friers & fuch other. Therefore this argument grounded upon expe
rience, ought to prevajle with us alfo. For although many men in
the Papacy wrought many and great works, yet could they never be
certains of the will of God towards them, but they were alwayes in
doubt ; they could never attaine to the knowledge of God, of them-
felves , of their calling : they never felt the teftimony of the Spirit in
their hearts. But now that the truth ofths Gofpell appeareth , they
are fully inftrucS cd by the only hearing of faith, in all thef e things.

It is not without catife chat I doe fo largely intrcate of thefe
things. For it lecmcth to reafon but a fmall matter , that the holy
Ghoft is received bytheonely hearing of faith, and that there is no
thing elfe required of us, bur that we femng Spart all our workes,
fhould give our felvcs onely to the heading of the Gofpell., Mans
^ eart ^ ot ^ not unc ^ !:r ft an ^ nor beleevc that ib great a trcafure, name-
it 8 vcHud. ty, the holy Ghoft, is given by the oncly hearing of faith : butrea-
foneth after this manner : forgivcncfls of fmncs, deliverance from
death, the giving of the holy Ghoft, of rightecufnesand everlading
life , are great things : therefore if thou wilt obtainc thefe inefti-
mable benefits , thou muft perferine fon}e other great and weighty
The difjm. matt er. This opinion the dcvill doth well like and approve, and al-
tationof lo incrcafcth the fame in the heart. Therefore when reafon hea-
reth this: Thou canft doe nothing for the obtaining ofths forgive-
nerfcof finnes,butmuft oncly heare the word of God, by and by it
cricth out , and faith : Fie , thou makeft too fmall account of the re-
jniffion of finnes, &c. So the i0eftimabk greatnes of the gifts, is the

caufe

mans rca-
fon.

To tic GA L A T HI AN s. Fol.ro j

caufc that we cannot believe it : and becaufc this incomparable trc*-
furc is freely offered,therefore it is dcfpifcd.

But this we muft needs learne, that forgivenes of fins, Chrift, an4
the holy Ghoft arc freely given unto us at the oncly hearing of faith
preached, notwithstanding our horrible fins and demerits. And W9
muft not weigh,ho\Y great the thing is that is gtven,and how unwor
thy we arc of it(for fo (hould thegrcames of the gift, and our unwor-
thines terrifie us :) but we muft thiakc that it pleafeth God freely to
give unto us this unfpeakablc gift, unto us (I fay) which are unwor
thy, as Chrift in Luke faith : F care not little flockcjor it iiyour Fathers
pteafore to give unto you : Loe, to giveunttjott ( faith he } a Kiugdeme. M !
To whom ? Toyou unworthy which are his little flock. If I then be To whom
little and the thing great (nay rather of all things the grcateft) which
God hath given unto me&gt;I muft thus thinke, that he alto is great and
onely great, which givcth it. If he offer it and will give it, I confidcr
not mine owne (in and unworthines, but his fatherly good- will to
wards me, which is the giver, and I receive the greatncs of the gift
with joy and gladnes,and am thankfull for fo incftirmble a gift given
freely unto me, to me (I fay) unworthy, by the hearing of faith.

Here againe foolifh reafon is offended, and rcproveth us , faying : a dvcVraric
Where ye teach men to doe nothing at all for the obtaining of fo ob ! e&lt;a
great and ineftimablc a gift, buttohearethe word of God, that fee- 8a n
meth to tend ro the great contempt of grace , and to make men fc-
curc , idle and diflblutc, fo that they flacke their hands and doe no
good at all. Therefore it is not good to preach this doctrine, for it is
not true : but men muft be urged to labour and to cxcrcile them-
felves unto righteoufnefle, and then (hall they obtaine this gift. The
fclfe fame thing the Tdagians in times paft objected againft the
Chrift ians. But hcarc what Taut faith in this place: Tee have re- chti "
ceivedtke holy Qbofl : not by your ownc labour and travcll, not
by the wcrkes of the law, 6*t by tht hearing of faith. Briefly,
heare what Chrift hi mfelfe faith, and what he anfwereth to cJW*r-
th* 9 being very carefull and hardly bearing, that her (iftcr cJ^/^r/V,
fitting at tfecfeete of Jefus and hearing his word, fhculd leave her
to Bninifter alone. Ufaartha, Ulfarth* (faith he) than caref, and art
troubled about WAtty things , b*t sne tki it needjbtt. iMarif
hath chofen the j(ood part Vfhich fiatt fist bt tnktu from her. A man A man i f
therefore is made a Chriftian , not by working, but by hearing :

P Wherefote

Chap. III. Vftn tie E P i s T L H

Wherefore he that will exercife himfdf to righteoufncs muft firft ex
ercife himfelf in hearing the Gofpe 1. Now, when he hath heard and
received the Gofpcljlet him give thanks to God with a joyfull and a
glad heart, and afterwards let him exercife himfdf in thofe good
workes which are commanded in the la w,fo chat the law and works
may follow the hearing of faith. So may he quietly walk in the light
which is Chrift,and boldly chufe and do works,not hy pocriticall, but
good works indeed, fuch as he kno wet h to pleafe God and to be com -
manded of him, and contemne all thofc hypocriticall frndows of free
will works.

Our adverfaries thinke that faith, whereby wee receive the holy
Ghoft, is but a light matter : but how high and hard a matter it is
I my felf do find by experience, and fo do all they which with me do
car neftly embrace the fame.l t is foon fsfid that by the only hearing oP
faith, the holy Ghoft is received : but it is not fo ealily heardjaid hold
on, belccved and retained, as it is faid. Wherefore if thou heare of
me that Chrift is that Latribe of God facrificed for thy finnss, fee alfb
that thou heare it effj&ually. Paul very aptly calleth it the hsArin^ of

The heti0g fr ^&gt; anc * not l ^ c won * f feitk (although there be fmall difference:}
that is, fuch a word as thou hearing docft belceve , fo that ths
word be not ondy myvoyce, but maybe heard of thee, and may
enter into thy hearr, and be beleeved of thee : then is it truly and in
deed the hearing of faith, through the which thou recciveft the holy
Ghoft : which after thou haft once received, thou (halt alio mortifie
thy fldh.

The faithfull doc findc by their owne experience, how gladly
they would hold and imbracc the word when they hearc it, with a
full faith, and abandon this opinion of the law and of their ownc
righteoufnefle : but they feele in their flefh a mighty refiftance a-
gainft the Spirit. Forreafon and the fkfh will needs worketoge-
ther. This faying : Tee matt be circttmcifed And k^ffe the law, can-

spit in the notbc utterly rooted out of our minds, but it fticketh faft in the
hearts of all the faithfoU. There is in the faithfull therefore a
continuall conflict between the hearing of faith and the works of
the law. For the confcience alwaies murmureth, and thinketh
that this is too eafic a way, that by the ondy hearing of the word,
righteoufnefle, the holy Ghoft, andlife ev&lt;:rlafting is promifed un
to uj. B ut come once to an earneft try all thereof, and then tell me

how

To-$bt G-A i A T i-i i A N s. lo5

how eafic a thing it is to heare the word of faith. Indeed he which gi-
veth is great : moreover, he givcth great things willingly and freely,
and upbraideth no man therewith : but thy capacity is hard, and faith
wcake, ft ill ftriving againft thec , fo that thou art not able to receive
this gift. But let thy confcience murmurs againft thee never fo much,
and let this (Muft) come never fo often into thy mind , yet ft and faft
and hold oat,untill thou overcome this (Mttft.) 80,35 faith increafeth
by little and littlc,that opinion of the righteoufnes of the law will di-
. But this cannot be done without great conflids.

Verfe 3. ^Arejefofoollfl}^ that after je have begun in the Sfirif,je
ew end in the flefi . ?

This argument being concluded, how that the holy Ghoft com-
meth not by the works of the law , but by the preaching of faith :
he bcginneth here to exhort and terrific them from a double dan-

fcror incommodity. The firft is : Are ye fo fooUfi that after jee
&lt;tve begunnc in the Spirit , yee ^ould now enci in the flefi ? The
other follow eth : Have ye fuffered fo great things in wine ? As if .^^
heiaid: Yce began in the Spirit : that is, your religion was excel- thespu%
lently well begunne. As alfo a little after he faith : Te ranne ^&lt;r//,&c*
But what have ye gotten thereby ? Forfooth ye will now end in the
flefli.

jPd/fcttcth here the Spirit againft the flefh. He calleth not the
flefa ( as before I have faid ) fie(hly lufts, beaftly pallions , or fenfu-
all appetites : for he intrcateth not here of luft and fuch other fleftily
defires: but of forgivenetfe of finnes, of juftify ing the confcience, of
obtaining rightcoufnefle before God , of deliverance from the law,
finnc and death : and yet notwithftanding he faith here , that they
f orfaking the Spirit,doc now end in the flefli. Flefh therefore is here what flem
taken for the very righteoufneflc and wifdomc of the flcfli, and the
-judgement of reafon , whkh feckcth to be juftificd by the law.
. Whatfocver then is moft excellent in man, the fame here Pd#/calleth
flcQi, as the wifdomc of reafon, and the righteoufncffc of the law it
felfe.

And this place muft be well confidcred, bccaufc of the flandc-
rousand cavilling Papifts, which wrcft the fame againft us, faying
that we in Popery began in the Spirit , but now haying married

P 2

Chap III. rpontht E P i $ T t H

wives, we end in thcfldh. As though a (ingle life,or not to have a

wife, were a fpirituall life : and as though it nothing hindrcd their

fpirituall life, if a man not contented with one whore, have many.

They arc mad men, not undcrftanding what the fpirit, or what the

ibc font, fkfo tf Thc fpirit is whatfoever is done in us according to the fpirit i

ibc flea. The flcfh,whatfocvcr is done in us according to the fle(h without the

t A *pi r i c / Wherfore all the duties of a Chriftian man, as to love his wife,

papiHj call to bring up his children,to govern his family , and fuch likc(which un-

woridiy and to them arc worldly and carnall) arc the fruits of ths fpirit. Thcfc

blind buzzards cannot difcern things, which arc the good creatures of

Cod, from vice?.

Here is alfo to be noted the manner of fpccch which the Apoftlc u-
&th, when he faith : ut came confurnmdmin\ t fpcaking in the pafllvc
voice. As ifhe faid : Ye end, yea rather ye are ended in the fldh. For
the rigbteonfneflc of the law, which fetid here callcth the fldh is
fo farre oftfrom juftifying, that they which after the receiving of the
holy Ghoft through the hearing of faith, fall backe againc unto it,
are ended in it, that is to fay , are utterly dcftroycd. Therefore whofo-
ever teach that the law ought to be fulfilled to this end, that men
might be juftificd thereby, whiles thev goc about^to quiet their con-
fciences, thy hurt them, and whiles they would juftitie them, they
condemnethem.

^^ natn a l waies a glaunce at the felfe Apoftles : For the^ ftill ur-
ged ths law, laying : Faith onely in Chrift taketh not away lin,pacifi-
cth not the wrath ofGod, juftifieth not : therefore ifye will obtainc
thele benefits,yc muft not only believe in Chrift,but therwith ye muft
a!fo keep the la w,bc circumcifed,keep the fca(b,f&lt;K:rifices,#r, Thus
doing y*e fhal be free from fin,from ths wrath of God 3 from evcrlafting
deAth.Yea s rather (faith Paul) by the (df-fame things yeeftablifh un-
rightou{iies,ye provoke the wrath of God,ye add fin to fin,yc quench
the fpirir, ye fall away from grace,and utterly rejedl the faie } and ye
together with yout difciples do end in the flefh. This is the firft dan
ger, from the which hercrrifieth the (fd*tkieuu t l& if they Teck to be
;uftified by the law,they loofe their fpirit, and foregoe their good bc
for a wretched end.

. Have jt fit fftttd fi n*ty ttnnps i

ollicr dan g cr ot incoJRmoditic is this : Haveycfuffbrcdfo

Tt the G A t A T H r A N s. Fol. 107

many things in vainc ? As though he would fay : Confidcr, not on-
ly how well yc began, and how mifcrably ychavc fbrfakenyour
good beginning and yourcourfe well begun: moreover, that not
oncly yc have loft the firft fruits of the Spirit, being fallen againe
into the miniftery of finnc and death, an d into a dolcfull and a mi-
icrablc bondage of the law: but confidcr this alfo, that ye have fuf-
fcred much for theGofpeh fakc,and for the namcof Chrift : to wit ,
the fpoiling of your goods/railings and reproaches, dangers both of
body and livcs.e^c. All things were in a happy courfc and great
towardncs with you. Yc taught purely, yc lived holily, and yc en
dured many evils conftantly for the name of Chrift. But now all is
loft, as well dodrine s faith, as well doing as filtering, as well the
Spirit as the fruits thereof.

Hereby it appearcth fofficicntly whatincommodity thcrighte- what in.
oufneJTc of the law and mans own rightecufncflc bringeth : to wit, f^.
that they which truft in it,do lofcat once unfpekable benefits. Now, ufS
what a miferable thing is it,fo fuddenly to lofe fuch incftimable glo- ^ ht ^,*
ry and aflurance of confcience towards God ? alfo to endure fo many Hghtcou"
great and grievous afflifticns,as loflc of goods, wife, children, body n jj brin
and life,and yet notwithftanding to iuftainc all thcic things in vaine.
Andost ofthefe two places much matter may be gathered tofet
forth and amplific at large the goodly commendation of the law and
mans own rightecufncflc 1 , if a man would ftand upon every parcel!
by it fdfe, and declare what fpirit it was wherewith they began :
what, how great, and how many the afflictions were which they
endured for Chrifts fake. But no eloquence can fufficicntly ft t forth
thefc inattcrs:For they arc ineftimable things whereof Pd#/here cn-
treateth : to wit, the glory cf God, vidory over the world, the ficQi
and the dcvill, righteoufncfie and cverlaft ing life: and on the other
fidCjfinnejdelperatiorjCternall death and hell. And yet notwithftan
ding in a moment welofc all thcfc incomparable gifts, and procure
onto cur iclvcs thefe horrible and cndleflc miferics, and all |by falfc
teachers, when they lead us away from the truth of the Gofpell unto
falfc dodrinc. And this do thcy,not only very ca(ily,but alfo under a

fhew of great holmes, bring to psiTc.
i

Verfe 4. Jf#otv&gt;itkJlaKAix it he in value.

This he addcth as a correction : whereby he mitigatcth thcrc-

P 3 prehenfion

of ati Apo

Ok.

Chap. III. fyon ^EPISTLE

prehenfion that gocth bcforc,which was fomewhat fliarpc. And this
he doth as an Apoftlc, left he fliould terrific the Galathlans too much.
Although he chide them, yet not withstanding he al wayes doth it in
fuch ftrc,that he powreth in fwect oylc withall, left he ihould drive
them to defperation,

He faith therefore : If ntwithftadi it bee in vainc. As if he
TO end in would fay : yet I do not take away all hope from you. But if ye
thcfldh, W ould f en j m t h e fl c (y lj t h at j s to fay, follow the rightcoufnsffc of
the law and forfake the Spirit, as ye have begun, then know ye, that
all your glory and affiance which ye have in God, is in vaine, and all
your afflictions are unprofitable. Indeed I muft needs fpeake fome
what roughly unto you in this matter t I muft be fervent in the de
fence thereof, and fomcwhat (harpe in chiding of you, cfpecially the
matter being fo weighty and conftraining me thereunto, left ye
fhould think it to be but a trifle torcjedtthedodrineof*?^/, and
receive another. Notwithftanding I will not utterly difcourage you,
fo that ye repent and amend. For fickly and fcabbed children may not
be caft a way, but muft be tendrcd and chcriQied more diligently then
they which arc in health. So that PWhere like a cunning Phifitian,
laycth all the fault in a manner upon the falfc Apoftles, the authours
and oncly caufe of this deadly difeafe. Contrariwife he handleth the
Cjalathians very gently, that by his mildncffche might hcalc them.
We therefore by the example of Paul, ought in like manner to repre
hend the weake.and fo to care their infirmity, that in the mean time
we leave not off to cherifh and comfort them, left if we handle them
too ftiarplyjthey fall into defperation.

Verfe J. He therefore that miniflreth to you the Spirit, and vtor\eth
miracles among you, doth he it through the Vvorke* of the law,
or by the hearing of faith f reached ?

This argument grounded upon the experience of the Galathi-
futi ma- * w doth fo well like the Apoftle, that atter he hath reproved and
kh often terrified them, fitting before them a double danger, he now repea
tcth the fame againc, and that with a more large amplification,
laying : He tvbich riniftrcth,&c. That is to fay : Ye have not onely
received the Spirit by the hearing of faith, but whatftever yc
have either knowne or done, it came by the hearing of faith. As
though he would fay : It was not enough that God gave you

once

/c ncstfall
cf the ar
gument
grounded
upon cx-
pctcnce.

To the GA L A T H i A N s. FoI.ioS

once the Spirit: but the fame God alfo hath enriched you with the
gifts of the Spirit, and incrcafed the fame in you, to the end that
when ye have once received the Spirit, it might alwayes grow and
be more and more effccluall in yeu. Hereby it is plaine, that the
(jalathians had wrought miracles, or at the leaft, had fhcwed futh
fruits of faith as thetrueDifciplesofthcGofpell arc wont to bring
forth. For the Apoftlc elfe where faith : That tke kingdoms ofgoa
u not in word, but in fewer. Now, this power is notcnelytobc
able to fpcake of the kingdome of God : but alfo in very decdc to
fhew, that God through his Spirit is effectual! in us. So.beforc in the
fecond chapter, he faith of himfelfe: Hee th&lt;tt was ejfv&ttaff in Peter er.
among the Jews, was alfo tffeftuallin me : Be that was mighty by Peter
in the *s4foftlefhif ovtr the circumcijion, VPOS alft mightj by vie towards
the gent i lei.

When a preacher then fo preachcth, that the word is not fruitlefle,
but cffcctuall in the hearts of the hearers, that is to fay : when faidj,
hope, love and patience do follow, then God givcth his Spirit and
worketh miracles in the hearers.In like manner Parti faith berc,!Tfctf
(jodhtth given his Spirit to the Galathians, And hath wrought miracles
among them. As though he would fay : God hath not onely brought
to pafle through my preaching, that ye (hould beleeve : but alfb that
ye fhculd live holily, bring fonh many fruits of faith, and fufter ma
ny afflictions. Alfo by the fame power of the holy Ghoft, of adulte
rers, of wrathful], impatient and covetous pcrfons, and of very ene
mies, ye are become liberall, chaft, gentle, patient and lovers ofyour
neighbours. W hereupon afterwards he giveth tcftimony of them in
the fourth chapter, that they received him as an AngcllofGod, yea
rather as Chrift Jefus : and that they loved him fo en tirely, that they
were ready to have plucked out their own eyes for him.

Now, to love thy neighbour fo heartily, that thou art ready
to beftow thy money, thy goods, thine eyes, and all that thou haft
for his ialvation, and moreover to fuffcr patiently all adveriities and
afflictions, thefe ( no doubt ) arc the effects and fruits of the Spirit,
andthcfe (faith he) ye received and enjoyed before thcfcfalfe tea
chers came among you. But ye received them not by the law, but
cfGod, who fo miniftrcd untoycu, and daily increafcth in you his
holy Spirit, that the Gofrell had a rr.cft happy courfe sm

. . , i i j^/-r .f - . .

you, in teaching, belccving, working and fuffcnrg. Now, feeing

r 4

ChapJIf. Vfontbt E * i s T L B

ye know thcfc things ( being convicted even by the testimony of
your own confcicnces ) how conamcth it to pafe that ye (hew not
the fame fruits that ye did before : that is, that ye teach not truly,
that ye belee vc not faithfully ,thatyc live not holily,thatye Work not
rightly ,and that ye fufer not patiently? Finally, who hath io corrupt
ed you, that you bcare not fo loving afVidlion towards me, as ye did
before? that ye receive not Paul now as an AngcllofGod, nor as
JefusChrift? that ye will not pluck out your eyes to give them un
to me ? How cotmneth it to paflfc ( I fay ) that this fervent zsalc of
yours waxeth fo cold towards me, and that ye now prefer before
me,thc falfe Apoftles, which do fo mifcrably feduce you ?

In like manner it happeneth unto us at this day. When we firft
preached the Gofpcll, there were very many that favoured our
doctrine, and had a good and reverend opinion of us : and after
the preaching thereof, followed the fruits and effects of Faith.
But what cnfued ? A fort ofiight and brainfick heads fprung up,and
by and by dcftroyed all that we had in long time and with much tra-
vell planted before, and alfo made us fbodicusunto them which
before loved as dearcly, and thankfully received our doctrine, that
now they hare nothing more then our name. But of this mifchiefe
the devill is the authour, working in his members contrary works
which wholly fight againft the works of the holy Ghoft. There
fore faith the Apoftle, your experience ( O yc Galnthi&ts ) ought
to teach you, that thcfe great and excellent vcrtucs proceeded not
of the works of the law : for as yc had them not before the hcarin^
of faith preached: fo have yc them not now, although the falfe Apo-
iUes reignc in the midft ofyou.

We likewife may iay at this day to thofe which vaunt thcm-
felvcsto heGoipelkrs, and to be freed from the tyranny of the
Pope : have ye overcome the tyranny of the Pope, and obtained
liberty in Chrift through the Anabaptifts and fuch other fantafticail
fpirits, or through us which have preached faith in JcfusChrift?
Here if they willconfefTc the truth, they muft needs fay : no doubt,
by the preaching of faith. And true it is, that at the beginning of
our preaching, the doctrine of faith had a moft happy courie, and
downe fell the Popes pardons, Purgatorie,vowss, Maflcs, and inch
^ c abominations, which drew with them the ruine of all Po-
pery. No man could juftly condemns us: for our doctrine was

pure,

TO the G A L A T H I A N S. Fol,IO

i raifing up and comforting many poorc confciences,which had
been long opprcffcd with mens traditions under the Papacy, which
was a plain tyranny ,a racking and crucifying of confciences. Many
therefore gave thanks unto God, that through the GofpcU ( which
we firft, by the grace of God then preached ) they were fb mightily
delivered out of thofc fnarcs, and this flaughtcrhoufc of confciences.
But when thefe new found heads fprang up ( who went about by
all meancs to work our difcredit ) then began our doftrine to be evill ^JJ5. of
thought of : for it was commonly bruted abroad, that the profefTors s. *
thereof difagreed among themselves. Whereat many being greatly
offended, fell quite from the truth, putting the Papift sin comfort,
that we together with our do&lt;3rine,faould ftiortly come to nought,
and by this meancs they (hould recover their former dignity and au
thority againc.

Wherefore like as the falfa Apoftles vehemently contended
that the CjAUtkianSy now juftificd by faith inChrift, ought to be
circumcifcd and keep the law ofMtfes y if they would be delivered
from their finnes, and from the wrath of God, and ebtaine the holy
Ghoft, and yet notwithftanding by the fclfc fame meanes they bur
dened them the morc[with fins, ( for finne is not taken away by the
la w.neithcr is the holy Ghoft given through it, but onely it worketh T&e
wrath,and driveth men into great tcrrours : ) fo at this day thcfe rafti
heads, which ouht to provide for the fafettf of the catholickChurch,

i j 11 r&gt; i. j . tumults aid

and atjoncc to drive down all Popery, nave done no good, but much fcjidonc,
hurt in the Church : they have not overthrown the Papacy, but have hindered

i n i i M i much the

more{eftabluhed it.

But if they had ( as they began ) with a common confent toge-
thcr with us, taught and diligently urged the article of juftidcati-
on, that is to fay, that we are jfuftificd neither by the righteoufneflo "" ? to th ef
of the law, nor by our own righteoufncfle, but by oncly raith in 111 "

JcfnsChrift: doubtlcs this one article by little and little (as it be
gan ) had cvcrthrowne the whole Papacy, with all her brother
hoods, pardons, religious orders, rcliqucs, ceremonies, invocation
of Saints, Purgatory, Ma(f:s, watchings, vowes, and infinite
other like abominations. But they leaving off the preaching of
faith and true Cbriftinn rightooufoefic, have gone another way to
worke, to the great hinderance both of found doftrinc, and oi the
Churches.

Vcrfc 6,

Chap.lII. Vfon the E* i s T L E

Vcrfc 6. At Abraham belewed god, And it wot minted to him fir
righteoufnefte.

Hitherto Paul rcafoneth upon the experienco of the
and with this argument he urgeth them vehemently. Ye ( faith he)
have bcleeved and belecving have done miracles, and have (hewed
many notable figncs: and moreover ye have fuffcred many afflictions,
all which things are the effects and operations, not of the law, but of
the holy Ghoft.This the Galathians wcreconftrained to confcflfe. For
they could not deny thefe things, which were before their eyes and
manifeft t their fcnfes : and therefore this argument grounded upon
their own cxpcrience,is very ftrong.

Now he addeth the example of Abraham, and rehearfeth the
tcftimony of the Scripture. The firft is out of Gencfis : Abraham be-
leri)cdGod,&c. This place the Apoftls here mightily profecuteth, as
alfo he did in his Epiftle to the Romans : Jf Abraham ( faith he ) W*t
juftifiedbj the works of tbt law, he hath riffhteoufnefle andrcjojcin^, but
not befire Qod, but before men: For before God there is in him no-
HOW Mm- thing but finnc and wrath. Now, he was juftified before God, not
hv was iu- becaufe he did worke, but bccaufe he did belecvc. For the Scripture
fjfc God " tri : Abraham beleeved (jod t and it was imputed to him for righteeuf-
ncffe. This place doth Paul there notably fet forth and amplifie,
Rom 4- j&gt;, as it is moft worthy : Abraham ( faith he ) Was ni weakc in tht faith,
neither confidereX he his otene body Which VPM now dead, bein^ almofl
an hundred yeare old : neither tht deadnejfe of Sarahs voombe : Nei
ther did he doubt of the promi/c of (jod through unbelief?, but was
jtrengthened in the Faith, and gave glory to Cjid, beiig fitlly 4jfu~
red, that whatfoever God had promifed, he TV as able to doe. Now, it is
not written fir him onely, that it WAS imputed to him fir rifhteoufncjft,
but fir Matfi^kc.

Paul by thefe words, Abraham beleeved, of faith in God,

maketh the chiefcft worfhip, the chiekft duty, the chiefeft obe

dience, and the chiefcft facrirlcc. Let him that is a Rhetorician, am-

The power piifie this place, and he (hall fee that faith is an almighty thing, and

oifaichin that the power thereof is infinite and ineltimablc : For it giveth

glory unto God, which is the highdl fcrvics th.it can be given unto

Tgicb- him. Now,to give glory unto God,is to beleeve in him.to count him

,r wGo4. tra ^ w ^ e&gt; righteous, mercifull, almighty : briefly to acknowledge

him

To the G A L A T H i A ,** s. Fol.no

him tobcthcauthourand giver of all gopdncs. Thisrcafondothnot,
but faith. That is it which makcth us divine people, and ( as a man
would y)it is the creator of a certains divinity, not in thefubftance
of God,but in us. For without faith God lofeth in us his glory, wifc-
dome,righteou{heflc,truth and mercy. To conclude,no majeftic or di
vinity remaincth unto God,whcre faith is not. And the chiefcft thing
that God rcquireth of man is, that he give unto him his glory and his
divinity : that is to fay,that he take him not for an idollbut for God :
who regardeth him, heareth him, ftiewcth mercy unto him, and hel-
pcth him. This being done,God hath his full and perfect divinity ,that
is,hc hath whatfoever a faithfull heart can attribute unto him. To be
able therefore to give that glory unto Ged,it is the wifedom of w ifc-
domes,thc righteoufnefle of righteoufncflcs, the religion of religions,
and facrifice of facrifices. Hereby we may perceive, what an high and
excellent righteoufncflc faith is, andfo by the contrary, what an hor
rible and grievous finne infidelitie is.

Whofoever then beleeveth the word of God, as Abraham did,
is righteous before God, becaule he hath faith, which givcth glory Righteous

betorc *

unto God : that is he giveth to God that which is due to him . For
faith faith thus:I bclecvc thec(O God) when thou fpeakeft. And what
faith God? Impoflible things,lies,foo]i(h,wcakc,abfurd,abhominable,
hereticall and devillifh things, if ye belceve reafon. For what is fcc fa h
morcabfurd, foolifh and impoflible, then when God faith to Abra- e k "
htm, that he (hould have afonne of the barren and dead body of his to reafo
Wife S*r&lt;*.

So, if we will follow the judgement of reafon, God fetteth forth
abfurd and impofliblc things, when he fetteth out unto us the Ar-
tides of the Chriftian faith. Indeed it feemeth to reafon an abfurd
andafoolifhthing, that in the Lords Supper is offered unto us the
body and bloud of Chrift, that Baptifmc is the Laver of the new-
birtb, and of the renewing of the holy Ghoft, that the dead fhall
rife in the laft day, that Chrift the Sonne of God was conceived
and carried in the wombc of the virgin &lt;JMry 3 that he was borne,
that he fuflcrcd the moft reproachfull death of the crofle, that he was The cr-
raifed up againe, that he now fitteth at the right hand of God the Jjjj j! 1
Fathcr,and that he hath all power both in heaven and in earth. For C to&lt;re,
this caufc ttul callcth the Gofpell of Chrift crucified, the word of &gt; c ""i- 8
the crofle and foolifh preaching, which to the Jews was offcnfive,

and

Chap. III. r^on the E P r $ T L B

The tv,ide and to the Gentiles fcoliih doclrinc. Wherefore reafon doth not tin-
worfhtp or derftand that to hcarc the word ofGod and to bcleeve it,is the chic-
felt fervicc that God rcquireth of us:but it thinkcth that thofc things
which it choofcth and doth of a good intent ( as they call it ) and of
her own dcvotion,plcale God. Therefore when God fpeaketh,rcafon
judgeth his word to be hcrcfie and the word of the dcvill, for it fcc-
incth unto it, abfurd and foolifb.

ifcn. ai&lt; But,faith killcth reafon, and flayeth that bcaft which the whole
world and all creatures cannot kill. So Abraham killed it by faith
in the word ofGod, whereby feed was promifed to him of Sa
ra, who was barren and now paft child bearing. Unto this word,
reafon yccldcd not ftrajghtwayint^rrftaw, but it fought againft
faith in him, judging it to be an abfurd, a foolifo and an impoilible
thing,that Sara, who was now not onely poyeares old,but alfo was
** barren by nature* ftiould bring forth afonnc. Thus faith wreftlcd
w. with reafon in &lt;tsfbrakam : but herein faith got the victory, killed
and facrificcd reafon, that moft crucll and peftilent enemy ofGod.
So ail the godly entring with Abr*b*m into the darknefle of faith,
do kill rcaion,fay ing : Reafon,thou art foolidvhou doeft not favour
thofe things which belong unto God : Therefore fpsake not againft
me, but hold thy peace : Judge not, but hearc the word ofGod
TUcfactifice and oc ^ cevc i f * So the godly by faith killfuch abeaftasisgreater
of chri(ii- thei? the whole world, and thereby do otfcr to God a moft accepta-
*. blc lacrificc and fcrvice.

And in compariion of this {acrirlccof the faithfall,all the religions
of ail nations, and all the works of all Monks and merit mongers, are
nothing at all. Tor by this facrifice, firft (as I faid) they kill reafon, a
great and mighty cacmy ofGod. tor reafon dcfpifcth God, clenieth
his wifdom,jaftice,power,trutb,inercy ; m t ijefty and divinity. More
over, by the lame facriHcc they yedd glory unto God : that is, they
belccve him to be Juft, good, LuhfulljtruCjC^r. they belccve that he
can do all things, that all his words are holy, true, lively and effj-
c*luall,&lt;2-r, which is a moft acceptable obedience unto God. Where
fore there can be no greater or more holy religion in the world, nor
more acceptable fervice unto God,then faith is.

Contrariwife, the Jufticiaries and fueh as fcekc rjghteoufncffe
by their own workes, lacking faith, do many things. They faft,
they pray, they watch, they lay crofles upon thcmfelvcs. But be-

caufc

To the G A L A r H I A N s. Fol.r i r

caufe tney thinkc to appcalc the wrath of God and defcrvc grace by _.,

ft. i i x-i i i -t i i i Inennfajth.

thefe things they give no glory toGod,thatis,theydo not judge him fuiigienoc
to be mcrcifull, true, and to keep his promifc,!^. but to be an angrie a / "&gt;Gd
Judge, which muft be pacified with works,and by this means they de-
fpife God, they make him a liar in all his promifes, they deny Chrift
and all his benefits : to conclude, they throft God out of his feate,and
fet themfchesin his place. For they reje&ing and defpifing the word
ofGod, do choofe unto themfclycs luch a fcrvice of God , and fuch
works as God hath not cotxjmanicd.They imagine that God hath a
pleafure therein, and they hope to receive a reward of him for the
fame. Therefore they kill not reafon,that mighty enemie of God,but
quicken it : and they take from God hi* majefty and his divinity, and
attribute the fame unto thci r own works. Wherefore only faith gi-
veth glory to Gd, as Twl witne&th of Abraham, &lt;i/fbrAh&lt;*fn (faith .
he) ttu* mAdeftrong i thsfaith y and gave glory to Cjod, btin filly affured, ^"l 10 Jt
tkttt VthAtfotver GoftkAdpromifid, he V)a& able to performe, on& therefor* it
V94S imputed to him for rigbteotifnefie.

Chriftian righteoufnefle confittcthinfaithof the heart, and Gods
imputation. It is not wit hout caufe that he addeth this fentence out
of the 1 5 . Chapter o(renefo : And it VPOS imputed ttnts him for righ-
teotifmft. For Chriftiannghteoufne{Tecon(i(teth in two things, that
is to fay, in faith of the heart, and in Gods imputation. Faith is
indeed a* form all righteoufncffe, and yet this rightcoufne(k is not
enough : forafer faith there remaine yet ccrtaine remnants of fin
in our flsOj. This facrificc of faith began in Abraham^ but at the
laft it was finifhed in his death. Wherefore the other part of righ-
tcoufncflemuft needs be added alfo, to finifh the iame in us : that is
to fay, Gods imputation. "For faith giveth not enough to God, be-
caufe it is imperfeft, yea rather our faith is but a little fparke of
faith, which beginneth only to render unto God his true divinity,
wee have received the firft fruitcs of the fpirit , but not yet the
tenths. Eefidcs this, reafon is not utterly killed in this life , which
tnay appearc by our concapifccncc, wrath, impaticncy and other T|)C re ?i

r - /-i r\ n i / /- i , i nants ct ho

fruits or the flelh, and or infidelity yet remaining in us. Yca,the
fcolicft that live, have not yet a full and continuall joy in God y but
have their iundry pallions, fometimes faddc, ibmctimcs merry,
as the Scriptures witncflc of the Prophets and Apoltlcs. But
fiich faults are not laid to their charge, becauft of their faith in

Chrift,

hriff,

III. rptotbe.E? i s TL s

Chrirf, for otherwife no flcfh fhould be favcd. Wee conclude there-

fore upon thcfc words : It V0M imputed to htm for rightcoufnefte, that
rightcoufncfls indeed bcginneth through faith, and by the lame we
have the firft fruits of the Spirit: but bccanfe faith is weaikc, it is not
made pcrfcdfc without Gods imputation. Wherefore faith beginneth
righteoufncffc , but imputation maketh it petfcd unto the day of
Chrirt.

The Popim Sophifters and Schoolemen difputc alfo of impu-
neffe of the tation, when they fpeake of the good acceptation of the works: but
*ehooimen. bcCidcsand cleancconirary to the Scripture : for they wreftit on
ly to workcs. They doc not confidcr the uncleanncfle and inward
poyion lurking in the heart,as incredulity ,doubting, contemning,and
hating of God, which moft pernicious and perillous beafts are the
fountaine and cauieof all mifchiefe. They confidcr no more but out-
God accep- ward and groflc faults and unrightcoufncfT:, which are little rivers
tii OQI .proceeding and iifuins out of thole fountaincs. Therefore they attri-

*vorkcs, lay * z . . . - . .

the Papitti. butc acceptation to workcs : that is to lay, that uod doth accept our
workes, not of duty ,but of congruence. Contrari wife we, excluding
all workcs, doc goc to the very head of this beaft, which is called rea-
^ on&gt; wn ^ cn ^ s tne fonntaineand head-fpring of all mifchiefes. For rea-
fonfearcth not God, it lovcth not God, it trufteth not in God , but
proudly contemneth him.lt is not moved either with his threatning*
or his promifes. It is not delighted with his words or works , but it
murmureth againft bim,it is angry with him Judgethand hateth him:
to be fhort,it is an enemy to God,not giving him his glory .This pefti-
lent beaft (reafon I fay) being once flain, all outward and groflc vices
(liould be nothing.

VVherefore we moft firft and before all things goe about by faith,
3 to kill infidelity, the contempt and hating of God, murmuring a-
gainft his judgement, his wrath, and all his words and works : for
then doc we kill rcafbn, which can be killed by none other mcanes
but by faith, which in belecving God,giveth unto him his glory ,not-
withftanding that he fpcakcth thofe things,which fecm both foolidi,
abfurd, and impoflible to rcafbn : notwithstanding alfo, that God
fctteth forth himfelfe other wife then reafon is able cither to j udge or
conceive, that is to fay, after this manner : I will account and pro
nounce thccas righteous, not for the keeping of the law, nor for thy
Workcs and thy merits, but for thy faith in Jefus Chrift mine onty be
gotten

To tie G A L A T H i AN s^

gotten Scnnc, who was borne, fufFered, was crucified and died for
thy fins : and that fin which rcmaineth in thcc, I will not impute un
to thee. If reafon then be not killed , and all kinds of religion and fer-
vice cf God under heaven that are invented by men to get righteou
neflc before Gcd,be not condemned, the rightccufnes of faith can take
no place.

When reafon heareth this, by and by it is offended : it rageth and
uttercth all her malice againft God,faying : Arc then my good works
nothing ? Have I then laboured and borne the burden and heat of the pr
day in vaine ? Hereof rifeth thofe uproarcs of Nations, of Kings and
Princes, againft the Lord and againft his Chrift. For the world nei
ther will nor can fufifcr that his wifdome, rightcoufncs, religions and
Worshippings (hould be reproved and condemned .The Pope with all
hispopiftirablemcnt,willnotfeemtoerre, much Icfle will hefuffer
himfclf to be condemned.

Wherefore let thofe which give themfclves to the ftudy of the ho- A
ly Scripture, learnc out of it this fay ing: jSfoaka&klecvtA God t *W
it Veat counted to him for righteottfieffe, to fet forth truely and rightly fl
this true Chriftian rightcoufnes after this manner : that it is a faith
and confidence in the Son of (Sod, or rather a confidence of the heart
in God through Jcfus Chrift: And let them addc this claufe as a diffe
rence : Which faith and confidence is accounted rightcoufhefTe for
Chrifts fake. For thcfe two things (as I faid before) worke Chriftian
righteoufnes : namely, faith in the heart, which is a gift of God, and
affurcdly belcevcth in Chrift : and alfo that God acccpteth this imper-
fecl faith for perfect righteoufnes, for Chrifts fake, in whom I have
begun to bclceve. Becaufc of this faith in Clnift, God fecth not my
doubting of his good will towards me, my diftruft, heaviness of fpi-
rit, and other fmnes which are yet in me. For as long as I live in
the flefh, finnc is truly in me. Butbccaufel am covered under the
fliadow of Chrifts wings , as is the chicken under the wing
cf the hen, and dwell without all fearc under that moft ample
and large heaven of the forgivencffe of finncs, which is fpread over
me, God corereth and pardoncth the remnant of finnein me : that is
to fay,bccanfcof that faith wherwith I began to lay hold upon Chrift,
he :Kyeptrth my imperfect righteoufneflc even for perfccl righteouf-
ncs,and counteth my finnc for no fui, which notwithftanding is finno
indeed.

Chap. III. rf on the E P i s T t B

So we (hroud our fclves under the covering of Chrifh flefo, who is
15.11. QUr f/aufo fillarfor the day, 4*doHr$illar off re for the nighf, left God
(hould fee our fin. And although we fee it, and for the fame doe fcdc
the terrours of conscience, yet flying unt ChriftoucMediatourand
reconciler (through whom we arc made perfect) we arc fureand fafe:
For as all things arc in him,fo through him w&lt;* have all things, who al-
ib doth fupply whatfocvcr is wanting in us. Wheo we belecve this,
God winketh at the fins and the remnants of finnc yet flicking in our
flefh,and fo covereth them, as if ttuy were no (ins. Bccaulc (iaith he)
thou beleeveft in my Son, although thou have many fins, yet not with -
ftanding they (hall be forgiven thee,until thou be clean delivered from
them by death.

PB.IS divi- Let chriftians learn with all diligeaee to uodcrftand this article of
Chriftian righteoufncs.And to this end let them reade Prf/,aad readc
him again both often and with great diligcnce,and let them compare
the fitit with the iaft : yea let them compare P*ul wholly and fully

w "^ nim ^ elfe : tnen ^ a ^ l ^ e y fi nc ? ^ to ^ e t rue,that Chriilian righte-
thmgt. oufncileconfiftcth in thcfe two things : namely in faith which giveth
glory unto God, and in Gods imputation. Vor faith is wcakc (as 1 have
faid) and therefore Gods imputation muft needs be joyncd withall,
that is to fay,tbat God will not lay to our charge the remnant of fin,
that he will not punifli it,norcondcmncusfor it : but will cover it
and will freely forgive it,as though it were nothing at all : not for our
fakc,ncither for our worthincs and works, but for J efus Chrifts fakej
in whom we bclceve.

A chriftian Tfiusa Chriftian man is both righteous and a finner , holy and
righ- prophane, an enemy of God and yet a child of God. Thefc con-
anda trarlcs no Sophiftcr will admit, for th^y know not the true manner
of juftifkation. And this was the caufc why they conftrained men to
worke well fb long, untillthcy tliould fcele in thcmfelves no fin at
all. Whereby they gave occafion to many ( which driving with all
their indeavour to be perfectly rightcous,could not attain thereunto )
to become ftark mad:Yea an infinite number allo of thole which were
the authours of this dcviliifh opinion, at the hour of death were dri
ven unto defpcration.Which thing had hapncd unto me alfo, if Chrift
had not mercifully looked upon me, and delivered me out of chip er-
rour

Contrariwife , we teach and comfort the afflicted finner after

this

T& the G A L A T H I A N 8^ Fol.

this manner: Brother it is not poffiblefbrthecto become io
ous in this life, that thcu (Kouldcft feele no finne at all, that thy*body thc bea
fhouldbeclearelike theSunne, without fpot or blemifh : but thou burden of
haft as yet wrinkles and fpots,and yet art thou holy notwithftanding. " comfort
But thou wilt fay : How can I be holy, when I have and feele fin in K&lt;L
me ? I anfwer : In that thou doeft feele and acknowledge thy finne,
it is a good token : give thanks unto God, and defpairenor. It is one
ftep of health, when the ficke man dcth acknowledge and confefls his
infirmity. But how ihalll be delivered from fin ? Run to Chrift the Anobic&i
Phyfitian,which healeth them that are broken in heart,and faveth fin
ners. Follow not thc judgement of reafon, which tellcth thee,that he
is angry with finners : but kill reafon and beleeve in Chrift. If thou
belecve,thou art righteous, becaufethou giveft glory unto God, that
he is Almighty, mercifull, true, &c. thou juftifieft and praifcft God.
To be brief,thou yeeldeft unto him his divinity, and whatfoever elfe
belongcth unto him: And the fin which remaineth in thec, is not
laid to thy charge, but is pardoned for Chrifts fake in whom thou be-
lieveft,\vho is perfectly juft : whofe righteoufnes is thy righteoufnes,
and thy fin is his fin.

Here wee fee that every Chriftian is an high Prieft : For firft
he ofrereth up and killeth his owne reafon , and thc wilcdome

of the flefa : Then he giveth glory to God, that he is righteous, Thedai ,
true, patient, pitifull and mercifull. And this is that daily facrifice facrificc of
of the new Teftament, which muft be offered evening and morning, thenewTe-
The evening facrifice is to kill reafon : the morning frcrificc is to
glorifie God. Thus a Chriftian daily and continually is occupied in
this double facrificc and in the exercife thereof. And no man is able to
fet forth fufficiently the excellency and dignity of this Chriftian fa
crifice. ,

This is therefore a ftrangc and a wonderfull definition of Chri- rig hir-
ftian rightcoufnefls , that it is the imputation of God for rightcouf- neffc,
ndfc or unto righteoufncflc , becaufe ofourfaithinChrift, or for
Chrifts fake. When the Popi(h Schoolemen heare this definition, what the
they laugh at it. For they imagine that nghteoufnefle is a certaine i 1 * a
quality powred into the foule , and afterwards fpread into all the
parts of man. They cannot put away the vaine imaginations of
realon, which tcachcth that a right judgement, and a good-will,
or a good intent is true rightcoufneflc. This unfpeakablc gift there*

fore

Chap. III. rponthe E p i s T L i

fore cxccllcth all rcafon, that God doth account and acknowledge
him for righteous without works, which imhraccth his Son by faith
alone,who was fcnt into the world, was borne, fuff:red, and was cru
cified for us.

This matter,as teaching the words is ea(ie(to wit, that righteouf-
ncfle is not cflcntially in us,as the Papifts reafon out of Ariftotlc, but
without us in the grace of God only and in his imputation : and that
there is no eflcntiall fubftance of righteoufncs in us, befidcs that weak
faith or firft fruits of faith , whereby we have begun to -apprehend
Chrift 1 , and yet fin in the mcane time remaineth verily in us:) but in
very deed it is no fmall or light matter, but weighty and of great im
portance.- For Chrift which was given for us,and whom we appre
hend by faith, hath done no fmall thing for us, but (as Taul faid be-
fore:) He hath loved us and given himfelfin very deed for H5:lie Vtas made
accHrfcdforuj&c. And this is no vain fpeculation,that Chrift was
delivered for my fins and was made accurfcd for me, that I might be
A child is delivered from cverlafting death .Therefore to apprehend that *Sonnc
bom unto by faith,and with the heart to bclecve in him , given unto us and for us
ofGod,caufeth that God doth account that faith, although it be un-
perfeft,for perfect righteoufncfle.

And here we arc altogether in another world farrefrom rcafon,
where we difputc not, what we ought to do, or with what works
wee may delerve grace and forgivenefle of finnes : but wee are in a
matter of moft high and heavenly divinity, where we do heare this
Gofpcllor glad tidings, that Chrift died for us, and that we be-
lecving this, arc counted righteous , though fins notwithftandin?
doc remainc in us, and that great finnes. So our Saviour Chrift
aModefincth the righteoufnclTe of faith. The Father (faith he) loveth
you. Whercforedoth he love you ? Not becaufe ye were Pharifees
unreprovablc in the righteouinefle of the law, circumcifcd , doing
chapter of good workey, faftmg, &c. but becaufe I havcchofen you out of the
c2ck world, and yee have done nothing, but that ycc have Jotcdme, aod
9 bclecvcd that I came out from the Father. This objccl (/) being
railed o fcnt from theFathcr into the world,pleafcd you. And becaufe you have
obiea,bc. apprehended and embraced * this object, therefore the Father loveth
r*eof mt you, and therefore ye pleafc him. And yet notwithftanding in ano-
ther place he callcth them cvill, and commandcth them to askc for-
givcncflc of their finne*. Thefc two things arc quite contrary: to

wit,

To the G A L A T H i A N s^ 1 14

wit, that a Chriftian is righteous and beloved of God, and yet not-
withftanding he is a (inner. For God cannot deny his o wnc nature, -
that is, he muft needs hate fin and Tinners : and this he doth of neccf-
fity, for other wife he rtiould be unrighteous and love fin. How then
canthefetwo* contradictions (land together? I am a finner,and moft *contraiy
worthy of Gods wrath and indignation : and yet the Father lovcth fa y n r-
mc? Here nothing commeth bet ween,but only Chrift the Mediatour. Jb. \6.^.
The Father(faithnc)doth not therefore love you, becatife ye arc wor- W* 7&gt;9
thy of love, but becaufeyc have loved me, and have beleeved that I
came out from him.

Thus a Chriftian man abideth in true humility, feeling fin in him ef
fectually, and confefling himfelf to be worthy of wrath and judgment
of God and everlafting death for the fame, that he may be humbled in
this lifc:and yet not withftanding he continueth ftill in his holy pride,- a c
in the which he f urneth unto Chrifr, and in him he lifteth up himfelf p
againft this feeling of Gods wrath and judgment, and belceveth that,
not only the remnants of fin are not imputed unto him, but that alfo
he is loved of the Fathcr,not for his own fake, but for Chrifts fake,
whom the Father lovcth.

Hereby now we may fee,how faith juftificth without works, and
yet not withftanding, how imputation of righteoufnes is alfo neccfla-
ry.Sins do remain in us, which God utterly hateth. Therefore it is ne-
ceflary that we (hould have imputation of rightcoufnes,which we ob
tain through Chrift and for Chrifts fake who is given unto us and re-
ceived of us by faith. I n the mean time,as long as we live here, we arc
carried and nourifhed in the bofomeof the mercy and long fuferancc
of God, untill the body of fin be abolifhed, and we raifed up as new
creatures in that great day .Then (hall there be new heavens and a new
earth,in which righteoufnes fhall dwell.In the mean while under this
heaven fin and wicked men doe dwell, and the godly alfo have finnc
dwelling in them. For this caufc Taut, Rom. j. complaineth of finnc
which rernaineth in the Saints t yet notwithftanding he faith af
terwards in the 8. Chapter : That there is no damnation to tkenu
\\hicb are in Chrift Itfu. Now, how (hall thefe things fo contrary |",f arc
and repugnant, be reconciled together, that finne in us is no finnc?
that he which is damnable (hall not be condemned? that he which
is rejected (hall not be re jefted f That he which is worthy of the
XVrathofGcd and everlafting damnation, {hall not be puni(hed?

The

Chap.III. rt*tbe EPISTLE

The only reconciler hereof is the Mcdiatour between God and men,
even the man ] efus C hrift, as Paul faith : There u no condemnation to
them Which are in C hrift Jefo.

Verfc 7. Know ye therefore that tkey Which are of faith, the Jante are the
children o/Abraham.

This is the gencrall argument and whole difpuration of Pattt a-
gainft the Jewes, that they which beleeve, arc the children of Abra-
The dirpa . kam,ar\d not they which are borne of his fk!h and his.bloud. This dif-
tion of putationPW vehemently profccuteth in this place, and in the 4. and
9-Chaptcr to the Rowans. For this was the greateft confidence and
glory of the faves : We are the feed and chililrett of Abraham, He was
circumcifed and kept the law : therefore if we will be thetruechil-
dren of Abraham, we muft follow our father, &c. It was (no doubt)
an excellent glory and dignity ,to be the feed of Abraham. For no man
could deny but that God fpakc to the feed and of the feed of Abraham.
But this prerogative nothing profited the unbeleeving Jcwes.By rea-
fon whereof Yd*/, efpecially in this place, mightily (trivjth againft
this argument, and wrefteth from the Jews this ftrong affiance in
themfelvcs. And this could he, as the elecfl veffcli of Chrift, do above
all other. For if we at the beginning fhould have diiputed with the
fews without Pail, peradvcnture we fibould have prevailed very little
againft thcnr.

So then Paul rcafoneth againft the Jews which flood fo proud
ly in this opinion, that they were the children of Abraham t fiy_
ing : We are the feed of Abraham. Well, what then ? Abraham
was circumcifed and kept the law : we doe the fame. All this
1 grant : But will yc therefore feeke to be juftified and faved ? Nay

not ^* ^ ut ^ ct us comc to ^ c ? atr * arcn dbrahAm himfelfe , and let
us fee by whatmeancs he was juftified and faved. Doubtleflc, not
for his excellent vertues and holy workes : not becaufe he forfookc
his country, kindred and fathers houfc : not becaufe he was circum
cifed and observed the law : not becaufe he was about to offer up irf
facrifice at the commandement of God, his fonnc Ifiac, in whom
he had the promife of pofterity : but becaufe he beleeved. Wherefore
he was net juftified by any other meanes then by faith alone. If
ye then will be juftified by the law, much more ought Abraham
your rather to be juftified by the law. But Abraham could not o-

therwifc

TO tf)f G A L A T H 1 A N S. FoI.1 1 5

thcrwifcbcjuftifled, nor receive forgiYcncflc offinnes and the holy
Ghoft, then by faith alone. Since this is true by the teftimony of ths
Scripture, why ftand ye fo much upon circumcilion and the law,con-
tcnaing that ye have rightcoufncfle and falvation there by, when as
Abraham himfclfe, your father, your fountaine and hcad-fpring, of
whom ye do fo much glory, Was Juftificd and faved without thefe,by
faith alone ? What can be laid againft this argument.

Paul therefore concludeth with this fentcnce : They which arc
if Frith are the children of Abraham, that corporall birth or car- Tbc carnall
nail fecde maketh not the children cf Abraham before God. As begetting
though he would fay : There is none before God accounted as the ^akcuTtbe
child of this Abraham (who is the fcrvant of God, whom God children of
hath chofcn and made righteous by faith) through carnall genera- Mrtbam&gt;
tion : but fuch children muft be given him before God, as he was a
father. But he was a father of faith, wasjuftificd and pkafed God,
not becaufe he could beget children after the flefh, not becaufe he had
circumcifion and the law, but becaufe he belecvcd in God. He
therefore that will be a child of the beleeving Abraham muft alfb The belee .
himfclfe belceve, or elfe he is not a childe of the cleft, the belo- vin
red and the juftified Abraham, but onely of the begetting Abr*. 5
bam, which is nothing clfe but a man conceived, borne, and wrapt
in finne, without the forgivenefls of finnes, without faith, without
the holy Gboft,as another man is,and therefore condemned. Such al
fo arc the children carnally begotten of him, having nothing in them
like unto their father, but flcQi and blood,(innc and death : therefore d*n o f *
thefe arc alfo damned. This glorious boafting then : ^# are th:fccdof*^
Abraham, is to no purpofe.

This argument Paul fetter h out plaincly in the p th to the Ro- Thfitflex-
ntoM* by two examples of the holy Scripture. The firft is of If- ^fj ^f/^
wael and 7/3^, which were both the fecdc and naturall children r/**.
ot 9^irAham ) and yet notwithftanding Ifmael ( which was begot
ten of Abraham, as Ifi*c was, yea and (hould alfo have bcenc the
firft begotten, ifcarnall generation had had any prerogative, or conld
have made children to Abraham ) is fhut out, and yet the Scripture
faith : In Ifaac JhaS thy feed be called. The fecond is of 8 fan and I A- . . r

i .1- i i 111 Thclscond

w, who when they were as yet in their mothers wombe, and had
done neither gocd rorcvill, it wasfaid: The elder (hall ferae the
younger , I have loved Jnccb, ^^Eftu have I hated. Therefore it is

plain c,

Chap.III. Vfontke EPISTLE

plaine, that they which are of Faith, are the children of Abraham.

But fomc will here objeft (as the Jews do, and ccrtainc ca-
S fignlfi. villing fpirits at this day ) faying that this word faith in the Hebrew
H.tbt"w C fcgnifieth rm6,and therefore we do not rightly apply it : And more-
tongue over, that this place out ofCjenj] .fpsaketh of a corporall thing,namc-
ly of ths promifc of pofterity,and therfore is not well applied of Pad
to faith in Chrift, but ought fimply to be underftood of the faith of
Abraham, whereby he- beleeved according to the promifc of God,
that he (hould have feed : and hereby they would prove that the ar
guments and allegations of Tattl do conclude nothing. In like man
ner they may caviil alfo, that the place which Paul a little after al-
Icdgeth out of H*bakuk^&gt; fpcakcthof faith, as touching the full ac-
compliQiing of the whole vifion, and not of faith oncly in Chrift, for
the which P*#/allcdgeth it. Likcwifc they may wrcft all the II th
Chap.tothc Hebrewes, which fpeaketh of faith and the examples of
faith. By thcfc things fuch vain-glorious and arrogant fpirits do hunt
for praifc, and fcekc to be counted wife and learned, where they lead
of all dciervc it.But bccaufe of the fimplc and ignorant,wc will brief
ly anfwcr to their cavillations.

To the firft I anfwer thus, that faith is nothing elfc, but the

truth of the heart : that is to fay, a true and a right opinion of the

heart as touching God. Now, faith oncly thinketh and judgeth

rightly of God, and not reafon. And then doth a man think rightly

of God, when he belecYeth his word. But when he will meafurc

Faith thm- Q o d without the word, and belecvehim according to the wife-

JfG&lt;2: hlI/ dome of reafon, he hath no right opinion of God in his heart : and

therefore he cannot think or judge of him as he (hould doe. As for

example : when a Monk icnagineth that his coule, his (haven crown

and his vowes docplcafeGod, and that grace and cvcrlafting life

Troth and is given unto him for the fame, he hath no true opinion of God, but

faith fignific f a jf c anc i full of impiety .Truth therefore is faith it fclfe,which judge-

SJi h g. n&lt; cth rightly of God, namely that God regardeth not our workes

and rightecufneffc, becaufe we arcunclcanc : but that he will have

mercy upon us, lookeuponus, accept us, juftifie us and faveus, if

*!*.,; we belcevc in his Sonne, whom he hath fent to be a facrificc for the

fmncs of the whole world. This is a true opinion of God, and in

very deed nothing clfe but faith it fclfe. I cannot comprehend nor

be fully aflured by reafon , that 1 am received into Gods favour

S for

To the GALATHIANS. Fol. r 1 6

for Chrifts fake:but I hcarc this to be pronounced by the GoipJi, and
I lay hold upon it by faith.

To the iecond cavillation I anfwcr, that Paal doth rightly al- That the
ledge the place of the fifteenth of (jenefis, applying it to faith in 5J acc ?
Chrift. For with faith alwaycs muit be joyncd a certaine aflurancc rijhtij aj
of Gods mercy. Now this aflurancc comprehendcth a faithfull truft f 1 ", 1 1 .
of rcmiflion offinnes for Chrifts f ike. tor it is impoflible that thy cVtift" 1
confcience fhould looke for any thing at Gods hand, except firft it
beaflurcd, that God is mcrcifull unto thcc for Chriftsfake. There
fore all thcpromifcs are to be referred to that firft prom ife concer
ning Chrift: 7 be feed of the Woman fkallbruife the ferpents head. So did Gak - ,-j
all the Prophets both underftand it and teach it. By this we may fee AH the p-
that the faith of our fathers in the oldTcftament, and ours now in
the new^ is all one, although they differ as teaching their cut-
ward objefts, Which thing Pettr witncileth in the Ads when he
faith : Which neither we nor our father i were able to bcarc* But W*
beleeve through the grace of our Lordjefus hrift to be (aved even at ir&gt;
they did. And Paul faith : Our fathers did dtt drink of that fyirituatl
rockjhat followed them t Vthich rock. **&gt;** C^ r ^ ^ nc ^ Chrift himfclfe
faith : Abraham rejoyced to fee nty d*y t and he /ar it and was glad.
Netwithftanding, the faith of the fathers was grounded on Chrift
which was to come, as ours is on Chrift which is now come. A^n-
ham in his time was juftified by faith in Chrift to come, but if he li
ved at this day, he would be juftified by faith in Chrift now revealed
and prcfent : Like as I have faid before of Cornelius, who at the firft
beleevcd in Chrift to com?, but being inftru&ed by Peter, he be-
leed that Chrift was already come. Therefore the divcrfitic of
tioies never changeth faith, nor the holy Ghoft, nor the gifts thereof.
For there hath been, is, and ever fhall be one mind, one judgement The faith of
and underftanding concerning Chrift, as well in the ant ient fathers,
as in the faithfully which are at this day,and fhall come hereafter. So
we have as well Chrift to come and beleevc in him, as the Fathers
in the old Teftament had. For we looke for him to come againc in
the laft day with glory,to judge both the quick and the dead, whom
now we bclceve to become already for our falvation. Therefore
this allegation of/^w/offtndcth none butthcfe blind and ignorant
cavillers.

therefore (as I hare faid) rightly alledgcth that place out

0.4 *

Chap. III. Vpoa the E P i s T L E

ofGfwfa, of faith in Chrift, when he fpcaketh of the faith of AbrA*
ham. For all the promifcs paft, were contained in Chrift to come.
Therefore as well Abraham and the other fathers, as alfo we,are made
righteous by faith in Chrift : They by faith in him then to come, we
by faith in him now prefent. For we cntrcatc now of the nature and
manner of justification, which is all one both in them and in us, whe
ther it be in Chrift to be revealed, or in Chrift now revealed and pre-
fent.lt is enough therefore that P&lt;?*/fheweth, that the law juftifteth
not,but onely faith, whether it be in Chrift to come, or in Chrift al
ready come.

T h f&lt; S" 6 ^ ^k ^ alfolChrift to fome is prefent, to other fome he is to

coi, t " come. To all bcleevers he is prefent : to the unbclecvers he is not yet

ftmc he come, neither doth he profit them any thing at all : but if they hearc

jwneT the Gofpcl!,and belccvc that he is prefent unto thcm,he /uitificth and

faveth them.

Vcrfe 7. Te k^ow therefore that they which are of Faith t the (am: are the

children 0f Abraham,
who arc As jf fa WO uld fay: Ye know by this example of Abraham, and by

ilic children ... n . ,-. . . . . . .... &gt;.

theplaine tciumonyor the Scripture, that they are the children of
Abraham, which arc of faith, whether they be J ewes or Gen tiles,
_,... . without any rcfpecT: either unto the law,or unto works,or to the car-
father both nail generation of the fuhers. For not by the law, but by the righte-
" oufne(Tcoffaith,the promife was made unto Abraham, that he fhould
be heirc of the world : that is to fay, that in his feed all the nations
of the earth fhould be blefled, and that he (lionld be called the father
of nations. And .left the J cws fhould fafly interpret this word Na&lt;
tions t applying it unto themlclvcs alone, the Scripture prevcnteth
?.4.i7. thj s$an cl faith not only ,a father f nations : but a father of many nations
havelmadethee. Therefore Abraham is not onely the father of the
Jcws,but alfo of the Gentiles.

ThccUUten Hereby we may plaincly fee that the children of Abraham arc not
* f "^ o7tT t ^ ic c ^ ) ^ rcn f J hc flc(jh,but the children of faith, as Paul^Rom^. dc-
Se fldh.but clareth : Who u the father of us dl ( as it is mitten : I have made thee a
cf faith, father of many nations ) even be fire Cjod whom he did beleeve : So that
^^/raakcth two Abrahams, a begetting and a bclecving Abraham.
^irjxm Abraham hath children and is a father of many nations. Where? Be
fore God, where he bclecvcth : not before the world, where he be-
gcttcrh.

For

To tbt GA L ATHIA N s.

For in the world he is the child of Adu* and a finncr, or (which is
more ) be is a worker of the righteoufneflc of the law,living after tho
rule of rcafon, that is, after the manner of men : but this pcrtaincth
nothing to the bclecving Abraham.

This example therefore oi Afaabam wrappeth in it the holy Scrip
ture it fclf,which faith that we are counted righteous by faith.Wher-
fore this is a ftrcng and mighty argument two manner of wayes,
both by the example of kbraham t and alfo by the authority of tha
Scripture.

Verfe 8. F*r the Scripture firefcctng (bat CjodwoulAjttftlfic the (jcntiles
through faith.

Thefe things pertainc to the former argument. As if he fhould The aine
fay: Ye Jews do glory in the law above meafure : ye highly com- IjJ*!,"*
mzndJMoJis, becaufcGod fpakeunto him in tbebufhjCfa . As the
Jews do proudly brag againd us, ( as I have my felfe at fundry times
heard J facing : ye Chriftians have Apoftlcs, ye have a Pope and yc
have Bilnops : but we Jews have Patriarkes, Prophets, yea we hare
God himiclf, who fpake unto us in the buih, in Sinai, where he gave
unto us the la\v,and in the tempb,c^.Such a glory and fuch an excel
lent teftimony alledge ye for your fclves againft us,if ye can. To this
anfwereth Paul the Apoftle of the Gentiles: This your proud brag
ging and boafting is tonopnrpofe: For the Scripture prevented it,
and forefaw long before the law, that the Gentiles (hould not be ju-
ftified by the law, but by the blefling of A^r&lt;/j&gt;w/fccd, which was
promifcd unto him ( as Paul faith afterwards ) 430. before the law
was given. Now,thelaw being given fo many y cares after .could not
hinder or abolifo this promife of the bleffing made untoAlr/k*,
but it hath continued firmc,and Qiall continue for ever. What can the
Jcwsanfwertothis ?

This argument grounded upon the certainty of time, is very An
ftrong. The promife of blefling is given unto Abr*fw 430 mcntgrou
yeares before the people of Ifracl received the law. For it is faid JJ e J? n
to Abraham. Becaufc thou haft belecved God and haft given glory tyof UM.
UK*. A him, therefore thou (halt be a * father of many nations. There Gut w
bbrahtm by the promife of God is oppointed a father of many
nations, and the inheritance of the world for his pofterity and iffuc
after him, is given unto him before the law was publimcd. Why

doe

Chap. III. Vfon ^EPISTLE

doe yc brag thcn.pye CjalathUns^ that yc obtainc forgivcncfle of fins,
and arc become children, and do receive the inheritance through the
law,which followed a long time, that is to fay, 430 y cares after the
prom iic.

ihe ertout Thus the falfc Apoftles did advance the law and the glory thcre-
of.But the promife made unto Abraham 430. yeares before the law
was givcn,they neglected and defpilcd, and would in no wife know
that tAbraham(ok whom they gloried not withftanding as the father
of their whole nation) oeing yet uncircumcifed, and living fo many
ages before the law, was made righteous by no other meancs then
by f a ith only, as the Scripture moft plainely witneflfeth : Abraham
bcleeved (Joa, Anditvtas counted to htm firrighteoufrtefle. Afterwards,
when he was now accounted righteous becaufe of his faith, the
;. wo. Scripture makcth mention of circumciiion in the feventcenth of Cjc-
nefis, where it faith : Thit it my covenant which je (ball feepe betveccne
JU*JM* me ad you, &c. With this argument Paul mightily convinceth
wasjufufied the falle Apoftles, and flbcwcth plainely that Abraham was juftifi-
cumcifon: ed by faith onely, both without and before circumcifion, and alfo
an&lt;1 4 j 43- y earcs before the law. This lelfc fame argument he handleth in
L" rC !he the fourth Chapter to the Romanes : to wit, that righteoulncfle was
law - imputed to hbraham before circumcifion , and that he was righteous
being yet uncircumcifed : much more then he was righteous before
the law.

Therefore (iaith Paul) the Scripture did well provide againft this
your glorious bragging of the rightcoufnefle of the law and works.
When? Before circumcifion and before the law. Tor the law was gi
ven 430. yeares after the promife, whereas Abraham was notoncly
jaftified without the law and before the law, but was alfb dead and
buried : and his righteoufncfle without the law did not only flourish
untill the law,but alfo (hall flourifh even to the end of the world. If
then the father of the whole Jcwifh nation was made righteous
without the law and before the law, much more are the children
made righteous by(the fame means that their father was. Therefore
righteoufnefle commcth by faith only and not by the law.

Verfe 8. Preached the Cjo faille fire unto Abraham,/*;/^ : In theefialt
dl the Gentiles be bit ffed.

The Jewcs doc not onely lightly pafTeoYCr, but alfo do deride

and

To the G A L A T H i A N s. Fol.n 8

and with their wicked glofles do corrupt thcfe excellent and notable the iw
fcmcnces : Abraham beleeved (Jod. &c. I have Appointed thee a father,
Cfrtf.and fuch like,which highly commend faith and containc promi-
fcsof fpirituall things. For they are blindc and hard hcarted,and there- tute&lt;
fore they fee not that thcfe places do intrcate of faith towards God,
and ofrightcoumcfle before God. With like malice alfo they handle
this notable place of the fpirituall bleffing:/ thee all the nations of the
earth Jkalt be blcfed.oi(zy they)to blefle fignifieth nothing elfc but to
praife, to pray for profperity, and to be glorious in the fight of the
world. After this manner the Iew(fay they) which is borne of the feed what
of Abraham js ble(Ted:and the profelite" or ft ranger which worfhip-
peththe God of the lewesand joyneth himfelfe unto them, is alfo
blefled. Therefore they thinke that blefling is nothing clfe but praife
and glory in this world,in that a man may glory and vaunt that he is
of the (lock and family of Abraham.But this is to corrupt and pervert
the fcntcnces of the Scriptures, and not to expound them. By thcfe
words, Abraham beleevcd, T&lt;*#/defineth and fctteth before our eyes a
ipirituall Abraham,* faith full, righteous, and having the promife of
God : an Abraham (I fay) which is not inerrour,and in the old flefh:
which is not borne of Adamfrut of the holy Ghoft.And of this Abra
ham renewed by faith and regenerate by the holy Ghoft,fpcaketh the
Scripture,and prononnceth of him,that he {hould be a father of many
nations.Alfo that all the Gentiles (hould be given unto him for an in-
hcritanee,when it faith: In thee /ball all the nations of the earth be ble fled.
This, Taul vehemently urgcth by the authority of the Scripture,
which iaith,&lt;yVw.i 5. Abraham beleeved God,&c t

The Scripture then attributeth no righteoufnefls to Abraham,
but in that he beleeveth . and it fpeaketh of fuch an Abraham, as he
is accounted before God. .Such (entenccs therefore of the Scrip-
tare do fet forth unto us anew Abraham t which is feparatc from
the carnall marriage and bed, and from thecarnall generation, and
make him fuch an one as he is before God, that is to fay, bclceving
and juftined through faith, to whom now God maketh this pro
mife becaufe of his faith: Thou (halt be a father of many nations.
Againc : In thee fiall all the nations of the earth be blejjed* And
this is the meaning of Tatil, where he (hcweth how the Scrip*
ture preventcth the vaine prcfumption and proud brags of the
Jewcs as touching the law. For the inheritance of the Gcn-

tilcs

Chap.III. Vfcn ^EPISTLE

tiles was given wito Abraham, not by the law and circumcKion, but
long before the fame,by thconcly righteouwcfle of faith.

it it great 1 hcrforc, whereas the J cws will be counted and called bleffed, be-
ca ufe they arc the children and feed of Abrahm t i\. is nothing ellc but
a vainc-gloricus brag. It is (no doubt) a great prerogative and glory
before the world, to be borne of Abrahams kt^ as TW (heweth,
Rom.?, but not fo before God. Wherefore the J ewes doe wicked
ly pervert this place concerning the blefling, in applying it one-
ly to a carnall blefling, and doe great injuries to the Scripture,
which fpcaketh moft manifcftly of the ipirituall blclTing before
God, and neither can nor ought otherwife to be undcrftood. This
is then the true meaning of this place : In theefiatt bcbleffeA. In
which thec?- In thec Abraham bekeving, or in thy faith, or in
Chrift (thyfeede) to come, in whomthoubelecvcft : All the na
tions of the earth ( I fay ) (hall be blellcd, that is, all the nations fhall
be tn y bi c ff cc { children, even like as thou art bicflcd, as it is written :
SoJJutitthjffcdbe.
o Hereof it followcth that the blefling and frith of tsftraktmis

ail one. the fame that ours is: that zAbrakAir.s Chrift is our Chrift: that
Chrift died afwcll for the fins ofAbrabarv^s for us. tdbrahAm which

nwtvT diH- ft* m J ^ **** ^ e j o j ce ^&gt; Joh.8. Therefore all found but one and
the fame thing. We may notfufjjr this word Bkffing to be cor-
rupted. The Jews looke but through a vailc into the Scripturc,and
therefore they undcrftand not what, or whereof the promife is
which was made to the Fathers: Which we notwithstanding ought
to confider above all things. So ("hall we fee that God fpcaketh to
JbrdMm the Patriarke, not of the law nor of things to be done, but
of things to be bcleved : that is to fhy, that God fpeakcth unto
him of promifes which arc apprehended by faith. Now, what doth
vlbrAham? Hebeleeveth thofe promifes. And what doth God t&gt;
that belecving Abraham ? He imputeth faith unto him for ri^h-

.ij.t. fcoufncffe, andaddeth ftirther many more promifes, as, / am thy

Cw.ti.j.- defender. In therfkdl aft nations be blefied. Tbeujbtdt be a father of nta^
nyiuuioni. Sofiall thy fee He. Theie arc invincible argumcnts 3 againft
the which nothing can be faid, if the places of the holy Scripture be
throughly confidercd.
Verfe 9. So then they which *re offM, &c ble$cd with fMfill A-

All

TO tfa G A L A T H I A N S.

All the weight and force hereof lieth in thcfe words : Vrith faith-
full Abraham. For he putteth a plain difference between Abraham and
Abraham^ of one and the felf- ferae perfon making two. As if he laid :
There is a working,and there is a beleeving Abraham. With the wor
king Abraham we have nothing to do. For if he be j jftified by works,
he hath to rejoyce, but not with God. Let the Jewcs glory as A vvolWn ,
much as they will, of that begetting Abrekam^ which is a worker, and a bckc-
is circumcifed, and keepeth the law : but we glory of the faithfuli vin s *
Abraham, of whom the Scripture fairli&gt; that he received the blefling
of righteoufnerfe through his faith, notpnely for himfelfc, but alio
for all thofe which beleeve as he did : And fo the world was promi-
fed to Abraham^ becaufe hebcleevcd : therefore all the world is blef-
fed, that is to fay,receiveth imputation of righteoufnes, if it belecvc as
Abraham&id.

Whsrefcre thcblefilng is nothing elfebut the promifeof the Gof-
pel. And that all Nations are bleffed,is as much as to fay, as all Nations
fiiall hearc the blefling, c chat is, the promife of God (hall be preached
and published by the Gofpel among all Nations. And out of this place
the Prophets have drawne many Prophefies by a fpirituall underftan-
ding. As *?/^ 2. Askc efnte, and iVeiligive tkee the Heathen for thine in-
keritanct y and the ends of the earth for thy poffeflion. And again, Tfal 19.
Their voice hath gone through all the earth. Briefly, all the proprieties of
the kingdome of Chrift, and of the publifhing of the Gofpel through*
out all the world, have fprung out of this place : In theefialliillthe na-
tions of the earth be blcfcd* Wherfore, to fay that the Nations are bkflcd ^ f wci a h
is nothing elfe,butthat righteoufnes is freely given unto them,or that

they are counted righteous before God, not by ths law, but by the unto the f **
hearing of faith : For Abraham was not juftificd by any other meanes icrs&lt;
then by hearing the word of promife,of bleiling and of gracc.Therfore
like as sAbraham obtained imputation of righteoufnes by the hearing
of faith : even fa did all the Gcxtites obtain and yet do obtain the fame.
For the fame word that was firft declared unto Abraham, was after
ward publifhed to all the Gentiles.

Hereby then we fee that to bkjfc fignificth nothing elfe (but as
I faid before) to preach and teach the word of the Gofpell, to con-
feffe Chrift, and to fprcad abroad the knowledge of him among all
the (jentilfj. And this is the P deftly onicc and continuall facri-
fice of the Church in the new Teftament, which diftributeth this

blefling

Chap. III.

blefling by preaching and by miniftring of the Sacraments, by com
forting the broken hearted,by distributing the word of grace, which
Abraham had, and which was alfo his blefling : which when he bc-
tecvcd,hereceived the blefling.So we alfo bcleeving the fame arc blef-
i- kd,and thisblcflrig is a great glory, not before the world, but before
God.,For we have heard that our fins arc forgiven us, and that we are
accepted of God,that GoJ is our Father,and that we are his children,
with whom he will not be angry, but will deliver us from fin, from
death and all evils, and will give unto us righteoufaefc, life and cter-
na il falvation.Of this blcflitig (as I have faid) do the Prophets preach
in every place, who did not fo coldly confider thofe promifes mads
unto the fathers, as the wicked lews did, and as the Popifh Schoole-
racn and Sectaries do at this day , but did reade them and weigh them
with great diligence, and alfo drew out of thofe promifcs whatfoever
HOJ~I}.H. they prophecied concerning Chrift or his kingdome. So the pro
phecy of Hofeaf 1 3 . Chapter : / Vfitt redeems them from the fower of the
grave : I Will deliver them from death :0 death I \Vi// he thy death: O grave
IVoillbethj dettrttttiont and.-fiich like places of the other Prophets,
did all fpring out of thefe promifcs, in the which God promiied to
Cg the fathers the bruifing of the Serpents head and the blefling of all na

tions.

MoreoYcr, If the nations be bkffed-, that is to fiy, if they be ac-
Gu,\*,9. counted righteous before God, it followcth that they are free from
finnc and death, and arc made partakers of righteoulncflc , falvation
and everlafting life, not for their works, but for their faith in Chrift.
Wherefore that place of Genefis the 1 2 .Chapter : In thecfiall atl the na
tions be blefied, fpeaketh not of the blefling of the mouth, but of fl-ich
a blefling as belongcth to the imputation of righteoufntfT:, which is
available before God, andredeemethfromthecurfeof fin, and from
rhebicffing a u t h o f e cv jls that doe accompany fin. Now, this blclfinc is rccei-

K received ii/-t-i- i /--ii-i . i i / , i &gt;

only by faith ved only by rait h. ror the text faith plainly : Abraham beleeeved y nnd
it Vtat accounted unto hint forrighteoufneffe : wherefore it is a mcerc
fpirituall blefling, and there is no ble.fling indeed, but this : which al
though it be accurfcd in" the world ( as indeed it is ) yet it is availa
ble before God. This place therefore is of great force, that they
which are of faith,arc become partakers of this promifeof the blefltng
made unto the bcleeving Abraham. And by this raeanes Paul prc-
vcntcth the caviliatipn.pf the) ewes, which brag of a begetting and

working

G A i A T H I AN s. 126

working Abr*k*m t and juft before men, and not of a bclecvlng tA-
brahtm.

Now, like as the Jcves doe glory only cf a working Abrahrru\
even fo the Pope fetteth cut only a working Chrift, or rather an ex- fe j f fc
ample of Chrift. He that will live godly (faith he)muft\valkas Chrift am.
hath walked, according to his owne faying in the i j. otlohn : Ihtte p*e andr.
given you an examp/e, tkatjou Jhwlddce even *s I h*ve dene tojott t We j&gt;fc.?j.u,
deny not but that the faithfull ought to follow the example o/
Chnft,and to work welhbut they fay that we arc not juftified, thcrer
by before God. And Paul doth not here reafon what we ought to
doe, but by what meanes we are made righteou?. In this matter we
muft fct nothing before our eyes , but Tefus Chrift dying for cur (ins, T ,

j &gt;r c L. f re J j u- n.- i I me mat-

and rifing again ror our nghtcoulncfle, and mm muir we apprehend tcrofiuflifi.
by faith as a gift, not as an example. This, reafon underftandeth not, "*"
and therefore as the Jewes follow a working, and not a beleeving A- d i C he"b
br&lt;*htvm t even lo the Papifts and all that feek riehtcoufneflc by works, nefit &gt; and

..,,.. , . r t r\-r t i. ^i j Ti , nottheex

do behold and apprehend, not a jultity ing, but a working Chrilt, and ample of
by this means they fwcrvc from Chrift, from righteoufnes and falva- chriflt
tion. And like as the Jews which were faved,ought to follow the bc-
lecving Abraham : fo we alfo,if we will be delivered from our fins and
be faved,muft take hold of the juftifying and faving Chrifr,whom A-
^r^^whimfclfalfo by faith did apprehend, and through him was
blcflcd.

It was indeed a great glory , that Abraham receired circum- i t is g ood
cifion at the Oommandement of God, that he was endued with wfoiiowite
excellent vertucs : that he obeyed God in all things : as it is alto c3:*bui
a great praifc and felicity to follow the example cf Chrift WOP-
king, to love thy neighbour, to doc good to them that hurt the?,
to pray for thine enemies, patiently to beare the ingratitude of
thofe which render cvill for good : but all this aviikth nothing
to righteoufncrT;: before God. The excellent deeds and \ertu:s
of Abrthtm were not the caufe that he was counted righteous
before God : So hkewifc the imagination and following of the
example of Chrift, doth not make us righteous before God. For,
to make us righteous before God, there is a farre more excellent
price required, which is neither the righteoufnc{fe of man, not
yet of the law. Here wcmufthave Chrift , to blcffc us and favc
us, like as Abraham alfo had him for his Bleficr and Saviour.

How?

Chap. III. ypott the E P i s T L a

How ? not by workes, but by faith. Wherefore as there is great
difference bctvveene the beleeving and working ssftr&am : { o is
there great cUfcrcnce betwcenc Chrift; blefiing and redeeming, and
Chrift working and giving example. Now, JP4#/ fpeaketh here of
Chrift redeeming and Abraham believing, and not of Chrift giving
example,or of Abraham working.Thereforc hs addeth purpofely,and
that with great vehemcncy .They Vthichxre of faith &gt; are 6/eJfed \\ith
faithfull Abraham.

fo* Wherefore we muft feparate the believing and the working Abra-
be fc- ham as farr afunder, as there is diftancc bet w ixt heaven and earth. A
^nan believing in Chrift is altogether a divine perfon, the child of
God, the inheritour of the world,a conquerour of fin,death,the world
and the devil! : therefore he cannot be praifed and magnified enough.
Let us not fufrer this faithfull Abraham to lie hid in h is gra vc, as he is
hid from the Jews :but let us highly extoll and magmfie him : and let
us fill both heaven and earth with his name :fo that in refped; of this
faithfull Abraham, viz fee nothing at all in the working Aftnahaat.Fix
when we fpeak of this faithfull Abrak*m,vj are in heaven.But after
wards, doing thofe things which the working islbraham ^id,which
were carrall and earthly ,and not divine and heavenly,(but in as much
as th:y were given unto him of God) we arc among men in earth.
The believing Abraham therefore fillcth both heaven and earth. So e-
very Chriftisn through his faith filleth heaven and earth, fo that be-
(ides it, he ought to behold nothing.

one con- Now, by thefe words, flidl be blefe^^ Taul gathercth an
yp rofed argument of the contrary : For the Scripture is full of oppofitior.s,

bycompa* o J , .

it with as when two contraries arc compared together. And it is a point
of cunning to marke well thefe oppofitions in the Scriptures, and
by them to expound the fcntenccs thereof. As here, this word
(bkffini) importeth alfo the contrary, that is to fay ,maledi#ion. For
fc without when the Scripture faith, that all Nations which are of faith, are
buffed with faithfull Abraham^ it folio wethiieceflatily, that all, as
well /*&lt;?. as Cjentiles, are accurfed without faith, or without
this faithfull Abraham. For the promife of bleffing was given to
jibraham t that in him all Nations (houid be blefled. There is no
blclTing then to be looked for, but only in the promife made unto
Abrahwn, now publifhed by the Gofpcll throughout the whole
world. Therefore* whatfoever is without that bleHmg, is accurfed.

And

TO the G A L A T H I A 8^ FoI.l2I

And ihi Ttttl (hcwcth plainely , when he faith.
Vcrfcxo. FwMmimj*tareoftljc toorksoftl&gt;el**&gt;\

Here ye fee that the carle is as it were a floud /wallowing up what- SBM* *
focvcr is without Abr*h*m : that is to fay, without faith , and the &gt; under
promifcoftheblcffingof^vf^w. Now, if the law it felfe given
by Mo fit at the commandcmcnt of God, makcth them fubjeft to the wntw
jcurfc which are under it, much more fhall the lawes and traditions fo fai **
do, which arc devifcd by man. He therefore that will avoid the curfe,
muft lay hold upon the promile of blcfling,or upon the faith of Abr*.
k4m,or elfe he fhall remain under the curfe. Upon this place therefore
(fiHtHbc blefitdin tbee)\l followcth,that all nations, whether they were
before Abr*hnim&gt; in his time, or after him,arc accurfed,and fhall abide
under the curfe for ever, unlcs they be bkflcd in the faith of Abr*ham 9
unto whom the promife of the blciTing was given to be publUhed by
hisfoed, throughout the whole world.

Toknow thefe things it is very ncccflary, for they hclpc greatly to
comfort troubled and afflided confciences : and moreover they
teach us to feparate the righteeufncfle of faith from the righteoufc
ncfle of the fl:(h, or civill righteoufncfle. For we muft note that Paul ottfcc *
is here in hand, not with a matter of policy, but with a divine and
a fpirituall matter, leaft any mad braine ihould cavill, and fay that
hccurfcth and condemncth politick lawes aud Magiftrates. Here
all the Sophiftersand Popi(h Schoole-mcn arc dumbc and can fay
nothing. Wherefore the Readers muft be admonifliedthat in this cwa i*w
place there is nothing handled as touching civill lawes, manners, ^I rC g J d
or matters politicall (which arc the ordinances of God and good an4fOo4.
things, and the Scripture clfcwhcrc approveth and commcndeth
the fame) but of a fpirituall righteoufnetfe , by the which we are ju-
ftificd before God, and arc called the children of God in the King-
dome of heaven. To be briefe, there is nothing handled here concer
ning the bodily life, but concerning everlafting life, where no ble
fing is to be hoped for, or rightcoufncflctobc fooght either through
the law, or traditions, or whatfocver can be named in this life, bc-
fidcs the promife of ./4r&lt;iA&lt;jw blcfling. Let civill lawes and ordi
nances abide in their place and order : let the Magiftrate make ne
ver fo good and excellent lawes : yctnotwithftanding they deliver

R no

III. rpontbt EPISTLE

no man from the curfe of Gods law. The kingdomc tBdjln o v dai-
ned of God, and by him committed unto Kings, hai excellent lawes,
arid all nations were commanded to obey them:notwithftan&lt;iing this
obedience of the laws did not fave it from the curfcof the law of God.
In like manner we obey the lawes of Princes and Magiftrates, but
we are not therefore righteous before God: for here we are in another
matter.
It is not without caufc that I doe fo diligently teach and repeatc

The ;ichre- , . .. . ,_ . .-,

oufnciTe of this diltinftion : ror the knowledge thereof is very necrfnry. Albeit

t ^ cre are ^ w f ^ at mar k * c or unc ^ r fta n d lt indeed. Again,the confoua-
ding and mingling together of the heavenly and civil! righteoulnes,
i sver y ea f ie - I n the civill righteoufnes we mud have regard to law
and workes :_ but in the fpirituall, divine and heavenly righteoufnes,
we muft utterly rejed alllawesand work c , and fct the only promif;
and bleftlng before our eyes, which laycth before us Chrift the giver
of this blelfing and grace, and our only Saviour. So that this fpirituall
righteoufnes, including the law and all works, looketh only unto the
grace and bkfling which is given by Chrift, as it was promifed to A-
tmkatnjZnd of him believed.

The bleffing Hereby we may plainly fee, that this argument is invincible. For
Tciv^bv* if we mutt hope to receive this bletfing by Chad: alone, then it muft
faith, and needs follow on the contrary ,that it is not received by the h w. For
no^by die ^g bl-ffing was given to faithfull Abraham before the law and with
out the law. Now,likeas Ahr^h^m bsieeved in Chrift which was to
come, the giver of the bleffing : fo and by the famr faith, we bcleevc
in Chrift which is come and prefcnt, and fo are we now juftiried by
faith, as ^Ahr^am was thenjuftificd by faith. They therefore which
are under the law, are not blefkd, but remain under the curfe.

This the Pope and his proud Prelates doe not beleeve, nor can
bcleevc, neither can they abide this doctrine. Yet muft we not hold

our O Qr peace , but muft confefle the truth and fay, that the Papacy is
accurfed : yea all the hwes and civill ordinances of the Emperojr
areaccurfed : For according to ?&gt;&lt;*/, whatfoever is vvirhout the
promife and faith of AbrdjAm, is accurfcd. When our Adverfaries
hcare this , by and by they pervert and (lander our words , as
though wee taught that the Magiftrates fhould not be honoured,
butthatvvcraiieup Editions againft the Emperour, that we con-
dcmncaUhws,that we overthrow and dcftroy Common-wcalcs,^..

122

But they doe us great wrong. For we put a difference between trie
corporall and the fpirituall blefling, and we fay that the Empereur is
blefod with a corporall blefling. For,to have a kingdome,laws and
civill ordinances, to have a wife, children, houfc and Iands 5 is a blef- n c
fing. For all thefe things are the good creatures and gifts ofGod. But " e "
we arc not delivered from the everlaftingcurfc by this corporall blef- usn
fing,wh;ch is but temporall and muft have an end. Therefore we con- finncs *
dcmnc not laws,neith;r do we ftir up fedition againft the fcmpcrour:
but we teach that he muft be obeyed, that he muft be feared, reveren
ced and honoured, but yet civilly. But when we fpeake of the blef -
(ing after the manner of Divines, then we fay boldly with Paul, that
all things which are without the faith and prorrsife of^brahom, are
accurfed and abide under that evcrlafting curfc of God. For there we
muft looke for another life after this, and another blefling after this
corporall blefling.

To conclude, we fay that all corporal 1 things arc the good crea- JJjJJJ
turesofGod. Therefore (as I have uid) to have wife , children, the" "go
goods, to have politicke lawcs and ordinances, arc the good blef- gjj uteiof
fings of God in their place : that is to fay, they are temporall ble
(ings belonging to this life. But thefc bleflings the Judiciaries
and Law- workers of all ages, as the Jewcs, Papifts, Sectaries,
and fuch like, doc confound and mingle together. For they put no
difference betweene corporall and fpirituall things. Therefore
they fay : Wshave a law, and this law is good, holy and righ- -j^j^^f
tcous : therefore we arc juftified through it. Who denicth but that finne, wrath
the law is good, holy and righteous ? But yet it is alfo the law of anddealil4
malcdi^ion, of finne, of wrath, and of death. Wherefore we mike
here a diftinftion betweene the corporall and fpirituall bleffing , arid
fay, that God hath a double blefling : one corporall for this life, and
another fpirituall for the everlaftmg life. Therefore to have riches, corpora*
children, and fuch like, we fay it is a blefling, but in his degree, that Wemngtaw
is to fay, in this life prefent. But as touching life everlaftmg, it is rme fi2i
not enough to have corporall bleflings : for the very wicked doe rpimuaii
therein abound moft of all. It is not furficicnt that we have civill b
righteofnc(T5 or the r ighteoufocfle of the law : for therein alfo the
\v1cksd doc fpecially flourish, thcfe things God diftributeth in
the world freely , and beftowcth them both upon the good and
bad. like as he fuffercth the Sunne to rife both upon the good and

R 2 the

Chap.tll. rfontht E* i s t L s

Codbcflew. the cvill,and fcndcth rain upon the righteous and unrighteous : for he

bShSpSl 11 is libcraU unto all&lt; An ? to nim if is a fmali Batter to put all creatures

the .good under the feet of the wicked. The Creature is fitbptt to vanity, not of hit

*id criib w* Witt, RfM.9. They therefore which have but only thefe coqx&gt;rall

blcfltngs,are not the children of God, bleiTcd before God fpiritually,3j

was Abraham : but they are under the corfc 3 as Pad here faith: tvhofo.

ever is ttndtr the Vtorks of the Uwjs under the curfe.

PWmight hare faid by a gcnerall propofition: whatfocver is with
out faith, is under the curfe. He faith not fo, but he taketh that which
befidcs faith is thcbeft,the greatcft and moft excellent among all cor-
porallblefiings of the world : to wit, the law of God. The law(faith
hc)indced is holy and giren of God: notwithftanding it doth nothing

Th&lt; e&as ^ ^ ma ^ c a * 1 mcn ^J c ^ to ^ c cuf fc an ^ ^ CC P" them under the
fame. Now, if the law of God do bring men under the curie, much
more may the fame be faid of inferiour laws and blc/Iings. And that it
may be plainly underftood what PWcallcth it to be under the curfc-
he declareth by thisteftimony of the Scripture, faying :

Verfc I o. For it is Written : fafedis wtry M that continued not in dl
things Vvhich are Written in the keokjfthc /av t tt do them.

goeth about to prove by this tcftimony taken out of the
17. G&Deuteronomie, that all men which are under the law or un
der the works of the law, arc accurfed, or under the curfe : that is to
fay,undcrfinnc, the wrath of God, and cverlafting death. For hee
Ipcaketh not (as I hate faid before) of a corporall, but of a fpiriruall
curfe, which muft neds be the curfc of everlafling death and hell.
And this is a vvondcrfull manner of proving. For Paul orovcth f hi

* ff r ltli i f " i will llJlii

a f- affirmative fcntence, vvhichheborrowethoutofc^^; whomever
fiE- tfeof the fyorkf* of the taw, are under the curfe : by this nepativr.

.cnccbvthc /- t i r ji n i * "*va uugdllVCS

acgative, Curftd M every one that ahttieth not in all things, &c. Now,thcfe two
fcntcnces of PWand Mofesktm clean contrary. Paul faith : whofo-
ever (hall doc the works of the law, are accurfed. &lt;JMofes faith : who.
focvcr (hall not do the works of the law, arc accurfed.Ho w fliall thefe
two fay ings be reconciled together? or elfe (which is more) how
(hall the one be proved by the other ? I ndeed no man can well under*
ftand this place, unlcfle he alfo kao\^ and underftand the article pf ju-
ftifkation,

Paul

To the G A L A T H I A N s^ Fol.i23

( no doubt ) being among the CalMans, had before more
largely entreated of this matter : for die they could not have under*
flood it, feeing he doth here but touch it by the way. But becaufc
they had heara him declare the fame unto them before, they being
now againc put in mind thercof,do call it to remcmbranccrAnd thefe
twofentcnces are not repugnant, but do very well agree. We alfo
do teach in like manner : That the hewers of the law fare not righteous
before Godjwt the doers of the law /hall bejuftificd, Rom. 2. And contra-
ri wife : They that are of the voorkes of the /ar t are nndtr the curfe. For
lhearticlex&gt;r Juftificationteachcth, that whatfoever iswithoutthe
faith of dvraham&gt;\s accurfed And yet notwithftanding the rightcouf-
ncffc of the law muft be fulfilled in us y Rom.%. To a man that is igno
rant of the doclrine of faitb, thefe t wo fcntcnccs feemc to be quite
contrary.

Firft of all therefore, we muft marke well whereupon Paul sentences
entreateth in this place, whereabout he gocth, End how he lookcth in the f ^ P
into tJMofes. He is here ( as before I have often faid ) in a fpiritu- "mes fee
all matter, feparated from policie and from all laws, and he looketh to be con
into Ulfofes with other eyes then the hypocrites and falfe Apoitltfs "
do, and expoundcth thclawfpiritually. Wherefore the whole ef
fect of the matter confifteth in this word [to do.] Now, to do the
law, is not only to do it outwardly, but to do it truly and perfectly.
There be two forts then of doers of the law : The firft are they which

are of the works of the law, againft whom Paul cnveyeth through- | e d JJ of
out all this Epiftle. The other fort arc they which arc of faith,-of
whom we will fpcakc hereafter. Now, to be of the law, or of the
works of the law, and to be of faith, arc quite contrary, yea even as
contrary as God and the devill, fin and righteogfncfle, death and life.
For they arc of the law, which would be juftified by the law. They T bc 8f
are of faith, which do afluredly truft that they are juftificd through TO bc^f
mercy alone for Chrifts fake. He which faith that righteoufnefic is of f&gt;
f aitb,curkth and condcmncth the righteoufntflV of works. Contrari-
wife,hc which faith that righteoufncs is of the law, curfeth and con-
demneth the righteoufnetf;: of faith. Therefore they are altogether
contrary the one to the other.

He that confidcrcth this, (hall cafily underfiand, that to obferve TO do Ac
the law, is not to do that which is commanded in the law in oat- *
ward (hew only (as the hypocrites imagine) butinfnirit: that is

R 3 ta

Chap. III. rpo* the EPISTLE

A dettof to f a y tru jy an( ;| pcrfetf ly. But where fhall we find him that will fo

the law ac- -

i n t i N r /- i -n /- u

accomplilh the law? Let us lee him and we will pr3ile him. Here our
*e Papiiu. ad verfaries have their anfwer ready ,fay ing : The doers of the larvfhdl
bejttftified.Rom. i. Very well. But Ictus firft define who be thefc do
ers of the la w.They call him a doer of the law, which doth the works
* l ^ c * aw anc * * ty l hfe works * going before, is made ri^htc-
ous.This is not to do the law accor ding to Paul: for(as I have faid)to
be of the works of the law, and to beoffMth, arc contrary things.

going before Therefore tofcek to bt juftificd by the works of the law, is to deny
lh fi eeffic?. thcnghtcoufnefleof faith. Wherefore thefc Judiciaries, and law-
caufe workcrs,whcn they do the law, even info doing deny therightc-
tbcreof. ouineffc of faith, and fmnc againft the firft, the fecond, and third
Theerrour Commandements, yea even againft the whole law. For God com-
ofthTiufl^ mandeth that we fliould wor(hip him in faith, and in the feareofhis
curies, Name. On the contrary, they make rightcoufnetife of works, with
out faith and againft faith : therefore in thai they do the law, th:y do
cleanc contrary to the law,and finne molt deadly. For they deny the
righteoufnet^cof God,his mercy and hrspromifes : they deny Chri&
with all his benefits, and in their hearts they ftablifh, not the righ-
-CeoufiKfife of the law ( which they underftand not, and much leffc do
it : ) but a mcere fantafic and an idoll of the law. Therefore we muft
needs fay, that not only in doing ot the law they do it not, but alfo
they fin,and deny the divine Majtlry in all his promifes. And to this
end theliw was not given.

Wherefore, they, not understanding the law, abnfe the Iiw,
ar) d as Paul fiith : They bcinv Ignorant of thf riphteoufnfflc of
Cjod, and teeking ta ftablifi tktir ovene rigbttoufitjfe, have not fab*
mittcd ihemfches to the rii? hteoufneffc of God, Rom. I o. For they
arc blind, and know not how they ou^bt to judge of faith and of
the promifes, and therefore without all underftanding they rufh
into the Scripture, taking hold but of one- part thereof: to wit, the
law, and this they imagine that they are able to fulrill by workcs.
But this is a very dreame, a bewitching and &lt;llu(ion of the heart:
and that righteoufndfr of the law, which they think they do ful
fill, is nothing clie in very deed, but idolatry and blaiphemie a-
gainft God. Therefore it cannot be but they muft needs abide under
the curfc.

It is impotfiblc therefore that we fhould do the law in fuch fore

A L A T H IAN 8.

j they imagine, and much lc{fc that wcfhould be juftified thereby.
This thing firft the law it felfc teftifieth, which hath a cleanc contra
ry eflfvd : For it increafeth fin,tt worketh wrath, it accufeth.ittcrrifi-
cth and condeaineth.How then fliould it ju!tific? Morcover,the pro-
mif~ aliofhewcth the very fame thing.Foi- it was faid untodhwam:
jrnkeeJj^Uthej^noy^ is no blefling

thereforcbut in the promise of *s4j&gt;yakfvn ; and IF thou be without
tHSTprormlc, thou art Jindcrjhc curfc. If thpu be under the curfc r
thou Tulnllcll riotTthc Iaw:Be(MufeThou arfuhdcr"finhc,the devill,aud
cyexIaffin^deatTr: all which do"aITurcaiyTbIIbw the cuH^T To con
clude. Imghteoufnes (hould come by the la w, then mould the pro-
mtfecf God be in vaine,and in vaine (hojld he powrcout his bleiling
info great abundance. Therefore when &lt;^od faw that we could not
fulfill the law, h? provided for this long before the law, and promifcd
the bl -fling to Abraham,hy\ng : In theejhall all the nations of the earth
fa blefcd. And fo hath he teftified that all the nationuhould be blet-
fed, not by the law, but through the promife made unto Abraham.
They therefore that lay hold on the law,and feek to be juft ified there
by ,d-fpifing the promifc.arc accurfed.

Wherefore. [to do] is firft of all to bclccve, and fo through
faith toperforme the law. We muft fit ft receive the holy Ghoft, law *
wherewith we being lightened and made new creatures, begin to
do the la w,that is to fay/o love God and our neighbour. But the ho
ly Ghoft is not received through the la w ( for they which are under HOW thei*
the law, as Paul faith, are under the curfc:) but by the hearing IS
of faith, that is to fay, through the prouiifc. We muft be blcflfcd
oncly with Abraham in the promiie made unto him, and in his
faith. Therefore before all things, we mutt hearc and receive the
proimfe,which fettcth out Chrift, and cff;rcth him to all belcevers :
and when they have taken hold upon him by faith, the holy Gholt is
given unto them for his fake. Then do they love God and their
neighbour, then do they good works, then do they carry thccrofls
patiently. This is to do the b w indeed : otherwife the law rcmai-
ncth alwayes undone. Wheri/ore, if thou wilt define truly and
plaincly what it is to do the law, it is nothing clfe, but to bclceve in
Tcfus Chrift , and when the holy Ghoft is received through faith
in Chrift, to work thofc things which arc commanded in the. law :
and otherwise we arc not able to pcrforme the law. For the Scrip-

R4 turc

Chap. III. V$w /^EPISTLE

TO do the turc fa itb,that there is no blcfllng without the promife,no not in the
1. j avv&gt; i t i s impoflible therefore to accomplifo the law without the
promifs.

There is not otic thcrfore to be found in all the world, unto whom
this name and title, to be called a doer of the law, appertaineth with-
out the promifc of the Gofpell. Wherefore this word doer of the
law] is a fained terrae, which no man underftandeth unleflfe he be
A dor of without and above the law in the blefllng and faith of tsfhrahant. So
tola*, that the true doer of the law is he, who receiving the holy Ghoft
through faith in Chrift, bcginncth to love God and to do good
unto his neigbour. So that this word \jo do the law] muft compre
hend faith alfo which maketh the tree, and when the tree is made,
then follow the fruits.The tree muft be firft,and then the fruit. For the
apples make not the tree,but the tree makcth the apples. So faith firft
maketh the perfon, which afterward bringeth forth works. There*-
t? *ocr ! * orc to ^ *^ c k w w * tnout faith, is to make the apples of wood and
made and earth without the tree: which is not to make apples,but mecrc fanta-
f oTh&hb fi e s Contrariwife,ifthc tree be made,that is tofay,the pcrfon or doer
Kre there which is made through faith in Chrift, works will follow. For the
tewydiedscl ocr muft needs be before the things which are done, and not the

things which arc done, before the doer.

ihcgodiy The doer then is not fo called of the things that are donc,but of the

SadenU- ^"gs tnat arc to oe ^ onc ^ or Chriftians arc not made righteous

reom bfdo-jn doing righteous things, but being now made righteous by faith in

iS S Chrift,they do righteous things. In politick matters it cometh fo to

&c. psflfe that the doer or worker is made of the things which arc

wrought, as a man in playing the Carpenter bccomcth a Carpenter :

but in divine matters the workers are not made of the works going

before, but the perfons made and framed already by faith which is in

Chrift, are now become doers and workers. Of fuch fpeaketh Pattl

jt*a.Tj. when he faith : The doers of the law fall be jvftifed, that is, (hall be

counted righteous.

Thedo3rin Yea, the very Sophifters and Schoolemcn arc compelled to COP-
f c ^ c&gt; and fo they feach alfo, that a morrall work outwardly done, if
it be not done with a pure heart, a good will, and true intent, it is
but hypocrifie. And hereof cometh the proverbe among the ger~
maines : Sqc_h a cowle covcrcth many a knave. For the vilcft and
the wickcdel t knave in the worU may counterfeit the fame works

that

TO the G A L A T H I A N S. FoI.M

that a godly man wprkcth by faith. Judo* did the fame works that
the other Apoftles did. What fault was there in the works of Judas,
feeing he did the fclf fame works that the other Apoftles did ? Here
marks what the popifh Sophifter anf wereth out of his morall Philo- JuT
fophy .Although he did the felf fame works(faith he)which the other
Apoftles did, notwithftanding, becaufe the perfen was reprobate,
and the judgement of reafon pcrverfe, therefore his works were hy-
pocriticall and not true, as were the works of the other Apoftles,
how like foever they feemcd to be in outward (hew. Wherefore i n
they themfelvs are conftrained to grant that in politick and cxternall
matters, works do not juftific, unlcflc there be joyncd withall an up- " i
right hcart,will and judgement. How much more are they compel- cep"it be
led to confcflfe the fame in fpirituall matters, where, before all things good mind*
there muft be a know ledge of God, and faith which may purific the muchmore
heart? They walk therefore in works and in the rightcoufnefls of in
thelaw,as ludas did in the works of the Apoftles : not undcrftanding
what they fay or what they affirme. And although Paul faith plainly
every where that the law juftificth not, but caufeth wrath, uttereth
fin, revealeth the indignation and judgement of God, and threatneth
everlafting death;yct notwithftanding,rcading thcfe things they feo
them not,rauch Icffe do they undcrftand them. Thcrfore they delerve
net to be called hypocrites, but vifours andfhadowes of difguifed
hypocrites, moft mifcrably bewitched, in that they dreame they arc
juftificd by the works of the law. Wherefore ( as I have faid ) this
wordQdoer of the lawjas they define it, is an imagined termc, a very
monfter,and no where to be found.

Wherefore, when Taul provcth this place, whomever &lt;**&lt;y 4 / ( j,
ef the Veorkes of the la are under the cwfe, by this fentcncc of
Mofcs : Ctir/ed is every one that abideth not in all that u mitten in
thii bookf, he proveth not one contrary by another, as at the firft Pauf ^^
fight it may appcare, but he proveth it rightly and in due order. n ^P roi
For Aiofes meaneth and teachctb the felfe lame thing that Paul?"
doth, when he faith : Cur fed M every one that doth not all, &c. &lt;
But no man doth them: therfbre whofoever are of the workesof
the law, kccpe not the law. If they keepe it not, they arc under the
curfc. But feeing there be two forts of men that are doers of the
law (as before I have faid,) that is to fay, true doers and hypo*
ccitcs, the true doers muft be feparatcd from the hypocrites. The

true

Chap. Ill- V}M ^EPISTLE

true doers of the law arc they which through faith arc the good tree
before the fruit,doers and workers before the works. Of thcfe fpea.
kcth^^alfo: and except they be fuch, they arc under thecurfe.
But the hypocrites are not of this fort : for they thinkc toobtaine
righteoufnes by w&gt; rks, and by them to make tJ e perfon juft and ac
ceptable, For thus they dreame: We that are finners and unrighteous
will be made righteous. How iluil th be ? By t;ood works. There
fore they do even like as a fooliih builder, which goeth about of ths
roofe to make the foundation, of the fruits to make the tree. For
when they leekc to be juftificd by works, of the works they would
The moot make the worker, which isdiredly againft Mofei, which maketh
and impicjy f ucn a wo rker fub j:ct to thecurfe, as well as P**/doth. Therefore
cm, yP whiles they go about to do the law, they not only do it nor, but
alfo deny, ( as 1 hare {aid) the firft commandement, the promilcs of
God, the promifed bkfling cR Abraham, they renounce Faith, and
they go about to make tbemfeivcs blcflcd by their own works:
that is to fay, to juftific themfdv cs, to deliver themfelvcs from finne
and death, to overcome the devi-U, and violently to lay hold upon rhc
kingdomc of Heaven. And this js plainely to renounce God, and to
iet thcmiclves in the place of God. For all thcfc arc the works of
the divine majefty alone, and not of any creature either in heaven or
inearth.

Hereupon ?4/was able eafily toforedicw out of thefirft Com-
mandemcnt, the abominations that were to com^, which Anti-
i^c wotfiii ^"^ Aould bring into the Church. For all they which t?ar b that
of tbTfi(Q P any other worfhip is neceflary to falvarion, then that w! i ii God
cetnmjn- requircth of us by .the firft Commandemcnt, which is ti&gt;e icare of
God, Faith and the love of God, are platnc Antichrilts, and fct
themfclves in the place of God. That fuch (hould come, Chrift
himfelfc fore-^old, when he faith, tJMatth. 24. tjfrtany fhndl come
in my n&nc, fiying : I am Chrift. So wee alfo at this day may
boldly and cafiiy pronounce, that whofoever fcekcth righteoufneiic
by works without faith, denicrh God and maketh himfelfc god.
For thus he thinketh : If I do this worke, I fhall be righteous,
I (hall b-i a conqucrour of finne, death, the devill, the wrath of
God, and of hell, and (holl obtainc life evcrlaft ing. And what is
this clfc ( I pray you ) but to challenge that worke unto himf-lfe
%yhich doth belong to God alone, and to fhew indeed that he hi m-

ielfa

To the GA L A T H I AN s. \i6

felfe is God ? Therefore it is an eafic matter for us to prophcfie, and
moft certaincly to judge of all thofc which are without faith, that
they are not oncly loolatus,bur very Infidels which deny Cod, and
fct theniftlvcs in the plsceofGrd. I pen the finie ground Tcttrd-
fo rrophcficth when he faith : There jhdl be amotyft jottfalfe teackets,
Vtkick privily flail bring in damnable herefies t anAjh6.ll deny the Z&lt;?r^,&C.
Andmaizt mere handle of the people.

And i the old Teftamcntallthcprophcfics againft Idolatry fprang
out of the rirft Commandement. For all the wicked Kings and Pro-
phcts,with all the unfauhfull people, did nothing elfcbut that which
the Pope and all hypocrites alwaycs do. They, contemning the firft The \
Commandement and worfhip appointed of God, and dcfpifing the cfthclcw *
prom fc of &lt;i brdvAms feed, even that feed in whom all nations (hould
be blcfl d and iaa&iried, ordained a wicked woriliipclcane contrary
to the word of v K&gt;d,and faid : With this worftiip will we fervc God
and fet ou his praifc, which hath brought usoui of the land of Egypt.
So ^troboAm made two golden calves and faid : * Behold, thy gods, O
Jjrael&hich brought thee out of the landof 8^^* he faid of the true
God which had redeemed Ifracl, and yet both he and all his people
were Jdolatcrs:For th^ y worlhipptd God contrary to the firft Com-
irjandemenf. They onely regarded the work : which being done,
they counted themfslvcs righteous before God. And what was this
elfe, but to deny God himfelfe, whom they confelled with their
mouths, and faid that he had brought them out of the land of Egypt ?
T dw/fpcakethoffuch Idolaters when he faith: They confefi t hat they r*r.u,
kovp Cod, b tut in their deeds they dcy him.

Wherefore all hypocrites and Idolaters go about to do thofc
workcs, which properly pertaincto the divine Majctty, and belong
to Chrift oncly and alone. Indeed they fay not m phinc words, I 1 " f
am God, I amC ri(t, and yet in very deed tl&gt;cy proudly challenge
unto thecifLlvcs the divinity and office of Chrift, and therefore
it is as much in eff ft as if they faid : I am Chrift, I am a Savi
our, not onely of my felfe, but alfb of others. This the Monkcs
have not only uughr, but alfo have made the whole world to
bclecvc: to wit, that they are able, not onely to make themfelves
righteous through their hypocritical! holincif:, but alfj others
unto whom they commu, icate the fame : whereas notwithftan-
ding it is the proper audoaely office of Chrift to juftific the (inner,

The

Chap.lII

the, pope The Pope in like manner, by publifaing andfprcading his divinity
ckaiiengcch throiishout the whole world, hath denied and ntterly buried the o-

aditinityor i r^- r*~i_ *n.

a vine pow. fice and Divinity or Chnft.

et asweii as j t j s expedient that thcfc things fhould be well taught and well
ftffc. c weighed, for thereby we may learne to judge of the whole Chrifti-
f an dodrine,and the life of man: alia to confirme nicns confcienccs:to
theVoliine undcrftand all prophefies and all the holy Scriptures, and rightly to
of faith, judge or all other things. He that knoweth all thcfc things rightly,
The Pope is may certainly judge that the Pope is Antichrift,bec&lt;iufeheteacheth
a far other manner of worfhip, then the firft table fettethout. He
may perfectly know and underftand, what it is to deny God, to deny
Chrift, and what Chrift tneaneth when he faith : Many fiall come
. * m J &lt;m**9 {*} *& I am forty: What it is tobeagainftGod, and
ji/r.i}.i 4 , to he lifted u$ above all that i* called C/od, or that is WorfitppeA:
VMS ? vvhat it fignificth, that Antichrift fitted in the temple of god, /faring
kimfelfi as god: What it is,tofee the abomination of deflation ft andin
in the holy f lace, &Q.

what a mic Now hereof fpring all thcfc mifchiefes, that this curfed hypocri-
tiiin V Typo- fo W ^ not ^ e mac ^ c righteous by the divine blcfling, nor created a-
rific is. new ofGod the Crcatour. It will in no wife be a paticnt,or (lifer any
thing to be wrought in her : but will needs be altogether an agent,
and work thofc things which flic fhould fuflcrCaod to work in her
and receive of him. Therefore fhe rnaketh her feife a Creatour and a
juftificr through her own works, dcfpifing the blefling promifcd and
Evetyiaoiit. gjvcn to Abraham and to his bcleeving children : So that every hypo-
SKc* crite is both the matter and the worker ( although this be againfl:
matter and philofophie, for one and the felfc -fame thing, cannot work upon it
felfc:)The mattcr,bccaufe he is a (inner : the worker, becaufe he put-

and thc teth on a~cowle,or choofeth (bme other work through the which he
hopcth to de&rve grace, and to favc himfelfc and others: therefore
heisboth the creature and theCreatour. No man therefore can cx-

words.ho w execrable and horrible it is,to fcek righ teoof-
ncfliinthe law by works, without the bldling. foritistheabo-
ininatien ftanditg in the holy place which denkth God, and fetteth
up the creature in the place of the Crcatour.

The true do- The doers of t he la w therefore are not the hypocrites, observing

sofihe the law outwardly : but the true belcevers, who receiving the holy

Ghoft, do accomplifh the la\v,that is to fay, they love 6od and their

neighbour,

7&gt; the G A i A T H I A s. Fol.i27

neighbour, c*r. So that a true doer of the law, is to be imderftood,
not in refpcft of the works which he worketh, but in rcfpecl of the
perfon now regenerate by faith. For according to the Goipell, they
that are made righteous doc righteous things, but according to Pby-
lofophy it is not fo : but contrariwife, they that do righteous things
are made juft and righteous. Therefore we being juftified by faith
doe good workcs, through the which (as it is faid, zPct.i.) Our
calling and election is confirmed, and from day to day is made mere
fore. But becaufc we have now only the firft fruits of the Spirit, and
have not as yet the tenths, and the remnants of finnc doe ftill remain
in us : therefore we doc not the law pcrfcdly. But this imperfc-
dion is not imputed unto us which doe believe in Chrift, who was
promifed to Abraham, and hath blcflcd us. For we are nourifhed
and tenderly cheriihed in the meanc feafon for Chrifts fake, in the
lap of Gods long- fufFerancc. We arc that wounded man, which fell
into the hands of theevcs, whofe wounds the Samaritan bound up,
powring in oyk and wine, and afterwards laying him upon his beaft, 3 32&gt;:
he brought him into the Innc, and made pro-vifion for him, and de
parting commended him to the Hoft, faying : Take care of htm. And
thus we in the meanc time are chcrifhed, as it were in an I nnc, untill
the Lord put to his hand the fccond time (as Efy faith) that he may
deliver us.

Wherefore thcfentenccofUWi?/^: (tuftd it every one that *bi-
dctb not i* dl the things that are Written In this book?, is not contrary to
?Mtl t who pronounceth all them to be accurfed, which are eft lie
works of the law. Forc^/fjroquircthfuch a doer, as may do the
law perfeaiy . But where mall we find him ? No where. For David
faith : Lord enter not into judgement Vcith thyfcrvant, fir o flejh is ri%h-
teow in thy fight. And -P*#/la.ith : For VfhAt I Veauldjhat doe I not : but
^fhat I hate, that doe I. Wherefore Mofet together with Paul dorh
neccffarily drive us to Chrift, through whom we arc made doers of
the law, and are not accounted guilty of any tranfgrc0ion. How
fo ? Firft by forgivcneffe of finncs and imputation of rightceufncfli:,
becaufe of our faith in Chrift. Secondly by the gift of God and the
holyGhoft, which bringeth forth a new life and new motions in
us, fo that we may alfo doe the law cffb&ually. Nw, that which is
not done, is pardoned for Chrifts fake : and ^moreover, what finnc
focvcr is left in us, is not imputed, So Lfl/# agrccth with Pvtl,

and

Chap. III. V$M f& E P i s T L B

and meaneth the felf-feme thing that he doth, when he faith : Cur-
fed u every one that abiAeth not, &c. For he faith th,it they do not the
law, becaufe they would juftifie thcmfclves by workc?, and conclu-
dcth with Taul, that they are under the cur -fe. Therefore Mofes re-
quireth true doers of toe law , which are of faith, even as Paul con*
dcmneth thofc which are not true doers of the law, that is to fay,
which are not of faith. Herein is no repugnance, that cj^/^fpakc
negatively and / dw/arrirmarively , fo that you define rightly what is
meant by this word Doe. So both fentences are true, to wit, thrall are
accurfed Vfkich abide not in all that is Written in this book? : And, that all
they are accwfed, \\&gt;hich are of the Vferk* of the lew.

Aa Anfiver to the ft arguments which the Adverfiries attcadge_j
AgAinft the Doffrine andrighteottfrefft of Faith.

SEcing this place offereth unto us occafion, we muft fay fomcthing
as touching the arguments which our advcrfaries doe object a-
gainft the doclrine of Faith, which is : That Vte are luftified by faith
places of *t oti *&gt; There arc many places both in the old Telbment and in the
tbc.Uw and new, as concerning works and rewards of works, which our adver-
wo&cs. f ar i cs clo alledge, and thinkc themfelves able thereby utterly to over
throw the doiftrine of Faith which we teach and maintaine. There
fore we muft be wellfurni(hed and armed , that we may be able, not
only to inftrud our brethren, but alfo to anf wer the objections of our
Advcrfaries.

The rictae. The Schoole-men and all fuch as underftand not the article of

oufnefTccf juftification, doe know no other righLCOufnefli then-the civill righ-

Ikl klio^" tcoufnclTe and the righteoufnelfc of the law, which afccr a fort the

to facuca. Gentiles alfo doc know. Therefore they borrow certaine words out

of the law and morall Phylofophy, as Qtodoe, to worke] and fuch

like, and they apply the fame unto Ipirituall matters : Wherein

they deale mod perverfly and wickedly. We muft put a diff.-rcnce

betweene Philoibphy and Divinity, The Schoole-men them&lves

grant and teach , that in the order of nature, being goeth before

working, for naturally the tree is before the fruit. Againc, in Phi-

iolophy they grant, that a workc morally wrought, is not good,

except there be firft a right judgement of rcafon , and a good will

TO the G A L A T H I AN S.

or a good intent. So rbcn they will have a right judgement of reafon,
and a good intent to go before the workc, that is to fty, they make
the pcrfon morally righteous before the vvorke. Contrariwifc in Di
vinity, and in fpirituall matters, where they ought moft of alf fo to do,
fuch fcnflcflf: a(T-s they arc, that they pervert and turn all quite contra
ry, placing the worke before right judgement of reafon and good in
tent.

Wherefore,Doing is one thing in nature, another in morall Philo- T jj do natu
ibphy, and another in Divinity. I n nature the tree muft be firft, and i" UfpTrl
then the fruit. In morall Phylofophy, Doing requireth a good intent tuaU &gt; r
and a found judgment of reafon to vvorke well, going before. And
here all the Philofophers are at a ftay, and can go no further.Thcrefore
the Divines fay, that morall Philofophy takcth net God for the object
and finall caufe. For Arlftotle, or a Sadducy, or a man of any civill ho-
ncfty , callcth this right reafon and a good intent, if he feeke the pub-
like commodity of the Common-wealth, and the quictncfleand ho-
ncfty thereof. A Philofophcr or Law-worker afcendeth no higher.
He thinkcth not through a right judgement of reafon, and a good in
tent to obtain remiflion of fins and everlafting life, as the Sophifter or
the Monke doth. Wherefore the Heathen Philofopher is much better A comp?ri.
then fuch an hypocrite. For he abidcth within his bounds, having on- "H" W
ly conlidcration of the honcfty and tranquility of the Common- Philosopher
wealth,not mingling heavenly and earthly things togethcr.Contrari- JJiic^
Wife, the blind Sophifter imagineth that God rcgardeth his good in
tent and works. Therefore he mingleth earthly and heavenly things
together, and polluteth the name of God. And this imagination he
Icarneth out of morall Philofophy, faving that hee abufeth it much
vvoifc then the Heathen man doth.

Wherefore we muft afcend up higher in Divinity with this word &lt;3 l eop T&gt;
Doing,then in naturall things and in Philofophy, fo that now it muft thi

Juvea new Cignification, and be made altogether new, joyncd with a of r a

right judgement of rcafon,and a good will,not morally ,but divinely;
vvhieh is, that 1 knowandbelceveby the word of the Gofpell, that f"!*
God hath lent his Son into the world to redeem us from fin an J death, fufficient
Here Doing is a new thing, unknowns to reafon, to Philofophers, to
Law- workers, and unto all men : forit is a wifdomc hidden in a mv-
ftery .Therfore in Divinity the work ncccflarily requireth faith going
before.

Therefore

ture.wh

Chap. III. Vfo ** E P i s T L &gt;

HOW we Therefore when our adversaries do allcdgc againft us thcfentences
u r fl a 3J^" of the Scripture touching ihslaw and works, when mention is made
^.urging " of workiig and doing, thou muft anfwcr them, that they are tcrmes
thefe terms, pcr tainine to Divinity, and not te natural! or morall things. If they

VOIDS and f , *f X i i nti-i.

Working.. be applied to naturall or morall things, they mult be taken in their
own fignification. But if they bcapplisd to matters of Divinity ,thcy
muft include fuch a right judgement, reafon and good- will, asisin-
comprchcnfiblc to mans reafon, Wherefore Doing in Divinity rfiuft
be alwaies underftood of a faithfull Doing. So that this faithfuli Do-
cSdmg Vo ing is altogether as it were a new Kingdoms fcparate from the natu-
the scrip, rail or morall Doing. Therefore, when we that are Divines fpcake of
D i n g jWC mu ft needs fpcake of that faithfull Doing : for in Divinity
we have no other right judgement of reafon, no good will or intent
befides faith.

J as "^is rulc * S WC ^ obfcrad * n tnc IT C na P tcr to tnc Hebrcves.
hing There arc recited many and fundry workcs of the Saints, out of the
*5di p r S ^ olj [ Scr ip ture : as * V*v*A% who killed a Lion and a Bcarc, and flew
GoliAth. There the Sophifter or Schooleman, that foolifh Aflc, loo
keth upon nothing elfc, but the outward appearance of the workc.
But this worke of D^Wmuft be fo looked upon, that firft we muft
cenfidcr what manner of perlbn Dmvul was , before he did this
workc : Then (hall we fee that he was fueh a perfon, whofe heart
truftcd in the Lord God of Ifraet, as the Text plaincly witncflctb,
The Lord thAt delivered me out of thf pA of the Lion, and out af the
paw of the Btcirc , VeitI Aetivtr me out of the hand of the Philijline.

4j. Moreover : Th$n commeft to meVrith A faerd, *nd Veitk a jpe*re t and
Vs&gt;ith a jl/teld : butlcomctothcein the name of the Lord of hoftet , the

** godofthchoft ofjfraeltifon Vohom thon b*ft r tiled M day. This day

q. Jhallths LordclofetheeinmjhAn^ and I fidl finite thce, and take thine
head front t foe, &c. Becaufe the LorA (avttk nt With fivord nor fj&gt;cArc f
(fir the bAtttH ij the Lord/) and hee Vfitt give yon into our h*ndt t
You fee then that he was a righteous man, beloved of God, ftrong

i it and conftant in faith, before he did this worke. This Doing of
D#vid therefore, is not a naturall or morall Doing, but a faithfull
Doing.

So it isfaid of AM in the fame Epiftle, that throngh faith hec
offered up a better facyifkc unto God then C*i. If the Schoole-
men happen upon this place, as it is read in 7*/k (where it is

fimply

To the GALATHIANS, Fol. r 29

(imply &t out, how that both Caiw and *Abel offered op tbcir gifts,
and that the Lord had refpecYunto y^/and his offerings) by and by
they take hold of thefe words ; Tfaj offered their oblations unto the
Lord ; The Lord had reffefl to the oferingtofAfcl, and cry out, faying,
Here yc fee that God had rcfpcft to offerings : therefore works doc
juftifie. So that thefe filthy fwinc do thinke that rigbtcouf nes is but
amorallthing, only beholding the vifour and outward fhcw of the &lt;[* bea " of
worke, and not the heart of him that doth the work : whereas not- ; $ tVbeo
withft anding even in Philofophy they are conftrained, not to lookc fidcrcd.
upon the bare workc, but the good will of the worker. But here they
ftand altogether upon thefe words, They offered up gifts : the Lord had
rfjpett unto Abel and to hu offerings , and fee not that the Text faith
plaineiy in Gevefis, that the Lord had refpeft firft to the pcrfcnof A+ wbatwotks
hel 9 which pleated the Lord becaufc of his faith, and afterward* to his
cikrings. Therefore in Divinity we fpsake of faithful! works, facrifi-
ces,oblations and gifts,that is to fay, which are offered up and done in
faith, as the Epiftle to the Hebrews dcclareth, faying : Through
faith Abel offered ftp a better ficrifice : Through faith tr.och Was taken
away : Through faith Abraham obeyed &lt;]od y &.c. We have here then a
rule let forth in the eleventh to the Bglrtms, how we (hould limply
anfwcr to the arguments objected of the adverfiries as touching the
law and works, that is to fay : this or that man did this or that work
in fauh : and by this meanes thou givcft a folution to all their argu
ments, and (o ftoppcft their mouthcs, that they can have nothing to
reply again.

Hereby it appeareth manifeftly that in Divinitie and divine
matters the worke is nothing worth without faith, but thou mnft
needs have faith before thou begin to workc, For Without faith
it is inyofliblc to pletfe (jod : but he that will come unto God, H
rr.uft beleeve. Wherefore in the Epiftie to the Hebrews , it is fiid,
that the facrihce of *AM was better then the facrifice jof CMW, be- Abels rri
caufc he bekevcd : Therefore the worke or the facrifice of Abel was
faithfuil. C N cntrariwifc in Cain, bccaufc hec was wicked and an
hypocrite, there vvas no faith or traft of Gods grace and favour,
but mccre prefumption of his ownc righteoufhcfTe , and therefore
his worke, whereby he went about to pleafe God, vvas hypocri-
ticall ard uiifaUbfull : wherefore the advcrfarics thecfifelvcs arc
ccropclled to grant that in all the vvorkcs of the Saints, faith

S is

ne ea

without

Chap.lll.

is prefuppofcd or gocth before, for the which their works doeplcafe
God,and are accepted of him.Thercfbre inDivinity there is a new do
ing clean contrary to the morall doing.

Moreover, we are alfo wont to diftinguifo faith after this manner,
that faith is fomctime taken without the workc, fomctime with the
worke. For like as an Artificer fpeaketh diverfly of the matter
woiksand whereupon he worketh, andlikewifea Gardiner of the tree bein CT
[. n ? ctil ?f of barren or fruit full : even fo the holy Ghoft fpeaketh diverflv of faith

3! tn With **&gt; f f I /"* t /* * 1 ^t * *Afc*l

woiks. in the Scripture : fometimc or an ablolutc faith : fomctime of a com
pound, or ( as a man would fay ) an incarnate faith. Now, an abfo-
lutc faith is this, when the^Scripture fpeaketh abfolutely of jaftifi-
cation or of the juftified, as is to be fecne in the Hpiftlcs to the Ro
mans, and to the Galatkians. But when the Scripture fpeaketh of re
wards and works,then it fpeaketh of the compound or incarnate faith.
We will rehearfc fome examples of this faith : As, Faith WhichWorketh
By love. Doethij, and thotifialt live. If thou Wilt enter into life t kept
the Commandements. He that doth thefe things Jhall live in them. * De
cline frame vill t and doe that Which is good. 1 n thcfc and fuch like places
(as there are many in the holy Scripture) where mention is made of"
doing.thc Scripture alwaics fpeaketh of faithfull doing. As whftn it
faith:Z&gt;0&lt;? this and than Jhalt I mejt mcaneth thus: See firft that thou be

& i them faithfull,that thouhave*a right judgement of reafon and a good will
that is to fav, faith in Chrift. When thou haft this faith, worke on a
Gods blefling.

What marvell is it then, if rewards be promifcd to this incar
nate faith : that is to fay, to the working faith, as was the faith
of Atett or to faithfull workes ? And why (hould not the holy
Scripture thus fpcake diverfly of faith , when it fpeaketh divers
waies cf Chrift , as he is God and man : that is to fay, fomctime of
his whole perfon , fometirae of his two natures apart , either of his
divine or of his humane nature ? Ifitlpeakc of the natures apart it
* fpeaketh of Chrift abfolutely : but if it fpeakeof ths divine nature

o? a pr^ unitcdinone P crfonto the humane nature, then i: fpeaketh cf Chrift

pcttieieai- compound and incarnate. There is a common rule anioni? the

isnccmhu* e~it ft it ".tw tuw

HMMM! Schoolc-mcn of the communication of the properties, when the
yn. properties b:longing to the Divinitie of Chrift, arc attributed to
the hum nine : which we may fee every where in the Scriptures
2. the Angcll callcth the infant borne of the Virgin M+

The scrip

of both

As in Luke

rie^

Td the GA L AT HI AN s.

r*,thc Saviour of men, and the univcrfall Lord both of the Angels and
mcn 4 And in the I . Chapter he calleth him the Son of God. Hercup-
on I may truly fay, that that infant which lay in the manger, and in
the lap of the Virgin, created heaven and earth, and is Lord of the An
gels. Herelfpeakeindecdofaman : but man in this propofition is a
new word, and (as the School- men themfclves do grant ) hath relati
on to the Divinitie, that is to fay : this God which was made man,
bath created all things. Creation is attributed only to the Divinitie Themaa p
of Chrift : for the humanity doth not create, and yet notwithftandine 5i ll !?i5 re ""

. . , ,, . t . | / , _. . . . . . . .o tcdautbingSt

jt is truly faid,man created ,becaule the Divinity, which only creatcth,
js incarnate with the humanity ,and therefore the humanity, together
with the Divinity, is partaker of the fame properties. Wherefore it is
well and godly faid : This man Jcfus Chrift brought Jfrael out of E~
j&gt;7/&gt;f,(lrook Pkaraoh t znd wrought all the wonders from the beginning
or the world.

Therefore when the Scripture faith : If thott Veilt enter into lift, IfAouw H

i i x- j r s-i j i i * i i ,* * J enter into

keefc the omwandements ej God : doe thts and thort Jhalt lwe y &c.
Firlh we muft fee of what manner of keeping andldoing he fpea-
k^th. For in thcfe and fuch like places (as I have faid ) hefpea-
keth of a compound faith, and not of a naked and fimple faith. And
the meaning of this place : Doe thh and thott Jkalt live , is this :
Thou (bait live becauie of this faithfull doing, or this doing (hall
give unto thee life, becaufeofthy faith alone. After this manner
purification is attributed to faith alone, as creation is to the Divini
ty. And yet notwithftandinp,3s it is truly faid : Jcfus the Son of MA-
ry created all things, fo alfo juftifkation is attributed to the incarnate
f aith,or to the faithfull doing. Therefore we muft in no wife thinkc
with the Sophifters and hypocrites, that works do abfolutely juftiflc,
or that rewards are promiled to morall works, but to faithfull works
only.

Let us therefore fuffer the holy Ghoft to fpcake as he doth in
the Scriptures, either of naked, fimple and abfolute faith, gr of
compound and incarnate faith. All things which arc attributed to
workes, doe properly belong unto faith. For vvorkes muft not be
looked upon morally , but faithfully and with a fpirituall eye. Faith
is the divinity of workes, and is to fpread throughout the vvorkes
of the faithfull , as is the Divinitie throughout the humani-
tie of Chrift. Faith therefore doth all alone in the vvorkes

S a of

Chap.III. VfMtht E P i s T L H

of the faithful! ; Abraham is called faithful!, becaufc faith is fprcad
throughout the whole perfon e(A&r4bant:fo that beholding him wor-
Tbe places king, I fee nothing of the carnal! or of the working Abraham, but of
fa De i cev ing Abraham.

Wherefore when thoureadeft in the Scriptures, of the Fathers,
a " pr ph cts &gt; an( * Kings, how they wrought rightcoufnefo, raifed up the
ihe Eplflie* dead, overcame kingdomes, thou muft remember that thefe and fuch
iik c Dyings arc to be expounded, as the Epiftleto t\ttHetrt*etQt*
pouadcth them, that is : * By faith they Wrought r ^htfoufne^ by faith
they raifed up the dead, by faith they fubdmd Kings and kingdomes , &c.
g Q t ^ at kj tn i ncor p oratetn the worke, and giveth it his perfection.
And this the adverfaries, if they be well in their wits, cannot deny,
neither have they any thing to lay or objed: againft it.Indccd they can
cry out that the Scripture fpeaketh oftentimes of doing and working.
And we alwaies anfwcr them again, that it fpcaketh alfo of faithfull
doing. For firft,reafon muft be lightened by faith, before it can work,
Now,when it hath a true opinion and knowledge of God, then is the
worke incarnalflfend incoporate into it: fo that vvhatfoerer is attribu
ted to faith,is afterwards attributed to vvoiks alfo, but yet becaufe of
faith only and alone.

wherefore in reading of the Scriptures we muft learne to put a
difference between the true and the hypocriticall, the moral! and
the fpirittull doing ofthclaw. So fhall we be able to declare the
true meaning of all thofs places, which fccmc to maintaine the
righteouincffe of works. Now, the true doing of the law is a faith-
ftill and a fpirituall doing, which he hath not, that feeketh righte-
oufncfic by works. Therefore every doer of the law and every holy
inorali worker is accurfed. For he walketh in the prefumption of
his ownerighteoufneflc againft God, whiles he will be juftificd by
mans fr cc -will and reafon, and fo in doing of the law, he doth it not,
And this according to T**/, is to be undtr the works of the Jaw,
tnat * s to f a y&gt; tnat hypocrites do the law, and yet in doing, they do it
not : for they undcrftand this word Doing, according to the literal!
fence of the law, which in true Chriftian Divinitic is nothing worrh.
Indeed they worke many things,but in the prefumption of their own
rightcoufnes, and without the knowledge of God and faith, as the
7&gt;b*rifte did,.i 8,and as /Wdid before his converfion : therefore
they are blind and mifcrably errc^ and fo remains under the curfe,

Where-

ihediffc-

To the C A L A T H i A N s . Fol.i

Wherefore, againcladmonifliyou, that fuch fentences as the ad -
vcrfarics do alledge out of the Scriptures concerning works andrc-
wards,muft befpiritually expounded. As if they alledge this fentencc
out ofDanif/y Chapter^ Redeeme thy ftnnes by almes-deeds^ thou
muft not here expound thefe words morally, but fpiritually. So (halt
thou fee that this word Redeem*, fignifieth no moral/, but a faithfull
doing,that is to fay,it includeth faith.Fcr in the Scriptures the worke
(as I have faid ) requireth alfo a gcod will and right judgement of
reafon to go before, not morall as they would have it, but divine and
fpirituall, which is faith. By this mcanes thou (halt be able toftop
the mouthcs of thefe peevidi Sophifters. For they themfeives are
compelled to grant .(and fo teach they alfo out of Art/tab) that eve-
ry good work proceedcth out of mans choice or free will. If this be ofAriftie
true in Philofophie, much more muft this good will and right ;udge-
mcnt of rcafon guided by faith, go before the work in divinity and
divine matters. And this do all words of the Imperative moode,that
is,ail luch words as are cominanding,(ignihc in the Scriptures,and all
fiich words alfo as teach the law, as the Epiftlc to tfre Hcbreveet doth
plainely declare : By frith Abel ofered,&. c.

Now, admit the cafe that this folution is not fufficient ( although t "hca?g^ *
it be indeed mod iurc and certaine : ) yet notwithstanding let this be &lt;* *e
the argument of all arguments, and the principall mirrour ofChri- Th^ra"!*
ftians to behold, agaiatt ail the tcntaticns and objections, notoncly ntotaii
of tbeadverfaries, but alfo of the dcvill himfelfe, namely to appre-
hend andtoholH faft the head, which isChrift. Moreover, admit rf-ev-*
that the Sophifters being morecrafty and fubtillthen I, fhould fo c
fnare and entangle me with their arguments, which they bring
for the maintenance of works againft Faith, that I fliould know
no way how to winde my fclfe cut, C which notwithftanding it is
impoITible for them to do,) yet will I rather give reverence and cre
dit to Cbrift alone, then beperfwaded with all the places they are
able to s Hedge for the eftablifhing of the rightcoufoefle of works
againft the dodrins of Faith.

Wherefore, they muft be (imply and plainly anfwered after this
manner : Here isChrift, there are the teftimonies of the Scripture
touching the law and works. ,Now, Chrift is the Lord of the Scrip
ture and of all works. He alfo is Lord of I kaven, the earth, the Sab
bath, the temple, rightcoumefir, life, wrath, finnc, death, andgcnc-

S 3 ^

Chap. III. fpen ;* E P i s T L B

$443.3, rally of all things whatfocvcr. And T&lt;i/his Apoftle (hcweth that hs
was made fin and became accurfed for me. 1 hearc then that I could
by no other means be delivered from my fin, my death and my male
diction, but by Iris death and bloud-fhedding. Wherefore I conclude
that it behoveth Chrift himlclfe to overcome my fmnc, death and
malediction in his own body, and not the works of the law or mine
own works. And hereunto reafon is conftrained to yeeld and fay,
that Chrift is not the work of the law, or my work : that his bloud
and death is not circumcifion, the observation of the ceremonies of
the law, and much lefife a Monks cowle, a (haven crown, abftinence,
vows and ftich like. Wherefore if he be the price of my redemption,
if he be made fin and malediction that he might juftirie me and blefls
, me : I care not if thou bring a thoufand places of the Scripture for the
rightcoufndle of works againft the righteoufnefl; of faith, and cry
out never fo much,that the Scripture is againft mc.I have the Authour
awl Lord of the Scripture with mc,on whofc fide I will rather ftand,
thenbeleeve all the rabkment of Law- workers and meritmongers.
Albeit it isimpofliblc that the Scripture fliould be againft this do
ctrine, unlefle it be among the fenflefle and obftinate hypocrites: but
to the godly and fuch as have understanding, it giveth witneflfcfor
Jefus Chrill his Lord. Seetherefbre how thou canft reconcile the
Scripture, which thou fayeft,is againft my doflrinc. As for me,I will
ftick to the Authour and Lord of the Scripture.

Therefore if any man thinketh bimfclfe not well able to recon
cile fuch places of the Scripture, or anfwer unto the fame fuirici-
ently,andyet notwithftanding is conftrained tohcarethc objections
and cavillations of the adverfaries, let him anfwer fimply and

A P hi8&lt;: plainely after this fort : Thou fettcft againft me thefervant, that
* s to ^ tne ^ cr ipturc and that not wholly, neither yet the princi-
pall part thereof, but onely ccrtaine places as touching the law
an( * wor ^ cs - ^ wt I comc with the Lord himfelfe, who is above
the Scripture, and is made unto me the merit and price of righ-
teoufneflc and cverlafting life. On him I lay hold, him I fticke
to, and leave works unto thec: which notwithftanding thou ne
ver diddeft. This folution neither the devill nor any Jufticiary
can ever wrcft from thee or overthrow. Moreover thou art in fafc-
ty before God: For thy heart abidcth fixed in the object, which
is called C I] rift : who. was nailed to the Croils and accurfed, not

for

for himfelfe, but for us, as the text faith : made A curfefir us. Hold fad
this, and lay it againft all the fentenccs of the law and works what-
foever,and fay : doeft thou heare this Satan ? Here he muft needs give
place, for he knoweth that Chrift is his Lord and mafter.

Verfe 1 1 . idnd that no man is ittftifiedby the law in thefybt ofGodjt ii
evident: firthejjl fall live fyFtith.

This is another argument grounded upon the teftirnony of the
Pfophet Habacuck. And it is a fentence of great weight and autho
rity, which Paul fctteth againft all the fentenccs touching the law
and works. As if he fhould fay:What need we any long deputation?
Here I bring forth a rnoft evident teftimony of the Prophet, a-
gainft the which no man can cavill : The ]ttft wan fhmtt live by faith.
If he live by raith,then he liveth not by the law : For the law is not of
faith. And here &lt; 7Wexcludeth works and the law,as things contrary
to faith.

The Sophifters(as they are alwaics ready to corrupt the Scriptures)
do wrcft and pervert this place after this manner. The iuft man doth
live bj faith : that is to fay, by a working faith, or formed or made p
perfect with charity : but if it be not formed with charity, then doth
it not juQifie.This glofle they themfclvs have forged,and by the fame
they do injury to the words of the Prophet, if they did call this for
med or ftirniflicd faith, the true faith which the Scripture teacheth,
this their glofie ftiould not offend me, for then faith fhould not be fc-
parated from charity, but from the vaine opinion of faith: As weal-
(b put a difference between a counterfeit faith and a true faith. The ncebe"-
counterfeit faith is that which hearcth of God, of Chrift, and of ^w/a
all the myfteries cf his incarnation and out redemption : which faife faith,
alfo apprehendeth and beareth away thofe things which it hea-
reth, yea and can talkc goodly thereof, and yet there remaineth
nothing elfe in the heart, but a naked opinion and a found of the
Gofpcll : For it neither rencweth nor changeth the heart : it ma-
keth not a new man, but leaveth him in the vanity of his former
opinion and convcrfation ; and this is a very pernitious faith. The
morall Philofophcr is much better, then the hypocrite having fuch a
faith.

Wherefore, if they would make a dtftinftion between faith for-

S 4 med

Chap. III. fyw the E P r s T L i

med (" and take it as the Scripture takcth it ) and the falfs or counter
feit faith,thcir diftinftion fhould nothing offl-nd me. But they fpcakc
of faith formed and made perfect with charity, and make a double
faith,that is tofay,formed and unformed. This peftilent and devillidi
glofle I utterly detcft. Althotigh(fay they) we have faith infufcd,cal-
pf this faith led ( Fidesinfifi ) which is the gift of the holy Ghodt., and alfj faith
wS iT. 1 gotten by our owninduftry, called ( FMss Aojttift* : ) yet both of
reade mote them lackc their forme and perfection, which is charity, and are for-
ehaXfci 1 ? *i mcc * w * tl] cnar ^y* This is to prefer charity before faith,and to attri-
pa!i.iinc*a! bute righteoufnelfejnot to fiith,but to charity. Wherefore when they
do not attribute ri^hteoufliefl"^ to faith, but only in refpccl: of charity,
they attribute to faith nothing at all.

Moreover, thcfepcrverters of the Gofpell of Chrift do teach that
even that faith which they call faith infufed, and not received by hea
ring, nor gotten by any working, but created in man by the holy
Ghoft, may ftand with deadly fin, and that the worfe men may have
this faith. Thercforc,fay they, if it be alone, it is idle and utterly un
profitable. Thus they take from faith her ofiice,and give it nnto cha
rity:^ that faith is nothing,except charity which they call the forme
and perfedioo thereof, be /oyned withall. This is a devillifh and a
blafphemous kind of doctrine, which utterly defaccth and over-
throweth the doftrineof faith,and carrieth a man cleane from Chrift
the mediatour, and from faith, which is the hand and onely meanc
whereby we apprehend him. For if charity be the forme and pcr-
fcftion of faith as they dreame ) tben am I by and by conftraincd to
fay,that charity is the principal! part of Chrift ian Religion, and fo I
lofe Chri(t,his bloud,and all his benefits, and now I rcfr altogether in
a morall doing, even as the Pope, the heathen Philofophcr, and the
Turkedoth.

But the holy Ghoft which givcth to all men both mouth and

tongue,knoweih how tofpcake. He could have faid, (astheSophi-

fters do wickedly imagine:) The righteous mnn (hsll live by

*rje formed faith formed snd beautified or made perfect by charity. Bat this

Jaithoftbc h c omittcth of purpofe, and faith plainely : The righteous man /*

Scboolcmcn . . . . r r t / A

veth bj faith. Let thele doitifh Sopmfters go therefore, with this
their wicked and psUilent gloffc. We will Hill hold and cxtollthhi
faith, v;hich God himfelfe bath called faith, that is to fay, a true and
a cerrainc faith, which doubteth notofCio^ nor of his prosnifes 9

nor

To the GA L A T H I A N s. Fol.i3 j

nor of the forgivcneffc of fins through Chrift,that we may dwell furc
andftfeinthisourobj.rttChrift, and may keep ftill before our eyes
the paflion and bloud of our Mediatour and all his bcnefits.Now,f aith
alone which layeth hold upon Chrift, is the only mcane that wefuf- Faithonl -
for cioi tbefc benefits to be taken out of our fight. Wherforc,re;edting withhold
this pellilent gloffe, we muft underQand this place of faith only and JchliLt -
alone. And this . r&gt; *Whimf:lfe declareth, when he rcafoneth againft
faith formed with charity, after this fort.

Verfc 12. *And the law it not of faith.

The Schooiemen fay : The righteous man doth live, if his faith be
formed and adorned with charity. But contrariwife P^/faith : The
law not of faith. But what is the law ? Is it not alfo a commande-
mcn touching charity ? Yea, the law commandeth nothing elic J^X
feiit charity, as we may fee by the text it felfe : Thou /halt love the love.
Lordthj Cjo^mthallthyfoule.&c. Againe: Shewing mercy untothott- %**?
finds that love him and keete hucomntAndements. Alfo : In thefetwo Exdv&gt;..
cmm*ndements confifteth the /atv and thf praphets. If the law then,
that commandeth chanty be contrary to- faith, it muft needs follow,
that charity is not of faith. So Paul plaincly confuteth thatglofls
which the Sophifters have forged, touching their formed faith,
and fpcaketh oncly of faith, as it is feparatc from the law. Now,the
law bein" fcparate and fet apart, charity is alfo fet apart,with all that
belongctn to the law, and faith oncly is left, which juftifieth and
quicknethtocvcrlaftinglife. .

Paul therefore rcafoneth here out of a plain teftimony of the Pro
phet : that there is none which obtaineth juftification and life before
God,but the belccving man, who obtaineth righteoufnefife and ever-
lafting life without the law and without charity ,by faith alone, the 3," "JJJ,
reafon is, bccaufc the law is not of faith: that is, the law is not faith,
or any thing belonging to faith, for it belceveth not ; neither are the
works ef the law faith, nor yet of faith: therefore faith is a thing
much d faring from the law, like asthepromifeisatbingmuch dif- thatnie -
fcring from the law.Vorthepromife is not apprehended by working,
but by brlceviag. Yet there is as great a difference between the pro-
mifc and the law.and coniequently between faith and works ,as there
is dift-incc between heaven and earth.

It isimpofliblc therefore, that faith (hould be of the law. For
faith only reftcth in thcpromife, it only apprehendcth and knowcth

Godj

Chap.lII.

God, and ftandcth only in receiving good things of God. Contrari-
wife the law and works confift in exading, in doing, and in giving
unto (Sod. As Abel offering his iacrifice,giveth unto God : but he be-
leeving receiveth of God. Paul therefore concltideth mightily out of
that place of Habacucl(, that the righteous man liveth by faith alone.
The la*. "For the law in no wife belongeth unto faith, becaufe the law is not
Faith, the promife. But faith reft eth only upon the prom ifc. Wherefore
as there is a difference between the law and the promife : (b is there
alfo bet ween works and faith. That glcflc therefore of the Schoole-
tnen is falfe and wicked, which joyneth the law and faith together,
yea rather it quencheth faith, and fetteth the law in the place of
faith. And here note, that P Walwayes fpeaketh of fuch as would do
the law morally ,and not according to the Scripture. But whatfoever
is faid of fuch good works as the Scripture requireth, the fame is at
tributed to faith alon?.

Ver fe 1 3. But the mdn that flail do thofe thivgs flail live In them.
P*/here goeth about to ihcw what is the very true righteoufnes
The righte- o f the law and of the Gofpell. The rigbteoufnes of the law is to fulfill
tnc ia w,according to that faying : He that flail do thofe things flail live
j them.lhc rightdoufncs of faith is to beleeve, according to that fay-
ing : The righteous man doth live by faith. The law therefore requireth
that we fhould yecldfome what unto God. But faith requireth no
works of us, or that we (hould give any thing unto God, but that
te wc oclecvin tnc P roi fe of God, {liquid receive of him. Therefore
ndoffi the office of the law is to work, as the office of faith is to aflent un
to the promifes. For faith is the faith of the promife, and the work is
the work of the law. /^/therefore ftandcth upon this wcrd 7)0-
ing: jnd that he may plainly fhcw, what is the confidence of the law,
and what is the confidence of works, he compareth the one with the
other,the promife with thelaw,and faith with works. He faith, that
of the law there cometh nothing elfe but only doing : but faith is a*
clcanc contrary thing, namely, that which aflcntcth to the promife,
and layeth hold upon it.

Ti ie & foure things therefore muft be perfedly diftinguifhed.
c for as the law hath his proper office, fo hath the promife. To the
l cc d (V m ul! * aw P crta ^ nctn ^^ n g&gt; a "d f o t he prcmifc-jbeJeeving. Wherefore, as
ihed, 10 "" far as thc law ancl ins ptomifi are frparate afunder, fo far alfo
are doing and bckeving- By the which diftindion ^///here goeth

about

To the GA LATHIANS. Fo!.l?4

about to feparatc charity from faith, and totcaeh that charity jufti-
fieth not, becaufe the law worketh or hclpeth nothing tojuftifica-
tion. Faith alone therefore j\iftifieth and quickneth : and yet it ftand- Faith is net
eth not alone, that is to fay, it is not idle,albcit that in her degree and dle -
office it ftandeth alone. Ye fee the caufe then why Paul here alledgeth
this place,namely that he may feparate faith and charity far afundcr.
Fie upon the Sophifters therfore with their curfed glofl&gt; and their
blind diftinclion of faith formed and unformed. For thefenevy for- J, f /JZ.*"
gcd termeSjfaith f orm?d,faith unformed, faith gotten by mans indu-
ftry,and fuch like, are very monfters devifed by the devill,to no other rmc
end but to deface anddeftrcy the true Chriftian doftrine and faith, vfedby
to blafphcme and tread Chrift under-foot, and to ftablilh the righce- [)apl *
oufnefle of works. Indeed works muft follow faith, but faith nmft
not be works, or worksfaith ; but the bounds.and the kingdoms of
the law or works, and of faith muft be rightly diftinguifhed the one
from the other.

When we beleeve therefore, we live only by faith in Chrift, who
is without fin, who is alfb our mercy- feate and remifllon of fins. Con-
trariwifc, when weobfervethelaw, we work indeed, but we have
no righteoufnefle nor life. For the office of the law is not to juftifie thc lawt
and givelife,but to fliew forth finne^and to deftroy. Indeed the law
faith : He that {hatt do thefe things, fall live in them. But where is he
which doth the law:that is,which loveth God with all his hearr,3nd
his neighbour as bimfclf? Therefore no man doth the law, and al
though he go about to do it never fo much : yet in doing it he doth it The office
not : therfore he abideth under thc curfe. But faith worketh not,but of faith-
beleeveth in Chrift the juftifier. Therefore a man liveth not be-
caufc of his doing, but becaufe of his believing. But a f aithfull man
performeth thc law, and that which he doth not, is forgiven him
through the remiflion of fins for Chrifts fake, and that which is re
maining is not imputed unto him.

Px/thcreforc in this place,and in the i o th Chap, to the Romanes,
comparcth thc righteoufnefle of thc law and of faith together,
where he faith : He that Jball do thofe things, fiatt live in them. As
though he would fay : it were indeed a goodly matter if we could C hrmth}
accomplish the law: but bccaufe no man doth it, we muft flic end of the
unto Chrift, *^ it the end of the law to righteoufnefle to every ^,. t04)
vnc th*t beleeveth. Hee Was- made, tinder the Jaw, that he might

rt deems

Chap.III. rpon tit EPISTLE

redeeme tu tb*t were under the Uw. Bclccving in him we receive the
holy Ghoft, and we begin to do the law : and that which we do not,
J s not imputed unto us becaufe of our faith in Chrift. But in the life
to come we fball no more have need of faith. For then we (hall not
fee darkcly through a glafls ( as we now do ) but we (hall fee face
to face: that is to fay, there fhail be a moft glorious brightncs of the
eternall Majefty, in which we (ball fee God even as he is. There
fhall be atrus and a perfect knowledge and love of God, a perfect
light of reaion and a good will : not fuch a morall and philofophicall
will as the PopifhSchoolcmendrcameof, but an heavenly, divine,
and eternall will. Herein the meanetimc,in fpirit by faith, we looke
for the hope of righteoufneflc. Contrariwife,they that fcek for righ-
tcoufnefk of fins by the law and not by Chrift, do never performe the
law,but abide under the curie.

PWtherefbrc calleth them oncly righteous, which arcjuftified
t tnrou h the promife, or through faith in the promife without the
Paul caiicth law.Wherefore,they that are of the works ofthelaw,and willfcemc
rghtcous. to do t h e l aw ,do it not. For the Apoftle generally concludeth,that all
they which are of the works of the law, arc under the curfe : under
the which they fhould not be, if they fulfilled the law. 1 ndeed it is
true, that a man doing the works of the law, Iliall live in them, that
* doubieufe is,(hall be bkflcd : but fuch a one cannot be found. Now feeing there
of UK Jaw. is a double ufe of the law, the one politick, and the other fplrituall,
he that will underftand this fentence civilly.may do it after this fort:
He that fiatt do tbofc things /kali live in them : that is, if a msn obey ths
magiftrate outwardly and in the politick governmcnt 3 he (hall avoide
puniflimcntand death: For then the civill magiftrate hath no power
over him. This is the politick ufc of the law, whichfervethtobridk
thofe that arc rude and untraclable. But Paul here fpeaketh not of
this ufc, but entrcateth of this place like a Divine : therefore there is
a condition neceflarily included. As if he faid : If men cculd keep
thclaw,they faould be happy. But where are they ? They arc not
therefore doers of the law, except they be juftitied before and With-
-out the law,through faith.

Wherefore, when Paul curfeth and condcmneth thofi which
are of the works of the law, hcfpeakcth notof fuchas arc juftified
through faith, but of fuch as go about to be juftified by workes,
without faith in Chrift: This I fay, left any man fhould folio w

the

To the G A L A T H i A N s. FoJ.i 3 ?

the fond imagination of Jerome whs being deceived by Origcn, under-
flood nothing at all in Paul, but tookc him as a mecrc civill Lawyer.
Hereupon h ereafoncth after this manner : The holy Patriarkcs, Pro-
phets and Kings were circumcifcd and offered facrifice : therefore
they observed the law. But it were a wicked thing to fay, that they
arc under the curfe : therefore all they that arc of the works of the law b
are not under the curfe. Thus he fetteth himfelf againft Paul without f
all judgment.making no difference bet ween the true doers of the law fr
juftified by faith, and thofe v vor kers which fcek to be juftified by the
law, without faith.

But Pa*t fpcaketh here nothing againft thofe that are juftified by
faith, and are true doers of the law indeed, for they are not of the
works of the law : but againft thofc which not only do not kecpc the
law, but alfb fin againft the fame. For the law commandcth that we
(hould fearc, love and worftiip God with a true faith. This they doe
not,but choofe out new kinds of worfhip and works which were ne- ypoc
ver commanded of God, by the which God is not pacified, but more
provoked to angcr,according to that faying : They Veorfhiy me in vaine
With the cotwnandement* of men. Therefore they are full of impiety, re
bels againftGod and Idolaters,finning grievoufly againft the firft com-
mandement above all the reft. Moreover, they arc full of wicked con-
cupifcence, wrath and other great paflions. Briefly, there is no good
thing in them, but that outwardly they would fecmc to be righteous
and to accomplilli the law.

So we alfo which arc Juftified by faith , as were the Patriarkes,
Prophets and all the Saints, arc not of the workcs of the law, as
concerning /unification. But in that we arc in the flefh, and have
as yet the remnants of finnc in us, wee are under the hw, and yet
not under the curfe, becaufc the remnants of finnc are not imputed
unto us for Chrifts fake, in whom vvebelcevc. For the fiefh is an
enemy unto God, and that concupifccncc which yet remaineth in
us, not only fulfilleth not the law, but alfo finneth againft the fame,
rebelling againft us and leading us captive into bondage, Rom.-j. [^ 1 t a h " t ct
Now, if the law be not fulfilled in the Saints, but that many things sai
arc done in them contrary to the law, if cvill concupifcence and the ^
remnants of finnc arc yet remaining in them, which doc fo hinder w
them that they cannot fcare and love God, they cannot call upoti
God with aflfurcd truft, they cannot praifo God and reverence

hit

Chap, III. VfOfl the E P i s T L H

bis word as they fbould do : much more is this true in a man which is
not yet juftificd by faith, but is an enemy unto God, and with all his
heart defpifeth and hateth the word and worke of God. Y c fee then
thatTWfpcaketh hereof luch as will fulfill the law, and be juftified
thereby, although they have not yet received faith,and not of the Fa
thers and Saints (as Jerome imagineth) which arc juftified by faith al
ready.

Vcrfcij. ChiflhatkreAeernedusfromthecurfeoftbelavf,^c i henkeWM
made a curfe for HS.(For it is Written.: Cnr(eci is every one that
hanaeth on A tree.)

Here againc Jerome, and the Popifh Sophifters which follow him,
out arc much troubled, and miferably rackc this moft comfortable place,
s Peking, as they would ieeme, with a godly zeal to turn away this re-
proach fromChrift,that he fliould be called a curfe or execration.Thcy
foift & tn i s Sentence after this manner : that Paul fpake not here in
.good earncft : and thcrfore they moft wickedly am rm r that the Scrip
ture in P**/agrceth not with it felf. And this they proovc after this
manner : The fentcnce (fay they ) ofMtfes, which 7^/herc allead-
gcth.fpcakcth not of Chrilt.Morcover this generall claiifeQv^/fo-wr]
which TWalledgcth, is not added in Mofes. Again, P^w/emitteth
this word fofgodT\ which is in Moftj* To conclude, it is evident e-
nough, that Mofes ipeaketh of a thecfe or a malefadour, which by his
cvill deeds had dcferved the gallows, as the Scripture plainly witnef-
fcth in the 2i.Chap.ofZ)&lt;r/. Therefore they askethis qucftion, how
this fentencc may be applied to Chrift, that he is accurfed of God and
hanged upon a tree, ieeiogthat he is no makfadcur or theef,but righ
teous and holy? This may perad venture move the fimple and ignorant,
thinking that the Sophiftcrs doc fpeake it, not only wittily, but alfo
\cry godly,and thereby do defend the honour and glory of Chrift,and
give warning to all Chriftiansto beware that they thinkc not Ib wic
kedly of Chrift, that he fliould be made a curfe, &c. Let us fee there
fore what the meaning and purpofcof Faults.

Ttoseiau f But here againe we muft make a diftinftion, as the words of
"fTalSand P ar *l doe plainely fhcw. For he faith not, that Chrift was made a
fui of power. U rfe for himfelfe , but for us. Therefore all the weight of the mat
ter ftandeth in this word, For M. For Chrift is innocent as con
cerning his owneperfon, and therefore he ought not tohavebeenc

hanged

To the G A i A T H i A N sT Fol.135

hanged on a tree : but bccaufe, according to the law of cflfa/fcr, every r ,

c i c A L L JL r ^&gt;L -n. i/ 7 Chnfltookc

thcef and malefactor ought to be hanged,thererore Chrilt aJ(o, accor- upon him
ding to the la wought to be hanged,for he fuftaincd the perfbn of a fin-
ncr and of a thce^not of onc,but of all finners and thecves. For we are greffb
finners and thceves,and therefore guilty of death and everlafting dam-
nation. But Cbrift took all our fins upon him, and for them died upon banged
the croflc : thct fore it behoved that he ftiould become a tranfgreflour,
and (as Efay the Prophet faith, Ch.$ 3.) to lie reckoned and accounted a-
mong tranfgreffours and trefyaffors.

And this (no doubt) all the Prophets didfbre-fecinfpint, that
Chrift (hould become the grcateft tranfgreflour, murthercr, adul-
tcrcr, thcefe, rebcll and blafphemcr, thac ever was or could be in
all the world. For he being made a facrifice for the finnes of the
whole world, is not now an innocent perion and without (ins, is t&gt;e the
notnowthcSonneofGod, borne of the Virgin Marie : but a fin-^"
ncr, which hath and carrieth the fi.mc of Paul y who was a blaC-
phemcr, an oppreflbur and a pcrfccator : of Peter, which denied
Chrift : of David, which was an adulterer, amurtbcrerjandcaufedE/i/.jj.j.
the Gentiles to blafpheme the name ofthe Lord : and briefly ,which
hath and beareth all the (nines of all men in his bodie : not that he
hioifelf c commited them , but for that he received them being com
mitted or done of us, and laid them upon his owne body, that he
might make fatisfaftion for them with hisownc bloud. Therefore
this gcncrafl fentence of Mofes comprehcndeth him alfo ( albeit in
hisownc perfon he was innocent) bccaufc it found him amongft
finners and tranfgreilburs ; Like as the Magiftrate taketh him for a
thecf, and punifaeth him whom he findeth among other theevcs and
tranfgrcflburs, though hcc never committed any thing worthy of
death. Now,Chrift was not only found amongft finners, but of his
own accord and by the will of his Father he would alfo be a compa*-
nion of finners, taking upon him the flefa and bloud of chofc which
were (inner*, theevcs and plunged in all kinds of fin. When the law
therefore found him among theeves it condemned and killed him as a
thecfe.

The Popifh Sophifters doe fpoilc us of this knowledge of

,*-&gt;!_ -n. \ fL r i i_ /-&gt;i -A moduiesfoj.

Chrilt and molt heavenly comfort, (namely that Chrilt was owtbdo&lt;
made a curfc, that he might deliver us from thccurfcofthelaw)
when they feparatc him from firmes and fmncrs , and pnely fet

him

Chap. III. yfon the Ev i *v LE

him cut unto us as an example to be followed. By this mcancs they
make Chrift, not only unprofitable unto us, but alfb a Judge and a ty-
be wrapped rant, \vhich is angry with our fins, and condcmneth finncrs. But we

as mu ft as we ^ wra P Chrift,and know him to be wrapped in our fins, in
n but ftrfh our makdi&ion, in our death, and in all our evils, as he is wrapped in
a* Mood. our fl c fo aac iinourbloud.

But fome man will fay : It is very abfurd and fianderous^to call the
{on of God a curfed (inner.! anfwer:if thou wilt deny him to be a fin-
nsr and to be accurfed, deny alfo that he was crucified and died. jFor
it is no Icfle abfurd to fay, that the Sonnc of Gcd ( as our faith confcf-
feth and bclccveth) was crucified and fuffjred the paincs of finne and
death, then to fay, that he is a finner and accurfed. But ifit be not ab-
chnft ?s ^ ur&lt; ^ to coBfcfi 6 an d belccve, that Chrift was crucified between two
made a tbcevcs, tben is it not abfurd to fay alfo that he was accurfed and of
a ^ ^ nncrs tnc greatcft. Thefe words of Paul are not fpokcn in vaine :
C^ifi V?M made a curfefor tu. Cjodwadc Ckrift Which knew no Jin He to
become Cinne {or us y that Vfettt him might be mads the righteoufnes of God t
2 Ccr.5,

After the fame manner Jtb* the Baptift callcth him, The Lambc of
fjodVohich taketh away thejinnes of the Vcorld. He verily is innocent, be-
faufehcisthcunfpottedandundcfiledlambeofGod. But becaulehc
foeareth the {ins of the world, his innocency is burdened with the fins
and guilt ot thc whole world.Whatfoevcr fins,I,thou,and we all have
mnfl be"* * onc or ^ a ^ ^ hereaftcr.thcy are Chrifts own finncs as verily as if he
himfelf had done them.To be brief,our fins m uft needs become Chrifts
e. own ^ ns oc e ^ wc ^ a ^ P cr i^ ^ or ever.Thio true kho wlcdg cf Chrift,
which Paul and the Prophets have moft pi lialy delivered uoto us,thc
wicked Sophifters havedarkned and defaced.

Efiy in the ^.Chapter fpeaketh thus of Chrift : Cod ("faith he)
Uied the iniquity of tu all upon him. Wee muft not make thefe
words leffe then they arc : but leave than in their owne proper
Th y fin"- ^gnification. For God dallieth not in the words of the Prophet,
but fpeaketh carneftly, and of great love : to wit, that Chrift this
Lamt&gt;e f ^od (hould beare the lins of us all. But what is it to
bearc ? The Sbphiftcrs anfwer, to be punifhcd. Very well. But
wll cforc is Chrift puni(hcd ? It is not bccaufe he hath finne and
beareth finne ? Now that Chrift hath finne, the holy Ghoft witnef-
feth jnthe40.P/2/ra? ; Ut-ly Jittttet have taken fah ho (don me , that

Td the G A i A T H r A N s.

/ Am ntM to looke ufyjea they ^re more in number then the htircs ofmj
head. In this Pfalmc and ccrrainc others, the holy Ghoft fpeakcth in
the pcrfon of Chrift, and in plain words witncflcth, that he had fins.
For this teftimony is not the voice of an innocent, but of a futf .ring
Chrift, which took upon him to bcarc the pcrfon ofall (inners, and
therefore was made guilty of the fins of the whole world.

Wherefore Chrift was net only crucified and died, hut fin alfo
(through the love of the divine Majcfty) was laid upon him. W hen
fin was laid upon him,thcn cometh the la w and faith : Every finncr
rrraft die. Thcrfore,O Chnft,if thou wilt anfwer, become guilty, ind
fuflfcr puni(hmentfor finners, thou m ift alfo bcarc fin and maledicti
on. P**l thcrfore doth very well allcdgc this gencrall fcntence out
of Utfofcs as concerning Chrift : Every one that hun^h upon the tree
it tkt tccurfed of god: but Chrift hath hanged upon the trcc,thereforc
Chrift is the accurfcd of God.

And this is a fingular consolation for all Chriftians, foto clothe
Chrift with ourfinncs, and to wrap him in my fumes, thy finncs
and in the fins of the whole world, and fo to * behold him bearing Jjjj; lludetli
all our iniquities. For the beholding of him after this manner, (hall totti Bwia
cafily vanquifh all the fantafticall opinions of the Papifts conccr- ^JJf?| r
ning the juftification of works. For they do imagine ( as I have the p"pifl
faid ) a ccrtaine faith formed and adorned with charity. By this
( fay they ) fmncs arc taken away, and men are juftificd before God.
And what is thisclfe (I pray you) but to unwrap Chrift, and to
"{trip him quite out of our fins, to make him innocent, andtochargc
and oYcrwhclinc our fdvcs with our own finncs, and to looke
upon them, not in Chrift, butinourfelvcs? Yea, what is thiselfc
but to take Chrift clcaneaway, and to make him utterly unprofita
ble unto us? For if it be fothat we put away finnc by the works
of the law and charity, then Chrift taketh them not away. For if " y kc c n h ",J*
hcbethc Lambc of God, ordained from everlafting to takeaway alone,
the finncs of the world : and moreover, if he be i j wrapped in our
finne s, that he became accurfed for us, it muft needs follow that we
cannot be juftified by works. For God hath laid our finncs* not
upon us, but upon his Sonnc Chrift, that h bearing the punifh-
mcnt thereof, might be our peace, and that by his ftripcs we might B 7MJ 5.
be healed. Therefore they cannot be taken away by us. To tnis
all the Scripture bcareth witneffe : and we alfo do confefifc the

T fame

Chap* HI. -.Vfcn ffo E-t i s T L E

fame Jn the articles of the Chriftian beleef e, when we fay : I belccvs
IK J dus Chrift the Sonne of God, which fuflkrcd, was crucified aad
died for us. .

Hereby itappcarcth that the doftrine of the Gofpdl ( whicrrof all
other is moft fwect and full of fingular confohtion,) (pcakcth no
thing of our works or of the works of the law, but of the ineftimablc
ineixy and love of God towards us -moft wretched and miferable
m- what finners : to wit, that our moft mercifull Father fccipg us to be oprcf-
KarVnc rf &d & overwhelmed with the curfe of the law, and fo to be holden
the Gofpeii under the fame,that we could never be delivered froaa it by our own
p ower&gt; f cnt his onely, Sonne into the world,and laid upon him all the
fins of all men, faying : Be thcu./V/w that denier : &lt;7&gt;4/that perfe-
cuter,bhfphemer,and cruell opprcffour : David that adulterer: that
(inner which did eat the apple in Paradife:that thcefe which hanged
upon the croflfc : and briefly ,be thou the perfon which hath commit-
ted the (ins of all men: See therefore that thou pay and fatisfic for
them. Here now commcth the law and faith:! find him a finncr,and
that fuch an onc,as hath t iaken upon him the fins of all men, and I fee
no fuis clfc but in him : therefore let him die upon the croflfe : and fo
he fctteth upon him, and killech him. By thismeanes the whole
world is purged and cienfed from all finsjand fo delivered from death
and all evils. Now, fin being vanquifhcd and death abolh~hcd by this
one man, God would fjc nothing eife in the whole \yorld,if it did
beleevcjbut a-mcere ckapfing andnghteouthes.An j if any remnants
of fin ihould remainc, yet for the great glory that is in Chrift, Goi
Would vvinckc at them and would not fee them,
of juttificau- Thus we muft rmgnihe the article of Chriftian righteoufneCfe a-
fl?an n r1ghre" gainft the rightconfiuiTsofthclaw and works: albeit no eloquence
outae^c, js. able . furficiently to fet forth the ind&imable greatn&lt;{T; thereof.
Wherefore- .the argtLuent that 7&gt;a*ti h.mdlcth in this place,, of all
other ismoft migh:y againftall thsrighteoufK-fleofthelavv.. Tor
it coniaineth this invincible * oppofition : that is, if the finnesof
iWOTfe P0 l ^ c whole world be in that on: man Jcfus Chrul, then are they
comparing not in the woild: B jt if they be net in hi. n,. then are they yet iqthe
vyorld - AlfpJfChnu&gt;bem idc ; ginjty ofailthc.uanis wlich.weaii
J-kivecoaimittcd, then axe we delivered. fiom : alliinnos, but not by
ouc tlves, r nor by oar own wo:k$ or m .-riis, but by him. But
be iiwocem and bearc not our finnes, then doc we bear e

them.-

Tfrthe G A L A T H i AN s.

Aeitl,and in them we fh all die and be damned. But thankes be to (jod iC*r.is 57
tyko hath given us vittorj by onr Lordjefa Ckrift. Amen.

But now let us tee by what incancs thefcrwo things fo contra-
ry&lt;and io repugnant, may bs reooncil^in this^orispef^MlChrifl: .- .
Nwonly -my (MHOS and thine; but . al&gt; the fton cs of c rite ; wfiefs
world ,cither paft, prcfent of to come, take hold upon him, go about
to condemnc him, and doc indeed condemnc him. Bat beeaufc
inthefelfc famcperfon, which wthehighclt, the greatcft and the
onely fmncr, there- is a!fo 411 everlaftiog and invincible rigfcte-
oufnefle: therefore thcfet ^doencou.iterco^iwr; the higheftr;
the greatcft and the oncly fianc, and the Highcft, the grcatcft ; anl A
th oncly righteoufhcfls. Here one of thorn muft needs be ovcr^ i
come and give place to the other, feeing they fight together with fo nti
great force and power. The finnc therefore of the whelc vvorld
cometh upon rif^hteoufnes with all might and minc,Tn this eolnbat
whacis done? Rightcoufacflc is cverlafting, immortall and invia- Ri
ciblc. Sinnealfo is a mod mighty and crudl tyrant, ruling and reig-
ning over the whole world, fubduing and bringing all man into
bondage. To conclade, finne is a ftrong and a mighty god, which
dcvourcth all man-kinde, learned, unlearned, holy, mighty and
wife men. This tyrant ( I fay) fiieth upon Chrift, and will needs
fwollow him up, as he doth all other. But he fecth not that he is
a pcrfon of invincible and everiafting rightcoufnsfle. Therefore in
this combat finnc muft needs be vanquifhcd and killed, and rightc-
oufnefle muft overcome, live and rcigne. So in Chrift ail fin is van-
quifhed, killed and buried, and righteoLifneflfc rcmaincth a conquc-
rour and rcigneth for ever.

In like manner, death, which is an omnipotent Qjicnc and The com-
Empcreffc of the whole world,killing Kings, Princes,and generally ^/e^t
all mcn,doth mightily encounter with life, thinking utterly to over- anddcb.
come it and to fwollow it up : and that which it goeth about, it
bringcth to paffc indeed. But beeaufc life was immortall, there- Life
.jprc when it was overcome, yet did it overcome and get the rifto-
ry, vanquifhing and killing death. Death therefore through Chrift:
is vanquithcd and abolifhcd throughout the whola world, fo that
now it is but a painted death, which lofing his fting, can no more
hurtthofe that belecvc in Chrift, who is become the death of death,
as Hojctt the Prophet faith : O dtttk I Wi// k thy dtttb.

T a So

Chap, flL Yfon /^EPISTLE

So the curfs, which is the wrath of God upon the whole wwld,
( hath the like conflict with the blefllng:that is to fay , with grace and

whh the We. the cternall mercy of God in Chrift. The curfe therefore fightcth a*
gainft thcblefiing,and would condemn it and bring it to nought;but
it cannot fo do. tor the blcfllng is divine and cvcrlpfting,and there
fore the curf muft necdes give place. Eoc if the blefiing in Chrift
is the could be ovcrcomc,thcn fhould God himfdfc alfo be overcome* But
r *" s IS irop ^ 6 : thcrforc Chrift the power of God,rightcouCic{fr,
blfliag,gracc. and lirc,overcommeth and deftroycth thefc monftcrs,
fin,dcath and the curfc,without warrc or weapons in his own body,
and in himfelfc, as Pvtl dclighteth to fpeakc : Spot/in? (faith he) *//
CoAi.ij, frirttip &gt;4/iti(j And powers, and triumphing over them in himfelj^ t fothat
they cannot any more hurt thofc that do bclccvc.

And this circurnftancc, In himfelft, maketh that combat much
ft more wonderfull and glorious. For it flicwcth that it was nccefia-
ry, that thcf ineftimablc things Should be accomplifhed in that
oneoncly perfon Chrift, (toyvit* that the curfe, finne and death
ihould bcdcftroyed,. and the blefllng, rightcoufneffe and lire Qiould
fuccccd in their place ) and that fo the whole creature through this
a onc P cr *on iViould be renewed. Therefore if thoulookc upon this
aboi,- pcrfon Chrift, thoufhalt fee fin, death, the wrath ofGodjhell, the
^ YC U and all evils vanquiuScd aod mortified in him. Forasmuch
then as Chrift rcigncthby his grace in the hearts of the fa ithfull,
there is nofin.no death, no curfc : but where Chrift is not knownc,
there alhhefe things do ftill remainc. Therefore all they which bc-
lecvc not, do hckc rfiit ineftimablc benefit and glorious victory.
Fr tku ( as S.John faith ) ottr vitttry th*t ovtrcomcthth* Vtorid,
zvtn ortrfMtb.

This is the principle article of ail Chriftian docTtine, which
They AM tlic Popifh Schoekmen hate altogether darkened . And here ye fee
f e th"" n wneccfiary a thing it istobelccve and to confefTc the article of
ity of the Divinity of Chrift : which when Arrlm denied, he muft needs
a ^ ^ cn y t ^ ic artlc ^ c ^ our redcmptiort. For to overcome the finnc
of the world, death, the curfcand the wrath ofGod in himfelfc, is
not the worke of any creature, but of the divine power. Therefore
he which in himfelfe {hould overcome thefe, muft needs be truly
and naturally God. For againft this mighty power of finnc, death
and .the curfc (which of it fclfc reigncth throughout the world and

GALATHIAN s.

: in the whok creature) it was nccerfary to fct a more high and mighty
power . l But bcfidcs the jToveraigne and divine power,no fuch power
.can be found. Wherefore to aboliih fin, to dcftroy death, to take away
the carfe in kimfelf: and againe, to give rightcoufnes, to bring life to
light, and to give the blcffing, arc the works of the divine power on
ly and alone, Now becaufe the Scripture doth attribute all thefe to
Chrjft; therefore, hcc in himfeifeislife, rightcouftfle and blcflSng,
which is naturally and fubftantially God. Wherefore they that deny
the divinity of Chrift, do lofc all Chrift ianity and become altogether
GtntUet and Turk*s. We muft learn therefore diligently the Article of
j uft ification (as I oftcrt admonifti you.) For all the other Articles of & cntiks
our faith are comprehended in it:and if that remain fbund,then are all
the reft found. Wherefore,, when we teach that men are Jurtified by
Chrift, that Chrift is the conquerour of fin, death and the everlafting
curfe : we witncfle there with all that he is naturally and fiibftantial- chria GO&lt;J
JyGod. b natnre -

Hereby we rtiay plainly fee how horrible the wickedneffs and
blindnesofthc Fapifts was,which taught that thefe cruell and migh-
ty tyrants, fin, death and the curfe ( which fwaljow up all mankind)
muft be vanquifhcd, not by the righteoufncflfc of the law of God
( which, although it be juft, good and holy,, can doe nothing but
bring men under the curfe : ) but by the righteoufncs of mans owns
works, as by Fafting, Pilgrimages, Maflfes, Vowes, and fuch other
like paltry .But (I pray you) was there ever any found that being fur-
nifhed with this armour, overcame fin, death and the devill ? Paul in the armout
the 6. Chapter to the ^&lt;?/4jdefcribeth a farrc other manner of ar- ffijjjfetoae
moufi which we muft ufe agajnft thefe moft cruell and raging bsafts. E///;tf.ij.
Therefore in that thefe blind buzzards and leaders of the blind, have * 4 kCi
fetus naked and without armour before thefe invincible and moft
mighty tyrants, they have not only delivered us unto them to be de
voured, but alfo have made us ten times greater and more wicked tin
ners then either thecves, whores or murtherers. For it belongcth on-
ly to the divine power to deftroy fin and to abolidi death, to ere-
ace righteoufocde and to gire life. Thefe have attributed thi*
divine power to our owneworkes, faying : If thou doe this works to give Hie.
or that, thou fhalt overcome finne, death and the wrath of God:
And by this mcancs they fet us in Gods place, making us ia ve
ry deed naturally (if. I may To fay) Godhimfdf. And herein, the

Chap. III. rpto tkt E t i s T i a

a ?&lt;*,.&gt;. ^apito un( kr the name of Chrift,havc (hewed themfelves to be feretP
fold more wicked Idolaters,thcn ever were the Gentiles. For it hap*
ncth to them, as it doth to the fow, which after (he is waihed, wal-
*?*, loweth her felf again in the mire. And as Chrift faith : After they are
fallen away from faith, an cvill fpirit cntreth again into the houfc, out
of the which he was driven, and takcth unto him feven worfe fpirits
then himfclf,and there dwelleth : and then the latter end of that man
is worfe then the beginning.

Let us therefore receive this moft fwcct doftrinc and full of com-
f rr &gt; wit* 1 thankefgiving, and with an afliired faith, which tcach-
cth that Chrift being made a curfc for us (that is, a fmncr fubjccl to
the wrath of God ) did put upon him our pcrfon , and laid our
finncs upon his ownc (houldcrs, faying : I have committed the fins
which all men have committed. Therefore he was made a curfe in
deed according to the law, not for himfelfc, but (as 7#tJ faith)
for us. For unletfc he had taken upon himfelfc my finncs and thine,,
and the fmnes of the whole world, the law had had no right over
him, which condemncth none but finners only, and holdeth them
under the curfe. Wherefore he could neither have been made a curfe
nor die, fiththconcly caufe of the curfe and of death is fin, from the
"* r fi himof which he was free. But bccaufe he had taken upon him our fins, not
K* ac. by conftraint,but of his own good will: it behoved him to bcarc the
&gt; ld fo Bd . t punUhmcnt and wrath of God: not for his own perfon (which was
Shore? " juft and invincible,and therefore could be found in no wife guilty)but
Sll tob * r for our pcrfon.

So making a happy change with us, he tookc upon him our fin-"
full pcrfon, and gave unto us his innocent and victorious pcrfon :
wherewith we being now cloathcd, arc freed from the curfe of the
law. For Chrift was willingly made a curfc for us , faying : As
touching mine owne perfon, I am bldfed, and need nothing.
But I will abafe my felfe, and will put upon me your perfon, that is
to fay, your humane nature , and will walke in the fame among
you, and will fuffcr death, to deliver you from death. Now,hethus
bearing the linne of the whole world in our pcrfon, was taken, fuf.

f crc j } was crucified and put to death , and became a curfc for us. 1
But bccaufe he was a pcrfon divine and evcrlafting, it was impof.
fible that death faould hold him. Wherefore he rofc up againc the
third day from death., and now livetfa forever : and there is neither

TO tit G A L A T H I A N S^

(in nor death found in him any morc,but mccr righteoufnes,lifc and c-
ycrlafting blcflcdncs.

This image and this mirrour wee muft have continually before Aaf n fli
us, and behold the fame with a ftcdfaft eye of faith. He that
doth fo, hathlhis innoccncie and viftoric of Chrift , although he
be never fo great a finner. .By faith only therefore wee arc made
righteous , for faith laycth hold upon this innocencic and this vi-
ftory of Chrift. Lookc then how much thou belicvcft this, fo much
thou doft enjoy it. If thou beleevc finne, death, and the curfc to be
abolished, they arc abolifhed, For Chrift hath overcome and taken
away thefc in himfclfe , and will have us to bclecve, that like as in
his owns pcrfon, there is now no finnc nor death, even fo there is
none in ours, feeing hce hath performed and accotnplifhed all things
for us.

Wherefore, if finne vexthccand death terrific thce, thinkc that
it is (as it is indeed) but an imagination and a falfe illufion of the
Dcvill. For in very deed there is now no fin, no curfc, no death, no
Dcvillto hurt us any more, for Chrift hath vanquished and abolifhcd
all thcfc things. Therefore the viftorie of Cbrift is moft ccrtaine,
and there is no dcfc in the thing it felfc, ( fince it is moft true ) but
in our incredulitie : for to rcafon it is a hard matter to beleevc thcfc
ineftimable good things and unfpcakablc riches. Moreover, Sathan
with his fierie darts, and his Miniftcrs with their wicked and falfe
dodrinegoe about to wrcft from us and utterly to deface this do-
ftrinc. And fpecially for this Article , which wee io diligent
ly teach, wcfuftainethc hatred and cruell perfecution of Satan and
of the world. For Satan fcelcth the power and fruit of this Ar
ticle. ckofChri.

And that there is no more finne, death, or malediction, fincc S^ dcl*
Chrift now rcigneth, we daily confeflealfointhcCrccdc of the A- flroyh$.
poftlcs, when we fay : Iktcevc that there is an holy Church. Which SJSc?" 8 "
is indeed nothing clfe, but as if we (hould fay : 1 belccvc that there
is no finne, no malediction, no death in the Church of God. For they
which doc beleeve in Cbrift arc no finners,are not guilty of dcath,but
arc holy and righteous, Lords over finne and death, and living foe
ever. But faith only fccththis : for we fay , / belceve that there it
in holy Church. But if thou belccvc rcafon and thine ownc eyes,
thou wilt judge clcanc contrary. For thou fccft many things in the

1 4 godly

Chap .III. Vp*&t E P i $ T L *

godly which offend thee.Thoufecft them fomtimc to fall intofcn,an&lt;4&gt;
The weafce . to ^ c wca ^ j n f a jth, to be fubjeft unto wrath, en vjrand fuch other cr.
godijT C villafcftions-.thcrforc the Church is not holy. I deny thcconfcquertcc.
If I look upon mine own pcrfon, or the perfen of my brother, it.fhaH
never be holy.But if I behold Chrift,who hath fanftificd and clean&d
his Church,then is it altogether holy : for he hath taken away the. fins j
of the whole world.

Therefore where fins are feen and felt, there arc they indeed no fins,.

AfetUng p or according to Pauls divinity, there is no fin, nodeath,nomalcdi-

fiTandbr^ ftion any more in the world but in Chrift, who is the Lambe of God

ken hearted jj^ ^tfh ^ Qn away the fins of the world : who is made a curfe that;

hewmed" be might deliver us from the curfe. Contrariwife, according to Pan

nofinecr, jofophy and rcafon, fin, death and the curfe are no where elie but in

the worldjin the fleih,or in finners.For a fophifticall Divine can fptak

no othcrwifc of finne, then doth the Heathen Philofophcr. Like as

the colour (faith he) cleavcth in the wall, cvenfp doth finne in the

worid, in the fiefh, or in the confcience ; therefore it is to be purged

zfa $},*. by contrary operations, to wit, by charity. But the true divinity tca-

&?" cheth that there is no fin in the world any more : for Chrift, upon

and death whom the Father hath caft the finncs of the whole world, hath van-

Sot"" qai^ied and killed the fame in his own body. He once dying for fwne

. 4ndraifed up again, dicthnow no more. Therfore whcrfoevcr is a true

faith in Chrift, there fin is aboli(hcd,dcad and buried. But where no

faith in Chrift is, there fin doth ftill remain. And albeit the remnants

of fin be as yet in the Saints,becaufe they bclecve not perfectly, yet are,

they dead in that they arc not imputed unto them, becaufc of their

faith in Chrift.

cwfl * l j*- This is therefore a ftrong and a mighty argument, which P*^

Sm^hc hetcprofecutetH againfl the rightcoufneflc of works. It is not the

fo^il^" l aw n0r works that doe deliver us from the everlafting cutfc , but

ha?bn^ Chrift alone. Sec therefore good Chriftian Reader, I befeech thec,

done it, t h at ^^ diftinguiui Chrift from the law , and diligently marke

how PWfpeaketh, and what he laith. All faith he which do not

r*o propo. fulfill the law, are ncceffarily under the curfe. But no man fulfiileth

2" rf the law, therefore alt men are uuder the curfe. He addeth moreover

another propofition : Chrift hath redeemed us from the curfe of

the law, being made a curfe for us : therefore it followeth, that the

ia.w and workcs doc not redeeme us ftom the curfe, but bring us

lather

To the G A ft 4 r H i * N *&gt; .Fol. 14 1

rather under tbccurfc. Charity therefore (which as the Schoolemcn
fay giveth forme and perfbftidn unto faith) hath not only not redee
med us from the curfc,but rather it wrappctb us more and more in the
curfe.

This text tHcn is phin,that alltpcn, yea the Apoftlcs, Prophets and
Patriarchcs had remained under. the curie, ifChrift hadnotfet himfeif
againftfin, death, the curfe of ttelawj the wrath and judgement of
God, and overcome them in his own b0dy : for no power of fleih and
bloud could overcome tbcfe huge and hideous mongers. But now.,
Chrift is not the law,or the work of the law,but a divine and humane
pcrfon, which took upon him fin, the condemnation of the law and
death, not for himielf, but for us. Therefore all the weight and force
hereof confiftcth in this word, Fort**.

We muft not then imagine Chrift to be innocent , and as a private
perfon (ai do the Schoolemen, and almoft all the Fathers have done)
which is hbly and righteous for himfeif pply. True it is indeed that
Cferift is a perfon moft pure and unfpotted : -but fhou muft not ftay
trrererfbr thou haft not ytChrift,although thou know him to be God
and man : but then thou haft him indeed jWhcn thou belicveft that this ,
moft pure and innocent pcrfon is freely given unto thee of the Father
to be thy high Prieft and Saviour, yea rather thy fervant, that he put- truly
ting oft his innocency and holines, and taking thy finfull pcrfon upon * nownCt
him, might beare thy fin,thy death and thy curfe, and might be made
a ficrifice and a curfe for thec,that by this means he might deliver thec
from the curfe of the law* ,

Ye fee then with what an Apoftolick fpirit Waul handleth this
argument of thc Mctfin^ and ofthecurfr, whilfthcnQt only,\m:aketh
Chrift fub;e&lt;fl to the curfe, but faith alfo that he is made a curfe.. So in . .

" *

the 2 Cor. 5 . he cafleth him (in, when he faith : He fak made loinij a c " r fc nd
to be fnnefirttSy Vfkichkgewfiofinne, thatVffe fiouid fowide ft* rifhte-
oufnefle ofCjod m him. And although thefe ftntcnces may be well ex
pounded after this manner : Chrift is madea curfe, that is : to fay, a
facrificefortheeutfe : andiinnc, that is, a facrifice for finne, yec in
niy judgement it is better to kccpc the proper figniflcation of the
words, bccaufe there is a greater force and vehcmcncy therein.. For
when a finncr cotncth to the knowledge of himfelfc indeed^he fecleth.
not only that he is miferable,but mifery it fdflnot only that he Is a fin-
ner and is accurfed,bui even lin and malediction it fclfe. For it is a ter

rible,

Chap. III. Vfdfl ^EPISTLE

riblc thing to bear fin,ths wrath ofGod,malcdi&ion and death:wher-
fore that man which hath a true feeling of thefe things (as Chritt did
truly and cffc&ually fed them tor all mankind)is made even fin,death t

Paul therefore handleth this place with a true ApoftolicaU fpirit.
cwor There is neither Sophifter,nor la wycr,nor J ew,nor Anabaptift,nor a-
of panL, ny other that fpeaketh as he doth.For who durft alledgc this place out
made fin? *& Mofts : Accurfed u c very one that hangeth on A tree, and apply it unto
a cmfe^ec. Chrift? Like as Tout then applied this fentcncc to Chrift,cvcn fo may
we apply unto Chrift,not only that whole 27. Chap, of Deuteronomy,
withe cut- butalfomay gather all the curfes of Mofes law together, and expound
fc * f th (f b l ^ c ^ ame ^ Ch r ift g For as Chrift is innocent in this gencrall law, tou-
allied w e ching his own pcrfon : fo is he alfo in all the reft. And as he is guilty
cfarifl. in this gcnerall la w , in that he is made a curfc for us, and is hanged
upon the erode as a wicked man,ablafphemcr,a murthercr and a trai-
tour : even fo is he allo guilty in all others. For all the curfcs of the law
are heaped together and laid upon him, and therefore he did bcare and
fufter them in his own body for us. He was therefore not only accur-
fedjbut alfo was made a curfe for us.

This is to interpret the Scriptures trucly and like an Apoftle. For
a man is not able to fpcak after this manner without the holy Gboft :
that is to fay, to comprehend the whole law in this one faying, Chrift
it made n curfe fir w y and lay the fame altogether upon Chrift : and
. contrariwife to comprehend alltbcpromifcsof the Scripturc, and fay
that they are all at once fulfilled in Chrift. Wherefore this is indeed
an ApoftcAickc and invincible argument, not taken out of one place
of the law, but out of the whole la w : which Paul alfo ufeth as a furc
ground.

Here we may fee with what diligence Paul read the holy Scrip-
turcs anc * how exaftly he weighed every word of this place : In thj
teneeof feed fhdl dl the N*tions of the earth be /&lt;?j(/W.Firft,out of tnis word blcf-
" fig nc gathercth this argument : ifblcfling (hall be given unto all na-
tions, then are all nations under the curfc,yea the Jews alfo who have
thclaw.Andheailcdgcthatcftimonyofthc Scripture, whereby he
proveth that all thejews which are under the law,are under the curfe:
Curfcd it every one Vfhtckabideth not in all the things that are \\rittcn i

Moreover, he diligently wcighcth thisclaufc: AllnMhnt. Oat of

the

GALATHTANS.

the which he gathcreth thus; that the blcfling belongcth not only
to the Jews, but alfb to all the nations of the whole world. Seeing
then it belongcth to all nations, it is impofliblcj that it Ihould be ob
tained through the law of UMofes, for as much as there was no nation
that had the law,but only thejews. And although they had the law,
y ct were they fo farre orTfrom obtaining the blcfling through it, that , n h e c $ jJj
the more they endeavoured to accomplish it , the more they were
fub jeft to the curfc of the law. Wherefore there muft needs be ano
ther righteoufncflc , which muft be farre more excellent then the
rightcoufnefle of the law, through the which, not onely the Jewcs,
but alfo all nations throughout the whole world, muft obtainc the
blefling.

Finally ,thefc words : In thyfcedfa cxpoundeth after this manner :
that a cortaincman (hould itfuc out of the feed cf Abraham^ that is to
fay, Chrift,through whom the blcfling fhould come afterwards upon
all nations. Seeing therforcit was Chrift that fhould blcflc all nations,
it was he alfo that fhould take away the curfe from them.But he could
not take it away by the law,for by the law it is more and more increa-
fcd.What did he thcni he joyned himfelf to the company of thcaccur-
fed, taking unto him their flefo and their blcud, and fo fet himfelf for
a Mediatour between God and men, faying : Although I be flefh and
bloud,and now dwell among the accurfcd,yer notwithftanding Jam HOW then*,
that blefled one, through whom all men muft be blcflcd.So in one per- SJ^S"
fora he joyncth God and man together,and being united unto us which from *
were accurfcd, he was made a curie for us, and hid his blcfling in our cutf&lt;Bl
fin,in our dcath,and in our curfc,which condemned him and put him
to death. But becaufc he was the Son of God, he could not be holden
of them, but overcame them, led them captive and triumphed over
them: and whatfocvcr did hang upon flefh, which for our fake he took
upon him, he carried it with him. Wherefore all they that cleave unto
this flefh, arc blcffcd and delivered from the curfe, tfeat is,from fin,and
CYcrlafting death.

They that underftand not this benefit of Chrift ( whereof the
GofpeU efpecially intrcatcth) an J know not another righicoufiies bc-
fidcs thcrighteoufneflc of the law, when they hearc that the workes
of the law are not neccflary to (aivation, but that men doc obtainc
the fame by oncly hearing and belccving that Chrift the Sonnc
of God hath taken upon him ourfkih, and joyned himfclfe to the

accuricd

Chap. III. - ypo# -the E, p I s n? i H

acourfcd, to the end that all nations might j?e;blc{Tad,,tbey, i
offenders for all this they andcrftaiid : ne&gt;thing,or clfe they ^uocfer
it carnaliyi for their minds are occupied with other cogitations and
fantalHcall imaginations : therefore thefe things fceme unto them
ftrange matters. Yea even unto us which have received the firft fruits
of thcSpirit, it is impofllble to undcjftand thefc things perfectly : for
they mightily fight againft reafon.

To conclude, all cvils.{Kould hate over whelm^uj, as they (hall
U p6 him th ovcrwhclme the wicked for ever.ButChtift being made forus a tranf-
md damlfi. g rc tf ur of all laws, guilty of all our malediction, cur (ins, and all our
don which cvils,cometh between as a Mcdiatour,embracjng us wicked and dam-
aUici&et na ^ c f inn . crs - r H e took upon him and bare all our evils, which fhoujd
ted for ev; have oppreiflbd Gfnd ttffmented-ulfor ever : and thc,ie ca.ft him downe
i for a little while, and ran over his head like water, as the Prophet in
thepcrfon ofChrift complaineth when he (aith : Thy. intynatitn fore
frefeth me, and, thou haft vexedme Veitt) alt thjjlormes. Again, Thine in-
cliff nations have gone over me^and thy ttrroitrs ^.ive troubled me. By this
mcans we being delivered from the-ft isverlafting terrours and anguiui
through Chrift, (hall enjoy an e verlaft ing acd ineftim^blc peace and
felicity, fo that we believe this.

Thefc are the reverend myftcrics of the Scripture, w, hich LMofes
alfofomewhat darkly in fomc places did forc-fhew : which alfo the
J 1 * F ** e " Prophets and Apoftles did know, and did deliver to their pqfteritie.
TeSment " For this knowledg and benefit ofChrift to cpme,the faints of the old
" h Teftamcnt rejoyccd morc,thcn we now doc when he is fo comforta-
/ bly revealed and exhibited unto us. Indeed we do acknowledge that

chrin,thea tnis knowledge of Chrift and of therighteoufnesoffaitb,isan jneft[-
mable treafure : but we conceive nouhereby fuch a .full joy of ipirit,

The ptope? as t ^ 1&lt;! P r phets and Apoftles did. Hctcef it Cometh, that they (and e-
-: fpccially Paul) fo plentifully fet forth and (o-,&lt;iiligently taaght the ar-
t j c j e O f /uftiHcation. For this is the propcr.pffice of an Apoftle, to fct
forth the glory and benefit of Chrift, and thereby to raife up and com
fort troubled and affiidtcd-confciences,

.. Verfe i^..T-hatthel&gt;leffi^of Abrahaci mifa come ufon the Gentilet

eus.

Paul hath alwaies this place before his eyes : In thy feed, &c.
For ths blefllng promifcd unto i&nfaaKi could not come, upon

the

To the G A i A T H i A N s. Fol, 14.3

theGtntiles, but only by Chrift the feed of Abraham, and that by unfo . tha
this mcans,tbatitbchoYcd him to be made a curfe, that this promife cbS i" *
made unto Abraham : In tbffeedeflMtll *ll nations be ble$ed y might fo
be fulfilled. Therefore by no other meanes could this be done that
here is promifed, but that Chrift Jefus inuft needs become a curfe,
and joyne himfelfc tothofc that were acctn fed, thatfo he might
take away the curfe from thcrn,and through his blcfiing might bring
unto them righteoufnes and life. And hercmarke (as IhaveaHo
forewarned you):hat this word blcfling is not in vainc,as the Jewcs T j, ewot j
drcame, who expound it to be but a falutarion by word of mouth or blcfling,
by writing. But Ttut intrcatcth here of (innc and rightcoufnes, of
death and life before God. He fpeaketh therefore of ineftimable and
incomprehcnfible things,whcn he faith : that tloe blcfling of Abraham
might come upon the (jentilcs, through Jtfa Chrift,

Ye fee moreover what merits we bring, and by what rncancs we
obtaincthis blcfling.This is the merit of congruence and worthines,
thefeare the works preparative, whereby weobtaine thisrighte-
oufncfle,that Chrift Jefus was made a curfe for us. For we are igno
rant of God,cncmics of God, dead in fin, and accurfed : and what is
our defert then ? What can he defcrve that is accurfed, ignorant of
God, dead in fins, and fubje to the wrath and judgement of God ?
WhcnthcPopecxcommunicatcthaman , whatfoevcr hcdocth, is
counted accurfed. How much more then may we fay, that he is ac
curfed before God(as all we are before we know Chrift)which doth The
nothing clfc but curfed things? Wherefore there is no other way to &lt;
avoid the curie, but tobclccre, and with aflarcd confidence to lay : emit.
Thou Chrift art my (in and my curfe,or rather I am thy (in,tby curfe,
thy death, thy wrath of God, thy hell : and contrariwiic, thouart
my righteoufneflcr, my blcfling, my life, my grace of God, and
my heaven. For the text faith plamely : hrift it m*de a curfe fir ut.
Therefore we arc the ctufe that he was made a curfe : nay rather we
are his cur (:.

This is an excellent place, and full of fpirituall confolation, and
albeit it fatisfic not the blind and hard hearted Jewcs, yet it fatii-
h eth us that ae baptized and have received this doftrinc, and con-
cludcth moft mightily, that we are blcflcd through the curfe, the
finnc, and the death of Chrift, that is to fay, we arc juftified and
quickned unto life. So long as finne, death and the curie do abide

Chap. III. fyon the E p. i s T L B

.in us.fmnc terrifietr^deaih killeth,anHthccurfj condemned Hlis. But

when thele are tranflatcd and laid inonChntbbacke, then are all

thefc evils made his own, and his benefits are made ours, Let us

thertorc learnc in all tcntations totranfhtefinne, death, thecurfc

and all evik which oppreflfe us, from our fclves unto Chritt : and a -

gaine, from him unto ourjfclves, nghtcouincffr, mercy, 1 feand blef-

fing. Tor be bcareth all our evils and euriniftrics. Go j the Father

ourfinsare caft the iniquities ofusall,as f*j the Prophet fartruipon him : And

caft iKd h~h atn ta k-n tncm u P n him willingly,which was not guilty. But

hii ; Wy* this he did, that he might fulali the will of his Father, by the which

u(n umo s". we are fandificd for ever.

This is that infinite and unmeafurable mercy oFGod, wliich 7&gt;at&lt;l
The mercy would gladly amplific with all eloquence and plenty of words, but
cfo d r fin- t ^ lc ^ cn ^ er capacity of mans heart cannot comprehend, and much
lefle utter that wnfearchable depth and burning zcalc of Gbds IOYJ to
wards us. And verily the ineftimablcgrcaiDeflc of Gods mcrcy,not
only ingcndreth in us an hardness to belceve, but alfo incredulity it
{elfe. For I do not only heare that this Almighty God the Creator
and maker of all things is good and merciful!, but alfo that the.fams
high fo veraignc Ma; etty was fo careful! for me a damnabls finncr, a
child of wratlj and of everlafting death, that he fpared not his own
4eare Son.but delivered him to a moft ihamefull death, that he hang
ing bstw.ecn two theeves, might be made a curie and (in for mca
curfed (inner, that I might be made blcffed, that is to fay, the child
and heire ofGod. Who can fufficiently praife and magnific this ex
ceeding great goodnesof God?Not all the Angels in heaven. There
fore the doftrine of the Gofpell fpcakcth of farrs other matters then
any book of policy or philofbphy,ycaor the book ofJMofes himfelfe:
to wit.of the unfpeakcablc and moft divine gifts ofGod,which farrc
paflc the capacity and underftandmg both of Men and Angels.

That Vfee might receive the fromife of the Spirit through
Faith.

This is a phrafc ef the Hebrew : The j/remifc of the Spirit:
ifihcipim. that is to fay, the Spirit promifed. Now, the Spirit is frcedomc
from the law, finnc, death, the curfc, hell, and from the wrath and
judgement of \jOi4. -Here is no merit or worth in effc of ours, but a
and a gift.given through the feedcofex/^r^^L/, that

To the G A L A T H r A N s. Fol. I/; f

we may be free from all evils, and obtainc all good things. Andthis
liberty and gift of the Spirit,wc receive not by any other merits then
by faith alone. For that only taketh hold of the promifc of God, as
Paul plainly faith in this place : that we micht receive the promifc of

i _ . * i i i -r-i i I- J J

the Spirit&gt;not by vee&gt;rkl,bnt hy Faith,

This is indeed a fweet and a true Apoftolick doftrine, which what man.
iheweth that thofe things are fulfilled for us, and now given to us, ^f^
which many Prophets and Kings defired to fee and heare. Andfuch ApXiicke
like places as this one is,werc gathered together out of divers faying! d at ne i$ *
of the Prophets which fore-faw long before in fpirit, that all things
ftiould be changcd,repaircd, and governed by this man Chrift. T he
Jews therefore although they had the law of God, notwithstanding
bcfides that law, looked for Chrift. None of the Prophets or govcr-
nours of the people of God, did make any new la w, but Eliot , S&lt;**
mud, David, and all the other Prophets d*d abide under the law of
Mofes : they did not appoint any new tablc^or a new kingdom and
pricfthood : for that new change of the kingly pricfthood of the la\y The chanje
and the wor{Kip,was referred and kept to him only, of whom Mofo of ail thing?
had prophefied long before : The Lord thy Godfiattraifcupayrophet
unto thee^ of thine own nation, and from among thy breiheren : Himfh.tlt
theu kfttre.As if he fliould fay : Theuftalt hcarehim only, and none
befideshim.

This the Father well understood, for none could teach greater
.and higher points then iJHtJes himfclfe, who made excellent laws
of high and great matters,as are the ten commandemems, cfpecially
thefitftcommandement ; I amthc LordthjCjod: Thou ft *lt have no
ct/xr gods hut me : The* .(bolt lov* the Lord thy- God with all thy
hc*rt,&c.. This law concerning the love of God,cbrnprehendet-h the mnt
very Angals alfo. Therefore it is the hcjd-fpring f al? divine wift- " tho f P tin
dome. And yet was it nccdftry notwuhftandina, that another ^Som
teacher (hould come, that is to fay, Chrift ivhich (hould bring of(Jod -
and teach another thing farrc pafling thefe excellent lawes : to
wir, grace and remiflion of (innes. This text therefore is full of
power : Fcr in this (hort- fentcncc ; Thar Wfe might receive theyro-
wife of the Spirit by Faith : Paul poureth out at once whatfocrcr he
wasablcto iJy. T hertforc when he can go no further (for he cculd
not inter any greater or more excellent thing,) he breakethoff; and

Chap. III. Vpon /^EPISTLE

Vtrfi lj. JBretherett, I freak* *cc&lt;.-riin toman: Though it fa fat*
mans covenant jvhev it u confirmed, yet x m*n doth abrogAtt
*&gt;, r addeth any thing thereto.

After this principle and invincible argument, P **/addeth an other,
grounded upon the Similitude ofa mans Teftamcm : which fecmech
to be very wcakc, and fuch as the Apaltlc ought nottoufe for the
Humane confirmation ofa matter ef fo great importance. For in high and
biTo rS! 1 weighty matters, we ought to confirmc earthly things by divine
mcdbydi- things, and not divine and h avcnly things by earthly and worldly
& n n Vt h dmnc things. And indeed it is tree, that thcfe arguments of all other arc
thing* bhu. moft wcakc, but when we go about to prove and con firme heavenly
manethings. mattcrs w j t h earthly and corruptible thmgs,as Scottu is wont to do,
A man (faith he) is able to lore God above all things, for he lovcth
himfclf above all things : therefore much more is he able to love God
above all things. Por a good thing,the greater it is,the more it is to
be lovcd,and hereof he inferrcth, that a man is able, exfuru natural},
bus, thatistofa?, even of his own pure naturall ftrength, cafilyto
fulfill that high commandemcnt : Thou fhalt love the Lord thj God
Vfithallthy ^4r^c^r.For({aith hr^j man is ableto love theleaft good
thing above all things : yea he iettcth at n.iught his life (of all other
things moft dcarc untohim)for a little vile money ^therefore he can
much more do it for Gods caufc.

Yc have oftentimes heard of mc,that civill ordinances are ofCod:
An argumft for God hath ordained them & allo weth thcm,as he doth the Sunnc,
oSi aT tric Moonc,and other creatures. Therefore an argument taken of the
ture$ boi- ordinance or of th creatures of God,is good.fo that we ufc the fame
* c- richtly. So the Prophets have very often ufcd fimilitudcs and com-

TM OKCB * o J * , * . . n . _ , ,

O fe ef fimiii- parifons taken or creatures, calling Chrift the Sunne, the Church the

h^Ts! h ! Moonc : the preachers and teachers of the word, the Starrcs. Alfo

" tw&lt;. *" there arc many fimilitudes in the Prophcts,of trces,thorncs,flo wcrs,

and fruitcs of the earth. The ncwTcftamcnt likcwifc is full of fuch

fimilitudcs. Therefore where Gods ordinance is in the creature,

there may an argument be well borrowed and applied to divine and

heavenly things.

So our Saviour Chrift in .dfatb.j. argucth from earthly thing!
to heavenly things, when he faith : If ye then which Arc will c*#
give to your clotidrcn good gifts, hojf muck more jhdt your fa
ther

Tethe GALATHJANS.

tktr Vvhtclt u in He#ven&we good things to them that at^e htm? Likcwifc
PanlWc mttft obey atcmtlocrtf ore much moremuft we obey God. Jcremic
alfomthe 35 Chapter. 7 be Recbabites okjtd their Father: homttch
more onfjnye to have obeyed m* ? Now, thcfc things are appointed of
God, a&id arc his ordinances, that fathers fhould give unto their chil-
drcn,and that children fhould obey their parents. Therforc fuch man-
ncr of arguments arc good when they arc grounded upon theordi- "
nance of God. But if they be taken from mcns corrupt atfedions,they
arc naught. Such is the argument of Scotttt: I love the kffcrgood whenf
thing,thcrcfore I love the greater more. I deny the confcqucncc. For offers*,
my loving is not Gods ordmance,but a divilliih corruption.Indccd ic
fhould be fo, that I loving my felfc or another creature, {hould much -^ JoTe &lt;#
more love God the Creator : but it is not fo. For the love wherewith r fc!?es
I love my felfe, is corrupt and againft God.

This I fay, left any man (hould cavill that an argument taken of
corruptible things, and applied to divine and fpirituall matters, is no
thing worth. For, this argument ( as I have fu d) is ftrong enough,
fothat we ground the fame upon the ordinance of God, as we lee
in this argument which we have in hand. For the civill law which
is an ordinance of God, faith, that it is not lawfull to brcake or
to change the teftament of a man. Yea it commandeth that the laft
will or tcftament of a man be ftraitly kept : For it is one of the holieft
and moft laudable cuftomcs that are among men. Now therefore,up-
on this cuftomc of n&gt;nns teftament, Paul argueth after this manner :
How comcth it to pa(fw that man is obeyed and not God ? Politick
and civiJl ordinanccs,as concerning tcftaments and others things,arc
diligently kept. There nothing is changed,nothing is added or taken
away. But the teftament ofGod is changed:that is to fay,his promifc
concerning the fpirituallblc (Ting, that is concerning heavenly and
cvL-rlafting thing$,which the whole world ought no: only to receive
with great zeale and arfcdrion, but alfa ought moft religioufly to re
verence and honour. This perfwade^h vehemently, whenwcfoar-
pnc from the examples and laws of men. Therefore he faith: I fpeakc
after the manner of men : that istofay,Ibringuntoyouafitnilitudc
taken of the cuftoiue and manner of men As if he fhould fay : The
teftament of men and fuch other corruptible things arc ftraitly exe
cuted, and that which the law commandeth, i c diligently obfcr-
v?d and kept. For when a man makcth his laft will, bequeathing

V his

Chap. III. fyw theft? i s T L B

A I bft am nt k* s * an&lt; k an * 8 00( k to h* s heires, and thereupon dietb, this laft will
iTco6fme is confirmed and ratified by the death of the Teftator, fo that no-
thing now may be cither added to it, or taken from it, . according to
ajl law and equity. No w,if a mans will be kept with fo great fidelity,
that nothing is added to it or taken from it after his death : how
much more ought the laft will of God to be faithfully kept, which he
promifed and gave unto tAbraham and his feed after him. For when
Cnri ft died, then was it confirmed in him, and after his death the
keft more writing ofhis laft Teftament was opened:that is to fay,the promifed
blefling f Abraham was preached among all nations difperfed tho-
roughotit the whole world. This was the laft will and Teftament of
God the great Teftator,confirmed by the death of Chrift, therfore no
maa ought to change it or to adde any thing to it, as they that teach
the law and mans traditions do. For they fay,unie{Te thou be circum-
cifcd, keeps the law, do many workes, and lufF:r many things, thou
canft not be faved. This is not the laft Will and Teftament of God,
For he faid not unto Abraham : if thou do this or that, thou (halt ob
tainc the blefiing : or they that be circumcifed and keep the law Qiall
The Tcfla - obtaine the fameibut he faith, /* thy feed (ball dl the nations of the earth
^ bkffed. As if he would fay, I of mccre mercy do promife unto
"thec, that Chrift (hall come of thy feed, who (hall bring the blefling
upon all nations opprcflfed with fin and death : that is to fay, which
fhall deliver the nations from the everlafting curie: to wit,from finnc
and death, receiving this promife by faith : Intkyfccde,&c. Where-
forc,even as the falfe Apoftles were in time paft, fo are all the Papifts
an d lufticiaries at this day,pcrverters and dcftroyers,not of mans Te-
(lament ( becaufe they are forbidden by the law: ) but of Gods Tefta
ment, whom they feare nothing at all, although he be a confaming
The nature fire* For fuch is the nature of all hypocrites, that they will obfervc
t( Hypocriw m ans law exadiy. But the laws of Gr.d they do defpife, and moft
wickedly tranfgrcfT . But the time fhall come when they fhall beare
an horrible judgement, and fhall feclc what itistocontemncand
pervert theTeftament ofGod, This argument then grounded upon
the ordinance of God,is ftrong enough.

Vcrfe 16. Now to Abraham And hi* fee etc Were the fr ami fumade. He
fitth not : And to tbefeedes, as freaking of many : but, And
to thy feeders ofoncjfthich it Chrift.

Here

rocnt *

To the GA L AT HIAN s.

Hereby a new name he caileth the promifes of God made unto
Abraham, concerning Chrift that (hould bring the blefling unto all
nations, a Tcftament. And indeed the promifc is nothing elfe but a
Tcftamcnf, not yet revealed but fealed up. Now, a teftament is not
a la w,but a donation or free gift. For heires iooke not for laws, exa- a
clions,or any burdens to be laid upon them by thcTeftament,but they
Iooke for the inheritance confirmed thereby.
Firft of all thcrfore he expoundcth the words. After wards he appli-
eth the fimilitude,and ftandeth upon this word Seed. There were no
laws given unto Abraham ( faith he ) but a Teftament was made and
delivered unto him:that is to fay,the promifcs were pronounced unto
him as touching the fpirituall blcfling: therefore fomewhat was pro-
mifed and given unto him. If then the Teftament of a man be kept ?
why (hould not rather the Teftament of God be kept? whereof the
Teftament of man is but a figne. Againc, if we will keep the iignes,
why do we not rather keep thc things which they fignifie ?

Now, the promifes are made unto him, not in all the Jews or in
many feeds, but in one Seed t which is Chrift. Thc J ews will not re
ceive this interpretation of Paul: For they fay ,that the fingular num
ber is here put for the plurall,one for many.But we gladly receive the
meaning and interpretation oPTW, who oftentimes repeateth this
word Seed, andexpoundeth this .SWtobc Chrift : and this he doth chrifl istlic
with an Apoftolike fpirit. Let the J ewes deny it as much as they fedw P Xt
will : we notwithstanding have arguments ftrong enough, which h * B1
Ptttl hath before rehear fed, which alfoconfirmc this thing, and they
cannot deny them. Hitherto, S touching thc fimilitude of Gods or
dinance, that is to fay of mans Teftament. Now he expoundcth and
applieth the fame.

Verfc 17. And. this I fay, that the law which was ^oyeares after,
cannot difanftll the covenant that Was confirmed be fire of
God in re&ett of Chrift, that itftould make the frgmifc of
none effett.

Here the Jews might object, that God was not onely content Anobicai ^
to give promifes to Abraham, but alfo after 4$oyeares he made
thc law.^ God therefore miftrufting his own promifes, as nnfuffi-
cient to /uftific, added thereto a better thing : that is to fay, the

V *

Chap. III.

law, to the end that when ths fams, as a better fucccflbr, was come,
not th: idle, but the doers of the la w might be nude righteous there
by. The law therefore which followed the protnife, did abrogate the
promife. Such evafionsand ftarting holes the J :ws feck out.
- TothiscavillationFrfW/anfwcrcth very well and tothepurpofc,
and ftrongly confuteth the fame. The law (iaith he) was given 430
?n o b thf l ycarcs after this promife was made : In thy feeds, &e. and it could not
lewcs. make the promife void and unprofitable. For the promife is the tefta-
mentof God, confirrasd byGodhimfclfc in Chrift fo many yeares
before the law. No w,that which God once hath promifed and con
firmed, he calleth not back againc, but it remaincth ratified and furs
for ever.

why the Why then was the law added? Indeed it was delivered fo many
law jf added ages af ter, to the poftcrity of Abraham, not to the end he might
tort* pro tnroil gh it obtainc the bleffing ( for it is the office of the law to bring
men under the curfe, and not to blcffc : ) but that there might be in
the world a ccrtaine people which might have the word and tcftimo-
ny of Chrift, out or the which, Chrift alfo according totheficfti,
The pro- might be borne : and that men being kept and fhut up under the law,
fimed, C an n d" m ight figh and gronc for their deliverance through the feed ofAbra*
therefore ^w,which is Chrift : which only (hould and could blefle, that is to
Sfced ty the % deliver all nations from fin and evcrlafting death. Moreover the
Jw. ceremonies commanded in the law,did forefliadow Chrift. Where
fore the promife was not aboliflied cither by the law, or by the cere
monies of the law:bt rather by the famc,as by certainc feales, it was
for a time confirmed, antillthc letters thcmfelves or the writing of
the Teftamcnt ( to wit, the promife ) might be opened, and by the
preaching of the Gofpell might be fpread abroad among all nations.
But let us fufferthelaw and the promife to encounter together,
and then (hall we fee which of them is the ftrongcr : that is to fay,
whether the promife be able to abolifh the law, or the law the pro
mife. ,1 f the law abolifh the promife, thenitfollowcth, that we by
our works make God a lier, and his promife of none effect. For if
tnc k w ^ juftific us and deliver us from finne and death, and con-
fcquently our works and our ownftrength accora^lifhingthclaw,
t ^ ien tnc proniife made untox/^r^w is utterly voide and unprofi-
tablc.and fo confequently God is a lier and adiifembler. For when
foe which promifeth, will not performe his promiic, but maketh it

Td the G A L A T H I A N S. Fol. 147

of none effect, what doth he clfc but (hew himfclfc to be a liar and a
diflembkr? ButitisimpolHblethatthelawfriouldmakeGoda liar,
or that our works Qiould make the promife void, nay rather it muft
needs be firmc and ftablc for ever (for God promifeth not in vain) al
though we were able to keep and fulfill the law. And let us admit that
all men were as holy as Angels , fo that they (hould not need the pro
mife Cwhich notwithstanding is impoflible) yet muft we thinkc that
the fame promife abidcth inoft furc and certain, or elfc God fhould be
found a liar, which either hath promifed in vaine, or elfc will not or
cannot perform his promifes.TherforeJike as the promife was before
the laW$ fo is it far more excellent then the law.

And God did excellently well in that he gave the promife fo long
before the law .Which he did of purpofc and to this end, that it (hould "
notbefaid, that righteoulnetfe was given through the law, and not
through the promife. For if he would that we fhould have bin juftifi-

ed by the law,then would he have given the law 43 o.ycars before the

ro "

together with the promilc.But now at the firft he fpea-
keth not a word as concerning the law, but at the length after 430. law
years he giveth the law. In the mean while, all that time he fpeaketh
only of his promifes. Therefore theblcfling and free gift of rightcouf-
nes came before the law through the promife : The promife therefore
is farr more excellent then the law. And fo the law doth not abolifti
the promife, but faith in the promife (whereby the beleevcrs even be
fore Chrifts time were faved ) which is now published by the Gofpel
throughout the whole world,deftroycth the law,fo that it cannot in-
crcalefin any more,terrifie finners,or bring them into dcfperation,lay
ing hold upon the promife through faith.

And in this alfo lyeth a certaine vehemency fpecially to be no
ted, that he exprefly fctteth downe the number of 450 ycarcs. As
if he would fay : Confider with your felvcs how long it was be-
tweenc the promife given, and the law. It is plaine that Abraham
received the protnifc a long time before the law. For the law was
given to the people of Ifracl 430. ycarcs after. And this is an in
vincible argument gathered and grounded upon a certaine time.
And he fpeaketh not here of the law in generall, but only of tl-e , aw ,
written law. As if he would fay : God could ^not then have regard
to the ceremonies and workes of the law, and give righteoufrdfc
to the obfervcrs thereof. For asyet the law was not given , which

V 3 commandcth

Chap. III. Vfon tke E* i sri *

commandeth ceremonies, requireth workcs , and promtfeth life to
thofc that obfervc them, faying .The mai that flail do thefe things ,JJ)alt
live in them. And although it promifc fuch things , yet it folio wcth
not therefore that weobtainc thefc promifes : For it faith plaincly :
The man that flail do thefe things, &c. Now, it is ccrtaine that no man
can do them. Moreover , Paul faith that the law cannot abolifh the
promifc : therefore that promife made unto Abraham 43 o ycarcs be-

A fimiiitudc ^ orct ^ e ^ w&gt;rcma ^ nct ^ ^ rmc a d conftant. And that th^ matter may
c be better underftood ,1 wi l declare the fame by afimilitude.Ifarich
man, not conftrained, but of his ownc good will, fhould adopt one to
be his fon, whom he knoweth not, and to whom he owcth nothing,
and (hould appoint him to be the heirc of all his lands and goods, and
certain years after that he hath bcflowed this benefit upon him, he
fhould lay upon him a law to do this or that : he cannot now fay that
he hath deferved this benefit by his own works,fecing that many years
before, he asking nothing.had received the fame freely and of mecr fa
vour : So God could not refpcd our rvorks and deferts going before
rightcoufnes : for the promife and the gift of the tioly Ghoft was 430
years before the law.

^tirabMi Hereby it appearcth that ex^vitawobtaiacd not rightcoufneffc
before God through the law. For there vvas yet no law. If there
vverc y ctn l aw then was there neither worke nor merit. AVhaf
then? Nothing elfc but the mcere promife. This promife Abraham

there w a j bdeevcd, and it was counted to him for righteoufnefle. Bythcfilfc
ame mcancs then that the father obtained this promiie, the children
do alfo obtain it and retain it. So fay we alfo at this day : Our
fins were purged by the death of Chnft above a thoufand five hun
dred years agoe, when there were yet no religious orders, no canon
or rule of penance, no merits of congruence and worthineflfc. We
cannot now therfbre begin to abolifh the fame by our own works and
merits.

Thus Paul gathercth arguments of Similitudes, of a certaine

vvha , man _ time, and cf p^rfons, fo fure and (trong on every fide, that no man

r,er of u- can deny them . Let us therefore armc and fortifie our confcicnces
P ** / vv " 11 ^ uc ^ ^ c Arguments : For it helpcth us exceedingly to have
them j-lwaiesiCady in tentations. For they leadc us from the law
and work?, to the prornifc and to faith .* from wrath to grace : from
fin to nghteoufncff: , and from death to life* Therefore thefe two

things

things (as I do often repeater) to wit, the law and the prorai/e,
muft be diligently diftinguifocd. For in time, in place and in per- TIie law
fon, and generally in all other circumftanccs thsy are fcparat-c as Si 1 ^ 5 "
farre a funder as heaven and earth, the beginning of the world and bcdif
the latter end. Indeed they arc ncarc neighbours , for they arc fted&lt;
joyned together in one man or in one foulc : but in the outward a-
f eirion and as touching their office, they cught to be frparate farrc a-
fundcr : fo that the law may have dominion over the fleln and the pro
mife may fwcetly and comfortably reignc in the conicisncc. \V hen
thou haft thus appointed unto them both their owne proper place, biVndt
then thou walkeft fafely betweene them both in the Heaven of the P ro
promife, and in the earth of the law. In fpirit then walkeft in the Pa- * h r
radifc of grace and peace : In the flclhthou walkeft in the earth of *
workes and of the croffr. And now the troubles which the fielh is
compelled to beare, (hall not be hard untothcc, becauic of tliefwcct- w . h &gt;cd-
neflcof the promife , which comforteth and rejoyceth the heart ex- E^ofAe*
ccedingly. Bat now, if thou confound and mingle thefe two togc- min s |iB g ^
thcr, and place the law in the confciencc , and the promife of iibertic [he prorifc
in the flcfti, then thou makeft a confufion ( fuch as was in Popery : ) *8*cfc
fo that thou (halt not know what the law , what the promife , what
fin, or whatrightcoufneflcis.

Wherefore if thou wilt rightly divide the word of truth, thou
muft put a great difference betwccnc the promife and the law , as
touching the inward affections and whole praclifeof life. Itisnot
for naught that Pa*l profccuteth this argument fo diligently.
For heVorcfaw in fpirit that this mifchicfc (hould crccpc into
the Church , that the word of God ihould be confounded : that is
to fay , that the promife fhould be mingled with the law , and fo
the promife Qiould be utterly loft. For when the promife is ming
led with the law, it is now made nothing clfc but the very law.
Therefore accuftomc thy fclfc tofepcrate the promife and the law a-
funder , even in rcfpefl of time , that when the law commeth and
accufeth thy confciencc , thou mayclt fay : Lady law , thou comeft
not in feafon , for thou comeft to (bone : Tarry yet untill 4$o y cares
be expired , and when they are paft , then come and fpare not. But if
thou come then, yet (halt thou come too late. For then hath the pro
mife prevented the 430. y cares : to the which I adept , and fwcet
ly rcpofc myfeife in the fame. Therefore I have nothing to do

V 4 with

DACM tou
ching (be
frantic.

Th office
of the la fi

Chap.III. rpentht EPISTLE

with thec?I hcarc thec not. For now I live with the believing Abrt*
kam t ov rather (ince Chrift is now fevealcd and given unto mc,I live in
hirmwho is my righteoufncs,who alfo hath aboliChcd thec 6 law. And
thus let Chrift be alwaics before thine ey es,as a certain fummary of all
arguments for the defence of faith,againft the rightcoufncs of the flefti,
againft the law and againft all works and merits whatfocvcr.

Hitherto I have rehear fed almoft all, but ipecially the principal! ar
guments which the Apoftle P^/handleth in this hpiftle,for the con
firmation of this dodrint of Juftiftcation. Among which, the argu
ment as touching the promiic made umo Abraham and to the other
Fathers, is the weighticft and of grcateft efficacy : which /W/doth
chiefly profccutc both here and in the tpittlc to the Romanes , the
word* whereof he diligently weighcth and moreover intrcatcth both
of the times and pcrfons. Alfo he ftandeth upon this word Stede,
applying the fame unto Chrift. Finally ,he declareth by the contrary,
what the law vvorketh : namely, that it holdcth men under the curfe.
And thus he fort ifieth the Article of Chriftian righteoufncflc with
ftrong and mighty arguments. On the other fide, he overthrowcth
the arguments of the falfe Apoftles,vvhich they ufed in defence of the
righteoufnes of the law,and turneth them upon their own heads : that
is to fay, whereas they contended that righteoufnes and life is obtai
ned by the law. P*d fheweth that it vvorketh nothing but maledi
ction and death in us. Ye contend (faith he) that the law is neceflary
to falvation. Have ye not read that it faith : He that/hall do theft things
fhaRlvvein tkem ? Now,vvho is he that pcrformeth and accomplifticth
them ? No man living.Therfore,^ IMMJ a are of the Veorkes of the fav,
re ttnder tbecttrfc. And again,in another place : Tfcjtmg of death /,
tend thefrength of Jin is the lw. Now rollowcth the conclufion of all
thcfe arguments.

Verfc 1 ?. for if the inheritance be of tht taw, it if n* more by the pro-
mtfe, &c.

So he faith in the 4. to the ROM/MS : Per if thy Vehich be of tkt
Uve be heires , then is frith but wing, and the promife of none ejfeft,
And it cannot otbcrwife be : for this diftinclion is plainc, that the
Jaw is a thing farre differing from the promife. Yea natural!
mfon y although it be never fo blind , is compelled to cenfeiTe.,

that

ft the G A t AT H IAN s. Fo!.i4p

that it is one thing to prcmife, and another thing to require :
thing to give, and another thing to take. The law requircth and cxad-
eth of us our works : the promiic of the Seeds doth offer unto us the
fpirituall and everlafting benefits of God, and that freely for Chrifts
fakc.Therfcre we obtain the inheritance or blclling -through the pro-
mife, and not through the law. For thcpromife faith : In ily feed flatt
dl nations of the earth lie bleficd. Therfore he that hath t the law hath not J
enough, becaufe he hath not yet the blefling,without the which he is the law.
compelled to abide under the curfc. 1 he law therefore cannot juftifie,
becaufe the blefling is not joyned unto it. Moreover, if the inheritance
were of the law, then (hould God be found a liar, and the promifc
(hould be in vain. Again, it the law could obtain the blefling,why did
God then make this promifc : In thy feed, &c. Why did he not rather
fay : Do this and thou (halt receive the blefling ? or clfe,by keeping of
the law, thou maift dcfervc everlafting life ? This argument is groun
ded upon contraries : The inheritance is given by the promifc ; there
fore not by the law.

Verfe 1 8. But God gave it unto Abraham by promife.

It cannot be denied but that God, before the law was, gave unto
tAbrakamtivs inheritance or blefling by the promifc : that -is to fay,
rcmifllonoffinncs, rightcoufncflc , falvation, and everlafting lire*
thatwefliouldbcfonnesandheircsofGody and fellow hcires with ciuift.
Chrift. For it is plainly faid in Gencfis : In thj feed flail att nations be
blejfcd. There the blefling is given freely without refpcA of the law
or works. For God gave the inheritance before Mofes was borne,
or before any man had yet once thought of the law. Why vaunt yc
then, that rightceufneflc cometh by the law, feeing that righteouf-
ncflc, life and falvation was given to your father Abraham without
the law, yea before there was any law ? Hcthatis not mooved with
thefc things, is blind and obftinate. But this argument of the promiic
1 have before handled more largely,and thcrforc I will but touch it by
the way.

Hitherto we have heard the principall part of this Epiftle.Now the
Apoftle goeth about to fhew the ufc and office of the law,adding cer- j
tain fimilrtudes of the School-maftcrjand of the lit tic hr ire : Alfothe lo
allegory of the two fons of Abnkim, Ifuc and lfl*n*lfrs. Laft of all tb "Epitti
he Icttcth forth certain precepts conccming manners.

Verfe

Chap. III. VfOfl /^EPISTLE

Vtrft j p. Wherefore tken fervetk the law ?

When we teach that a man is juftificd without the law and works,
then doth th is queft ion neceflarily follow : If the law do not juQifie,
\vhy then was it given ? Alfo why doth God charge us and burden us
with the la w,if it do not juftifie? what is the caufc that we are fo hard
ly excrcifed and vexed with it,if they which wcrke but one houre,arc
made cquall with us which have borne the heat and burthen of the
day? when as that grace is once publifhed unto us which the Gofpcll
fetteth out, by and by arifcth this great murmuring : without the
which the Gofpell cannot be preachcd.Thc Jews had this opinion,that
jt/. .?. ^ tne V kept the law, they fhould be juftified thereby. Therefore when
- they heard that the Gofpell was preached concerning Chrift, who
camc mto tne world to favc, not the righteous, but finners, and that
they (hould go before them into the kingdome of God, they were
ff fertile wonderfully offended, complaining that they had borne the heavic
Qabiifhing yoake of the la w fo many years with great labour and toyle, and that
of the law. ^gy were miferably vexed and opprelfcd with the tyrannyof the law,
without any profit,yea rather to their great hurt. Again,that the gen-
t ^ es w ^ wcrc f dolaters,obtained grace without any labour or travel.
So do our Papifts murmur at this day,fay ing: What hath it profited us
l ^ at we have lived in a clcifterio, 30, or 40. ycares : that we have
vowed ch3ftity,povcrty,obcdicnce : that we have faid fo msnyPfaltcrs
and fo manyCanonicall hours,and fb many Maflcs: that we have fo pu
niihcd our bodies with faftingjpraycrSjchaftifementSjGT-^.if a husband,
a wife,nPrincc,aGovcrnor,a mafter.afchollarjif an hireling or a drudg
bearing facks,if a wench fweeping the houfcfliall not only be made
equall with us, but alfo be accepted as better and more worthy before
Cjodthsn we?

This is therefore an hard queftion, vvhereunto rcafon cannot
- an ^ wcr &gt; ^ Ut * s greatly orlendcd with it. Reafon after a fort undcr-
jing the do, ftandeth the righteoufncfic of the hwjvvhich alfo it teacherh and ur-
Gof C c n fthe S etn anc * in^^gincth that the doers of it are righteous : but it un-
yehtech- derftandeth not the office and end of the law. Therefore when it
ncarct ^ tn ^ s Sentence of Paul, ("which is ftrange and unknowne
to the world:) that the law V? as given for tranfgrejfions , Thus it
j u dg e th ; T^/ aboliilicth the law, for he faith, that we are not ju
ftified through it : Yea, he is a biafphcoicr againft God which gave

the

To the GA L A T M I AN $

the law, when he faith, that the Uv&gt; Was given for trtitfgrejjtons. Let
us live therefore as (Jennies which have no law. Yea, let us (in and a-
bide in fin, that grace may abound : Alfo,lct us do evill that good may
comcthercof. This hapncd to the Apoftle Paul, and the felf-famc
hapncth at this day unto us. For when the common people hcare
out ofthe Gofpell, that righteoufncfle cometh by the meere grace of
God through faith only, without the law and without works, they
gather by and by of ir,as did the J cws in times paft: 1 f the law do not
juftific, then let us vvorke nothing : and this do they truly per-
formc.

What (hould we then do? This impiety doth indeed very much chri ;&lt;
vex us, but vre cannot remedy it. For whcnChrift preached, he muft "dgedto
needs hcarc, that he was a blafphemcr and a feditious perfon : that is mc3t
to fay, that through his do&rine he deceived men, and made them re- edi ou ,
bcls againft Ctfir. The felfc-famc thing hapned to /Wand all the perf
reft ofthe Apoftlcs. And what marvell is it if the world in like man
ner accufe us at this day ? Let it accufe us, let it (lander us, let it perfe-
cutc us and fpare not : yet muft not we therefore hold our peace, 6ut
fpeakc freely, that affiiftcd cunfciences may be delivered out ofthe
fnares of the dcvill. And we muft not regard the foolifti and ungodly
people in that they do abufe our doftrine:for whether they have a la w
or no law,thcy cannot be reformed. But we muft confidcr how affli
cted confcicnccs maybe comforted,that they perifh not with the mul
titude. If we fhould dirfcmble and hold our peace, mifcrable and afHi-
ftcd confcicnccs (hould have no comfort, which arc fo enunglcd and
fnared with mcns laws and traditions, that they can wind themfclvcj
out by no means.

As Paul therefore, when he faw that fomc refiftcd his doftrine,
and other fome fought the liberty ofthe flcfh, and thereby became JJS iSf
worfc, comforted himfelfe after this fort, that he was an Apoftle donefonhe
of Jefus Chrift fcnt to preach the Faith of Gods cleft, and that clea$f kc -
he muft fufcr all things for the elefts fake, that they alfo might
obtains falvation : .for we at this day do all things tor the elc&s
fakr, whom we know to be edified and comforted through our
doclrine. But as for the dogs andfwinc (of whom thepnc fort
pctfecutcth our doftrine, and the other fort trcadcth under foot
the liberty which we have in Chrift Jcfus) I am ft offended
with them, that in all my life for their lakes I would not uttar .

Chap. III. y$0fi the E P I s T t E

fo much as one word : but I would rather wi(h that thefe fwirie, td-
gtthcr with our adver&rics the dogs, were yet ftili fubjecl to the
Popes tyranny, rather then that the holy NameofGodfhould be fo
blafphcmed and evill fpokcn of through them.

i&lt;irie;h not, Therefore,albcit not only the foolifh and ignorant people,but they
therefore it alfo which fecm in their ownc conceits to be very wife, do argue after
labie- ul~ tn i s f rt; if tRC k w ^ not juftific,thcn is it in vain and of none cfeft:
naughty, yet is it not therefore true. For like as this confcqucnce is nothing
conferee- Wort j 1 . \iony doth not juftifie or make a man righteous, therefore it
is unprofitable ; the eyes do not juftifie,thercforc they muft be plucktd
out ; the hands make not a man righteous, therefore they muft be cut
of: fo is this naught alfo : the law doth not juftific,thereforc it is un-
profitablc:for we muft attribute unto every thing his proper effect and
ufc. We doe not therefore deftroy and condemnc the law, bccaufc we
fay, that it doth not juftifie : but we anfwer other wife to this quefti-
on : To What endtfxnferveth the law ? then our adverfaries do, who do
wickedly and pcrvcrfly counterfeit an office and ufe of the law which
bclongeth not unto it.

Againft this abufe and forged office of the law, we difpute and

anfwer with Taut, that the law doth not juftifie. But in fo faying

we affirmc not that the law is unprofitable, as they doe by and by

gather. If the law do not juftifie (fay they) then is it given in vain.

rhc. proper No not fo. For it hath his proper office and ufe, but not that which

ferf hc tnc adverfaries d imaginc,namcly,to make men righteous : but it ac-

Uw. cufcth, tcrrificth, and condcmneth them. We fay with Paal, that the

law is good, if a man do rightly ufc it : that is to fay, if he ufc the law

when the asthelaw. If I givcuntothc law his proper definition, and kecpe

r " it within the compaffe of hisoffice and ufc, it is an excellent thing.

But if I tranflatc it to another ufe, and attribute that unto it which I

(houldnot, then do I not only pervert the law, bat alfo the whole

Scripture.

Therefore 7W fighteth hercagainft thofe pcftUcnt hypocrites,
who could not abide this fentencc : The law Veos adde^ for tr&if-
vrtjfions. For they thinke that the office of the law is to juftifie.
AII men n- An ^ tn is is the generall opinion of mans rcafon among the So-
c phiftcrs, and throughout the whole world , tnat righteoufneffe is
gotten through the works of the law. And reafon will by no means
fuffcr this pernicious opinion to be wrefted from it, becaufc it un-

derftandeth

TO the G A L A T H T A N 5. Fol.1 5 I

derftandcth not the rightcoufhcfle of faith. Hereof it cometh that the
Papifts both fooliflhly and wickedly dofay:Tbc Church haih the law
ofGod, the traditions of the Fathers, the decrees of Counccls: If it
live after them, it is holy. No man (hall perfwadc thcfc men, that fwth&lt;
when they keep thcfe things, they pleafe not God, but provoke his
wrath.To concludc,thcy that truft in their own righteoufnefle,think
to pacific the wrath of God by their will worfliip and voluntary re
ligion. Therefore this opinion of the righteoufneflc of the law is the
finke of all evilis, and thcfianc of finncs of the whole world. For
groffe fins and vices maybe known and fo amended, or elfe rcpref-
ied by the punifliment of the Magiftrate.But this fmnc, to wit, mans
opinion concerning his own righteoufneflc,will not only be counted
no fin, butalfo willbeeftccmed for an high religion and righteouf-
neffc. This pcftilent fin therefore is the mighty power of the devill Thc grMt
over the whole world, the very head of thefcrpcnt, and the mare ppvofthc
whereby the devill intangleth and holdeth all men captive. For natu- ^JJ, "
rally all men have this opinion, that they are made righteous by keep- the whole
ing of the law. P*iul therefore to the end he might facw the true of- wotldt
fice and ufe of the law, and might root out of mcns hearts that falfe
opinion concerning the rightcoufnes thereof, anfwercth to this ob-
jeftion : Wherefore then fcrvcth the law if it juftifie not ? after this
fort : It was not given to make men righteous (faith he) bat,

Ver fe I p.. It veM added bec^ufe oftranfgrejfions.

As things are divers and diftinft, fo the ufes thereof are divers Aaii thing*
and diftinft : Therefore they may not be confounded. For if they be, "* A* .
there muft needs be aconfufion of the things alfo. A woman may rof things,
not wcare a mans apparcll, nor a man a womans attire. Let a man
do the works that belong to a man, and a woman the works that
belong to a woman. Let every man do that which his vocation and
office rcquiretb. Let Paftors and preachers teach the word of God
purely. Let Ma gift rates governc their fubjeds, and let fubjcds
obey their Magiftratcs. Let every thing fcrvc in his due place and
or^cr. Let the Sunnc fiiineby day, the Moone and the Starres by
night : let the Sea give fifties : the earth, graine ; the woods, wilde a
beafls andtrees,^. In like manner let not the law ufurpcthcof-"
ficc and ufc of another, that is to fay, of Juftification : but let it
leave this onely to grace, to the promiie and to faith. What is

then

Chap.IIL VfM ttc E* i* T t E

then the office of the law ? Tranfgreflions, or elfe ("as he faith in ano-
thcr place The law entrcd in,tbat fin ftiould abound. A goodly o.
fice forfoot h . The l&gt;w (faith he) W^ added fir tranfgrejfions .-that is to
fay, it was added befides and after the promife, until! Chrift the feed
fhould come,unto whom it was promifcd.

Of the double ufe of the law.

H Ere ye muftunderftand that there is a double ufe of the law :
One is dvill : For God hath ordained civill laws,yea all laws to

The ufe of
politicks

punifh tranfgrcfllons.Every law then is given to reftra inefin.If it re-
bSfe uwc ft ra i ne "" n tnen " tnakcth men righteous. No, nothing lefle. For in
greffions, that I do not kill, f do not commit adultery,! do not ftealc, or in that
I abftaine from other fins, T do if not willingly or for the love of vcr-
tue,but I fearc the prifon, the fword and the hangman. Thefe do bri
dle and reftraine me that I finne not, as bonds and chaines reftraine
- -a Lion or a Beare, that heteare and devoure not every thing that he
-jncereth: therefore the restraining from finne is not righteoufncfle,
but rather a fignification of unrighteoufnefie. For as a mad or wild
bcaft is bound left he (hould dcftroy every thing that he meeteth, e-
-ven fo the law doth bridle a mad and a furious man, that he finne not
after his own luft. This reftraint fhewcth plainly enough that" fhey
which have need of the law (as all they $ave which are without
Chrift)are not righteous, but rather wicked and mad men, whom it
is necetfary by the bonds and prifbn of the law, fo to bridle that they
-(inncnot.Thereforethc law juftifieth not.

The power Thcfitft ufe thenofthc law is, to bridle the wicked. For the di*
o{ the divei. v ell reigncrh throughout the whole world, and enforccth men to
all kinds of horrible wickedneff*. Therefore God hath ordained
^ a g l ^ ratcs Parc nt s &gt; Minifters, lawes, bonds, and all civill or-
dinances, that if they can do no more, yet at the leaft they may binde
the devils hands, that he rage not in his bondflavcs after hrsoWne
luft. Like as therefore they that arepo{(F:dj in whom thedcvill
mightily reigneth, are kept in bonds and chaines 1 eaft they fhould
hurt others : even fo in the world, which ispoflffkdof thcdcvHl,
and carried headlong intoaUkindesofwickednefle, the Magiftrate
is prefcnt Vv i h his bonds and chaines : that is to fay, with his laws,
finding his -hands and feet that he run not headlong into all wit

chiefe.

To the GA L A T H I A N s.

chiefc. And if he fuffer not himfelfe to be bridclcd after this fort,thcn
he lofeth his head. This civill reftraint is very necefory and appoin- n.
ted of God, as well for publikc peace, as alfo for the prcfcrvation of the law ; s
all things, but efpccially left the courfe of the Gofpell ihould hcliin- nc " tt "* :
dered by the tumults and fcditions of wicked, outragious, and proud
men. But Pd#/intreateth not here of this civill ufe and office of the
law. It is indeed very neceflary, but it juftifieth not. For as a poflef-
fcd or mad man is not therefore free from the fnares of the dcvili
or well in his mind, bccaufe he hath his hands and his feet bound,
and can do no hurt : even fo the world,although it be brideled by the
law from outward wickednefle and mifchiefe, yet it is not therefore.
rightcous 9 but dill continueth wicked: yea this reftraint thewcth ,

plainely that the world is wicked and outragious, ftirved up and en
forced toallwickedneflbby his prince the devill : for other wife it
need not to be brideled by laws that it fhould not finne.

Another ufe of the law is divine and fpirituall, which is (as
Paul faith) to increafe tranfgrcfjiw : that is to fay, to revcale
unto a man his finne, his blindnefle, hismifery, hisimpiety, igno
rance, hatred and contempt of God, death, hell, the judgement and
defervcd wrath of (Sod. Of this ufe the Apoftle intreateth notably
in the 7 th to the Romanes. This is altogether unknown to hypo-
crites, to the popifh Sophifters andSchoole-divines,andtoallthat
tvalke in the opinion of the righteoufnefle of the law, or of their
own righteoufnefle. But to the end that God might bridle and
beate downe this monftcr and this mad beaft ( I mcane th? pre-
fumption of mans rightcoufneffc and religion ) which naturally ma-
J&lt;cth men proud, and puf&ththemup in fuchfort, that they think
thcmfclvcs thereby to pleafe God highly : it behoved him to fend
. fomc * Hercules which might fet upon thismonfter with all force-
and courage to overthrow him, and utterly todeftroy him : that is
to fay , he was confhained to give a law in Mount Sina, with fo great
Majcfty and with fo terrible a flic w, that the whole multitude was
aftonied, Exod.\g.& 20.

This, as it is.the proper and the principall ufe of the law : fo is it
very profitable and alfo moft neceflary. For if any be not a murthe-
rcr, an adulterer, a thccfe, and outwardly refrain from finne, as the -"
Pharifee did which is mentioned in thcGofpcli, he would fwearc
(becaufc he is poflcfTcd with the devilDthat he is righteous, and thcr-

iore

Chap.III. rfM the EPISTLE

f rc he continucth an opinion of righteoafnefle,and prefumcth of hiS
and hum- good werks and merits. Such a one God cannot othcrwife mollific
Sw! bytb: an ^ humble, that he may acknowledge his mifery and damnation
but by the law. For that is the hammer of death, the thundering of
h vll,and lightening of Gods wrath, that bcateth to powder the obfti-
nate and (enfl:flc hypocrites. Wherefore this isthe proper and true
ufcof the law, by lightening, by tcmpcft, and by the found of th*
trumpet ( as in the mount Siwj to terrihe,and by thundering to beatc
down arid rent in pieces that beaft which is called the opinion of
7&lt;rr a? s?. rightCoufnes.Thcrfore faith God by Jcremle the Prophet: My ward i*
xan op-nt- A hammer breaking rocl^. Tor. as long as the opinion of rightcoufneflfc

.on touching r t L \ i \r \ i_ rui

the rig^te- abideth in man, id long there abidcth alfo in him incomprehenhblc

pride prefumptiaOjfecurity .hatred of God,contemptof his grace and

law,or his ~ /* i r^i -a -r-i t- cr

mercy,ignora;)Ce or inc pt-omiles and or Chntt.The preaching or tree
rcm ^ lon ^ os through Chrilt cannot enter into the heart of fuch a
one.neither can he fcelc any taft or {avour thereof. Fo: that mighty
j.Qck an( j adamant wall,to wit,the opinion of righteoufnefl?, where
with the heart is environed,doth refill it.

The opinion As therfore the opinion of righteoufhefle is a great and an horri-
ble monfter, a rebellious, obftinate and ftifc-necked beaft : fo for
the deftroying and overthrowing thereof, God hath ncede of a
mighty hammer, that is to fay, the law : which then is in his
proper ufe avid office, when it accufcth and revealcth finne after

hw * this fort : Behold thou ha t tranfgrcffcd all the Commandements
of Godj^r. and fo it ftriketh a terrour into the confcicnce^io that it
fceletb God to beoffjndcd and angry indeed, and it fclfe to be guil
ty of eternall death. Here the poorc :.f fitted (inner feeleth the intol-
lerabls burden of the law, and is beaten down even to defperation,

The law is a (bthat now being opprdfefei witii great angmfli and terrour, hede-
(ireth death 9 or clfe fccketh to deftroy himfelfe. Wherefore the law
is that hammer; that firr, that mighty ftrong windc, and that tccri-
We earthquake renting th* moun taines, and breaking the rockes,
that is to fay,the proud and obflinate hypocrites. /&lt;Xnor being able
to abide thcfe terrours of the law, wh ich by thefe things arc figni-
fied, covered his face with bis mantle. Notwithftanding when
the tempeit ccafcd, of which he was a beholder, there came aloft
and a gracious winde^ in the which the Lord was. But it behoved
that the tempeft of fire, ofwinde, 2nd the earthquake fhould

before

TO the G A L A T H I A N 8. I $ J

before the Lord (hould reveale hi mfelfe in that gracious wind.

This terrible (hew and Majefty wherein God gave his law in
Mount Sina,did reprefent the ufe of the law. There was in the peo
ple of Jfrael which came out ofex;^ a fingularholineiTc.Thcy glo
ried and faid: We are tkc yeofle of god. We will do all thofc things which
the Lor dour Cjodhath commanded. Moreover, tJMofes did ianctifie the
people,and bad them wafh their garments,refraine From their wives,
and prepare themfclvcs againft the third day. There was not one of
them but he was fullofholinfle. The third day ^/o/?jbringeth the
people out of their tents to the mountaine unto the fight of the Lord,
that they might heare his Ycice. What followed then ? When the the tWi-
children ofcljracl did behold the horrible fight of the Mount fmoak- ^"nofiC
ing ajid burning,the blacke clcuds, and the lightnings fiaflaing up and
doVn in this horrible darkened, and heard the found of the trumpet
blowing long and waxing louder and louder : and moreover, when
they heard thetbunderings and ligfetenings, they were afraid, and
ftanding afarre ofl^ they faid untoMofes: We will dee all things nil-
tinglj, fi that the Lordfyeake net unto /, left that we die, And thu great l8
fare con fume m. Teach thou us, andwe will hearken ttntothee. I pray you,
what did their purify ing, their holinefle, their white garments, and
refraining from their wives profit them ? Nothing at all. There was
not one of them that could abide this prefence of the Lord in his Ma-
jefty and glory : but all being amazed and (haken with terrour, fled
back as if they had been driven by the devill. For God is a confuming
fire,in whofe fight no flcfh is able to ft and.

The law of tSod therefore hath properly and peculiarly that of- the law
ficc which it bad then in Mount Siita t when it was fitft given, and
was firft heard of them that were wafhcd, righteous, purified and
chafte: and yft notwithstanding it brought that holy people unto

r t i /l I ^u / i_ L given in

fuch a knowledge or tneir own miiery, that they were throwne mount
down even to death and defperation. No purity nor holineffe could
then help them : but there was in them fuch a feeling of their own
uncleanncfle, un worthiness and finne, and of the judgement and
wrath of God, that they fled from the fight of the Lord, and could
not abide to heare his voice, what fiefi WAS there ever (fay they ) that
heard the voice of the living God freaking out of the middeft of the fire, were afraid
and yet lived? This day havewefeen that Cjod tal^eth with man and yet cf [he la, CG
be Uveth, They Ipcake now far other wife then they did a little before

X when

Chap.III. VfMtkt EPISTLE

when they faid : We are the holy people of God, whom the Lord
hathchofen for his own peculiar people before all nations upon the
earth: We will do all things which the Lord hath fpoken. So it hap-
peneth at length to all Justiciaries, who being drunken with the opi-
n j on o f their own righteoufncs, do think when they arc out of tenta-
tion, that they are beloved of God, and that God regardcth their
t^ VOWSj t heir fa(Ungs,their prayers, and their will- works, and that tor
th a c P icw C to the fame he muft giveunto them a fingular crown in Heaven. But
fland.ngat wnen that thundenng,Hghtening,fire,and that hammer which brea-
"" keth in pieces the rocks, that is to fay, the law of God commeth Sud
denly upon them,rcvealing unto them their fin,the wrath and judge-
mentofGod: thenthefclfefame thing hapneth unto them which
hapncd to the Jews ftanding at the foot of mount Siva

Here I adrnonifa all fuch as feare God, and cfpecially fuch as
(hall become teachers of others hereafter, that they diligently learne
out of Paw/tounderftandthetrusand proper ufe, of the l?.w : which
( I fcare ) after our time will be trodden under foot, and utterly abo-
lifhed by the enemies of the truth. For even now, whiles we arc
verrfcw y et ^ v * n &&amp;gt; an&lt; * cm P^y -dlout diligence to fet forth the office and
undlrftirnd ufe both of the law and theGofpcll, there be very few, yea even
BfeJ f P " amon S thofc which will be counted Chriftians, and make a profef-
faw. c fion of the Gofpcll with us, that underftand thefe things rightly ,and
as they (hould do. What think ye then fhall come to patfe when we
are dead and gone ? 1 fpeake nothing of the Anabaptifts, of the new
Arrians,and fuch other vaine fpints,who are no leflfe ignorant of thefc
matters, then are the Papills, although they taikc never fb much to
the contrary. For they arc revolted from the pure do&rine of the
Gofpell, to laws and traditions, and therefore they teach not Chrift.
Thcybragge and they fwe:re that they feek nothing clle but the
glory of Chrift, and thefalvation of their brethren, and that they
teach the word of God purely : but in very deed they corrupt it and
wrcft it to another fence, fo that they make it to found according to
their own imagination. Therefore, under the name cf Chrift, they
teach nothing eife but their own drcames,and under the name of the
Gofpell, crcmonics and laws. They arc like therefore unto them-
lelves, and fo they ftill continue : that is to fay, Monkcs, workers of
the law, and teachers of ceremonies, favingthat they devifcnew
names and new workcs.

TO the G A L A T H I A H 8. Fol. 154

x lt is no f mall matter then to undcrftand rightly whatthclawis, It:i " o( w * 1
and what is the true ufe and office thereof. And forafmuch as we
teach thefc things both diligently and faithfully, we do therby plain-
ly teftificthat we rejcdnot the law and workcs, as ouradverfaries
do falfly accufc us: but we do altogether ftablifti the law,and require
the works thereof an4 we fay that the law is good and profitable:
but in his own proper ufc : which is, firft to bridle civill tranfgrcfli- The light f
ons, and then, to rcvcalc and to increafe ipirituall tranfgreflions.
Wherefore the law is alfo a light, which fheweth and revealcth,
not the grace of God, not righteoufncs and life : but finne and death,
the wrath and judgement ofGod.For,as in the mount Sin* the thtin-
dering,lightning,thc thick and darkcloud,the hill fmoakingand fla
ming, and all that terrible flic w did not rejoyce nor quicken the chil
dren oflfrael,but terrified and aftonifhed them, and (hewed how un
able they were, with all their purity and holines, to abide the Majefty
of God (peaking to them out of the cloud: even fo the law,when it is
in his true ufe, doth nothing clfe but rcvealc finne, ingender wrath,
accufe and terrific men, fo that it bringcth them to the very brink of his true ufe
defpcration.T his is the proper ufe of the law, and here it hath an end, tcmfictbl
and it ofight to go no further.

Contrariwife, thcGofpellis alight which lightnetb, quickneth, The light of
comforteth and raifeth up fearfull confciences. For it fhcwcth that thcGof P elL
God for Chrifts fake is mercifull unto finners, yea and to fuch as
arc moft unworthy, if they bcleeve that by his death they are de
livered from thecurf?, that is to fay, from finne and everlafting
death ; and that through his viclory the blcfTing is freely given unto
them, that is to fay, grace, forgivenefle offinnes, righteoufmflfc and
everlafting life. Thus, putting a difference between the law and
the Gofpell, we give to them both their own proper ufe and office.
Of this difference between the law and the Gofpell, there is nothing
to be found in the books of the Monkes, Canonifts, Schoolemen,
no nor in the books of the antient Fathers, tsfuguftinedid fome-
what underftand this difference arid fhewcd it. Jerome and others
knew it not. Briefly, there was wonderfull filence many yearcs ss
touching this difference in all Schoolcs and Churches : And this
brought mens confciences into great danger. For unkflc the Gof-
pellbcplainely difcerncd from thelaw, the true Chriftian docTrinc
cannot be kept found and uncorrupt. Contratiwiie, if this difference

Xz be

Chap. III. V$*n the EPISTLE

found,uni$ be well known, then is alfo the true manner of J unification known,
riehd^dif- an&lt; * ^ ltn if Is an ea ^ e Batter to difcerne faith from works, Chrift
ccmed from from Mofei and all politick works. For all things without Chrift arc
the GofjcH. t jj c m i n jft ers O f d cat h f or the punifhing of the wicked. Therefore

TdWanfwereth to this q jeftion after this manner :

Vcrfe i o. The Uvt wot added becattfe oftranfgrejfionf.

That is to fay, that tranfgreflions might increafe and be more
known and fecn. And indeed fo it cometh to p^ffc. For when (inne,
death, the wrath and judgement of God and hell, are revealed to a
man through the law: it is impoflible but that he fhould become im
patient, murmure againft God, and dcfpife his will. For he cannot
bcare the ;adgement of God,his own death and damnation : and yet
not withftanding he cannot efcapc them. Here he nuft needs fall in
to the hatred of God, and blafphemy againft God. Before, when he
was out of tentation, he was a very holy man, he worfhippcd and
praifedGod, he bowed his knee before God and gave him thank?,
as the Pharifce did,Z#^.i 8. But now,when fin and death is revealed
unto him, he wifhcth that there were no God. The law therefore of
it fclfe bringeth a fpeciall hatred of God. And thus fin is not only
revealed and known by the law, but alfo is incrcafcd and ftirred up
by the law.Therefore P aul Taith ,Rom.y. Sinnethat it might appears to
hcfin,-wrouffjbt death in me by that Vtkich wot zpod, thatjin^e might be out
oj meafure finfott by the comma,ndementn\\m he intreatcth of this cff.&lt;S
of the law very largely.

ih double Paul anfwcreth therefore to this qucftion : If the law do not
juftiHc,towhatendthenfcrvcthit? Although (faith he) itjufti-
fie not, yet is it very profitable and neceffary. For firft it civilly
reftraincth fuch as arecarnall 3 rebellious and obftinate. Moreover
it is a glafle that fheweth unto a manhimfelfe, that he is a finner,
guilty of death, and worthy of Gods cverlafting wrath and in
dignation. To what end firveth this humbling, this bruifing and
^^^o &lt;iown by this hammer, ^the law I oieane? To this end,
that wee may have an entrance unto grace. So tlK n the law is a
. miniftcr tnat prcpareth the way unto grace. For God is the God
cf the humble, the miferable, the afflicted, the oppreflsd and the def-
peratc, and of thofe that are brought even to nothing : and his na
ture is to exalt the humble, to feed the hungry, to give fight to the

blind,,

To the G A t A T H i A N s^ Fol.

blind, to comfort the mifcrablc, the afflided, thcbruifcd and broken
hearted, to juftific finners, to quicken the dead, and to fa vc the very
dcfperatc and damned. For he is an almighty Creator, making all
things of nothing.No w,that pernicious and peftilcnt opinion of man*
own righteoufncs.wliich will not be a finner,uncleane,mifcrable,and
damnable : but righteous and holy, fuffcrcth not God to come to his
own naturall and proper work. Therefore God maft needs take this
maule in hand, the law 1 meanc, to drive downs, to beate in piece*,
and to bring to nothing th is bcaft, with her vainc confidence, wife-
dome, righteoufnes and power, that (he may folearne at the length
by her own mifery and mifchiefe, that (he is utterly forelonc,loft ani
damned. Here now when the confcience is thus terrified with the
law,then cometh the doctrine of the Gofpell and grace, which raifcth
up and comfbrterh the lame againe, fayjng: Chrift came into thc
world, not to breake the bruifedreed, MOT to quench the fnto^kingflaxe :
hut to freach the Gofyell of glad tidings to the foore;to heale the broken And
contrite 1h heart : to Breach firgivcneffc of fins to the captives &c. S die

But here lieth all the difficulty of this matter, that when a man is
terrified and caft down he may be able to raife up himfclrc againe, E ^
and fa^ : Now I am bruifed and afflicted enough : the time of the law T &lt;* time of
hath tormented and vexed me (harpcly enough. Now is the time of Jj JJJJ5 1
gracc,now is the time to hearc Chrift : out of vvhotc mouth proceed gwe
the words of grace and life. Now is the time to fee, not the imoak-
ing and burning Mount Sina : but the Mount dfori*, where is the
Throne, the Temple, the Mercic fcate of God, that is to fay, Chrift :
who is the King of rightcoufneflfc and peace. There will J hearken
what the Lord fpcakctn unto him: who fpeaketh nothing clfe bat
peace unto his people.

Nay thefboliflmcfle of mans heart is fo great, that in this conflict R c foB *
of confcience, when the law hath dope his office and exercifed his thclTa r ine
true miniftery, he doth not only not lay hold upon the doclrinc of efface m
grace, which promifcth maft afliircdly the forgivcneflfc of finnes for bulw Se
Chrift fake, but feeketh and procurcth to himfelfe more laws to fatif- &lt;ioarine-of
fie and quiet his confcience. If I live (faith he) I will amend l
my life : I will do this, I will do that. Here, except thou do
the quite contrary, that is to fay, except thou fend UKoft* away
with his law, to thofc that are fccure, proud and obftinatc, and
in thcfe tcrronrs and this anguiflb lay hold upon Chrift, who was

X 3 crucified

Chap. III. rtontbe EPISTLE

crucified and died For thy finncs, lookc for no falvation.

So the law with his office helpeth by occafion to juftification, in
that it driveth a man to the promife of grace, and maketh the fame
fwcet and comfortable unto him. Wherefore we do not abrogate the
law,but we (hew the true office and ufe of the law : to wit, that it is
a true and a profitable miniftcr, which driveth a man to Chrift. Ther-
fore, after that the law hath humbled thec, terrified thee, and utterly
beaten thee down, fo that now thou art at the very brinke of defpe-
-ot ration,fce tfot thou learne how to ufe the law rightly. For the office

t"" all l l *k f i* ls &gt; not on ty to revea ^ e fi anc ^ tnc wrath of God, but alfo
man bis fin, to drivemen unto Chrift. This ufe of the law the holy Ghoft onely
YC Mumto f cttetn f rtn i" tne ^ofpell, where he witneflfcth that God is prefent
unto the afflicted and broken hearted. Wherefore if thou be bruifed
with this hammer, ufe not this bruifing psrverfly, fo that thou load
thy felfc with moe laws, but heare Chnft,faying : Co me unto me all ye
that labour, and are heavy loaden&gt; andlwillrcfrcjlj you. When the law
fo oppreilcth thcc that all things feeme to be utterly defperatc, and
The mofi thereby driveth thee unto Chrift to feeke helpe and fuccour at his
nsnc ^ s &gt; tncn is tnc J aw i ^* s truc ufc : anc ^ through the Gofpcll it
helpeth to juftification. And this is the belt and moft perf^cl: uic of
the law.

Wherefore Paul h:re beginneth afrefli ro intreate of the law,
anddsfineth what it is, taking occafion of that which he faid be
fore : to wit, that the law juftifieth not. For reafon hearing this,
by and by doth thus inferrc t Then God gave the law in vaine. It
was ncceflary therefore to fceke how to define the law truly, and
tofhew what the law is, andhowitoughttobeunderftood, that it
be not taken more largely or more ftraitly then it fhould be. There is
no law(?ith he)that is of it fclfe neccffiry to juftification. Therefore
when we reafon as touching rjghtecufncffc, life, and evcrlafting fal-
vation, the law muft be utterly removed out of our fight, as if it had
never been,or never fhould be, but as though it were nothing at all.
For in che matter of juftification no man can remove the Jaw farre e-
nough out of his fight, or behold the only promife of God fufficicntly
and as he fhould do. Therefore I faid before that the law and the
prom iff inu i be feparate farre afunder as touching the inward
aikclions and the inward man, albeit indeed they are necrcly ;oyncd
together.

Terfc

To the GA L A T H IAN i.

Vcrfc I p. Jfc// f* .SVwk cane unto the Vvhich the promife
made.

Ai|

;Prf0/makcth not the law perpetual!, but he faith that it was given
and added to the promifcs for tranfgreifionsrthat is tofay,toreftrainc
them civilly, but fpecially to reveale and to incrcafe them fpiritually,
and that not continually ,but for a time. Here it is neccflary to know
how long the power and the tyranny of the law ought to endure,
which difcovcreth (in, flieweth unto us what we arc, and rcvealcth
the wrath of God. They whofe hearts are touched with an inward
f ecling of thefc matters, fliould fuddenly periih if they (hoiifd not
receive comfort. Therefore if the dayes of the law (hould not be
(hortncd,no man fliould be faved. A time therefore muft be fet, and
bounds limited to the law,beyondthc which it may not reigne.How
long then ought the dominion of the law to endure? Llntill the Seed HOW long
come:to wit,that Seed of which it is written : In thy Seed jkall all tke tbe domi -
nations of the earth be blefied^t tyranny of the law then muft fo long "aleLta^
continue untill the fulnefTe of the time, anduntill that Secdcofthe IcA
blefling comernot to the end that the law fliould bring thisSeede or
give rightcoufnofle, but that it (hould civilly reftraine the rebellious
and obftinate, and fhut them up,as it w^re in a prifon : and then fpi-
ritually fhould reprove them ctfinnc,humble them and terrific them,
and when they are thus humbled and beaten downe, it fhould con-
ftraine them to lookeup to that bleffed Seed.

We may undcrftand the continuance of the law both according TheUwac.
to the later, and alfo fpiritually. According to the letter thus : coding to
that the law continued untill the time of grace. The law and the Pro-
^^(laith Chr\&)prophejifdunti/l]obn. From the time 0/John mtill the coming
tbud*Jtkcki*ldo9ie of heaven fofereth violence, and the violent take
it bjfirce. In this time Chrift was baptized and began to preach. At
what time alfo, after the letter, the law and all the ceremonies of

Spiritually the law maybe thus understood, that it oug ht not
toreignein the confciencc any longer then to the appointed time
of this blcflcd Seed. When the law (hewcth unto me my finnc,
tcrrifieth mc,and revealeth the wrath and judgement of God,fo that
I begin to tremble and todefpaire: there hath the law hisbcund?,
his time and his end limited, fo that he now ceafcth to exercife his

X 4 tyranny

Chap.III. Vfontbc E P i s T t H

tyranny any more. Tor when he hath done his cfficcfu "^ciently, he
hath revealed the wrath of God,and terrified enough. Here we rnuft
fay-.now leave ofYlaw :thou haft done enough : thou haft terrified and
, . , tormented me enough. All thy fiouds have rxnne over me, and thy ter-
pfd.69.* rours have troubled me. LorUturne not away thy face in thy wrath frm
T/fid * * thjfervant: Rebuke me not, I befeechthee, in thine anger, &c, When
thefc tcrrours and troubles come, then is the time and thehoureof
the blcfied Seed come. Let the la w then give place, which indeed
is added to revealc and to incrcafe tranfgreflionf , and yet no longer,
but untill that blcfled Seed be come. When it is come, then let the
? law leave off to revealc fin and to terrific any more : and let him deli

ver up his kingdomc to another: that is to fay, to the blcfftd Seed,
which is Chrift : who hath gracious lips,wherewith hcaccufcth and
terrificth not, but fpeakcth of far better things then doth the law,
namely of grace,pcace,forgivene{Tc of fins,vi&lt;ftory over fin, dcath,thc
dcvill and damnation, gotten by his death andpaflion unto allbe-
leercrs.

ih conti- Taul therefore fhewcth by thcfc words , VntiU the Seede fiould
*7Sw,Zf- C07 * e &gt; unto whom the blcfling was promifed, how long the law
(hould endure littcrally and fpiritually. According to the letter it
cca f cc [ a f ter t b e bfcflej Scede came into the worid, taking upon
him our fiefh, giving the holy Ghoft, and writing a new law in
our hearts. But the fpirituall time of the law doth not end at once
but continueth faft rooted in the conscience. Therefore it is a hard
matter for a man which is excrcifed with the fpirituall ufeof the
law, to fee the end of the law. For in thefe terrours and fcelinq of
finnc the mind cannot conceive this hope, that God is mcrcrfuil
and that he will forgirc finnes for Chriftsfakc : but it judgeth
onely that God is angry with finncrs, and that he accufeth and
condemneth them. If faith come not here to raifeup againc the
troubled and afflicted confcicnce, or elie ( according to that faying
of Chrift : Vfkert ttoo or three be gathered together In mjnamc,&c.\
i i.it,ao. there be feme faithfull brother at hand that may comfort him by
the word of God, which is fo opprcfled and beaten down by the
laWjdcfpcration and death muft needs follow. There it is a pcrillous
ftfr/*!*. thing for a man to be alone. Woe he to him that is alone ( faith
The fcUtary t ^ ic Poacher ) fir vhtn hefalleth he hath none to ralfe hint up. Wherc-
fore they that ordained that curled monkifti and folitary lifr s

gave

Fol.ij:?

gave occafion to many thoufancfs to dcfpairc. If a nwm Oiould fcparatc w
himfelfc from the company of other for a day or two to be occupied ]
in prayer ( as we reade of Chrift, that fomc time he went afide alone *** 3*
into the Mount, and by night continued in prayer) there were no L "* c 1 *" 11
danger therein. But when they conftraincd men continually to live a
fblitary life,it was a device of the devill himfelfe. For when a man is
tempted and is alone, he is not able to raifc up hitnfclfe, no not in the
leaft temptation that can be.

V crfc 19. And it wot ordained by Angels to the hand of a Medtatour.

This is a little digreflion from this purpofe, which he neither dc-
clareth nor finifhethjbut only tcuchcth it by the way, and fo procee-
deth. For he returneth incontinent to his purpofe, when he faith :
what is the law then contrary to the promifes of God? Now, this
was the occafion of his digreflion.He fell into this difference between Thelaw #
the law and the Goipell, that the law added to the promifes, did dif- JSX*""
fcr from the Gofpcll, not only in rcfpecT: of the time, but alfo of the of P c11 fc 7
authour and the efficient caufe thereof. For the law was delivered by C
the Angels,H^. I .but the Gofpcll by the Lord himfclfe. Wherefore
thcGofpell is far more excellent then the law.For the law is the voice
of the fcrvants, but the Gofpcll is the voice of the Lord himfelfe.
Therefore to abafc and to diminifii the authority of the law, and to
exalt and magnific the Gofpell, he faith that the law was adodrinc ^ awwis
given to continue but for a fmall time ( for it endured but only untiil b" Si
the fulncfle of the promife, that is to fay, untiil the bieffcd Seed came a ne:bnt
which fulfilled the promifc:)but theGofpell was for ever. For all the ,!* ^S
faithfull have had al way one and the felfc fame Gofpcll from the be- cndu &lt;
ginning of the world,and by that they were favcd.Thelaw therefore ever *
is far infcriour to the Gofpell, becaulc it was ordained by the Angels
which arc but fcrvants,and endured but for a faort time, whereas the
Gofpell was ordained by the Lord himfelfe, to continue forever,
Heb.i. For it vt&gt; AS yormfed before tltVoor Ids, Tit.i.

Moreover the word of the law was not only ordained by the An
gels being but fervants, but alfo by another fcrvant farrc infcriour
to the Angels, namely by a man, that is (as here he faith ) by the
hand of a Mcdiatour, that is to fay, iJMfis. Now, Chrift is not
t, but the Lord himfelfc. He is not a Mcdiatour between

God

Chap. III. Ffw the E ? i s T L i

o*e!tw t God and man according to the law, as Mofes wascbut he is a tycdia-
M fn wr. tour O f a b ettcr Teftament. The law therefore was ordained by. An
gels as fervants. For Mofes and the people heard God fpeaking in the
Mount Siaa: that is to fay, they heard the Angels fpeaking in the
perfonofGod. Therefore Stephen in the feventh chapter of the AEl*
faith : 7&gt; have received the law by the miniflery of the ssfageU, and jc
htvfnotrcgArdedit. Alfo the text in the third of Sxodus, fheweth
plainely, that thetsfttgell appeared unto Mcfes in A flame of fire, and
fyakc unto him from the midfl of the bufh.

Paul therewith fignificth that Chrift is aMediatour of afrrrfl
better Teftamcnt then Mofes. And here he alludeth to that hiftory
in Mofes concerning the giving of the law, which faith, that^/&lt;?-
fes led the people cut of their tents to meet with God, and that
he placed them at the foot of the Mount Sina. There was an hea-
vie and an horrible fight. The whole Mount was on a flaming fire.
When- the people fa w this they began to tremble : for they thought
that they (hould have been fuddcnly deftroyed in this fearful! tem-
peft. Becaufe therefore they could not abide the law founding fo
horribly out of Mount Siaa, (for that terrifying voice of the law
would have killed the people) they faid \mtoAfofes their Media-
tour: Come thou hither and be arc what the Lord faith, and fyeake thott
*f/rjaMe- unto Hi. And he anfwered : Imyfelft ( faith he ) was a Mediatour
jiuwur, An j one that flood between Cjodandjou,&c. By thefe places it is plaine
enough that Mofes was appointed a Mediate jr between the people,
and the law fpeaking.

Wherefore Paut by this hiftory goeth about to declare, that it
is impofllble that righteoufneffe fhould come by the h w. As if he
ftiouldfayihowcanthelaw juftifie, feeing the whole people oflf-
fael, being purified and fandified, yea and Mofes hknfeife the Me-
diatour between God and the people, were afraid and trembled at
the voice of the law,as it is faid in the Epiftle to the Hebrews : Here
T!l c I** 1 "* was nothing but fcarc and trembling. But what riehteoufnsfle and

sificth, ther- , ,. /t- u- I LI LI MI-

fire it iufti- hohnefle is this, not to be abk to oeare, yea not to be able or willing

fih nat. to h carc t hc law, but to flic from it, and fo to hate it, that it is im-

poffible to hate and abhorre any thin g more in the whole world ? as

*rhe hiftery moft plainely teftifieth, that the people when they heard

the law,did hate nothing more then the la w,and rather wiflied death

then to hcare the Jaw.

So,

Tothe GA L A T H I AN s. Fol.i58

So, when fin is difcovered, as it were, by ccrrahie bright bcames
which the law ftriketh into the heart, there is nothing more odious
and more mtollerable to man then the law is. Here hcjwoald rather
choofcdcaihf-jhen be conftrained to bcare thefe tcrro ursoFthe law
never fblittleatime ; which isjjnoltjcertainc token that the law ju- man ^ea
Iltiethjiot. ^orjtihcjiw^dld^^ifig^thcn ( no doubt ) rpenjvoujd

would embrace

it with hearty good will. But where isTthis goo3 will ? No where ; j^y a c tt h
neither in jtiojes^nor in thc^whole people, for they were all aftoni- voiccof
(bed and fled back. "Andjiow doth a man love that which he flieth ? (alJdiV
Or how dcl^tethhelnlHat whitLhc deadly hateth. iuftifieth

Wherefore thiTHlgHt fhewcth a deadly hatred of mans heart "
againft the law, and fo confequeutly againft God himfelf the authour.
of the law. And if there were no other argument to prove that ngh-
teoufnefle comcth not by the law, chis onchiftory were enough,
which ?&lt;*^/fv:tteth out in thefe words : In the hand of a UMcdiateur.
As though he would lay : Do ye not remember that your fathers
Were fo far unable to hearc the law,that they had need olMofes. to be
their Mcdiatour?and when he was now appointed to thatofficc,they The wta
were fo farre offfrom loving of the law, that they by a fearfull flight, ^g jf
together with their Mediacour, (Tie wed themfclves to hate thefams, law wiener-
as the Epiftle to the Hebrews witnefleth, and if they could, they
would have gone even through an yron mountamc back againc into
c/f7/tf.But they were incloled round about.fo that they had no way
to cfcape. Therefore they cry unto LMofet : Speaks thott unto HI : fir
if -we heare the voice of the Lord our Cjodany more Jtoejhall die S&QVJ ther-
fore, if they be not able to hearc the law, how (hould they be able
to accomplifh it.

Wherefore, if the people that were under the law, were con
ftrained of neceflity to have a Mediatour, it followeth by an infallr-
b^e confequencc, that the Jaw juftified them not. What did it then?
Even the fame thing that Paul faith : The law is added that finne
might abound. The law therefore was a light and aSunnewhich
ftrookc hisbeames into thchearts of the children oflfracl, where
by it terrified them, and ftrooke into them fuch a fearc of God, that
they hated both the law and the authour thereof : which is anhor-
rible impiety. Would ye now fay that thefe men were righteous ?
They are righteous which hearc the law, and with a good will em.

brace

chnb&lt;Kh

The whole

mh fheTa
o?c!&gt;d! *

Chap. III. Vfto-fa E P i s T 1 1

brace ths fame and delight thcrcin.But the hiftory of giving the law
witnctisth that all men in the whole world, be they never fo holy
( cfpccially feeing they which were purified aud fanctified could not
hearcthelaw) donate andabhorrcthelaw, and wifh that the law
were not. Therefore it is impofliblc that men ftiould be juftificd by
the law : nay it hath a clcane contrary effect.

Although 7W( as I have faid ) doth but only touch this place b*y
the way, and doth not throughly weigh it, nor fully hnifh the fame,
yet he that fhall diligently and attentively reade it,may eafily undcr-
^ and tnat ^ e *P ea kcth vcr y we ^ f D0t h Mcdiatours : that is to iay,of
Afofet and of Chrift,and comparcth thqonc with the other, as hcre-
a ft er we W JH declare. I f he fhould have profecuted this matter more
largely, this only place would have miniftred unto him an argument
and occafion plentiful! enough to write a new Epittle : and that
hiftory alfo in the 19. and 20. of Exodw, concerning the giving
of the law, would minifter matter enough to write a great
volume, although it were read butflcightly and without affection:
albeit it may feeme to be very barren to thofe which know not the
true office and ufe of the law, if it be compared with other holy
hiftories.

Hereby we may fee that if all the world had flood at the Mount as
the people of I fracl did, they would have hated the law and would
^ avc ^ ^ rom * f&gt; as tnc ^ ^ ^ c whole world therefore is an enc-
my to the law and hatcth it moft deadly. But the law is holy,rightc-
ousandgood, andisthcpcrfedlruleof the willofGod. How then
can he be righteous which doth not onely abhorre and dcteft the
law and flic from it, but moreover is an enemy of God, who is the
autnour f tne k w ? And true it is that the flcQi can do no othcrwifc,
as PWwitneflcth, Rem.%. The Vpifedome of the flc/h it enmity agtinft
God: fir it it not fufyeft to the lav ofgod t netthtr indeed can it be. There
fore it is an cxtrea&lt;nc madncffe ib to hate God and his law, that thoii
canft not abide to hcarc it, and yet notwithftanding toaffirme that
we arc made righteous thereby.

Wherefore the Sophifters and Schoolc-di vines are ftarke blinde,
and undcrftand nothing at all of this doctrine. They looke onely
upon the outward vifour of the law, thinking that it is accompli-
fhed by civill workcs, and that they are righteous before God,
which do the fame externally, not confidering the true and fpiri-

tuall

To the GA L A T ti I AN s. 15:9

f uall effect thereof: which is, not to /uftifie, and to quiet and pacific
afflicted confcicnces,but to increafefm,to terrific the conference, and
to engender wrath. They being ignorant of this,do vaunt that a man
hath a good will, and a right judgement of rcafon to do the law of is nothing
God. But whether this be true or no, askc the people of the law goojjjjl
with their Mediatour, who heard the voice of the law in the Mount and aright
Sin*. Aske * IWiWhirofelfe, who as often as he corrplaineth in the
P felines, that he was caft from the face of God, that he was even in
hell, and that he was terrified and opprefled with the greatnes of his
finne, with the wrath and judgement of God, fetnot facrifices nor
yet the law it fdfe, againft thefe mighty tyrants, but was raifed up
and comforted by the only free mercy of God. Therefore the law ju-
ftifieth not.

If the law fhould fcrve mine affections, that is to fay, if it diould
approve minehypocrifis, mine opinion and confidence of mine own
nghteoufnes : if it fhould fjy that without the mercy of God, and r fon,and
faith in Chnft,through the heljD of it alone(as all the world naturally Idr nhv
judgcth of the law) I might be juftified before God: and moreovcr,if tcthi ^
it flhould fay thatGod is pacified and overcome by works,and is bound
to reward the doers thereof; that fo having no need of God, I might
be a god unto my felfe, and merit grace by my works, and fctting my
Saviour Chrift apart,might fave my felfe by mine own merits : If ( I
ay)the law mould thus ferve mine affccl;ions,thcn fhould it be fweet,
dekdable, and pleafant indeed. So well can rcafon flatter it felfe.
Notwithftanding this fhould no longer continue, but untill the law
fhould come to his own ufe and office : then fhould itapp?are that
reafon cannot fufter thofe bright beames of the law. There fomc Mo-
/wmuft needs come between as a Mediatour, and yet notwithftan-
ding without any fruit 3 as I will declare hereafter.

to this purpofe ferveth that place inthe 2 for. $* chapter, con
cerning the covered face of CMofes, where Paul out of the hiftory
of-E*W.34.chaptcr, fiicweth that the children of I frael, notonely
did not know, but alfo could not abide the true and fpirituall ule
of the law : Firft, for that they couldnot lookc unto the end of the
law, ( faith Paul) becaufe of the vcilc which Mofts put upon his- Tfce p, tee ,
face: Againf, they couldnot Icokeupon the face of Mo/es being o /&gt;*. C y.
bars and uncovered, for the glory of his countenance. For when
went about to talke with them, he covered his face with a

Chap. III. Vfon the E p i s T L H

ring of MO- vc ii c : without the wbich they could not hearc his talke, that is, they
VXi could not heare Mofes himfclfe their mediatour, unlefle he hadiet
another mediatour bctween,that is to fay, the vcile. How then (hould
they hcare the voice of God, or of an Angell, when they could not
hcarcthe voice ofMofes being but a man, yea and alfo their media-
Faith in tour, except his face had been covered? Therefore, except the bleOTed
Jwhawiy" ScC( * comc to "iteup and comfort him which hath heard the law,
the tcrronts he perifbeth through dcfperation, in detefting of the law, in hating
f the law. an( j bjafphctnjng of God, and daily more and more offending againlt
God. For this feare and concluhon of confcicnce which the law
bringeth, the deeper itpierceth and the longer it continueth, the
more it increafeth hatred and blafphemie againft God.
The pow This hiftory th. rfore teachcth what is the power of free will.Thc
free will p CO pj e arc ft r i c k cn with feare,they tremble and they flie back. Where
is now free will? where is now that good will,that good intent,that
right judgement of reafbn which the Papifts do fo much brag of ?
What availeth free will here in thefe fanctified and holy men? It can
fay nothing:! t blindcrh their reafomit pervertcth their wilhit recci-
veth not, it falutcth not, it embraceth not with joy the Lord coming
with thundering, lightening, and fire into the Mount Sina : It can
not heare the voice of the Lord:but contrariwife it faith : Let not the
Lord. ftcAke unto us left we &lt;stit. We fee then what the ftrength and
power of free will is in the children of 1 fracl,who though they were
cleanfed and fanftified, could not abide the hearing of one fillablc or
letter of the law. Therefore thefe high commendations which the
Papifts give to their freewill, arc nothing elfe butmeerctoyes and
doting drcames.

Verie 2 o. Now, A Lft tedlatour is not a McdiMour of one.

Here he compareth thefe two Mcdiarours together, and that

with a marvellous brevity : yet fo notwithstanding, that he fatisfi-

cth the attentive reader, who, becaufe this word Mediatour is ge-

T\iiword ncrall, by and by undcrftandeth that Paul fpeakcth alfo of the Me-

Mediatour ji^ou,. generally, and not of Mofes onely. ^4 McdUtour ( faith

incladctn iv- / r r \ i j -v -i

two, n amely he ) not ajnediatour oj one onely : but this word ncccflarily com-
lI?eSd3& prchendcth two, that is to fay, him that is offended, and him that
eheoffcndcr is the offender : of whom the one hath necde of interccflion, and

the

70 tJlt G A L A T H I A N S . FoJ.

the other nccdcth none. Wherefore a Mediatour is not of one, but of
two, and of fuch two,as be at variance between thcmfclvcs. So Mo
fcs by a generall definition is a Mediatour, becaufc he doth the office
of a Mediatour between the law and the people, which cannot abide
the true and fpirituall ufe of the law. The law therefore muft have a
new face,and his voice muft be changed : that is to fay, the voice of
the law mult be made fpirituall or the law muft be made Kvely in the
inward affection, and muft put on a vifour or a vcile^that it may now
become more tollerable, fo that the people may be able to hearc it by
the voice of Mofes,

Now the law being thus covered, fpcaketh no more in his majcfty,
but by the mouth otMofes. After this manner it doth not his office
any morc:that is,it terriheth not the confcience. And this is the caufe n his MC-
that they do neither underftand, nor regard it: by mcancs whereof ^"ntha
they become fccurc,negligcnt and prcfumptuous hypocrites. And yet Moum.but
not withftanding the one of thcfe two muft needs be done : to wit, oF m t v n IC9
that cither the law muft be without hisufe,and covered with a veile, therefore
( but then, as I have faid, it maketh hypocrites : ) or clle it muft be in SS. no-
his ufe without the veile,and then it killetb. For mans heart cannot regard hit "
abide thclaw in his true ufe, without the veile.lt behoveth thce thcr- law
fore, ii thou looks to the end of the law without the veile, either to
lay hold on that bldftd Seed by faith, that is to fay, thou muft looke
beyond the end of the law unto ChrKV, which is the accomplifh-
ment of the law, which may fay unto thee : The law hath terrified
thcc enough: Be of good comfort my finne, tkyjinnes arc fir^hen thee,
( whereof I will fpcakc more anon :) orelfefurcly thou muft have
Mojciliyt thy Mediatour with his veile.

For this caufe Paul faith : A tJMcdiatottr it not a Medittour of
one. For it could not be tbatcflf&lt;?/fhouldbe a Mediatour of God
alone, for God ncedeth no Mediatour. And againe, he is not a Me
diatour of the people ondy, but he doth the office of a Mcdiatout
between God and the people, which were at variance with God.
For it is the office of a Mcdiatour to pacific the party that is of- T hofrkc
fended, and to reconcile unto him the party which is the offender,
Notwithstanding Mofct is fuch a Mcdiatour ( as I have faid )
as doth nothing elfc but change the voice of the law, and ma-
kcth it tollerable, fo that the people may abide the hearing thereof,
but he givcth no power to accompliih the lame. To conclude, be

v hen we

we have

Chap. III. Vfon. the E P i s T L B

is a Mediatour of thevcile, and therefore he givcth no power to
perform? the law, but oncly in thsveile. Therefore his Difciples,
in that hee is a Mediatour of the veile, muft alwayes be hypo
crites.

But what fhould have come to paiTe (thinke ye) if the law had
been given without Mofes, either elfe before or after A/ofis, and that
there had been no Mediatour, and moreover, that the people fhould
neither have been fuffcrcd to flie, nor to have a Mediatour ? I lere the
people being beaten down with intollerabic feare, fhould either have
perifhed forthwith, or if they fhould have efcaped, there muft needs
havecome fome other Mediatour, which ihoald have fct himfelfe

k etwcen the * aw anc * f h e P c pl c to tnc en d *hat bth the people
might be prcferved, and the law rcmainc in his force, and alfo an at*
need of MO. tonement mi&bt be made between thchw and the people. Indeed

tier manner . . .- D i t i j i-

of Mediator ^/a/ commcth in the meane time,and ismadcaMedtatour:hcput-
tbsn wofcs. tetn on a veile,and covercth his face:but he cannot deliver mcnscon-
fciences from the anguifh and terrotir which the law bringcth.Ther-
fore when the poore (inner, at the hours of death or in the conflict of
confcience,feeleth the wrath and judgement of God for finne, which
the law revealeth and increafeth: here, to keep him from defpera-
tion, fctting (JWofes alide with his law, he inufthave a Mediatour
which may fay unto him : Al:hough tliou be a finncr, yet fhalt thou
remaine, that is,thou (halt not die, although the law, with his wrath
and malediftion doftill remaine.

This Mediatour is Jtfus Chrift, "which changcth not the
c" v i ce ^ tnc law &gt; nor hidcth the fame with a vcilc as Cbfofcs did,
aw with a norlcadcth me out of the fight of the law : bat he fctteth himfelfe
a S 3 V 1 ft tn ^ wrath of the law and taketh it away, and fatisfieth the
law in his "owncbody byhimf^lfc, and by the Gofpeli hclaithun-
to mc : Indeed the law thrcatneth unto thec the wrath of God and
jiatorthen ctcrnall death : but be not afraid : flic not away, but ftand faft. I fup-
p|y an j pcjfoj-me a n things for thce : I fatisfie the law for thec.
This is a Mediatour which farexcelleth J/&lt;?/?j,whofettcth himfeHe
between God being offended, and the offender. The interceflion of
Mopes hercprofitcth nothing : he hath done his office, and he with
his vcilc is now vanifhcd away. Here the miferable finncr being
utterly dcfperate, or a man now approaching unto death, and God
being ofndcd, do encounter together. Therefore there muft come

another-

To the G A L A T M i A N s. Tol.i 61

a farre other Mediatour then t-Mofis , which my fatisfie the
law, takeaway the wrath thereof, and may reconcile unto God
which is angry, that poore (inner, miferable, and guilty of cternall
death.

Of this Mediatour Taul fpcaketh briefly, when he faith: A Me- A
diataurunotaMtdiatottrofone. For this word Mediatour properly is
fignifieth fuch an one as doth the office of a Mediatour between the ft
party that is offinded , and the offender. We are the off-nders : God oScrsc
with his law is he which is offended. And the offence is fuch, that ^ P, er j n
God cannot pardon if , neither can we fatisfie for the fame. Therefore c*d oft*
bctwecne God, who of hirnfelfc is but one, and us, there is wonder- ^""J*
foil difcord. Moreover, God cannot revoke his law, but he will have finVE?
it ob&rvcd and kept. And we which have tranfgrcffed the law, can- JJ5J- f jf I0 *
not flic from the prefcncc of God. Chrift therefore hath fer himfelfc Lie by
a Mediatour betwecnc two which arc quite contrary and feparatc chtia -
afunder with an infinite and cvcrlafting feparation, and hath reconci
led th:mtogther. And how hath he done this? He hath put away (as
Paul faith in another place ) the hand writing Which Wat againft w y C / - J *
Which by ordinances (that is, by the law) Was contrary ttnto tts, and he
hath taken ** Anc ^ fottned it to the crojfe , and hath fyojled pri-
cipalitier and powers , an d hath made a flew of them openly , and
hath triumphed over them by hintfelfi. Therefore hce is not a Me
diatour of one, but of two, utterly difagrceing betwecne them-
fclves.

This is alfo a place fall of power and efficacy,? confound the righ-
tcoufnes of the law,and to teach us that in the matter of Juftificatioi,
r ought to be utterly removed out of our fight. Alfo this word (Me-
r&tf0#r)miniftrethfuHicicnt matter to proovc that the law juftifieth Mmestwot.
not : for elfc what need (Wild we have of a Mediatour ? Seeing then J^Jj,^^
that mans nature cannot abide the hearing of the law, much lc(T: is it tbe law* "
able to accomplifh the la w,cr to agree with the law.

Thisdodtine (which I do fo often rcpcate and not without te-
dioufncflf: doc rtill beate into your heads ) is the true doftrine of the
law, which every Chriftian ought with all diligence to learne, that
he may be able truly to define what the law is, what is the true
ufc and office, what arc the limits, what is the power , the time
and the end thereof. For it hath an effect cleanc contrary to the
judgement of all men : which have this pcftilcnt and pernicious o-

rY pinion

Chap. 111. t fto the EPISTLE

pinion naturally rooted in them.that the law jjftiricth. Therefore I
feare Ic.t this doftrin will be defaced and darkr.ed again,when we arc
dead. For the world maft be rcpleniihcd with horrible darkncflc and
crrours before the latter day coine.

Whofo thcrcfcreis sbls to tnderftand this, let him underftand
it the law in true Chriftian divinity, and in his true and proper
definition, doth not juftir7e,but hath a qjitc contrary efe$. For it
ftiewethand rcvcalcth unto us our felre-s : it f:tteth God before us in
his anger, it rcrealeth Gods wrath, it tcnifitth us, and it doth not
only rcreale finne, bat alfo mightily increafeth fin, fothn where fin
was before but little, now by the law which bringeth the fame to
light, it becomcth exceeding (infoil : fothat a mm now bcginneth
to hate the law and to tlie from it,and with a perfect hatred to abhorr
t ,-od the maker cf thclaw. This is cot to be j jftinrd by the law (and
tbstrcafon it felfc is compelled to grant) but to commit a double fin
againft the law : Firft,not only to have a will fo difagreeing from the
h\v tr.i: thc^ c:n:t rot heare it : bof 10 to do ccr/rary to tha: w u :ch
it commandcth : And fecondly, fo to hate it that thou would wi!h it
were abolifhed,togctbcr with God hurfelf, who is the amhcu: thcrc-
c: i a:f:lutcJ| gcc:.

.vhat greater bhfphcrr.y , what fin more horrible can be
imagined then to hate God ? to abhorre h is ! a ;v, and not to fbrfrr th
hearing thereof ? n hich nof.vithftanding is good ind holy. For the
hiftory doth plainly witndfc that the people of Ifr&l refund to .
that cxceller.t law, thofc holy and moft gracious words (namclv,
/ 49 the Lard tkj Gd , Vetxbjreujrbt tbtt out of the Ltnd cf ^.
gjft, **A **t tf the hottfe ef boxetaee. Thou fa/t have no other
o&lt;b,&.C. Shnri^ mtercj tt thG*p*ds,&z. Honour thj Father and
tkj Mot her, that it m*j fot WrtZ Veitb tkf, and that thy dajcs maj ke
yofaftd Mf3*tlxeartb, &c.) and thai they had need cf a Mcdiitour.
The) 1 could not abide this moft excellent, perfect ar.d divine wif-
dome : This moft gracious, f^ect and comfortable doSrine, Let
not the Lcrd(fnkete*to MS ( fay they ) left Ke ale. Speatf then nnto /,
&:c. Doubfidfc it is a manrcllous thing that a man cannot heare that
wr whole felicity, namely that he hath a God,yea and a mer-

cifollGod which will Ihcw mercy unto him in many thoofands of
&c. And morco?tr that he cannot abide thst which is
his cbkfciafity and defence, namely : 7 ~k&gt;* fi*I$ not fall: Thoufit/t

not

G A L A T HlA N S.

notccmmit Md*k*rj:tbmjlx&"S t * l&lt;: For by thefc wordftbc Lord
hath defended and fortified the We ol man, bis wife, his children, and
kis goods, as U were with a waiiagainft the force and Tiolence of the
wicked.

The law then can do Dotting, faring that fay hb light it tightened!
the confciencc that it nuy know fin, death, the judgement and the
wrath of Gccl.Bcforc the law comejim fccore:! fed oo6o,bat when
the law ccmcth, fin, death aodbcil are revealed onto me, Thisisnot
to be made righteous, but guilty, and the enemy of God, to be con
demned to death and bell 6re. The principall point therefore of the
bw in true Chriftian Divinity is, to make men, not bctter,bnt worib
That U to y, it flicwcthucm&gt; them their fin, that by the knowledge
thereof they may be buinblcd terrified, bruifol and brokd^andby this
meanes may be driven to iccke comfort, and fo to come to that bie^cd
Seed.

Verfeio. BntG ***.

God oifrndeth no man,acd thcrforc nccdcth no Medotoor. Bat wa
cn%id God,and thcrfbre we hare need of a Mediatoor,not Aff**j bat
CQrift,*^^ Iffa$fti&gt;f*r better tbimgs fir m&c. Hitherto hchatbcoa-
tinocd in his digrcifion : Now be retarncth to his purpofc.

Vcrfe II. IttbeUv tbtm *o*3 tbefrtmife rfduL

Paxl fa: c ::-:&gt; j jftificth not. Shall we then take away

the lau ? .X5,not ic. For it bringeth with it a certain commodity. What
is that?I t bringeth men unto the kno wkdg of tDemki?es : it difcoro-
r^th and incrclif:th (in. c-c. Here now rifcth another ob jcdion. If the
Ir.v do nothing clle but make men worfe b fhcwing uato them their
fn.thcn is it contrary to the promiis of God. For it iccmeth that God
is but only provoked to anger and c&nded through die iaw^nd tbcr-

forc he rcganieth not, nor pcrfornKth his promiics. We fe*f hate . : - . .

thought the contrary: to wit, that we are rcrraincd and bodied by
this cxrernalldifcipline, totbcend that God bong provoked thereby,

.
\vc might dclcrve the promifc.

7W ariwereth : It is nothing fc. Bat cootnriwifc , if ye

V 1 b : ?

Chap. III. Vftotke E * i s T L i

have regard to the law, the promifc is rather hindred. For rutnrall
reafonofF^ndeth God, which fo Faithfully promifeth, whiles it will
d i f not hcarc his good and holy law. For it faith : Lit not the Lord/pet^
God, * v unto us, dec. How can it be then that God fhould perfortne his pro
mifc unto thofe, which, not only receive not his law and his dtfci-
pline, but alfo with a mortall hatred do ihun it and fly from it ? Here
therefore (as I faid) rifcth this objection : Is tfo Uw agtinft tkepromife
efgod ? This objection /&gt;*/*/ toucheth by the way and briefly anfwe-
retb, faying

Vcrfc2l. Godfirbid.

Why fo ? Firft,for that God maketh no promife unto us,becaufc of
our worrhincs, our merits, our good works : but for his own goodncs
and mercies fake in Chrift. He faith not to Abraham : All nations fhall
be blefftd in thee, becaufe thou haft kept the law ; but when he was
uncircumcifedjhad no law, and was yet an idolater, he faid unto him:
go out of thine own land&c.I W*// be thy protettour&c. Alfo : In thy feed
5 fiall all nttions be bleed.1 hefe are abfolutc and meer promifes : which
God freely givcth unto Abraham, without any condition or refpeft of
works,either going before or coming after.

jrhe prrmi. xhis maketh fpecially againft the fewes, which thinke that the

a"no?hin promifes of God arc hindred, becaufe of their fins, God (faith Taut)

dcd be- (joth not fl a&lt;: l&lt;e his promiics, becaufe of our fins, or haften the fame for

fjnn. ( " cur righteoufnes and merits: he regardeth neither the one nor the o-

thcr. Whcrfore,altbough we become more finfull,and are brought in-

iPit to greater contempt and hatred of God by means of the law, yet nJt-

withftanding God is not moved thereby to defer his promifc. For his

AJcviiiifh promik doth not ftand upon our worthines, but upon his only good-

4rmcof ncs ane j merc y. Thcrfore, where the Jews fay : The Mcjfias is not ytt

come,becaufe our fiiis do hinder his coming, it is a detettablc dreame.

As though God foculd become unrighteous , becaufe of our finj, or

made a liar,becaufc we are liars. He abidcth al waies juft and true : his

truth thcrfore is the only caufs that he accomplimcth and performeth

his promife.

Men-over although the law doe reveale and increafe finnc, yet
&lt;rhel *^ i ,i is it not againft the promifes of God, yea rather it ccnfirmcth the
hcpfomj. pronuics. For as concerning his proper worke and end, it htim-

bleth

to the GA i A T M i A N .

blctb and prcparcth a man (fothat heufeth it rightly) to (ighand
fjck For mercy. Por when finne is revealed to a man and fo iocrcafcd
by the law,then he beginneth to perceive the wickcdnefle and hatred
of mans heart againft the law, and againft God hiinfdf c the Authour
of the law. Then he Fecleth indeed,that,not only he lovcth not God,
bat alfo hateth andblalphcmethGod, who is full of goodnefle and
mercy ; and his law, which is juft and holy. Then is he conftrained
to confcfle that there is no good thing in him. And thus, when he is
* thrown downc and humbled by the law, he acknowledged himfelfe
to be moft miferablc and damnable. When the law therefore conftrai- when Ac
lieth a man fo to acknowledge his own corruption, and to confefle J^J^e
his {in from the bottome of hiji heart, then it hath done his office tru- law ,&-
Iy 5 and his time is accoiuplifhed and ended ; and now is the time of pufl
grace, that the ble&d Seed may come toraife up and to comfort him
that isfocaft downc and humbled by the law.

After this manner the law is not againft the promifes of God. For
firft thcpromife hangeth not upon the law, but upon the truth and
mercy of God only and alone. Secondly , when the law is in his chief
end and office, it hu:nbleth a man, and in humbling him itmakcth
him to figh and groane, and to feeke the hand and aide of the Medi-
atour,and maketh his grace and his mercy exceeding tweet arid com
fortable (as is faid, Tfil.lQ?. Thy mercy *Jiwet)md his gift precious
and ineftimable. And by this meanes it prepareth us, and maketh us
apt to apprehend and to receive Chrift. Tor as the Poet faith :
T&gt; ft/da non mcrtiittfui non guttavit Amor a : that is,
Who (o hath not taftedtke things that are bitter,
Js not Worthy to tefte the things that are fleeter.

There is a common Provcrbe, that hunger \s the beft Cooke.

Like as therefore the dry earth covcteth the rainc, even fo the law The Uw mj ;
maketh troubled and afBidled foulcs to thirft after Chrift. To fuch kcrhuon
Chrift favourcth fwcctly : to them he is nothing eifebut joy.confola- S!ac?"ouif
tion and life: and there beginneth Chrift and his benefit tightly to to -hint for
be knowne. chliftl

This is then the principall ufs of the law: namely, when a man
can fo ufe it, that it may humble him and make him to thirft after
Chrift. And indeed Chrift rcquireth thirfty foules, whom he moft
lovingly and gracioufly allureth and calleth unto him, when he
faith : Come unto wee alljte that labour And art heavy laden, and I

Chap.III. rpcn ffo E P i s T L 8

Vfillrcfefijou. He delighteth therefore to water thcfe dry grounds.
He poureth not his waters upcn fat and ranke grounds, or fuch as are
not dry and covet no water. I lis benefits are ineflimc.blc, and there
fore he giveth them to none but unto fuch as have need of them, and
carneftly defirc thcin. He preacheth plad tidings to the poore : he gi
veth drinke to the ihirfty. If any //M&gt;/?(faith S 1 Jolm) let him ccmetwto
me.&c. He healeth the broken beerte^&c. that iSjhc ccmforteth thofe
that are bruifed and afflifted by the law. Therefore the law is not
againil the promift s cf God. .

Verfc 21, For if there had been a taw given Veh tcb brfogeth lift , [urelj
righteottfneftc Jheuld have been by the law.

The law By thcfc words Taul fignifieth that no law of it fclfc is able to
quickcneth quicken or give life, but only killeth. Therefore fuch works as arc

n&lt;% butkiU ; \ . .... /? t ^ i

lhi done, not only according to the laws and traditions or the Pope, but
alfo according to the very law of God, do not juftifie a man before
God, but make him a (inner : they do not pacific the wrath of God,
but they kindle it : they obtaine not rightcoufncs,but they hinder it :
they quicken not,but they kill and deftroy. Therefore when he faith:
If* law had been given Vvkich could have brought life, &c. he tcacheth
plainly that the law of it felfe juftificth not, but that it hath acleane
contrary cfftcl:.

Although thefe words of Ptttlbc plains enough, yet arc they ob-
fcurc and utterly unknown to the Papifts . For if they did undcrftand
pifo t ^ iem ^ n ^ cec ^ tnc y w u^d not to magnifie their free will,their natural
thai ftrcngth, the keeping of the * counfels, the works of fupcrerogation,
& c ^ ut ^ ca ^ ^ c ^ ^ oa ^ f cc ro c f be manifeftly wicked and plainc
Infidels in denying the words of the Apoftle of Chrift fo impu-
^ cnt ^ t ^ *y ^ avc T ^ s P c ^^ en ^ glt-fifc nlwayes ready. (whereby they
pervert the places of Paul concerning the law, which rcvcaleth finne

on ancl cn S cn( ^ rct ^ Wrat ^&gt; tnat is to %&gt; tne ten Commandements)that
om o" Se P&lt;/fpcakcth only of the ceremonial! and not of the morall law. But
pud fpcakcth plainely when he faith : If alow had beene given, &c.
arid he excepteth no law. Wherefore this glotfc of the Papilts is not
worth aruCh.Forthelawsof the ceremonies were as wdlcomman-
dcd of God, and as ftraitly kept as the morall laws. The Jews alfo
^ e P { c ^ rcumc ^ on as prcciifcly as they did the Sabbath day. It iscvi
dent enough therefore that Part/ fpcakcth of the whole law.

Thcfc

Totbt GAL ATH *AN i. .

Thcfe words of the Apoftle are fung and faid in the Papacy and in
all their Churches.and yet notwithstanding they both teach and live
quite contrary. 7W faith (imply that no law was given to quicken * &-
and to bring life : but ths Papiits teach the contrary,ind affiraie that ^ "1
many and infinite lawes are given to quicken and to brm life Al- vcntn brin s
though they fay not this in plains wards, yet in very d?cd fuchis *
their opinion, as their monkun religion doth plainely witncfle be- cth i ulte
fides many other laws and traditions of men, their works and me- canttary
fits before grace and after, and innumerable wicked ceremonies
and falfe worfhippings, which they have devifcd of their ownc
heads, andthofeonly have they preached, treading the GofpeJI un
der their feet, and aflliredly proraifing grace, remifllon of finncs, and
lite cvcrlafting to all fuch as fliould keep and accomplifh the fame.
This that I fay cannot be denied : for their books which are yet ex &lt;
tant, give certaine tcftimony thereof.

Butcontrariwifc,weatfirmc with 7W,thatth:rc is no law, whe
ther it be mans law or Gods, tint givcth life. Therefore we put as
great difference between the law and righteoufncflc, as is between
life and death, between Heaven and hell. And the caufe that movcth
usfotoatfirmc, is that plaine and evident place of Taut, where he
faith, that the law is not given to juftifie, to give life, and to favc, but
only to kill and to deftroy, contrary to the opinion of all men: for na- TIie iuj s&lt;-
turally they can judge no other wife of the law, but that it is given to !&
Work rightcoufneff.-jand to give life and falvation. the law.

This difference of the offices of the law and the Gofpcll, kccpeth wh . t
allChriftiandoclrinc in his true and proper ufe. Alfo it maketha c
faithfull man judge over all kinds of life, over the laws and decrees !
of all men,and over alldoarinc whatfocver,and it givcth them pow-
cr to try all manner of fpirits. On the other fide the Papifts, bccaufe
they confound and mingle the law and the Gofpcll together, can
teach no certainty touching faith, works, the ftatcs and conditions of
life, nor of the diff-rencc of fpirits.

No iv therefore, after that Paul hath profecutcd his confuta
tions and arguments fufficicntly and in good order, he tcacheth that
the law ( if ye confider his true and pcrfed ufc ) is nothing clfe but as T j* tr
a certaine fchoolcmaftcr to leadc us unto rightcoufncffe. For it hum- "idpc
bleth men, it preparcth and maketh them apt to receive thcrlgn- * oft
tcoumeffc of Chrifl^ when it doth his own proper worke and office,

Y 4 that

Ghap.III. rfon tfoEv i s T L B

that is&gt; when it maketh them guilty, terrifieth and bringerh them to
the knowledge of fin, wrath,death and hell. For when ic hath done
this, the opinion of mans own righteoulncs and holines vanifaeth
away, and Chrift with his benefits bcginncthto waxfweet unto
him. Wherefore the law is not againft the promifes of God, but ra
ther confirmeth them.True it is,that it doth not accomplil"h the pro-
mtfe, nor bring righteoufncs : notwithftanding it humbleth us with
his exercifc and office, and fo maketh us more thirfty and more apt to
receive the benefit of Chrift. Therfore (faith he) if any law had been
given which might have brought righteoufnes, and through righte-
oufneflfe lifc(for no man can obtaine life except firft he be righteous,)
then indeed righteoufnes fhould come by the hw.Morcover,if there
were any ftateof life, any work, any religion, whereby a man might
obtaine remiflion offinnes, righteoufncffc and life, then fhould thcfc
things indeed juftifie and give life. But this is impoflible : for,

Vcrfe 2 2. The Scripture hath concluded all men under Jinne.

Tbc scrip- Where ? Firft in the promifes themfelves as touching Chrift, as
uSluTu- Gcn.2.. The Seed of the Woman {ball breakc the head of the Serpent.
"cr ihe ua And Gen.2 2.7 thy Seed, &c. Whcrefoever then is any promife in the
bvSe to- Scriptures made unto the fathers concern ing Chrift, there the ble
Sfc. P fing is promifcd, that is, righteoufneflfe, falvation and crernall life.
Therfore by the contrary it is evident, that they which muft receive
the blefling are fubjcft to the curie, that is tofay, finnc and eternal!
death : for elfc to what end was the blefling promifed ?
Secondly by Secondly, 1 the Scripture fhutteth men under finnc and under
law the curfe, especially by the law, bccaufe it is his peculiar office to
reveale finne and ingendcr wrath, as wee have declared tho-
roughout this Ipiftle, but chiefly by this fentence of Paul: who-
fiever are ef the vorkes oftheianv, are ttnder the curfe: Alfo by that
place whicn the Apoftle alleadgeth out of the ftjp.thlpMPff&Mft
Cur fed is every one that Abidetk not in. att the Coords of thufaiv to dte
them,&c. For thcfc fcntences in plainc words do fhut under fin and
under the curfc, not oncly thofe which finne manifeftly againft the
law, or do not outwardly accomplifh the law : but alfo thofe which
are under the law, and with all indeavour go about to performe the
feme, and fuch were the Jewcs, as before I have faid. Much more
then doth the fame place of Paul fhut up under finne and under the

curfr,

Totke GA L AT H I A N s. tol.16%

carle, all Monkcs, Friars, Hcrmitcs, Carthufians and fuch like,
with their profeflions, rules and religions, to the which they
attributed fuch holinefle, that when a man had once made avow
ofhisprofeflion, if hedkd by and by, they dreamed that he went
ftraight to hcaven.But here ye heare plainely that the Scripture Qiut-
tcth all under finne. Therefore neither the vow nor religion of the
Carthufian, be it never fo angelicall, is nghteoufneffc before God:
for the Scripture hath (hut all under finne, all are accurfed and dam
ned. Who pronounceth this fcntence ? The Scripture. And where ?
Firft by this promife : The Seed ofthtVeoman flfollbruife the Serpenti
head : In theefiall be tJeffe^&c. and fuch like places : Moreover, by The
the whole law, whereof the principall office is to make men guilty
of finne. Therefore no Monkc, no Carthufian, no Cekftins brui-
feth the head of the Serpent, but they abide bruiled and broken under
the Serpents head, that is, under the power of the devill. Who will
belecve this ?

Briefly, whatfoever is without Chrift and his promife, whether
it be the law of God or the law of man, the ceremoniall or the mor-
rail law,without all exception is (hut under finne : For the Scripture
fhutteth all under finne. Now, he that faith All, excepteth nothing, fcaree *m
Therefore we conclude with Paul, that the policies and lawes manwcufd
of all nations, be they never fo good and neceflfary, with all cere- t hc5uw
monies and religions withoat faith in Chrift, arc and abide under fin, b &lt;! fo b -
death and cternall damnation, except faith in Jcfus Chrift go withall m
or rather before, as followeth in the next. Of this matter we have
ipoken largely before.

Wherefore this is a true propofition : Onely Faith juftificth pneiy Faifc
without workcs ( which notwithftanding our advcrfaries can by "* M
no meanes abide : ) For P^/herc ftrongly condudeth that the law
doth not quicken nor give life, becaufeit is not given to that end.
If then the law do not juftifie and give life, much leflb do works
juftific. For when &lt; 7 &gt; *#/ faith that the law giveth not life, his if the law
meaning is that workcs alfo do not give life. For it is more to fay, ^ ni J c ,"J r *
that the law quickncth and giveth life, then to fay that workcs doe do woike*
quicken and give life. If then the law it (clfe being fulfilled ( al- iu(lific
though it be impoflibk that it fhould be accomplifhed ) do not ju
ftific, much lede do works juftifie. I conclude therefore that faith
oncly j uftifieth and bringeth hfc, without workes. fwl cannot

fuflcr

Chap.III. ypon the E P i s T L

faf-T this addition, Faith joyned with works jaftifieth : bat he pro-
ce:d:th fijiplyby thensgative, Rom.^. as h: doth alfo before in ths
f:co li chiptct : Thsrefire by ths W)rk*s ofth: /4w(fwh hc)^//7 ft; fa
be jttft fad. Aid again; in this place : The U# i* not given to bring life.

Verfe 22. Th*t th; prymlCe by the Faith ofjeftts Chrift fluuttl be given
to them thxt belec-ne,

H: faid beforethat the Scripture hith fhut all under fin. What,for
ev-f^j^tuitiUthipromifefhoutdb: given. Now,theprotnifeis
the inheritance it fclfe,or the blcHi ig promifed to ^fbra^m:^ wit,
the deliverance from the law, finne, death and the dcvill ; and a fre&lt;e
giving of gracc,righteoufnss,falvation and eternall life. This promifc
(iiith he) is not obtained by any m:rit, by any law, or by any work,
^ j c j s g{ VCI1&lt; f o vvhorn? To thofe that bcleevc. In whom?In Jcfus
Chrift, who is the bleflfcd Seed, which hath redeemed all beleevcrs
f rom the curfe that they might receive the blcflSng. Thefe words be
nat obfcure, but plainc enough : notwithftanding we muft markc
them diligently and weigh well the force Se weight theroF.For if all
be (hut under finnc, it followeth that all nations arc accurfcd and arc
deftitutc of the grace of God : Alfo that they arc under the wrath of
God and the power of the devill, and that no mm can be delivered
from them by any other m:anes,then by faith in Jcfus Chrift. With
thefe words therforc/Wenvcigheth mightily againft the fantafticall
opinions of the Papifts and all Judiciaries touching the law and
works : when he faith, that thepromife by faith injefa Chrift might
be given to allbeleevers.

tcn. Now, how we would anfwcr to thofe (entcnccs which ipcakc
Jks. of workes andrewards^ I have Efficiently declared before. And
the matter requireth not now, that we (hould fpcake any thing of
workes. For we have not here taken in hand to intrcatc of workes,
but of Justification: to wit, that it is not obtained by the law and
workesjfincc all things are fhut under finnc,and under the curfe : but
by faith in Chrift. When we arc out of the matter of J uftification,
the cSnju- wc cannot Efficiently praife and magnific thefe workes which are
JSidwotki, commanded of Gad. For who can Efficiently commend and fet

out * rt ^ c ^ c P^ an( ^ ^"^ ^ oas ^^ worke, which a.Chriftian
doth through Faith and in Faith ? Indeed it is more precious

then

To the G A L A T ii i A K s. FoT.T 66

then Heaven or earth. The whole world therefore is not able to give
a worthy recoinpence to fuch a gcod work. Yea the world have not
the grace to magnifie the holy workes of the faithful! a&theyare
worthy ,and much kflc to reward thtm : For it fceth them not, or if
it do, it eftccmeth them not as good works, but as moft wicked and
deteft able crimes; and riddeththe world of thole which are the doers
thereof, as moft peftilent plagues to mankind.

So Chnft the Saviour of the world,for a recompsncc of hisincom- HOW chtift
prehcnfible and ineftimable bcncfits,was put to the moft opprobrious J e a j JJJ J
death of thecrcfle. The Apoftlcs alfo bringing the word of grace worWfor
and etcrnall life into the world, were counted the offlccuring,and the w * btucfirj *
outcafts of the whole world. This is the goodly reward which the
world givcth for fo great and unfpeakeable benefits. But works done
without faith, although they have never fo goodly afhewofholi- wcrktwitb.
nes,are under the curfc. Wherefore fo far off it is,that the doers there- out lailh
of iliould deferve grace, righteoufnefle and cternall life, that rather
they heape fin upon fin. After this manner the Pope,that child of per-
dition.and all that follow him,do worke.So workc all meritmongers
and hereticks which arc fallen from the faith.

Verfc 23. But fofire faith Ctime.

He proceed eth in declaring the profit and neceflity of the law. He
faid before that the law was added for tranfgrcfllons:Not that it was
the principall purpofc of God to make a law that fhould bring death
and damnation,as he faith,/? 0*0.7. WM that vtbkk WAS good ( faith he ) t ]J e jaw. ^
made death unto me ? Cjodfirbid. For the law is a worcl that fhcwcth
life,and driveth men unto it. Therforc it is not only given as a mint-
fter ofdeath 3 but the principall ufe and end thereof is to reveale death,
that fo it might be fcen and known how horrible fin is.Notwithftan- whr tf *
ding it doth not fo revcalc death as though it tended to no other end
but to kill and to deftroy :but to this end it revealcth deatb,t hat when
men arc terrificd,caft down,and humbled,they fnould feare God. And
this doth the ao.chap.of-S^^.declare. Fearcnot(hith Mofes)fir god
it come to prove jov&gt;and tiwt hti fiare may be bcfireyotijhAtyejinnot^ he
office therforc of the law is to kill,aad yet fo,thatGod may revive and
quicken againe. The law then is not given only to kill : but bacaufe
man is proud and dreameth that he is wil?,nghteous and holy : ther
forc it is necefkry he (hould be humbled by the law, that fo this

bcaft

Chap. HI.

beaft the opinion of rightcoufnefle I fay, might be flainc: for other-
wife no man can obtaine life.

Albeit then that the law killeth, yet God ufeth this cffeft of the
of k Wj tn is death I meane,to a good end, that is to bring life. For God
. at teeing that this univerfall plague of the whole world, to wit, mans
death, to opinion of his own righteoufneffc, his hy pocrifie, and confidence in
in Hfc, ki s Qwn h ij nc {f c cou id not be beaten do wnc by any other means, he
would that it ftiould be flaine by the law : not for ever,but that when
it is once flaine, man might be raifed up againe above and beyond the
law,and there might hearcthis voice, Feare not :I have not given the
law,and killed thee by the la w,that thou (houideft abide in this death:
but that thou (houldft fearc me and live. For the prefuming of good
works, andrighteoufneflcftandcihnot with the feare of God : And
where the feare of God is not, there can be no thirfting for grace or
life. God muft therefore have a ftrong hammer,or a mighty maule to
breake the rocks, and a hot burning fire in the middcft of Heaven to
overthrow the mountaincs : that is to fay,to deftroy this furious and
obftinatc bcaft(this prcfumption I fay) that when a man by this brui-
fing and breaking is brought to nothing, he fhoiild defpairc of his
own ftrength,rightcoufne{fc and holinefe,and being thus thoroughly
terrified,fhould thirft after mercy and remiffion of finncs.

Vcrfc 2J. But bt fire faith came, We were under the law, font ftp unto the
Faith Vvhick Should afterwards be revealed.

This is to fay, before the time of the Gofpell and grace came,
the office of the law was, that we fliould be fhut up and kept under
the fame, as it were in prifon. This is a goodly and antfimili-
tudc, (hewing the effect of thelaw, and how righteous it makcth
men -.therefore it is diligently to bs weighed. No thcefc, nomurthe-
h wh rer, no adulterer or other malefa&our lovcth the chaines and fet-
tcrs tnc . ^ ar ^ c anc ^ lo atn ^ om3 prifon wherein he lieth faft bound : but
rather, if he could, he would breake and beate into powder the pri
fon with his yrons and fetters. Indeed whiles he is in prifon he
rcfraincth from doing of evil! r but not of a good will or fbrrigh-
tcoufneflc fake : but becaufe the prifon reftraincth him that he cannot
doc it : And now being fall fettered he hatcth not his theft and his
inurthcr : ( yea he is forry with all his heart that he cannot rob and

fteale.

ftcalc,cut and flay) but he hatcth the prifon, and if he could cfcape, he
Would rob and luL, as he did before.

law fiutteti) men under ftnne two
, civilly And ffririt

Such is the force of the law and the righteoufhes that cometh of the
law, compelling us to be outwardly good, when it thrcatneth death
or any other punifliment to the tranfgreflburs thereof. Here we obey
the law indeed, but for fcarc of punifament : that is, unwillingly and Iaw *
with great indignation. But what righteoufncs is this, when we ab-
ftain from doing evill for fear of punifhmcnt ? Wherefore this righre- o u rnft **
oufnes of works is indeed nothing elfe&gt;but to love fin and to hate righ-
teoulnes, to detcft God with his law, and to love and reverence that
which is moft horrible and abominable ? For looke how heartily the
thccfe loveth the prifon and hateth his thefc ; fo gladly do we obey the
law in accomplifhing that which it commanded], and avoiding that
which it forbiddeth.

Notwithftanding, this fruit and this profit the law bringeth, al-
though incns hearts remain never fo wicKed, thatfirft outwardly and by the law.
civilly after a fort it reftraineth theeves, murtherers and other malefa-
clours. For if they did not &e and undcrfland, that fin is punifhcd in
this life by imprifonment, by the gallows, by the fword and fueh like.,
and after this life with eternall damnation and hell fire; no Magift rate Thc ^ .
fl^ould be able to bridle the fury and rage of men by any laws, bonds or
chains. But the thrcatnings of the law ftrike a tcrrour into the hearts
of the wicked whereby they arc bridled after a fort, that they run not
headlong, as othcrwiie they would do, into all kinds of wickedncfle.
Notwithftanding they would rather that there were DO law, no pu-
ni(hmcnt,no htll,and finally noGodJfGodhad nohell,ordid notpu-
nifh the wicked,he fhould be loved and praifed of all men. But bccaufe
he punifheth the wicked, and all are wicked : therefore in as much as
they arc fhut under the law, they can do no otherwise, but mortally
hate and blafpheme God.

Furthermore, the law ftiutteth men under fin, not only civilly, but
alfofpiritually: thac is to fay, the law isalfo aipintuall priion, and a
very hell. For when it revealeth fin, threatneth death, aud the eter
nall wrath of God, a man cannot avoid it&gt; nor find any comfort. For it

Chap.111. Vfo* dt EP i s T L H

is not in the power of man to (take off thefc^orriblc terrcurs,which
the law Urreth up in the confcience, or any other anguifh or bittcr-
ncs of fpirit. Hereof come thefe lamentable complaints of the Saints,
which arc every where in the Pfilmes : In kettVfho faU confifle thee ?
&c. For then is a man (hut up in prifon : out of the which he cannot
cfcape, nor teeth how he may be delivered out of thefe bonds, that is
to fay, thefe horrible terrours.

Thus the law is a prifon both civilly and fpiritually. For firft
The Jaw is it reftraincth and (hutteth up the wicked that they runne not head-
JihSntfy l n S according to their ownc luft, into all kinds of mifchiefe. A-
ad ffirito. g am it fhewcth unto us fpiritually our fin,terrifieth and humbleth us,
a!i7 * -that when we^re fo terrified and humbled, we may learne to know
our ownc mifcry and condemnation. And this is the true and proper
ufe of the law, fo that it be not perpetual! . For this fliutting and
holding under the law, muft endure no longer, but until! faith come :
and when fsith commcth, then muft this fpirituall prifon have an
end

The Jaw, & Here againc wee fee, that , although the law and the Gcfpell
the Gofpeii be fsparatc farre afunder , yet as touching the inward afMions,
thlnwird tne y arc vcr y neare ty J o y nc d the one with the other.* Ibis Paul
affcaions fhewcth when he faith : vr*e- ^tre kept under the law , and flut
&lt;up unto the Faith , Vehic h jbwld he revealed unt9 w. Wherefore
it is not enough that wee are fhut under the Jaw : for if nothing
clfc fhould follow, wee fhould be driven to defperation and die in
our fins. But P^/addeth moreover , that we are fhut up and kept
under a Schoolc- maftcr (which is the law :) not for ever, but to
bring us unto Chrift, who is the end of the law. Therefore this ter-
nngHpTn- nfy ing, this humbling and thfs (hutting up muft not alwaies conti-
^ der^the law nue . DUt on jy untill faith be revealed : That is, it fhall fa long conti-
3C nue, as (hall be for pur profit and our fal vation : So thaf when we arc
ciftdowne and humbled by the law, thcngrace, remiflionoffinnes,
deliverance from the law, finneand death may become fwect unto
us : which arc not obtained by vvcrkes , but arc received by faith
alone.

He which in time oftentation can joync ihefe two things toge
ther fo repugnant jmd contrary : That is to fay, which when hcc
is throughly terrified and caft downe by the law , cfoth know that
the od of the law , and the beginning of grace or of faith to be re.

vcaled,

To the G A L. A T.H.I AN I.

yealcd, is now comc,ufcth rhc law rightly. All the wicked arc utterly j
ignorant of this knowledge and this cunning. CMIU knew it not
when he was fliut up in the prifon of the law : That is.he felt no rer-
rour,although he had now killed his brother : but dUTeoibled the mat-
ter craftily ,and thought that God was ignorant thereof. ex/ / my
fathers keener (faith hc)But when he heard this wordiWkat haft than
done ? Bcholdthf voyce of the blond of thy brother cryeth unto me front*
the earth, he began to feclc this prifon indeed. What did he then ?
He remained ftill fliut up in prifon. He joy ncd not the Gofpcll with
the law, bnt faid : Mj funijbmeut is greater then I can bcarc. He only
rcfpefted the prifon, not confidcring that the fin was revealed unto
himtothiscndjthathcfhouldfly unto God for mercy and pardon,
Therefore he dofpaired and denied God. Hcc bclccved not that hee
was fhut up to this end, that grace and faith might be rctcaled un
to him ; but only that he fhould ftill rcmaine in the prifon of the
law.

Thefc words , to be l&gt;&lt;pt under , and ta he {hut up , are;
not vainc and unprofitable , but moft true , and of great impor
tance. This keeping under and this prifon fignifisth the trac and
fpirituall terrours, whereby the confcicncc is fo tout up, that in the
wide world it can findc no place" where it may be in fafety. Yea J
as long-as thcfe terrours endure, the confcience fcelcth fuch an-
guifh and forrow, that it thinketh heaven and earth , yea if they
\vcretcntimcsmorc wide and large then they arc, to be ftraitcr
and narrower then a Moufe-holc. Here is a man utterly defti-
tutc of all- wifcdome , ftrcngth , rightcoufncfie , counfcll and
fuccour. For the confcience is a marvellous tender thing, and there
fore when it is fo fhut up under the prifon of the law,it fceth no way CQ a fcJcn c
how to get out : and this ftraitncflc fecmeth dally fo to inercafe, as
though it would never have an end. For then doth it feele the wrath
of God, which is infinite and ineftimabic, whofc hand it cannot e-
fcapc, as the .Pfalme 1 39* witneffcth : wfakcr. Putt I flic from thy ff*
frefeace ? &c.

Like as therefore this worldly prifon or fhutting up is a bodily-
affliction, and he that is-fofhut up can have no ufe of his btj
die : Even fo the trouble and anguii"h of mindc is a fpirituall pri- r.
fon , and hee that is fhut up in this prifon cannot enjoy the
quietneifc of heart and peace of confcience. An4 yet it-is not fo

for

Chap. III. PfM the E ? i s T L i

for ever ( as reftfon judgcth when it feeleth this prifon : ) but untill
faith be revealed. The filly conference therefore muft be raifcd up
anc | comforted after this fort: Brother, them arc indeed (hut up: but
perfwade thy fette that this is not done, to the end that thou flioul-
deft remaine in this prifon for ever. For it is written, thattyettrefiut
*p,*nto the Faith Vekich fhall be revetted. Thou art then afflicted in this
Theiwkii pri{bn,not to thy deftrudion, but that thou maieft be rcfrcQicd by the
blcflcd Seed. Thou art killed by the law, that through Cbrift thou
maieft be quickned again, and rcftored to life. Dcfpairc not therefore
as ^ X^^and fftdat did, who being thus fhut up, looked no further
w fife. bntto their dark prifon, and there ftill remained : therefore they dc-
fpaircd.- But thou muft take another way in tbfc tcrrours of confci-
cncc then they did : That is, thou muft know that it is well done,
and good for thec tobefoflratup, confounded, and brought to no
thing. Ufe therefore this (hutting up rightly and as thou fhouldcft
fagap ofr dos : That is, to the end that when the law hath done his office, faith
&lt;ie" the law may be revealed. For God doth not therefore afflift thec that thou
S?ghUymftA (houldcft ftill rcmaine in this afflidion. He will not kill thee that
E-et in. r ^ cu ^O u ^ft &ifa * n d eal h. IVeillnstthedeath (ftithheby the
Prophet) ofAfinnsT) &c. But he will afflict thce, that fo thouoiaift
be humbled, and know that thou*hafi need of mercy, and the benefit
ofChrift.

This holding ia prifon then under the law, muft not alwaies

endure, but muft only continue to the comming or revealing of

Faith : which this fweet vcrfe of the Ffelmei47. doth teach us:

ihcVffiaed Tk* Lor * deli^htetk in thofe that fare him : that is to lay, which

andfcha$ are inprifon under the law. But by and by after he addeth : And

atcinpnfon ^ ^ Q r ^^ ^tcxd ttpon his mercie. Therefore wee muft joync

ondcnri ./. . . , i-&lt; .11 .

law, waiting thefe two things together , which are indeed as contrary the one
be reveaied to t ^ ic ot her as may be. For what can be more cflntrary then to
re deatc hate and abhorre the wrath of God : and againe to truft in his good-
uoto God. ne (k anc j merc j c ? fh c one f s h^^ t ^ c otfj g,. j s heaven, and yet they

muft be ncerely joyncd together in the hearf. By fpcculation and
naked knowledge a man may cafijy joync them together : but by
experience and inward praclifefo to doe, of all things it is the bar-
deft : which I n?y felfe have often proved by mine owne cxp-ri-
ence. OF this m.itter the Papifts and Sc^aries know nothing
at all. Therefore thcfe words ofPaat are to them abfcure and al
together

together untcnownetand when the law revcaleth unto them their fin,
accufeth and terrifieth them,they can tind no counfell,no rcft,no help
or fuccour : but fall to defperation,as C A * ne afi d Saul did.

Seeing the law therfore(as isfaid)is our tormentour,and our pri- NO
fon,certaine it is that we cannot love it,fcut hate it.Hc therefore that
faith,he loveth the law,is a lyar, and knowetfi not what he faith. A
theefe and a robber (hould fhew himfelfe to be ftarke mad, that P* lfo
would love the prifon, the fetters and chains. Seeing then the law
fhuttcth us up andholdethus in prifon, it cannot be but we mull
needs be extreamc enemies to the law. To conclude,fo well we love
the law and the rigbtcoofnefle thereof, as amurtherer loveth the
dark prifon,thc ftrait bond and y rons. How then fhould the law ju*
ftiicus?

Vcrfc 23. Andfrnt up ur.dfr t he faith that ficuld after be revealed.

ThisTWfpeaketh inrefpeclc^ thc fulneflfs of the time where
in Chrift came. But we muft apply it, not onely to that time, but
alfototheinward man. For that which is done as an hiftory and
according to the time wherein Chrift came, abolishing the law,
and bringing liberty and cternall life to light , is alwayesdonc fpi-
ritually in every Chriftian : in whom is found continually, lomc-
whilc the time of the law, and fomc-whilc the time of grace. For
the Chriftian man hath a body, in whofe members (as Paul faith
in another place ) finne d wellcth and warreth. Now, I undcrftand ^
fmncto be,. not oncly the deedc or the worke, but alfo the roote JJj tSj
and the tree,together with thefruits,as the Scripture ufeth to fpeakc dcfi!h fa
of finnc. Which is yet not oncly rooted in the baptized flcfh of eve
ry Chriftian, but alfo is at deadly warre within it, and holdeth it
captive : if not to give confent unto it, or to accomplifh the worke, Thtem.
yet doth it force him mightily thereunto. For albeit a Chriftian
man do not fall into outward and grctfc finncs, as murthcr, adul-
tery,tbcft and fuch like: yet is he not free from impatiencie, mur
muring, hating and blafpheming of God : which finnes to reafon
and the camall man, are altogether unknown. Thcfe finncs con-
ftraine him, yea fore againft his will, to dcteft the law : they com-
pell him to flie from the prcfencc of God : they compcll him to hate on o
and blafphcmc God. For ascarnallluft is ftrong in a young man, age.

Chap. III. fpiM ^EPISTLE

in a man of full age tha ddire and love of glory, and in an old man co-
Soii wan vetoufnefli : even fo in a holy and a faithfull man impatiency, mur-
farc ofthe muring, hatred and blafphemy a^ainft God do mightily prevaile.

gidlv.witn D i /-i i /- i n r ft

.ry vchc- Examples hereof there are many in thi Pfalmes, m Job&gt; in Jeremc,

""words anc * tnrou S nout tne whole Scripture. Tad therefore describing and

fetting forth this fpirituall warfare, ufcth very vehement words and

firfor the purpofe, as of fighting, rebelling, holding and leading

captive, dx

Both theie times then (of the law and the Gofpell I meane ) arc in
a Chriftian,as touching the sffc&ions and inward man. The time of
the law is when the law exercifeth me, tormentcth me with heavi-
neflc of heart,opprefleth me, bringeth me to the knowledge of finnr,
and increafeth the fame. Here the law is in his true ufe and perfect
work: whichaChriftianoftentimesfeelethaslongashsliveth. So
there was given unto Paul a prick in the flefli, that is, the Angell of
a.c.MJ-7- Satarvfo buff.t him. He would gladly have felt every moment the
Tiisisrkc iy cfconfcience, the laughter of the heart, and the fweettafteof
eternall life. Againe, he would gladly have beene delivered
from all trouble and anguiihof fpirit , and therefore he dcfired that
this tentation might be taken from him. Notwithftanding this was
not done , but the Lord {aid unto him : c/l/y grace isfufficiextfor thee:
For my power invade per fi ft through weakenefte. This battaile doth
Mr wank bt cvcry h r iftj an f cc i e T O f pe ake of my felfe,thcre arc many ho wrcs in

pUtdwHh . J , . , . J . /-&gt; . . . . .

the which I chide and contend withOod, and impatiently rcfift
him. The wrath and judgement of God difpleafcth me: and againe,
my impatiency , my murmuring , and fuch like fins do diipleafe
him. And this is the time ofthe la w,undcr the which a Chriftian man
continually jivcth as touching theficfli. For the flejhlttftftb continu
ally A^airift the Spirit, and the Spirit againtt theflefi ; but in fome m&lt;"*re,
and in fome icflc.

^ Thetimeofgnce is, when the heart is raifedup againe by the

srace promife of the free mercy of God , and faith : JVky Art than he*-
" vie O my fottle , and why doe ft thott trouble me ? Doeft thou fee no
thing , but thelaWjfinnc, terrour, heavineffc , defperation , death,
heil and the divell ? Is there not alia grace , remiflion of (mncs , righ-
teoufnciTs , confolatio/i , joy , peace , life , heaven , Chrift and,God ?
Trouble me no more O my foule. What is the law, whatisfinne,
ist are all evils in comparifon of thcfc things? Truft in God,

who

^ A

To the GA L AT HIA N s.

who hath not fparcd his owndcarcSon, but hath given him to the
death of the croile for thy fins. This is then to be (hut up under the
law after the flelh.not for ever, but till Chrilt be revealed. Therefore 7h true oft
when thou art beaten downe, tormented and afflicted by the law, ofthc lawi *
then (ay;Lady law,thou art not alonc,neither art thou all things : but wftSS*
befides thee there are yet other things much greater and better be revealed-
then thou art,namcly grace,faith and blefling. This grace, this faith
and this blefling do not accufe me, terrific me,condcmne me : but
they comfort mc,they bid me truft in the Lord, and promifc unto me
victory and falvation in Chrift. There is no caufe therefore why I
fhould ddpaire.

He that is skillfull in this art and this cunning, may indeed becal* wfcois*
led a right Divine. The fantafticali fpirits and theirdifciples at this right d " inc
day, which continually bragge of the Spirit, do perfwade themfdres
that they arc very expert and cunning herein. But I and fuch as I am
have fcarccly learned thcfrrft principles thereof.I t is learned indeed,
but folongastheflefh and fin do endure, it can never be perfeftly
learned and as itfhouldbe. SothenaChriftian is divided into two
timcs.ln that he is flefh,hc is under the law : in that he is fpirit,he is b
under grace. ConcupifccHCCjCovetoufnc^ambition and pride do al- der the "?* !
wayes cleave to the fleQi,alfo ignorance, contempt ofGod,impatien- undec^xq
cie, murmuring and grudging againft God, becaufe he hindreth and
breakcth ofFour couniels, our devices and enterpriles, and becaule hs
fpcedily punifheth not fuch as arc wicked, rebellious andcontemp
tuous perfonS;^. Such manner of fins are rooted in the flefh of the
faithfull. Wherefore, if thou behold nothing but the fleili, thou (halt
abide alwaycs under the time of the law. But thcfc dayes muft be
/l^ortncd, or eli^ no flefh ftiould be faved. The law muft have his
time appointed, wherein it muft have his end. The time of the law
therefore is not perpctuall, but hath his end, which end is Jefus The time of
Chrift. But the time of grace is cternall. For Ckrift bdn^ once g^ceiseta-
dtjui,elietk no more. He is eternall : therefore the time" of grace is alfo R!t.&lt;j ,.
eternall.

Such notable fentenccs in PW, we may not lightly paflcover,
as the Papifts and Sectaries are wont to do. For they contains
words of life, which do wonderfully comfort and continue afili-
clcd coniciences : and they which know and underftand them well,
can judge of faith, they can difcernc a true fcarc from a falfe

2 2 fcarc:

I /
Chap. III. l/wi the E P i T L B

fcarc-.they can judge of all inward affcftions of the heart,and difccrnc
all fpirits. The feare of God is an holy and a precious thing, but it
muft not always continue. Indeed it ought to be always in a Chrifti-
an,becaufe finne is al wayes in him: but it muft not ba alone : for then
it is the fearc of Cain, Saul and JxdM, that is to fay, a fervilc and a
ftiaV" defpcratc feare. * A Chriftian therefore muft vanquuh fearc by faith
^ "e muft * n l ^ 3 worc * f g racc - He muft turne away his eyes from the time of
be Tanquu the law, and looke unto Chrift and unto faith which is to be revealed.
feed&gt; Here beginncth feare to be fweet unto us, and makcth us to deligh t
in God. For if a man do onely behold the law and (in, fctting faith
afide,hc (hill never be able to put away fcare,but (hall at length fall to
defperation.

Thus dotbPaul very well diftinguifh the time of the law and grace.

Let us alfo learnc rightly to diftinguifh the time of them both, not in

Feare and words,but in the in ward affaftion: which is a very hard matter. For

faith arcfc- a j^ e j t tnc f e two tn i n CT S a re feparate far afunder, yet are they moft

parated far f . , ,. \ KT i .

a fundcr, necrcly joyned together in one heart. Nothing is more ncerely joy-
fo ncd t"- ncc * together then feare and truft, then the law and the (Sofpell, then
gctixrm fin and grace.For they are fo united togcther,that the one is fwallow-
onc heart. ec j U p o f tne other. Wherfore there is no conjunction like unto this.
At this place, Wherfirc then fcrveth the law ? Paul began to
difpute of the law: alfo of the ufe and the abnfe thereof ; "taking
occafion of that which before he had affirmrd, that the faith-
full do obtaine righteoufneffe by grace oncly, and by the promife,
and not by the law. Upon that difputation rofe this quertion :
Where fire then ftrveth the law ? For reafon hearing that righte-
oufneifc or the blefling is obtained by grace and by the promifs,
by and by infcrreth : then the law profiteth nothing. Wherefore
the doctrine of the law muft be diligently confidered, that we may
[ know what and how we ought to judge thereof) left that ei-
H- thcr we rej eft the fame altogether, as the fantafticall fpirits do
"dthe ^ ( vv ^^ ] m r ^ e y car c 5 athoufand fivehuadreth twenty and five, ftir-
there-ringup the ruft icall people to Edition, faid, that the liberty of the
Gofpcll givcth frcedome to all men from all manner of lawes:)or elfe
left we fhoold attribute the force of juftification to the law. For
both forts do offend againft the law : the one on the right hand,
which will be juftified by thelaw; and the other on the left hand,
which will be clcane delivered from the law. We muft there-
fora

TO tig G A L A T H I A N S. Fol. f 71

fore kcepe the high way , fo thai we neither reject thelaw, nor attri
bute more unto it then we ought to do.

That which I have before fo often repeated concerning both the
ufcs of the law, namely, the civill and the fpirituall ufe, do fufticiently
declare that the law is not given for the righteous : but (as Paul faith
in another place) for the unrighteous and rebellious. Now, of the un- There ate
righteous there are two forts , that is to fay , they which are to be ju-
ftified , and they which are not to be juftified. They that are not to
be juftified muft be bridekd by the civill ufe of the la w:for they muft S
be bound with the bonds of the law, asfavage and untamed beafts *&gt; ."
are bound with cords and chaincs. This ufe of the law hath no end: bc
and of this Taut here fpeaketh nothing. But they that are to be jufti-
ficd , arc cxercifed with the fpirituall ufe of the law for a time : for it
doth not alwayes continue , as the civill ufe of the law doth : but it
lookcth to Faith which is to be revealed, and when Chrift com-Howfuch
meth , it fhall have his end. Hereby we may plaincly fee that all
the fcntenccs wherein T*#/intreatcth of the fpirituall ufe of the law,
muft be underfloodof thofc which are to be juftificd , and not
thofe which are juftified already. For they which arejaftified al- icth the
rcadyj in as much as they abide in Chrift, arc farr above all h^
The law then muft belaid upon thofc that are to be juftifisd t that
they may bc (hut up in the prifon thereof , untillthenghteoufneffeof
faith come : Not that they attainc this rightcoufncs through the law
(for that were not to uiethslaw rightly, but to abufeit : ) but that
when they are cift downe and humbled by the law, they iliould flic
unto Chrift , Who is the end of the /aw to rigbteoufnefte , to every one,

Now , the abufers of the law , are firft all the judiciaries and who are
hypocrites which drcame that men arc juftified by the law. For
that ufe of the law doth not exsrcifc and drive a man to faith which
is to be revealed, but it inaketh careleflb and arrogant hypocrites,
fwelling and prefuming of the righteoufncfle of the law , and hin-
dercth the righreoufnefle of faith. Secondly , they abuic the law
which will utterly exempt a Chriftianman from the law , as the
brainfickc Ansbaptifts went about to do: which was the occafion
that they raifed up that fedition of the rufticall people. Ofthis fort
there are very many alfo at this day which profcffe the Gofpell
with us :\vho being delivered from the tyranny ot the Pope by

Z 3 the

Chap. III. \rp0fltht EPISTLE

the doftrine of the Gofpell, do dreams that the Chriftfan liberty is a
diflfolute and a carnall liberty to do whatsoever they lift.Thefe(as/ ) ^&lt;rr
fiith)l ave the liberty of the fpirit,ns a cloake ofmalicioufncs,through
which the name of God and the Gofpcll of Chrift is flandered every
where, and therfore they fhall once futfcr worthy punifhmenc for this
their ungodlincs. Thirdly ,fuch do alfo abate the law, who feeling the
terrours therof, do not understand that fuch terrours ought no longer
to continue, but onto Chrift. This abufc in them is the caufe that they
falltodefperation ; as in the hypocrites itisthecaufeofarrogancy
and prcfumpt on.

Conttariwife, the true ufe of the law can never be efteemed and
can b" magnified as it is worthy, namely , that when the confcience fhut
cflccmed M up under the law, defpaircth not, but being inftruftcd by the wif-
** dome of theholy Ghoft, concludeth with it felfc after this fort : I am
indeed fhut up as a prifoner under the law , but not for ever : yea
this (hutting up fhall turnc to my great profit. How fo ? Becaufe
that I being thus Quit up, (hall be driven to figh and fcekc the hand
of an helper, &c. After this manner the law is as an inforcer, which
fiotS cf " by compulfion bringcth the hungry unto Chrift, that he mayfatisfia
a v. them with his good things. Wherefore the true office of the law is
to flic w unto us our fmsto make us guilty,to humble us, to kill us and
to bring us downe to hell, and finely to take from us all helpc, all fuc-
cour,all comfort : but yet altogether to this end,that we may be /ufti-
fied, exalted, quickncd to life, carried up into heaven, and obtainc all
good things. Therefore it doth not only kill, but it killcih that we
may live.

Verfe 24. Wherefore the la* VTM our Schoolc-ntafter to bring w to
Chrift.

Here againc hce joyneth the law and the Gofpell together,
(which arc fepar^te ib farre afundcr) as touching the afreftions
and inward man, when he faith : the law is a Schoole-maftcr to
Chrift. Thisfimihtude alfo of the Schoole-maftcr is worthy to be
noted. Although a Schoole-maftcr be very profitable andneceflary
toinftruaand to bring up children, yet fhcw me one childc or
f c hollar which loveth his mafter. What love and obedience the
Jcwcs {hewed unto their Ctfofes, itappearcth in that every houre

Cas

To the G A L A T H i A N s. Fol.i 72

(as the hiftory witnefleth) they would with all their hearts have fto-
ned him to death. It is not pofliblc therefore that the Schollar fhould
love his mafter. Tor how can he love him which kecpeth him in pri-
fon,that is to fay,which fuffereth him not to do that which gladly he
would ? And it he do any thing againft his commandement, by and love hi *
by he is rebuked and chaftifed, yea and is conftrained moreover to kiflc ""
the tod when he is beaten. lsnotthis(I pray you)a goodly righteoul-
nes and obedience of the Scholhr , that he obcycth his mafter fo fe-
vercly threatningand fo fharply correcting him, and kiflcth the rod ?
But doth he this with a good will? As foon as his mafter hath turned
hisback,hebrcakeththcrod, orcaftethitintothefire. And if he had
any power over his matter, he would not (bffjr himfelf to be beaten of
him, but rather he would beat him. And yet notwithftanding the
fchool-mafter is very ncceflary for the child, to inftruft and to chaftife
him : otherwife the child without his difcipline, inftruftion and good
education, (houlJ be utterly loft.

The School- mafter therfcre is appointed for the chiM,to teach him, JJJJdema
to bring him up,and to keep him,as it were in prifon.But to what end ficr ap?*
or how long ? Is it to the end that this ftrait and fharp dealing of the poi , nt . c d &lt;i fot
School- mafter fhould alwaics continue ? or that the child (hould re- a
inaine in continuall bondage? Not fo, but only for a time, that this
ob-diencc, this prifon and correction might rurnc to the profit of the
child,that when the time comcth, he might be his fathers heire. For
it is not the fathers will, that his fon Qioiild be alwaies fubjccl to the
School-mafter,and alwaies beaten with rods:but thdt by his inftrufti-
or.nddifciplinc he might be made able and meet to be his fathers
fucceflbur.

Rven fo the law (faith ^aul} is nothing elfc but a Schoolc-
mafter : Not for ever, but untill it have brought us to Chrift : as to
in other words he faid allo before : The IAVP \^as fwtn fir tranf- cilrill
fffjfi***! HMtill the bUfitd Scedc JbouU come. Alfo, The Scrip"
tare hath font all under Jinne t &C. Againc : Wee Veerc kept under
And flttt up unto faith Which fiould after be revealed. Wherefore
the law is not only a School- mafter , but it is * Schoolc- imfter
to bring us unto Chrift. For what a Schoolc-mafter were he which
woulJ alwaies torment and beat the childc, and teach him nothing
at all ? And yet fuch School- maftcrs there were in time paft, when
Schooles were nothing elfe but a prifon and a very hell, the Schools-

Z 4 maftcrs

Chap. III. rpcntke E P i s T i B

maftcrs crucU tyrants and very butchers. The children vvcrcalwaies
spaa beaten, they learned with continuall paine and travell, and yet few of
them came to any proofc. T he la w is not fuch a School- matter. For
it doth not only terrifo and torment ( as the foolifh Schoolc-maftcr
beafeth his Schollcrs and teacheth them nothing: J but with his rods
he driveth us unto Chrift: : like as a good Schoolc-mafter inftrudeth
andexercifcthhis Schollars in reading and writing, to the end they
may come to the knowledge of good letters and other profitable
things, that afterwards they may have a delight in doing that, which
before when they were contained thereunto, they did againft their
vvils.

By this goodly fimilitude; PWfhcweth what is the trus ufe of the
la w,namely, that it juftificth not hypocrites, for they remaine with
out Chrift in their preemption and fecurity : and contrariwife, that
it Jeaveth not in death and damnation thofe that are of a contrite heart
( fb that they ufc it as Paul teacheth) but drivtth them unto Chrift.
cf VT ufe ^ ut ^ ie y w ki cn m t ^ cj ^ e tcrrours continue dill in their weaknes , and

do not apprehend Chrift by faith, do fall at length into dcfperation.
lie allegoric ?rf#/therfore in this allegory of the School-ma(ter,moft lively exprd-
sckioiema && the true ufe of the law. For like as the Schoole-mafter reproveth
flcr - his Schokrsjgrieveth them and maketh them heavy,and yet not to the
end that this bondage fhould alwaies continue, but that it fbould cealc
when the children arewellbrought up and inftrudted accordingly,and
that afterwards without any conftramt of the Schoole-maftcr, they
ihould chcarfully enjoy their liberty and their fathers goods revcn fo
they vvhich arc vexed and opprcflcd with the la w,do know that thcfc
tcrrours and vexations fhall not alwaies continue, but that thereby
they arc prepared to ccme unto Chrift which is to fee revealed, andio
to receive the liberty of the fpirit, &c.

Vcrfe 24. That \V^ mio^ht be made righieow lj Faith.

The law is not a School- matter to bring us unto another Iau r -
gncr which requireth good workes, but unto Chrift our juRiner
and Saviour, that by faith in him we might be juftificd, and not
by workes. But when a man feeleth the force and ftrength of the
law, he doth not undcrftand nor bekevc this. Therefore he faith :I
jj ave jj v j yyickedly 5 for i have tranfgrefled all the coinmande-

mcnts

^ *

To the G A L A T H i A N W *FoJ. r 7 j

naents of God, and therefore I am guilty of eternal] death. If God
would prolong my life ccrtainc yeares,or at leaft certainc monetbs, I
would amend my life,and live holily hereafter. Here, of the true ufe
of the law,he makcth an abufe. Rcafon being overtaken in thde ter- law &gt; to niak c
rours and ftraits, is bold to promifcunto God the fulfilling of all the an
works of the whole law. And hereof came fomany feds and f warms)
of Monks and religious hypocrites, fomany ceremonies and Ib many
works, devifed to deferve grace and retnifllon of fins. And they
which devifed thefe things, thought that the law was a Schoolema-
ftertolcadethcm,notuntoChri{t,but untoanewlaw,or unto Chrift
as a law-giver ,and not as one that hath abolifhcd the law.

B ut the true ufe of the law is to teach me that I am brought to the The frue "^
knowledge of my (in and humbled, that fo I may come unto Chrift, ofthclayy -
and may be juftihed by faith. But faith is neither law nor work, but
an afiured confidence which apprchendeth Chrift, who u the end of the
/atv^om, I o. And how ? Not that he hath abolished the old law and
given a new, or that he is a judge which muft be pacified by works,
as the Papifts have taught : but {he is the end of the law to all thofe
that beleeve : that is to fay, every one that beleevcth in him is righte-
ous,and the law fhall never accufe him. The law then is good,holy
?.nd juft, fo that a man ufe it as he fhould do. Now, they that abutb
the law,arc firft the hypocrites which attribute unto the law a pow
er to juftific: and fecondly they which do dcfpaire, not knowing
that the law is a Schoolemafter to leade them unto Chrift : that is
to fay, that the law humblcth them not to their deftruftion, but to
their falvation:Por God woundeththathemay heals againe : hekil-
leth that he may quicken againe.

Now, PMil ( as before I have faid ) fpsaketh of thofe that arc
to be juftified, and not of thofe which arc juftified already. There
fore when thou gocft about toreafon as concerning thilaw, thou
muft take the matter of the law, or that whereupon the la w wor-
keth, namely the (inner and the wicked prrfon, whom the law ju-
ftificthnot, but fettethfinne before his eyes, cafteth him down, and
bringeth him to the knowledge of hi mfelfe: itflicweth unto him
hell, the wrath and the judgement of Go j. This is indeed the pro
per office of the la w . Then folio wcth the ufe of this office : to wit,
that the finncr may know that the law doth not rcveale unto him jJ^
his (innc and thus humbleth him, to the end he Ihculd dcfpaire : but

that

Chap. III. VfM ^EPISTLE

that by this accufing and bruifing, it may drive him unto Chrift the
thereof. Saviour and comforter. When this is dons, he is no longer under the
School-maftcr. And this ufc is very neccfTiry. For feeing the whole
world is over-whelmed with fin, it hath need of this miniftery of the
law, that fin may be revealed : otherwifc no man (hould ever attainc
to rightccufnefk, as before we have largely declared. But what wor-
keth the law in them that are already juftiricd by Chrift ? /Wanfwe-
reth by thefc words : which arc as it were an addition to that which
gocth before.

Verfe 25. But after tiat Ftttk u come, \te are no hngcr under the School*
maftcr.

That is to fay : we are free from the law/rom the prifon,and from
iSle^e our School- matter: for when faith is revealed, the law tcrrifieth and
are not any tormentcth us no more. Paul here fpcaketh of faith as it was preach-
. e d an ^ pui&gt;liihcd unto the world by Chrift in the time before appoin-
ted. For Chrift taking upon him our fkfb.camc once into the world:
heabolifhedthelaw with all his effects, and delivered from eternall
death all thofc which receive his benefit by faith. If th^rfore ye look
unto Chrift and that which he hath done, there is now no law. For he
coming in the time appointed,tooke away the law. Now, fince the
law is gone, we are not kept under the tyranny thereof any more : but
we live in joy and fifety under Chrift, who now fweetly reigneth in
us by his Spirit.Now,where the Lord rcigncth,there is liberty. Whcr-
fore, if we could perfeflly apprehend Chrift which hath aboliQied
the law by his death, and hath reconciled us unto his Father, that
School-mafter fhculd have no power over us at all. B ut the law of the
members rebelling againft the law of the mind,letteth us that we can
not perfectly lay hold upon Chrift. Thelackc thcrforc is not in Chrift,
but in us, which have not yet put off this fl;(h, to the which fin conti
nually clcaveth as long as we live.Wherforc,as touching oar felves,we
arc partly free from the law, and partly under the law. According to
the fpirit, we fcrvc with PWthe law of God : but according to the
fkfh,thclaw of fin, Rcm.j.

Hereof it followeth, that as touching the confcicnce we arc fully
delivered from the law, and therefore that Schoolc-maftcr muft not
rule in it, that is , he muft not afrli A it with his terrours , thrcat-

nings

To the GALATHTANS. FoJ.i74

nings and captivity. And albeit it goe about fo to doc never fo
much, yet is not the confcience moved therewith. For it hath
Chrift crucified before her eyes, who hath rcmooved all the offices
ofthelaw out of the confciencc: putting out the hand-writing of
ordinances that was againft us, &c. Colof^. Therefore, even as a
Virgin knoweth no man : fo the confciencc muft not only be igno-
rant of the law, but alfo it muft be utterly dead unto the law, and the
law likcwifc unto the confcience. This is not done by any workes, thelavv
or by thcrightcoufncffeofthelaw, but by faith which apprchcndcth
and laycth hold upon Chrift. Notwithftanding finne cleaveth ftill
intheflefh as touching the cfFecT: thereof, which oftentimes accu-
feth and tr oubleth the confcience. S o long then as the ficfh doth rc-
mainc , fo long this Schoolc-mafter the law doth alfo rcmaine,
which many times tcrnfieth the confcience , and maketh it heavy
by revealing of finnc and threatning of death. Yet is it raifed up
againc by the daily comming of Chrift : who as he came once into
the world in the time before appointed , to redeemc us from the hard
and fliarpc fcrvitude of our School- maftcr: cvcnlo he commeth dai
ly unto us fpiritually, to the end that we may increafc in faith and in
the knowledge of hio),that the confcience may apprehend him more u
fully and perfectly from day to day, and that the law of the flefh and ritu *" y
of finnc with the terrour of death and all evils that the law bring-
cthwithit, may daily be diminiOitrd in us more and more. As long
then as we live in the flefti, which is not without fin, the law often
times rcturncth and doth his office, in one more and in another kfle,
as their faith is ftrong or weak,and yet not to their dcftruftion, but to
their falvation. For this is the exercifc of the law in the Saints,name-
ly the continuall mortification of the flcfh, of rcafonandofourowri
ftrcngth,and the daily renewing of our inward man 3 as it is faid in the

5 /" A

We receive then the firft fruits of the Spirit : the leaven is hid ofcbekvea,
jn the mafle of the dough : but all the dough is not yet leavened : no .
it is yet but only begun to be leavened. If I behold the leaven, I
fee nothing clfe but pure leaven. But if I behold the whole maffc,
I fee that it is not all pure leaven : That is to fay , If I behold y
Chrift, I am altogether pure and holy, knowing nothing at all of
the law : for Cbrift is my leaven. But if I behold mine ownc flefb,
J fcclc in my felfc covctoufneflc , luft , anger , pride and arro-

gancy ..

&lt; f

Chap. III. Vftn ffo E P X s T L H

gancie : alfothc fcare of death jhcavineSjhatrcc^murtnuring and impa-
tiency againft God. The more thcf : fins arc in me, the more is Chrift;
abfent from me, or if he be prcfent,hc is felt but a little. Here have we
need of a School-matter to exercife and vex this ftrong Aflfe the fiefli,
that by this cxcrciie fins may be dirninifhed and a way prepared unto
The fpirim- Chfift. For as Chriil cams once corporally at the time appointed, a-
bolifbcd the whole bw^anquiilicd iin.dcftroycd death and hell : even
fo he comcth fpiritually without csafing.and daily quencheth and kiU
kth thefe fins in us.

This I fay, that thou may eft be able to anfwcr, if any (ball thus
object : Chrift came into the world , and at once tookc away all
our finne? , and cleanfed us by his bloud : what need wee then
to hearc theGofpell , or to receive the Sacraments ? True it is, that
in as much as thou beholdeft Chrift, the law and finne arc quite abo-
lifhed. But Chrift is not yet come unto thce : or if he be come, yet
notwithftanding there arc remnants of finnc in thec : thou art not
yet throughly leavened, for where concupifcence, heavincifc of
fpirit, andfearc of death is, there is yet alfo the law and finnc.
Chrift is not yet throughly come : but viifjen he commcth indeed,he
driveth away feare and heavineffc, and bringeth peace and quietnetfc
of confcience. So farre forth then as I do apprehend Chrift by faithj
fo much is the law abolifhed unto me. But -my fkfh, the world,
and the devill dos hinder faith in me, that it cannot be perfect.
Right gladly I would that that little light of faith which is in my
heart, were fpread throughout all my body , and sll the members
thereof : but it is not done : it is not by and by fpread , but onely
bcginncthtobefpread. Inthemeane feaibn this is our confclati-
on l ^ at wc nav * n g tne fi f ft ^ ru J ts of the Spirit, doe now begin to be
leavened. But we fhall be throughly leavened when this body of fin
isdiflblved, and we Qiall rife new creatures wholly, together with
Chrift.

Albeit then that Chrift be one and the fame yefrerday , to day,
and fhall be for ever, and albeit thac all tb; faithfull which were
before Chrift, hid the Gofpell and faith . yet notwithftanding Chnft
came once in the time before determined. Faith alfo came once
when the Apoftles preached and published the Gofpell through
out the world. Moreover , Chrift commeth alfo fpiritually every
day. Faith likewife commeth daily by the word of the Gofpell.

Now,

V" , ,

To the G A L A T M i A N si

Now, wk en ^"thjis come, theSchoolemaftcr is conftrained to give when
place with his heavy and grievous office. Chrift cometh alfo fpiritu- i^
ally when wcftill more and more do know and undcrftand thofc P 1e!
things which by him are given unto us, and increase in grace and in
the knowledge of him, 2 Pet.$.

Vcrfc 2rf. Forjee are alt thefonnes of GOD bj Faithin hrijl Jeftu.

Paul, as a true and an excellent teacher of faith, hath alwayes
thcfe words in his mouth 9 By Frith, In Faith, Of faith, which is in
Chrift J efus. He faith not : ye are the children of God,becaufe ye are
circumcifed, becaufeye have heard the law and have done the works
thereof (as the Jews do imagine, and the falfe Apoftlcs teach :) but
by faith in J efus Chrift. The law then maketh us not the children of
God, and much leffcai ens traditions, It cannot beget us into a new
nature or a new birth : but it fctteth before us the old birth whereby
we were borne to the kingdome of the devill, and fo it preparcth us
to a new birth which is by faith in J efus Chrift, and not by the law,
as P&lt;*/plainely witnefleth : For ye are allthepnnesofgodltyfAlth&c.
As if hcfaid: Albeit ye be tormented, humbled and killed by the
Jaw* yet hath not the law made you righteous,or made you the chil
dren of God : This is the worke of faith alone. What faith ? Faith
in Chrift. Faith therefore in Chrift maketh us the children of God,
and not the law. The fame thing witnefleth alfo John in the i.chap-
tcr : He ave fower to as many at belecved in him, ts be the children
tfCjod. What tongue either of men or Angels can fufficiently ex-
toll and magnific the great mercy of God towards us, that we
which are mi&rablc (inncrs and by nature the children of wrath,
fhould be called to this grace and glory, to be made the children and
heires of God, feliow-heires with the Son of God, and Lords over
heaven and earth, and that by the onely meanes of our faith which is
in Chrift ]cfus.

Vcrfe 27. ?*r ^} e that are baytizjtd, into Chrift haveftit on Chrifl*

To put on Chrift, is taken t wo manner of waycs; according to
the law, and according to the Gofpell. Accord ing to the law, as it
isfaid in the 1 3 th chapter to the Romanes: Put ye on the Lord Je-

Chap.III. Vfcfl ^EPISTLE

ftu Chrift: that is, follow the example and verities of Chrift. Do
that which he did, andfufter that which he fuffered. And in the
I Fet.2. Cbrift hath fujfered fir us, leAvingut an e xample that Vfefhottld
fitlow hi* fteps. Now we fee in Chrift a won^errull patience, an
ineftimable mildncfls and love, and a wonderfull modeftie in all
things. This goodly apparell we muft put on, that is to fay, follow
thcfe vertues.

TO put on ut t h e putting on of Chrift according to the Gofpcl!, confifteth
SrgTo not in imitation,but in a new birth and a new creation : that is to fay,
tjie Gcfycii. j n pitting on Chrids innocencie, his righteoufneifr, hiswifedomc,
The icther his po wer,his faying health, his life and his Spirit. We are cloathed
coateof A. w j t h the leather coateof *s4d&lt;*&gt;n t which is a mortall garment, and a
garment of finne : that is to fay,we arc all fubjecl unto fin,all fold un
der (in : There is in us horrible blindncfle, ignorance, contempt and
hatred of God: moreover,evill concupifcence,unclcancnes5covetouf-
neflfe.crr. This garment,that is to lay, this corrupt and (infull nature
v/e received from Adam, which T^/ is wont to call the old man.
This old man muft be put off with all his workes, Efhefa. Colof.i.
that of the children of -,Adam we may bemads the children of God.
HOW tfce old This is not done by changing of a garment, or by any laws or works,
man muit j-, ut by a new birth,and by the renewing of the inward man, which is
done in baptifme, as Taul faith : Allye that are baptized, have pat on
Chrift. Alfo : According to hit mercy hath fafitveefut, bj the \\&gt;afiig of
the new 0irth 3 *nd the renewing efthe holy Cjhoft, Tit.%. For befides that
they which are baptized, are regenerate and renewed by f he holy
Ghoft to a heavenly righteoufnefle and to eternal! life, there rifeth in
them alfo a new light and a new flame : there nfc in them new and
holy af&dions, as the fcare of God, true faith and ?. (Tared hope, &c.
There beginneth in them alfo a new will. And this is to put on Chrift
truly and according to theGofpcll.

Therefore the righteoufnefie of the law or of our owne workes
it given unto us in baptifme : but Chrift himfdfc is our gar
ment. Now Chrift is no law, no law-giver, no worke: but a divine
and an ineftimable gift, whom God hath given unto us, that he
might be our juftifier, our Saviour and our redeemer. Wherefore
to be appuelled with Chrift according to theGofpcll, is n * to be
apparelled with the law or with workes, but with an incompa
rable gift: that is to fay, with remifllon of fmnes, righttoufneife,

peace,

we put on

ci:tut, is not

To the GA L A TH I AN s.

peaccjconfolationjoy of fpirir,falvation,lifc,and Chrift himfelf.

This is diligently to be noted, becaufe of the fond and fantafticall
Spirits, which go about to deface the ma jetty of Baptifmc,and fpeakc
wickedly of it. 7^/contrarivyiie commendeth and fctteth it forth The An -
with honourable titles, calling it , the V9&lt;*frin of the new forth, there- f/cSem^
awwajf of the Holy Ghofi&gt; Tit.-}. And here alfo he faith, that all they ?% * b P-
which are baptized, have put on Chrift. Asifhefaid : Ye are carried ul
out of the law into a new birth, which is wrought in baptifme. Thcr-
fore ye are not now any longer under the law,but ye are clothed with
a new garment : to wit, with therighteoufnes of Chrift. Wherefore
baptifmcis a thing of great force and efficacy. Now,when we are ap
parelled with Chrift, as with the robe of our righteoufncs and falvati-
on,thcn we muft put on Chrift alfo as the apparcll of imitation and ex
ample. Thefe things I have handled more largely in another place,
thcrfore I here briefly pafie them over.

Vcrfe 2 8. There u neither Jew nor Grecian, there ii neither bond nor
free, there is neither male nor female : fir jee are a/I one in

Chriftfefis.

Here might be added moreover many moe names of perfons and of
fices which arc ordained ofGod^as thefc : there is neither Magiftratc
nor fubjecl:,ncither teacher nor hearer ,neither fchool-mafter nor icho-
lar, neither matter nor fervaut, neither miftris nor maid, e-r. for in
Chrift Jcfus all ftatcs,yca even fuch as arc ordained of od a are nothing.
Indeed the male,the female, the bond, the free, the Jew, the Gentile,
the Prince,thefubje&lt;l,are the good creatures of God : but in Chrift,
that is, in the matter of falvation,thcy arc nothing&gt;with all their wif-
come,righteoufnes, religion and power.

Wherefore, with thcfe words, There is neither few , &c. There
Paul mightily abolifheth the law. For here, that is, when a man
is renewed by baptifme, and hath put on Chrift, there is neither Jew
nor Qtecian, &c. The Apoftle fpeaketh not here of the Jew ac
cording to his nature and fubttance : but hec callcth him a Jew
whichisthcdifcipleofc^/o/?/, is fubjecl: to the law, is circumci-
fcd and with all his endeavour keepeth the Ceremonies commanded
in the law. Where Chrift is put on (faith he) there is neither
Jen , qor circuincifion &gt; nor ccremonic of the law any more : for

.Cbriit

Chap.III. Vfon *i* EP i &gt; T L

chrifl hfe Chrift hath aboliflicd all the laws or Mofes that ever were. Wher,%
taVen away f ore tnfi * confcicnce bclccving in Cbrift,maft be fo furely perfwaded
h Thcbciee- that the law isabolifhed, with all his terrours and threatnings, that
^ foould be utterly ignorant whether there were ever any Mofcs,
any law, or any Jew. For Chrift and Moftt can in no wife agree.
Uttofa came with the law,with many works, and with many cere
monies : but Chrift came without any la w,withotit any exacting of
works,giving grace and rightecufncfle,&c. For the law was given by
Iob,i 17. jM fcs t fat grace and truth came by Jeftts Chrift.
Tbewifc- Moreover when he faith : Nor grecian, he alfo rejefteth and
domcana condcmneth the wifcdome and rightcoufneflfc of the Gentiles. For
rl fso C fie amon g tnc Gentiles there were many notable men, as Xenopkon y
Gcnti es ThemiftocleS, ^Marcm Fabiw, lAttillittt Regius, Cicero, Tomponius
Kieacd. ex^mV/,and many others, which being endued with fingular vertues,
governed common-weales excellently, and did many worthy afts
for the prefcrvation thereof: and yetallthefc were nothing before
God, with their wiledome, their power, their notable afts, their
The ciics excellent vertucs, lawes, religions and cercmcnfcs : For we muft
in ail a-ct not thinkc that the Gentiles did contemne all honefty and religion.
SwcweHgi- Yea all nations of all ages difpericd throughout the woild had their
onand cc- lawcs,religions and ceremonies, without the which it is not pof-
fo\ c t ^ at ma nkind fhould be governed. All righteoufneffc therefore
concerning either the governemcnt of families, or common weales,
or divine matters (as was thcrighteoufneffc of the law) with all
the obedience,cxecution and holineflc thereof, be it never fo perfcft,
is nothing worth before God. What then ? The garment of Chrift
which we put on in baptifmc.

So, if the fcrvant^ do his duty, obey his maQer, ferve in his
vocation never fo diligently and faithfully : if he that is at liberty
be in authority and governe the common* wealth, or guide bis
own family honeftly and withpraife : if the man doe that pertai-
ncth to the man in marrying a wife, in governing his family, in
obeying the Magiftrate, in behaving himftlfc decently towards all
men : if the woman live chaftcly, obey her husband, fee well to
her houfhold, bring up her children gedly f which are indeed excel
lent gifts and holy works : ) yet are ail thefe nothing in comparifon
of that righteoufneffr which is before God. To be briefe all the
ceremonies, religions, righteoufncffe and workes in the

whole

T$ the G A L A T H i A w s.

whole world, yea of the Jcwesthcmfclves, which were thefirft
that had the kingdom and prieftheod ordained and appointed of
God,with their holy hws,r;ligions, ceremonies and won hipoitigs;
alithdc (L fay) take not away tin, deliver not from death, nor pur-
chjfelife.

Thef fore your f jlfj Apofllcs doe fubtilly feduce you(Oyc tfa1#ki+
an&gt;) when they tcscli you that the law is n:cdlary tofolvation : and
by this uieancs they fpoile you of that excellent glory ofyour new
birth and your adopti &gt;n, and cill you back to your old birth and to
the moft miserable fcrvitude of the law, making you of the free chil
dren of God, boiid- children of thelaw, whiles they wijll havca in*eww
difference of perfons according to the law. Indeed there is a diife- dtfcnec
rcnccof pcriuns in the law and in the world, and there it ought to be, of V ct\om
but not before Ciod. * Aj&gt;wefl0**, *d are deftitttte of the glory ojf ^"
god. Let the J ^ wcs therefore, the Gentiles, and the whole world */?*
keepc (il:nce in the prcfence of God. God hath indeed many ordi-
nances,lavvs,degrecs and kinds of life,but all thefehdpe nothing to
deicrve grace, and to obtains eternall life. So many as arc ; uftirle&lt;d
therefore, are juftified/ not by theobfcrvationofmanslaw or Gods

him, neither fhall the Jew bcfavedby the law, northeMonkcby
his ordcr,nor the Grecian by his wifdome,nor the Magiftratc or Ma-
fter by his upright government, nor the fcrvant by his obedience-.

Vcrfc 2 8 . Ferjrc are all one In Ckrift Jefa.

Thefe are excellent words. In the world and according to the
ficdi there is a great difference and inequality of perfons, and the
fame muft be diligently obfervcd. I or if the woman would be the
man, if the fjnne would be the father, the fervant would- be the
maftcr, the fubjecT: would be the Magistrate, there ihould be no-
thing clfebut aconfu(ion of alleftates and all things. Contrari-

wife, in Chrift there is no law, no difference of perfons, there is E ; .
neither Jew nor Grecian, but all are on?. For there is but one bo- J
dy ,onc fpirit, one hope- of vocation : there is but one.Gofpell, one
faith, one baptifmc,oneGod and father of all, one Chriil and Lord

A a of

Chap. fill. rpcn tl;t EP I s T L E

ny Nations; and that he fhould be the h:ire,n0t ofonc kingdom,bat
of 41 the world, Rom.^. So the glory of the whole kingdomc of
Chrift is tranflated unto us. Wherefore all laws arc utterly abolifhcd
in the heart and confcience of a ChrifHaninotwithftandingthey rc-
mainc without Ibli in the flcdi. And hereof we luvc fpoksn largely
before.

The fourth Chapter.

I . Thii I fiy } that the heir e- at lon AS he is a child, diffcrethno~
rom a/eruant, though he he Lord of all.

But it under tHteurs and governoxn untlUthe time of pointed
of the Father.

Tte argu. |&lt;^k rt vS* ~g[ E fee with what vehement affection Paul goeth a-

"T ptUr* ,C?V&itJ^ra boilt to cal! bac k tl . lc GtyfatMswA wnat ftron g ar-
fcriifiethhif gl^VW^^ guments he uteth in debating the matter, gathering
matter. *i!HJi pCSSo fimilitudcs of experience, of the example of Abraha^

ofiheteftimonies of the Scripture, and of the time,
fo that oftentimes he ficmeth to renew the whole
matter againe. For bcfore,he had in a manner fihifacd the difputati-
on concerning juftir1cation,concluding that a man is juftificd before
God by faith onely and alone ; but becatife he callcth alfo to remem
brance this politicall example of the little beire,he bringeth the fams
alfo for the confirmation of his matter. Thus trying every way, ha
licth in waitc with a certainc holy iubtilty to take the Glathians un
awares. Fo"r the ignorant people are fooner perfwadcd with fimili-
tudcsand examples, then with deep and fubtilldifputations. They
will rather behold an image well painted,then a book well written.
yW therefore now, after that he hath brought tfeefimilitudeofa
mans teftatnent,of the pnfjn,of the Schoole-mafter, ufcth alfo this

&lt;na (imilitudc of an hcire(wb ch i$ familiar and well known to all men)

rfVApoiUcs to move and to perfwadcthem. And furely it is a very profitable
JtesaoS fi? thing to be furnifhed with fimilitudes and examples,which net only
i*tad. 7&gt;/w/, but alfo the Prophets, and Chrift himfdfc allo did often ufc.

To the O A L A T M I A N S.

Ye fee (faith he) that it is ordained by the civill lawes, that an A young
hcire,albcit he be the Lord of all his fathers goods,diff:rcth not from
a fervant. Indeed he hath an arfured hope of the inheritance : but be
fore he come to his ycares, his tutors hold him in fubjedion, like as vans -
the Schoolcmafter doth his fcholkr.They commit not unto him the
ordering of his own goods, but conftrainc him to ferve, fo that he is
kept and maintained with his own goods like a fervant. Therefore
as long as this bondage cndureth, that is,fo long as he is under tutors
and governours,be dififcrcth nothing from a fervant. And this fubjc-
c^ion and fcrvifudc is very profitable for him : for othcrwife through
folly he would foon walte all his goods. This captivity endureth not
alwaieSjbut hath a certain time limited and appointed by theFathcr,
wherein it muft end.

Verfe 3 , So a/fi W&lt;? as lon as we were children, Vtere in bcnddge under
the rudiments of the world.

In like manner when we were little children we were hcires, ha
ving the pEotnife of the inheritance to come, which fliould be given
unto us by the feed of Abraham^ that is to fty,by Chrift ,in whom all in the fm*
nations fhould be blelfcd.But becaufe the fuliiene of time was not yet of th&lt;law
come, Mofcs our tutour,governour and fchoolemaftcr caine,holding det^ffn
us in captivity with our hands bound,fo that we could beare no rule, " under
norpoflcffc our inheritance. In the mean time not withftand ing, like tu
as an heire is neurifhed and maintained in hope of liberty to come :
even fo Mofes did nourifh us with the hope of the promife to be re
vealed in the time appointcd:to wit, when Chrift (hould come, who
by his coming (hould put an end to the time of the law, and begin
the time of grace.

Now the time of the law endcth two manner of wayes : Firft
( as I faid ) by the coming of CH R 1 3 T in the fle(h at the time ap
pointed of his Father. T$ut when the fiilnefle of time WM come,
GO& Cent firth hit Sonne. made of A Vfora* and made under the

J J J 9

/**, that he might redeeme them which were under the law, &c.
He entred into the holy Santttistry once through hit bhud, And ob-
tnineA eternalt redemption fir tt*. Moreover, the fame Chrift who
came once in the time appointed, cometh alfb unto us daily and i
hourely in fpirit. Indeed once with his own blood he redeemed " r -
*nd fanftificd all : But bccauic we are not yet perfectly pure

A a 3 (foe

Chnp. HIT. Vfw the E P r s T L i

17 ( ^ or t lc rcmn? - nts of finnc do yet cleave in our fkfh, which ftrivcth
againft the fpirit) therefore daily hecometh unto us fpiritualty, and
continually more and more accemplidicth the appointed timeef his
Fathtrr,abrogating and abolifhing the law.

So he came allx&gt; in fpirit to the fathers of the old Tenement before
he appeared in thefkQ&gt; They had Chrift in fpirit. They belecvcd in

ntberj chrift which fnould be revealed, as we bckevc in Chrift which is
now revealed, and were faved by him, as we arc, according to that

faved ,y j n g : Jejits Chrift it anc,yeftcrdaj y andto day, *ndfl)dlbe the fame fir
*i er - Ycltcrday,beforc the time of his coming in thcflcQi. Today,
M.waie. \vhenhewasrevealed in the time before appointed. Now and foe
ever he is one and the fame Chrift :for even by him only and alone all
the flithfull which either have beene, be, or (hall be, are delivered
from tbelaWjjuftirkd and faved.

In likg wanner "free alfi (Ijith he) when "toe? were children,
fcrvcd under the rudiments of the Ve&lt;xrld y that is to fay, the law
had dominion over us, opprefled us and kept us in aftreit bon
dage, as Icrvants and capmes. For firft, it rcftrained carnall and
TV,e.poiitici rebellious perfons that they (heuld not runnc headlong into all
nfe of ih kindsof vice. For thelaw threatneth punilhmcnt to tranfgreflbrs,
which if they feared not, there is no mifchiefe which they would
not commit : and over thofe whom the law fo bri&lt;jlsth,it ruleth and
Ttefpirim, reigneth. Againr, it did accufeus, terrifie us, kill us, and con-
fnufeof dcmneusfpintually and before God: and this was the principall.do-
minien that the law had over us. Therefore like as an hcirc is fub-
jfiftantohis tutours, is beaten, and is compelled to obey their laws,
and diligently to execute their commandcments : even fo mcns
confcicnces, before Chrift comes, are oppreflcd with the Hiarpe fcr-
itudc of the law : that rs to fay, they are accutcd, territicd, and
condemned of the law. But thisdominion, or rather this-tyranny
of the law, is not continuall, but mult only endure untill the time of
grace. Wherefore the oftice of the law is to reprore and. to in-
creafe nnnes, nottobring rishteoufn .fT- rt kill, not tobring life.
& r *b* h** " a . Scheo/emafter unto Chrij}.^ Like as therefore the
tutcurs doc handle thchcire being yet a child, ftreitly and hardly,
rule him and command him as a fcrvant, and he againe is con-
ftrained to be fubjecl: unto them : even fo the law accufeth us, hum-
blcth us, a.nd briogcthuj into bond age, that we may be theier-

vanta

TV the G A t AT M i A N $.

vants of fin, death and of the wrath of God, which is indeed a moft
mifcrablc kind of bondage. But as the power of the tutours, and the
fubjeftion and bondage ot the little heire rs not continual!, but only
cndurcth unto the time appointed of the Father,wh:ch being ended*
hcncedeth not to be governed by his tutours, nor remaineth under
their fub/eftion any morc,bu with liberty enjoyeth the inheritance*
even fo the law hath dominion over us, and we are conftrained to be
fervantsand captives under his qovernmcnt. but not for ever. For
this claufc which folio vveth mull be added \nntill the time appointed of
tie Father. For Chrift which was protnifed, came and redeemed us
which were oppreffcd with the tyranny of the law.

Contrariwifcjthe Coming of Chriit profitcth not the carelefle hy- TO wbo
pocrites, the wicked contemncrs of God, nor the dcfperate which mclhl c &lt;d
think that nothing elfc remaineth but terrors of the law which they to whom he
fcelc. His coming only profiteth thofe which are tormcntcd and SX^JT 1
terrified with the law for a time : that is to fay, fuch as defpaire not G * l l !
in thoie great and inward terrours which the hwftirreth up, but
with a furc truft come unto Chrift the throne of grice, which hath
redeemed them from the curfcofthclaw, being mads acurfcfor
fhem,and fo obtaine mercy and find grace.

There is a certaine vehemcncy therefore in this word, Wte did
ftrvc.te if hs would fiy;our conscience wasfubjeft to the law,w cl1
holdeth us as bondflavcsarid captives, like as a tyrant holdeth his
prifoners, whipped us, and with all his power exercifcd his tyranny
upon us : that is tofiy,it brought unto us a tcrrour and an hcavines of
fpintjit made us to tremble and ready to defpaire, thrcatning unto us
cvcrlafting death and damnation. This fpirituall bondage and flavery Tte fpm"-
of the law, is moft iharpe and bitter, and yet(as I have faid)it is not "etel of
continuall,but cnd;ireth 3 long as we are children: that is,fo lon^ as moftftarpc
Chrift is abfent. Whilcft he is abfcnt, we are icrvants (hut under the andbitt&lt;fc
law, deft ituts of grace,faith,and all the gifts of the holy Ghoft.

Vcrfc 3. V dcr the elements or rHttimertsef the World.

Some riarc thought that Taut {pcakcth here of thofe corporall
elements, the fire, the ayre,the water and the earth. But Ttttt hath
his peculiar manner of fpeech, and he Ipcaketh here even of the law
of God, which he callcth the elements or rudiments of the world :

A a 4 And

Chsp. I HI. Vfsn the E p i s T L B

And his words fceme to be very hercticall. So is he wont in othsr
places alfc todimini h and to abafe the authoriry pf thebw very
much, when he calleth it the letter that killcth, the miniftery of
death and damnation, and the power of lin. And thefc moft odious
names, which rtiew plunly the power & ufeof the law, hechoofcth
pf purpoie, (o admonilh us that in the terrours of lin, wrath and the
JLidgementof God, wetruft notioourown riqhtcoufiKflfjjOr to the

the law. . t&gt; r . i

nghteoiuneiie or the law, kemg tnat the law in his principallulc,
can do nothing elfe but accufc our confciences, increafe (in, threaten
death and etermll damnation. Wherefore this diminifhing and aba-
ling of the l.i w mud be applied to the conflict of conference, and not
to the civill life, nor to fecurc and careleff: minds.

theeiem&s He calleth therfore the law, the elements of the world, that is to-

ot tie world fgy^ theoutward lawes and traditions written in a certains bookc.

For although the law do civilly bridle a man from evillj& conftrainc

bimto do well, yet notwithstanding being kept after this fore, it

doth not deliver him from fin,it juftifieth him not,it prepareth not a

way for him to heaven, but leaveth him in the world. I do not ob-

taine righteoufnefie and everlafting life becau(e I kill not, I commit

not adultery, I do not fteale,^. Thefe outward vertues and honeft

The rghte- convcrfation be not the kingdoms of Chrift, nor the heavenly righ-

?heflc!hand tcoufncflc, but the righteoufneflc of the fiefh and of the world s

oftke wori^ \vhich alfo the Gentiles had, and not only the msritmongcrs, as in

the time of Chrift the Pharifees, and inourtims theMonkes and

Friers,^. This righteoufnefic feme do obfcrve to avoid the puni(h-

ments of the law : feme that they may be praifed of men and cftce-

mcd righteous, conftant and patient, and therefore it is rather to be

called coloured hypocrifie, then righteoufneflV.

Moreover, the law when it is in his principall life and office,
can do nothing but accufe, terrific, condcmne and kill. . But where
fuch terrour, fuch feeling of finnc, ofdeath, ofthe wrath and judge
ment of God is, there is no righteoufnefife, no divine or heavenly
SatMnd 1 * thing, but all thcfe aremcerc things of the world : which(bccaufe it
the w rath of is the kingdome of the devill ) is nothing elfe but a certaine puddle
SMC is no ^ n of death, of hell, and of all evils, which the fearfull 3 iorrowfull
and heavy hearted do fcele, but the fccure and carclefle contenders
te not fccle them. Wherefore the law even in his bcft and moft per-
" fcft ufo doth nothing elfe but reveals and incrcafe finne, and ftrike

intc

in o us the tcrrour of deaih,and tbcfc arc hit worldly things. We fee touching
then that the law givcth nu lively, no hcalthfuli,no divine or heaven-
ly thing, but only worldly things. Wherefore Paul doth vciy fitly
call the law the elements or rudiments of the world.

And although Paul call the whole Jaw the rudiments of the
world- ( as may appearc by that I have faid before ) yet principally monies,
hefpcakcth thus in contempt of the ceremonial! lawcs : which al
though tbry profit never fo much, yet ( faith he ) they confiit only
in outward things, as meate, drinke, apparell, places, times, the
temple, the fcaftes, waitings, the facrifices, &c. which be but
jueere worldly, and things ordained of God only for the ufe ofthis
prefent life, but not to juftifte or lave before God. Therefore by this
.claufe, The rudiments of the World, he rejecleth and condemneth
the righteouf ncfic of the law, which confilteth in thcfe outward ce
remonies, being notwithstanding ordained and commanded of
God to be obferve d for a time, and by a contemptible name calleth
it the rudiments qf the world.. So the Emperotirs lawcs be rudi-
ments of the world, for they intreate of worldly matters, that is to roorslaw
fay, of things concerning this prcient life, as ef goods, poflcffions,
inheritances, murthers, adulteries, robberies, &c. whereof fpea-
kcth alfo the fecond table of the Gommandernents.As for the Popes
Canon lawes, aud Decretals, which forbid marriage and meates,
thofeTW in another phce calleth the dodrinesof Devils : which
are alfo rudiments of the world, but that they do moft wickedly
bind incns confciencesito the obfervation of outward things,cor.tra-
ry to the word of God and faith.

Wherefore the law of Cfrfofef giveth nothing but worldly
things, that is to fay it dcth onely Tnew civilly and fpiri- ^ifoS*
tually the evils that be in the world. Notwithftanding, if it be worldly
in his true ufe, it driveth rhcconfcienceby his terrours to feckc and lluo ^.
third after the promife of God, and to Icoke unto Chrift. But that By t i, ec0fa .
thou may eft fo doe, thouhart ncede of the aidcandsffiftaEceofthe fon of the
holyGhoft, which may fay in thy heart : It is not the willofGod,
that after the law hath done his office in thee, thcu fhouldeft only
be tcrrined and killed : but that when thou art brought by the law
to the knowledge of thy mifery and damnation, thou fhouldeft not
dtlpairc but beleevc in Chrift, "toko i* tke end of the lav to rigiteoMfas,
tv every one tb*t beleeveth. Here is no worldly thing done, but here

Chap, Till. Vfon ^EPISTLE

all worldly matters and all lawes ceafe , and heavenly thing*
begin now to appeuc. Therefore fo long as we be under the
rudiments of the world : that is to fay, under the law,which givcth
not only no righteouinefie and peace of confcience, but rcvcaleth
and increalcthiinnes, and ingendreth wrath, we be ieryants, thrall
and fabjc& to the la w,although we have the promifs of the blelTing
**.** to come. 1 ndeed the law faith : Thoufialt love the Lord tkj gem :
but that I may bs able fo to do, or to apprehend Chrift, this cannot
the law give.
K^A I ipcake not this to the end that the law (hould be dcfpidd, nei-

i awi iUjiiin I.. f i i t i j f\

the Jaw. ther doth t p**/lo meane, but it ought to be had in great elhmatioru
But bccaufc Patilis here in the matter of Juftificadon,it was nccefla-
ry that he fhould fpcake of the law, as of a thing very contemptible
and odious. For juftification is a far other manner of thing then the
law is. We cannot fpcake bafely and contemptuoufly enough ofthe
ScMTe" k w wnen we arc i f hi s matter .When the conference therefore is in
terrout* of the confii&lt;?T,thcn fhould it think upon nothing, j^now nothing at all
STvT-uh ^ ut C^ r ^ oncly and alone. Then fhould it remove the law utterly
be abaicd, out of her light, and embrace nothing but the promife concerning
^hrift. To fay this,it is an eafic matter : but in the tiincoftentation
when the confcience wreftlerh in the prcience of God, to do it in-
dced,of all things it is the hardcft:to wit,that when the law accufeth
thce,terrifieth thee, rcvealcth unto thee thy lin,threatnsth the wrath
of God,and eternal! de; th, that then(J fay)thou (houldeft have fuch
ftrcngth of faith in Chrift, as if there had never been any la w or any
fin.but only Chrift .mecre grace and redemption : or that thnu fhoul-
^ c ft be able to fay : Olaw,I will nothcarethce/orthouhjftaftarn-
mcring and a flow tongue-: moreover, thefulncflfc of time is now
come, and therefore I am free, and will not fuifcr thy tyranny any
jf 4.18. longer. Here a man may fee how hard a matter it is to (eparatc the
law from grace : Againe, how divine and heavenly a thing it is to
hope here even againft hope, and how true this proportion of Pml
is, that we arc juftified by faith alone.

Lcarne here therefore to fpeake of the law as contcmptuoufly
as thoucanft in the matter of juftification, by the example of the
Apoftlc, which calleth the hw the rudiments of the world, perni-
tious traditions, the ftrcngth of fmnc, the rniniftcry of death,^.
for if thou luffcr the law to bearc rule in thy coofcicncc when thou

ftan-

TO tie G A L A T H I A N 8.

ftandeft before God, wrcftling sgainft finne and death, then is the
law indeed nothing eifc but a finkeof all evils, berefics and biaf-
phemies : for it doth nothing but encreale Jrnne, accufeand terrific
the confuence,threaten death, and let forth God asan angry Judge,
which re j. dteth and condeinneth finners. Here therefore if thcu be
Wife, banifh this itutting and Hammering Cfrfofes farre from thee,
with his law ; snd in any wile, kt not his tcrrours and threatnings
move thce. Here let him utterly be fufpetfcd unto thee as an hcrc-
tkk, asan excommunicate and condemned perfon, worfe then the
Tope and the Deviii himfeife, and therfore not tobe heard or obeyed
in any c.iie.

But out of the matter of J unification we ought with/**0/to think The com-
rcvcremly of the law, to commend it highly, to call it holy, righte- Jj SJJJ 1
cus, good, fpirituail and divine. Out of the cafe of confciencc we K^.ri?,i 4
fhould make a ( iod of it, but in tta cafe of confcience it is a very de- ^j^jf-
til. For in the leaft temptation that can be, it is not able to raife up law ilvi!L
and comfort the confcience,buc it doth clean contrary :it terrificth,it
opprtffrth it with heavines, and plucketh it from theafluranceof
rightcouines and lif.-,and of all goodncs.Hcreupon Paul a littk after,
calleth it Weak? &lt;*nd bc^ae rly rudiment*. Wherefore let us not fufT.r
the law in any cafe tobcare rule incur confcicncf, efpcctally feeing
it coft C hrill fo great a price to deliver the confcience from the ty
ranny of the law. For he was made a curfe for us,that he mii;ht deli
ver us from the curfe of the law. Let thegodly karne therefore that
the law and Chrift are two contrary things, whereof the one cannot ^J "
abide the other. For when Chnft is prefent, the law may in no Cole
rule, but mult depart out of the confcience, and leave the bed(which
is fo (trcit that it cannot hold two, as pj faith) and give place only
to Chriil. Let hvm--n!y rcigne in righieoufj}crtvf,inu*eace,in joy and
life, that the ccnfcience may Oecpe, and repofc it ielfe joyfully in
Chrift, without sry feeling of [he law,fin and dcith.

Paul here of purpofe ufeth this fimimtivc fpeech, Elements tfv;}\yp&lt;ai
the Vorld: whereby (as I faid ) hcTdoth much abafc and dimi- jJSSj,
nifh the glory and authority of the law, to ftirre up our minds, .rent, of
Tor he that readerh TWattepmrly, when he heareth that he
calleth the luw theminifkry of death, the letter that killeth, c -i 1 .
by and by hethinkcth thus with hinlelfe: why doth hcgivciuch
odious, and (as it appeareth to -icafuo.) blafphcinous tearincs to

tha.

Chap.IIil. Vpcn ^EPISTLE

The ia it the law, which is a divine doflrine revealed from heaven ? To this
-P**^nfvvercth,that the law is both holy,juft and good,and that it is
alfo the miniflrery of tin and death, but in divers refpefts. Before

Chrift ir is hol y : after Chrift ft is death - 1 hcrefore when Chrift is
come, we ought to know nothing at all of the la w,unlcflfe it be in this
refpecljthat it hath power and dominion over the fleflijto bridle it &
to keep it under. Here is a conflid between the law and the fle{h(to
whom ths yoke of the law is hard and grievous).is long as we live*

Only Paul among all the Apoftlcs, calleth the law the rudiments
of the world, w eake and beggely elements, the ftrength of fin, the
letter that killeth,^. The o:her Apcftles fpakc not fo of the law.
Whofoevcr then will be arightfcholler in Chriftsfchoole, let him

- mar ^ c diligently this manner of fpeech ufed of the Apoftlc. Chrift

- calleth him an elecl: veflell, and therefore gave unto him an exquifitc
utteran ce, and a iingular kind of fpeech above all the reft of the Apo-
ftles, that he as an eled: veflrll might faithfully lay the foundations of
the article of Juftitication,and clearely fet forth the fame.

ycrft 4. Tint after thefufaes of time was come, Godfent hit Son^ wade of
A ^oman^andmade under the law, that he might redeeme them
which were vender the lew.

That is to fay, after that the time of the law was fulfilled, and that
Chrift was revcaled,and had delivered us from the law, and that the
promiic was publiflicd among all nations,^?.

Marke here diligently how ^^/delinet hit. Chrift (faith he)
is the Sonne of God and of a woman, which for us finners was mado
under the law,to redeem us that were under the law. In thcfe words
he comprehendeth both the perfon of Chrift and the office of Chrift.
His perfen confiftethof his divine and humane nature.This he (hcw-
cth plainely when he faith : Cjodfent fa owne Sonne borne of a Woman.
Chrift therefore is very God and very man. His office he fetteth
forth in thefc words : Being made tinder the law, to redetme them tb*t
Were under the /4n&gt;, &c.

And it fecmcth that P^/here, as it were in reproach, calleth
the virgin ^Mary but onely a woman : which thing was not well
taken even of fomc of the ancient Doctors, who would that he
fhould rather, have called her avirgin a thn a woman. But ywt

intrea

TO the G A L A T H I A N S. Fol-

jntrcatcth in tbisEpifllcofthe mofthighand principall matter of why Paul
fill, to wit of the Gcipdl, of hrth, of Chriftian right eoufnc/Te. Al- ^ r
fo, what the perfon ofChriftis, what is his office, what he hath oS
takenwpon him and done for ourcaule, and what benefits he hath
brought to us wretched finncrs. Wherefore the excellency offo
highland fo wonderful! a matter was the caufe that he had ne re
gard to her virginity. It was enough for him to fet forth and preach
the inclinable mercy of God, which would that his Son (liould
be borne of that fex. Therefore he makcth no mention cf the dig
nity of the fex, but of the fex onely. And in that he namctrrtbe
lex, hcc figniheth thatChrift was made trueand very man of wo
man-kind. As ifhefaid : Hewasbornc, riot of man and woman
but only of woman -kind. Therefore when lie nameth but oncly the
woman-kind, faying : male ifaVtttoMf, it is us if he flioald have
f*id,niadeof a virgin. John rha Evangdivt, when he thus fetteth
forth the Word, that it Vf&lt;*s in tlie beginning and TVM nwdefltfi, fpca-
kcth not one word of his mother.

Further more this place alfo witncfTcth that Chrift,when the time
or tha law was accomptifhed, didabolifh the fame, andfobrought
liberty to thofe that were oppreffed therewith, but made no new e

law after or befidcs that eld law ofMoffs. Wherefore the Monkes mte of the
and popii"h Sclioolcmen do no Icffc crrc and blafphemeChnft,in that Jjjj^ 1 asd
they imagine that he hath given 9 new law befides the law tfAfofes,
then do the Turks, which vaunt cf their Mahomet M of a new law
giver after Chriflysnd better then Chrifb. Chrift then came not to a-
boliih the old la w,that he might make a new,but(as TWhcrc faith)
be was fent of his lather into the world, to rcdcemc thofc which
were kept in thraldomc under the la w.Thefe words paint outChrift Thetwepi
lively and truly : they doe not attribute unto him the office ro make cJSJ f
any new hw,but toredecmcthcm which were under the law. And
Chrift himftlfe fnth: 7 jud^eno man. And in another place: /
ctmenot to jvAgt the Vcor/d, but that the ttWJ {lonldbe favcdbjtnce.
That is to (ay, 1 came not to bring any law, nor to judge men accor- w8.tj.
dingtothci-imc,as Mofu and other la-.v-givers, but I haveahighcr 1 "**-47
and a better office. The law kilhdyou, and I againedoe ;udge,con- The_o8k
demne and kill the Law, and fo I deliver you from the tyranny l C
thereof.

Wee that are old men, which have faccnc fo nuflcd up in this per
nicious

is not

. II lit V$M the E ? t s T L i

niclous do&niTS cf th; Papifts, that it hath taken deepc root ersn in
our tones an i nurro;v&gt; ha.vecnceired in opinion q me co icrary {o
that which 7V"/h:rc tea-. r although we co ,fj(l &gt;d vvith our

ca.4 mouth t!i -t Chri;l redeemed us fro:n the cy, -uny O f the law, yet in
vrry deeJ in our heirt we tiv.ui^ht him to bea hw-givctvi tyrant &
ajujgc.m .rctirribl; then J/j/ rumfUf.And this perv:ri : opinion
we cannot yet at this chy in fb grcac light ofthe trutb,uttci iy re j j^:
foftrongly are thoC: things rooted i:i our hearts which wckarnc in
our youth, B r. y-: svhich arc yet young, and are not infceU..1 with
t his pernicious opinion, in \y leanii Chnft purely with lefll- difficul
ty then we that are eld can remove out of our minds thefe blaiphe-
nious iiiLiginarions which we bavc conceived of him. Notvvith-
ftanding ye have not utterly cfppcd the deceits of the dcvill. For
although you be not as yet infcded with thiscurfd opinion, that
Chrift is ahw- giver, yet hive ycin.you the root whereof it fpring-
cth, that is, yehavethefleih, re.ifo.j, and the corruption of nature,
- which can Jadgcnoothenv.fjof^hrii]:, but that he is a law-givcr.
Therefore yc muft endeavour with all your power tokarrtefoto
knowand r P apprehend Chrift, as Paul huh f.-t him forth in this
place. But if belidesth is naturallcorruptioiijthere come alfj corrupt
and wicked teachers (of whom the world is full) they will increase
this corruption of nature, and fo thall the ev ill be doubled : that is to
fiy,evill inftfucllbri will increafe and confirme the pernicious errour
of blind rcafon, which naturally judgcthChrift to be a law-giver,
andprintcth thatcrrour mightily in our minds, that without great
travell and^dirficulty it can never bcaboliihcd.

thefwe Wherefore it is very profitable for us to have alwayes before
and con for- our eyes thisiwcet and comfortable fcntence, and fuchlike, which
of b thc r sc a t ?p. f - c t Chrift truly and lively, that in our whole life, in all dan-
gers, in the confeilion cfour faith before tyrants, and in the hourc
tfd&tb, we may boldly and with fure confidence Ay : * Olaw,
tht&gt;nhaft no power over me, and therefore thou docftaccufeand
*om- &lt;*^ n c mc i[1 va &gt;" c - For I beleeve in Chrilt J ^fus the Sonnc of
fait of affli- God,whom the Father f :nt into the world to rcdeerne us mifcrable
wir? " fi n n er s. PP r efffd vvith the tyranny of the law. He gave his life and
gwnft the fhcd his bloud for me. Therefore feeling thy terrours and threat-
wrounof n i ngSj Q j avv&gt; j plungc my con fcicnce in the wounds, bloud,
death, refcrredion and vidory of my Saviour Chriff; Befidcs him

To the G A L A T H T A N s. Fol. \8 %

I will fee nothing, I will hearc nothing. 1 his Faith is our vi^ory
wfieieby we overcome the tcrroursofthclavv, finne, death and all
evils, ar.d yet not without great corfii&s. And here do thechil-
drcn cf God, which arc daily exercifed with grievous temptations,
wraftlc and fvvcate indeed. I or oftentimes it ccmmcth into their
niindes that Chrift will acciifc: them and plead againft thein:that he
will require an accompt of their former life, snd that he will 4&&
demncthem.They cannot sffurcibcmd-lvcsthn he is^f ntof his Fs-
t&gt;er to ic ieeme us from the tyranny and oprellion of the law. And
whcrcoFcommcth this? they have not yet fully put cff the flefti, j*?
which rebellcth againft the fpirit. Therefore the terrors of ih* la w, p.ft
the fcarc of death, and fuch likeforrowfu-U and heavy fights do of- fc
tentiina retu-nr, which hinicr our Faich that it cinnot apprehend
the benefit of Chrift (who hath redeemed us from the bondage of
the law ) with flich aflurance as it fliouli do.

But how or by what meanes hath Chrift redeemed us ? This was J e
the manner of our redemption : Be \\ M wade unlcr tie fc.y. Chrirt demotion,
\vhcn he came, found us all captives under governours and tutours,
that is to fay ,(hut up and hold en in priion under the law. What doth
he then? Although he be Lord of the law,and therefore the In w hath
no authority or power over him (for he is the Sonneof God) yet of
his own accord he maketh hinr,f:lfe fubj.:c*l to the li w. Here the law
cxecuteth upon him all the jurifdufiion which it h.id over us. It ac-
cuf^th andterrihethusalfo : itmakcthus fjl j :ft to fin, death, the
wrath of God; and with his tentence condemned] us. And this it
doth by good right : firWc are allfnwrs, .tndbj nature th? children $f
Wratb. Contrari w 1 f :, Cirift dii nojtn^fifher was there Any guile found
jr. his ttwj/rktherfore he was not fjbjeft to th; law. Yet notwithftan-
dinc; tlie law w is no IdT: cr jell againft this innocent, righteous .ind
bLlfsd Lambe, then it was agiainft uscurfed and damned fi iners, yea
much more rigorous. For ir accufcd him as a blifyhemcr and a fcdi-
tious peif -n, it made him guilty before Gcxfofthctmffofthc whole
world, it ib tcrri^d an.i oppreflbd him with lira . in."(lj.and anguirti
of fpirit that l:e f -.vcat b!oud,and biieily, it condemned l^m to death,
yea even to the death of the croffr.

This wa^ ind:-,i a wonderfull combats, where the law being JJJJ
a cieature, givctli fivch an nfl iult to his crcntour a. id a^iintt all t-c:vccnc
li^ht and equity, praflifcth his whol: tyranny upon the l&gt;onnepf

Ciod

Chap. II T I. r fw tkf E P t s T T. n

Ciod whih it ex.*rcifed upon us thschiUren of wrath. Nfo\v,thcrc.
fore bvcaute the l;nv did fj horribly an i fociii frdly (ina^ainft his
God.it is acculed and arraigned. There Chriit faith : O law, thou
mi S hl y Q-l ecn and cnicll Regent of all mankind, -.vliat have I done,
that thou haft accii fed m ^terrified me and conJcmncJ me, which am
innocent? Here the iaw,which had before condemned and killed ali
men, when it hath nothing wherewith to defend or pur^e it felfo, is
agamefp condemned and vanquiihcJ.that it lofcrh his whole right,
kmed ty not onely over Chrift. ( ,v horn it fo rudly handle i and killed ) bat
alto over ail them that bcleevc in hi n. For to thofc Chriir iMth ;
Come unto me ali yc that labour under the yoke of the hw. I could
haveovercomc the law by ny atiohitc power, without mine owa
fmart : for I am Lord of the law, and therefore it hath no right o-
ver me But I have made my iclfefubj^ft unto the law,for your cauls
which were under the law, taking &gt; our fleili upon me : that is to fay,
of mine incftimable love 1 humbled and yeclded my ielfe to the fjme
prifon, tyranny and bondage of the law, under the which ye ferved
as captives and boncfl ves, I li.lf.Tcd the law to have dominion over
me which was his Lord,to terririeme,to make me thrall and captive
by u ilto IniPC, de rth and the wrath oKkrd, which it ought not to have
(}one. Therefore I h^vc vanquifhed the law by double right and au-
thonty : firtt as the fonneot God and Lord of the law : fccondly in
your perfon : which is as truch as if ye had overcome the law your
ielves : for my viclory is youis.

After this manner Paul fpeaketh every where of this mar
vellous combatc betwcene Chrift and the lavv. And to make tho
matter more delechbls and more apparent, h^ is wont to fet forth
the law by a figure called * Profipopoci*&gt; as a certaine mighty pcr-
^ on which had condemned and killed Chrift, whom Chrift againe,
overcomming death, had conquered, condemned and killed.
Eph.2. Killing (nmitis In himfelf. Againe, P/2/.62. Thou art y*c
ftp on hiphy th&tt bail led captivity "captive^&c. He ufeth the fame
figure alf ) in his Epiftles to the Romanes* Corinthians and &lt;2olaf-
fians. Tly $ri?fs be condemned finne, &c. Chn!&gt; therefore by this
hisvidoty banifned the law cut of our confcience, fo that now
delivered in i t can no m ore confound us in the fight of God, drive us to def-
pcration, or condcnanc us. Indeed it ceafeth not ftill to revealc
our finne, to accufc and to terrific us : but the conscience taking

hold

To the GA L A T H I AN s.

hold of this word of the Apoftle : Ckrift hath redeemed tu front the
L&lt;tw, is raifed up by faith, and conceiveth great comfort. Moreover,
it triumpheth over the law with a certaineholy pride, faying: I care
not for thy terrours and thrcatnings. For thou haft crucified the Son
ofGod, and this haft thou dons moft un juftly : therefore the (in that
thwi haft committed againft him, cannot be forgiven. Thou haft
loft thy right and foveraignty , and now ifor ever thou art not
onely overcome, condemned and (laine unto Chrift, but alfoto me
bcleeying in him , unto whom he hath freely given this viftory. So
the law is dead to us forever, fo that we abide in Chrift. T^fo&
therefore to God, Vohich bath gfoe w viftorie through oar Lord Jefu*
Chrif}.

Thefc things do alfo confirm: thisdoflrine, that we are juftifisd by
faith only. For when this combate was fought betwixt Chrift and the
law, none of our works or defer ts came between, but only Chrift was
found, who puttingupon him our petfon, madehimfelf fubjeft to the
la w, and in perfect innocency Ciflkred all tyranny. Thcrfore the law,as killed the
a theef and curfcd murthcrer of theSon of God,ioo(cth all his right,and Soa of Qod
deferveth to be condemned in {uch fort, that whcrfocver Chrift is, or
is once named, there it is compelled to avoid and flie away, no other- C. .MJ.
wife then the devil(as the Papifts imagin)flieth from the croflV.whcr-
fore if we believe,we are delivered from the law through Chrift, who
tiath triumphed over it by himfclf.Therforc this glorious triumph pur-
chafed unto us by Chnft/s not gotten by any works,but only by faith:
therfore faith only juftiricth.

Thefe words then , Chrift tt&gt;&lt;** made under the law, &c. as
they are pithy and import a ccrtaine vehemency, fo they are dili
gently to be weighed and confidercd. For they declare that the Son
of God bein made under the law, did not only performs one or

, * r i i i- r \- T Ghnflrunc-

two works or the law : teat is to lay, he was not only circum- rc d a iithc
cifcd, or prelented in the temple, or went up to lerufilem with other tiannyof
at the times appointed, or only lived civilly under the law, but he c
fui&red all the tyranny of the law. For the law being in his prin-
cipall ufe and full power, fct upon Chrift, and fb horribly aflailed
him , that he felt fuch anouifh and terrour, as no man upon the earth
had ever felt the like. This hisbloudy fweat doth furticiently wit-
neHc, his comfort miniftrcd by the Angcll, that mighty prayer
which he made in the garden ; and briefly, that lamentable corn-

B b phinj

Chap.IV. V{9 the E P i s T L " i

plaint upon the crcflfe lO my 6W, Vehyhaflthouforfikeviue t Theffi
things hcfutFered to redeem thofc which were under the law, that is
tofay,in heavines of fpirit,in anguifh and terrcur,and ready to dcfpaiiy
which were opprtfifed with the heavy burden of their fins , as indeed
we are all oppreflcd. For as touching the fkfh, we fin daily againtt all
thccommandemenrsof God. But PWgiveth us good comforr,when
he faith, {jodfintku Son&c.

cane So Chrilt a divine and humane perfon , begotten of God without
beginning, and borne of the virgin in the time appointed, came not to
make a la w,but to fecle and iuffer the terrors of the law with all cxtre-
away. nty,&to overcome the fame,that fo he might utterly aboliih the law.
He was not made a teacher of the law, but an obedient difciple to the
law, that by this his obedience he might redecmc them which were
under the law. This is againft the doctrine of the Papifts, who have
made Chrift alaw-giver : yea much more fcvere and rigorous then
Mofcs. PWteacheth here clean contrary, to wit, that God humbled
miniB his Sonne under the law, that is to fay, conftraincdhim fobcare the
judgement anc | cur f c O f the law,(in,dcath,e^f. For Mofes the minifter
of the law,fin,wrath and death , apprehended,bound, condemned and
killed Chrift : and all this he fuffercd. Therefore Chrift ftandeth as a
mecr paticnt^and not as an agent.in refpedl of the lav/. He is not then
alaw-giver,or a Judge after thelaw.but in that hcmadchimfelffub-
jcft to the law, bearing the condemnation of the law, he delivered us
from the curfe therof.

jt is not the Now, wheras Chrift in the Gofpell givcth commandemcnrs, and
teachetb the law, or rather expoundcth it, this pcrtaincth not to the
dodWnc of Juftification, but of good works. Morcover,it is not the
proper office of Chrift ( for the which he came principally into the
world) to teach the law, but an accidcntall or by-office: like as it was
to healc the weak, to raife up the deader. Thefe are indeed excellent
and divine works : but yet not the very proper and principall works
of Chrift.Forthe Prophets alfo taught the la w,and wrought miracles.
But Chrift is God and man, who fighting againft the law, fuffercd the
uttcrmoft cruelty and tyranny therof. And in that he differed the tyran
ny of the law, he vanquifhed it in himfclf : And after wards being rai-
fed up againe from death,hc condemned and utterly abolifhed the law
w hich was our deadly enemy, fo that it cannot condemne and kill
tfcc faithfu.ll any more. Whcrcfere the true and proper office of Chrift

TOtbt GA L A T H I AM 8.

istdwraftle with the law, with the fin and the death of the whole
world, and fo to wraltlc that he niuft futfcr and abide all thcfe things,
and by fu&ring them in himfdf,concjaer and abolifh them,and by this
iDcancs deliver the faithfull from the law and from all evils. Therefore
to teach the law and to work miracles,are particular benefits of Chrift,
for the which he came not principally into the world. For the Pro-
phcts,and efpecially the Apoftles did greater miracles then Chrift did,
?^.i4.

Seeing then that Chrift hath overcome the law in his own perfon,
it followcth neceflfarily that he is naturally God. For there is none, tote,
whether he be man or Angell which is above the law, but only God.
But Chrift is above the law.for he hath vanquished it : therefore he is
the SonofGod,and naturally God. If thou lay hold upon Chrift in fuch
fort as Pax/ here paintcth him out,thou canft not erre nor be confoun-
ded. Moreover, thou (halt cafily judge of all kinds of life, of the rcligi-
ons and ceremonies of the whole world. But if this true picture of chnft
Chrift be defaced, or in any wife darkncd, then fblloweth a confufion
of all things. For the naturall man cannot judge of the law of God.
Here faileth the cunning of the Philofophers, or the Canonifts, and
of all men. For the law hath power and dominion over man.Therforc
the law judgeth man,and not man the law : only the Chriftian hath a
true and a certain jjdgcment of the law. And how ? That it doth not The natorai
juftin~c.Whcrforc then is the law made,if it do not juftifie? Righteouf- I]2L
ncs before God which is received by faith alone, is notthcrinallcaufc iudgcmcnt
why the righteous do obey the la w.but the peace of the world,thank- JJ S iJJJf ^
fulnes toward God,and good example of life, wherby other be provo
ked to believe the Gofpel. The Pops hath fo confounded and minglci
the cercmoni all law,the morall law,and faith together,that he hath at
length preferred the ceremoniall law before the morall law, and the
morall law before faith.

Vcrfe 5 . That \\&gt;e might receive the adoption ofthcfonnei.

P&lt;wl fctteth forth and amplifieth very largely this place of Ge-
nef.2 2 . In thy Seed fidl all the Nations of the Earth be hie fed. A litrlc IB &. fcci
before he called this blefling of the feed of ^^raham , rightcouf-
nefl^, life, the promife of the Spirit, deliverance from the law, the
teftament, &c. Here he callcth it the adoption and inheritance of c-
vcrUftinglife* All thcfe this word bleiling doth comprehend. For

B b 2 when

Chap.IV. Vfon f/kE P i s T L B

when the curfe (which is (in,deatb,err.)is aboiifhcd, then in the ftead
thereof fuccecdeth the blefling, that is, righteoufnes, life and all good
things.

But by what merit have we received this blefling,that is tofay,this

adoption and inheritance of cverlafting life. By none at all. For what

can men defervc that are (hut under fin,fubjed to the curfe of the law,

The merit anc * wortn y of everlafting death ? We have then received this blefling

wheiby we freely, and being utterly unworthy thereof, but yet not without me-

dSwiof " f * What ment 1S l ^ at * not ourp kut c ^ : mcr * c ^ J e ^ us Chrift the
the ions of fonofGod, who being made urn cr thelaw,not forhimlelf but for us(as
G;&gt;di P&lt;w//faid afofe,M& he W*f made a curfe for )red Denied us which were
under the law. Wherefore we have received this adoption by the only
redemption of Jefus Chrift the Sonnc of God, which is our rich and c-
vcrlaftinc merir. whether it be of coneru:ncc or worth inefle going

, o c i i 1 r \ \

berore grace or coming after. And with this tree adoption we have
alfb received the holy Ghoft, which God hath fcnt into our hearts,cry-
ing Abba&gt;FAther3& folio weth.

Verfe 6. &lt;sfndbecMifc you are font, Cjod hath fent forth the Spirit of hi*
Son into jour hearts.

The holy Ghoft is fent two manner of waies. In the primitive
^ nnrcn ^ e was ^ cnt * n a niamfeft and vifiblc appearance. So he came
upon Chrift at Jordan in the likenes of a* Dove, and in the likenes of
^ rc u P on r ^ e ApofVlcs and other bclecvers. And this was the firft fen-
ding of the holy Ghoft: which was necdftry in the primitive Church,
for it was expedient that it fhould be eflabiilhed by many miracles,be-
caufeof the unbelievcrs,as Paul witndfcth, i Cor. 14, Strange tongue*
(faith \\t)befor afi^ne and a token, not to them-that believe, but to them that
believe not. But after that the Church was gathered together and con*
firmed with thofe miracles, it was not necefiary that this viliblc fen
ding of the holy Ghoft fhould continue any longer.

Secondly, The holy Ghoftisfent by the word into the hearts of
thebelcevcrSj as here it is fa id : Cod fcnt the Spirit of his S*n*- 9
&c. This fending is without any vifible appearance, to wit, when
by the hearing of the externall word, we receive an inward ferven
cy and light , wh-reby wee are changed and become new crea
tures s whereby alfo we receive a new judgement, a new feeling,

and

To the GA L A T H I A N s. Fol.187

and a new moving. This change and this new judgement is no work
of rcafon,or of the power of man, but is the gift and operation of the
holy Ghofr,which commeth with the word preached, which purifi-
eth our hearts by faith, and bringeth forth in us fpirituall motions.
Therefore there is a great difference betwixt us and thofc which The godly
with force and fubtilty perfecute the doftrineofthc Gofpell.For we *^
by the grace of God, can ccrtainely j udgc by the word, of the will of judge of
God towards us:alfo of all laws and do&rines, of our own life and of * H **
the life of others. Contrariwife the Papifts and Sectaries cannot cer
tainly judge of any thing : For they corrupt, they perfecute and blaf-
phcmc the word.Now,without the word a man can give no certainc
judgement of any thing.

And although it appeare not before the world, that we be re-
newcd in fpirit and have the holy Ghofr, yet notwithstanding or
judgement, our fpeecb and our confcilion do declare fufficiently,
that the holyGhoft with his gifts is in us. For before we could
judge rightly of nothing. We fpakc not as now we do. We con- chriflour
fcflcdnot that all our works were finne and damnable, that Chrift
was our onely merit both before grace and after, as now we doe
in the true knowledge and light of the Gofpell. Wherefore let this
trouble us nothing at all, that the world ( whofe works we tcftific grace and
to be evill ) judgeth us to be mod pernicious hereticks and fcditious tftcr *
pcrfons, deftroyers of Religion, and troublers of the common peace,
pofleflcd of the devill fpeaking in and governing all our actions.
Againft this pcrverfc and wicked judgemct of tbc world, let this
tcltimony of our confcience be fufficicnr, whereby we afluredly
know that it is the gift of God, that we doe not only beiecve in
Jcfus Chrift, but that we alfo openly preach and confeue him before
the world. As we bclecve with our heart, fo do we fpcake with our
mouth,according to that fay ing of the P/alme: I beleeved, Andtherc-
fire I kavfjpoktn.

Moreover we cxcrcife our fclves in the feare of God, and avoide ne "
finnc as much as we may. Jf we finne, we finne not of purpofe, but " JJc saint*
of ignorance, and wcarciorry for it. We may flip, for thedcvill
liethinwaite for us both day and night. A Ifo,the remnants of finne
cleave yet faft inourflefh: therefore as touching the fle(h we arc
finncrs, yea after that we have received the holy Ghoft. And there
is no great diffcrence betwixt aChriftian and a civill honeft man.

B b 3 For

Chap.lHL Vfon ^EPISTLE

For the workcs of a Chriftian in outward (hew are but bafc and
wfc- fimple. He doth his duty according to his vocation, he guideth his
family, he tilleth the ground,hcgiveth counfcll,hc aideth and fuccou -
betwecnca rcth his neighbour. Thefe works the carnallman doth not much
a mn thlt* cftceme,but thinketh them to be common to all men, and fuch as the
hsathen may alfodo. For the world underftandeth not the things
which are of the Spirit of God, and therefore it /udgeth peryerfly of
the workcs of the godly. But thsmonftrousfupcrftition of hypo
crites and their will-workes they have in great admiration. They
count them holy workcs, and {pare no charges in maintaining the
fame. Contrariwife the workcs of thefaithfull, which although in
outward appearance they fcem to be but vile and nothing worth, yet
are they good works indeed, and accepted of God, *( becaufe they
are done in faith, with a cheerefull heart, and with obedience and
thankfulneflb toward God ) thcfe works, I fay, they do not oncly
not acknowledge to be good works, but alfo they defpife and con-
demne them as moft wicked and abominable. The world therefore
belceveth nothing Icfte then that w e naTC the holy Ghoft. Notwith-
ftanding in the time of tribulation or of the crofle, and of the con-
feilion of our faith (which is the proper and principall work of thofe
that bclcevc)whcn we muft either forfake wife, children, goods and
life,or elfe deny Chrift, then it appeareth that we make confcflion of
our faith, that we confcfTs Chrift and his word, by the power of the
holy Ghoft.

Wee ought not therefore fo doubt whether the holy Gl oil
dwellcth in us or not : but ro be afluredly perfwaded that we arc
the temple of the holy Ghoft, as Paul faith. For if any man fcclc
in himfdfc a love towards the word of God, and willingly hearcth,
talketh, writeth and thinketh of Chrift, let that man know that
this is not the worke of mans will or rcafon, but the gift of the ho-
citofl. ly Ghoft : For it is is impollible that thcfc things, fhould be done
without the holy Ghoit. Contrariwifc, where hatred and contempt
of the word is, there the dcvill the god of this world raigneth,
blinding mens hearts,and holding them captive, that the light of the
glorious Gofpell of Chrift fhould not (bine unto th:m. Which thing
we fee at this day in the moft part of the common people which
have no love to the word, but contcmne it as though it pertained no
thing at all unto them. But wholoevcr do fcelc any love ordefirc

To the GA L A T H i A N s. FoI.igS

to the word,lct them acknowledge with thankfullnefle,that this affe
ction is powrcd into them by the holy Ghoft. For we bring not this
sffcftion and dcfire with us, neither can we be taught by any lawes
how we may obtaincit : but this change isplainely andfimply the
worke of the right hand of the mod Higheft. Therefore when we
willingly and gladly heare the word preached concerning Chrift the
Sonne of God, who for us was made man, and became fob/eft to the
law, to deliver us from the malcdidion of the law, hell, death and
damnation : then let us aflurc our fclves that God by and with
this preaching (endeth the holy Ghoft into our hearts. Where
fore it is very expedient for the godly to know, that they have the
holy Ghoft;

This I fay,to confute that pernicious doftrincof the Papifts, which
taught that no man can certainely know (although his life be never fb pith t e"h.
upright and blamelefle ) whether he be in the Favour of God or no. "gJ
And this fentence commonly received, was a fpeciall principle and
article of faith in the whole Papacy, whereby they utterly defaced
the dodrine of faith, tormented mcns consciences, banifhed Chrift
quite out of the Church, darkened and denied all the benefits of the
holy Ghoft, abolifticd the whole worfhip of God, fet up Idolatry,
contempt of God, and blafphemy againft God in mcns hearts.

Au^uftlne faith very well and godly, that every man feeth moft
certaincly his owne faith, if he have faith. This doe they deny.
God forbid ( fay they ) that I (hould aflure my fclfc that I am under
grace, that I am holy, and that I have the holy Ghoft, yea al-
though I live godly and do all good works. Yee which arc young,and
are notinfcded with this pernicious opinion (whereupon the whole
kingdc me of the Pope is grounded ) take heed and flic from if, as
from a moft horrible plagpc. We that are old men have been trained
up in tl is crrcur even from our youth, and have been fo nufled
therein, that it hath taken deepc rooteinour hearts. Therefore it is W emun ,t
to us no kflfe labour tounlearne and forget the fa me, then tolearnc utcofci-
aid lay hold upon true faith. But we muft be aflurcd-and out of doubt
th U we are under grace, that we plcafc God for Chrifts fakc,and that s r ce
we have the holv Ghoft : for if any man have not the Spirit of Chrift ,
the fime is none of his.

Wherefore, whether thou 6e a Miniftcr of Gods word, or a Ma-
giftratc in the common-wealth, thou muft afluredly thinkc that

B b 4 thy

Chap.IIIl. r$o* the E? i s T t s

HOW thou % office plcafeth God : but this canft thou ncrcc doc unlefle thou

mayft affure have the holy Ghoft.But thou wilt fay,I doubt not but that my office

SSiy** pleafeth God, becaufe it is Gods ordinance; but I doubt of mine

officebut ai- owne perfon whether it pleafe God or no. Here thou muft rcfort to

fn pkafcVh tne wor d of God, which tcacheth and affureth us, that, not oncly

God, the office of the perfon,but alfo the perfon it felfe pleafcth God. For

the perion is baptized, bclcevcth in Chrift, is purged in his bloud

from all hisfinnes, liveth in the communion and fcllowfiiip of his

Church: Moreover he doth not onely love the pure doftrinc of the

word, but alfo he is glad and greatly rejoy ceth when he feeth it ad

vanced, and the number of the faithfullincreafed. Contrariwifs he

dctefteth the Pope and all Sectaries with their wicked dofirine, ac-

p/*ii*ii3. cording to that faying of the Pfilme : I katethem that imagine eviil

things , hut thy law do Hove.

We ought therefore to be furcly perfwaded, that not only our of-

fice.but alfo our perfon pleafeth (Sod : Yea whatsoever it iaith,doth,

or thinketh particularly, the fame pleafcth God, not for ourowne

fake$,but for Chrifts fakc,who was made under the law for us.Now,

we are fure that Chrift pleafeth God, that he is holy,&lt;v. For as

much then as Chrift pleafcth God, and we are in him, we alfo

Grace is pleafe God and are holy. And although findoftill rcmaincinour

reorenjons fkfb, and we alfo daily fall and cffrnd, yet grace is more aboundant

n-lohTyThcn an ^ ft ro nger then fm k The mercy and truth of the Lord raigneth over

liana, us for ever. Wherefore finne cannot terrific us and make us doubtfull

of the grace of God which is in us. For Chritt that moft mighty gi

ant ha-h quite abolifhed the law, condemned finnc, vanquifhed

death and all evils. So long as he is at the right hand of God, making

interccliion for us, we cannot doubt of: the grace and favour of God

towards us.

Moreover, God bath alfo fcnt the Spirit of his Sonnc into our
hearts, as Paul here faith. But Chrift is moft certainc in his Spi
rit, that he pleafeth God, &c: therefore we alfo having the fame
Spirit cf Chrift, muft be aflured that we are under grace for his
*k c which is moft aflinxd. This I have faid concerning the inward

tcftimony, whereby a Chriftian mans heart ought to be fully per-
fa^ ur of fwaded that he is under grace,and hath the hply Ghoft.Now the out-
eod. wardfignes (asb:fore I have faid) are, gladly to heare of Chrift,

to preach and teach Chrift, to render thanks unto him, topraifc him,

7&gt;*IM GALATHIANS.

to confeflchim, yea with the lofle of goods and life: Moreover to
do our duty according to our vocation as we arc able: to doit (I
fay)in faith,joy,cr. Not to delight in fin,nor ro thruft our felves in
to another mans vocation, but to attend upon our owne, to helps
our needy brother, to comfort the heavy hear ted, ev. By thefe fignes
asbyccrtaineef&fts and confequents, we are fully aflured and con
firmed, that we are in Gods favour. The wicked alio do imagine
that they have the fame fignes, but they have nothing lefle. Hereby
we may plainely fee that the Pope with his doftrine doth nothing
elfc,but trouble and torment mens confciences,and at length driveth
them to defperation : For he not only teacheth but alfo comman-
dcth men to doubt. Therefore as the Tfilme faith : There i* no truth
nor certainty in hi* mouth. And in another place : Vncler hi* tongue it
iniquity and mifthiefi .

Here we may fee what great infirmity is yet in the faith of the
godly. For if we could be fully perfwaded that we arc under grace,
thatour fins arc forgiven, that we have the Spirit of Chrift, that we i
arc the children of God : then doubtleflc we fhould be joy full, and
thankfull to God for this incftimable gift. But becaufe we feelc con
trary motionSjthat is to fay,fearc,doubtfulneflV anguiih and hcavines
of heart, and fuch like, therefore we cannot affore our fdves hereof :
yea our confciencc j udgeth it a great prcfumption and pride to chal
lenge this glory. Whereforc,if we will underftand this thing rightly
and as we (hould do, we muft put it in praftife : for without expe
rience and praftife it can never be learned.

Wherefore let every man fopraftife with himfclfe, that his con -
fcicnce may be fully aflured that he is under grace, and that his per-
fon and his workes do pleafc God. And if he feele in himfelfe any
wavering or doubting, let him cxercife his faith, and wraftle a-
gainft this doubting : and let him labour toattaine more ftrength and
aflfurance of faith, fo that he may be able to fay : I know that I am ac- The afa
cepted, and that I have the holy Ghoft : not for mine own worthi- fj t " oi
neffe,my work,my merit, but for Chriftsfake,who of his incftimable
lo\c towards us, made himfelfe thrall and fubjecl to the law, and
tookc away the finncs of the world. In him doe I beleeve.
If I be afinner and crrc, he is righteous and cannot crrc. More
over, I gladly heare, read?, fing and write of him, and 1 defuc
nothing more then that this Golpcll may be knowne to the whole

world,

Chap. 1111. ty on \\* E ? i s T L B

world, and that many may be. converted unto him.

Thefc things doe plainly witneffe that the holyGhoft is prefent
with us and in us. For fuch things arc not wrought in the heart by
mans ftrcngth, nor gotten by msns indu .try or travcll, but arc obtai
ned by Chrift alone, who firft makeih us righteous by the knowledge
of himfclf in his holy Gofpcll,and afterwards he createth a new heart
in us, bringcth forth new motions, and giveth unto us that aflurancc
wherby we arc pcrf waded that we pleafs the Father for his fake.
Alfo he giveth us a true judgement whereby we prove and try thofs
things which before we knew not,or elfe altogether defpifed. It be-
hoveth us therefore to wraitle againft this doubting, that we may
dsily overcome it more and morc,and attaine to a full perfwafion and
certainty of Gods favour toward us, rooting cut of our hearts this
curfed opinion, that a man ought to doubt of the grace and favour
of God : which hath infcfted the whole world.

Vetfe 6. faing; ts46l&gt;A Faker.

Paul might have faid : Cjodfent tie Spirit of his Sonnc Into &lt;wr bexrtt

calling, A bba Father. He faith not fo,buc crymg,/f^ Fathcr&tf. he?

might fhe w and fet forth the temptation of a Chriltian, which yet

is but wcake, and weakcly bsleeveth- In Rom.8. he calleth this

ay ing an unfpeakcable groaning. Likewifc he faith : The Spirit hel

Th etyin- peth our infirmities : For tyc know not how to pray tu Vkv ought y but the Spi-

c bpuit rit ntaktthintercejfionfir us Vrith Knlpeak^able^roanin^y &c.

And this is a fingular confolation when he faith, that the Spi
rit of Chrift is fent into our hearts, crying, e^Aa Father: and
againe 9 that he helpeth our infirmities, making interceflion for
- us with ufpeakeablc groanings. He tlut could afljredly bdeevc
^^ ^ ou ^ ncver t&gt; c overcome with any affiiftion, were it never
fo great. But there arc many things that hinder this faith in us.
Virtl our heart is bcrne in finnc: Moreover this evill is naturally
grafted in us, that we doubt of the good will of God towards
us, and cannot sfljrc our felves that we pleafcGod, &c. Bcfides
Jf all this, the devill our adverfary rangeth about with terrible
roarings, and faith : Thou art a finncr: iherefore God is angiy
with thee, and will dcftroy thec for ever. Againft thcfe horrible
arid intollerable roarings, we have nothing w hereupon to hold and

ftay

To the G A L A T H i A N s^ Fol.ipo

ftay our felves, but only the word, which fcttcth Chrift before us as
a conqucrour over fin and death, and over all evils. But to cleave faft
to the word in this tentation and thefe tcrrours of confciencc, herein
ftandeth all the difficalty. For then Chrift appcareth to nofenfe.
We fee him not : the heart feeleth not his prfence or fuccour in
temptation : but rather it feemeth that he is angry with us, and that
he forfaketh us. Moreover when a man is tempted and afrlifted, he
fcelcth the ftrength of fin and the infirmity of the flsfli, he doubteth,
he feeleth the fiery darts of the devill, the terrours of death, the
anger and judgement of God. All thefe things cry out horribly
againft us, fo that we fee nothing clfe but defperation and eternal!
death. But yet in the middcft of thefe terrours of the law,thundrings
of fin,afljults of death,and roarings of the devill, the holy Ghoft((aith The cry O f
y^/jcryeth in our hearts, Abba Father* And this cry furmounteth he Holy
thofe mighty and horrible cries of the law, fin, death, the devill,tfr: Samo
it pierccth the clouds and the heavens, and afcendeth up into the
cares of God.

P/tfl/fignificth therefore by thefe words, that there is yet infirmity
in the godly : As he doth alfo in Rom. 6. when he faith : The
Spirit helpeth our infirmities. Forafmuch therefore as thefenfe and
feeling of the contrary is ftrong in us : that is to fay,forafmuch as we
feelcmorcthcdifpleafureofGod, then his goodwill and favour to
wards us: therefore the holyGhoft isfent into our hearts, which
doth not only figh and make requeft for us,but mightily cryeth, Ab- why t{l&lt; .
b&lt;* Fathered prayeth for us according to the will of God with teares
and unfpcakcablc groanings. And how is this done? When we arc
in tcrrours and in the confli&lt;5t ofconfcience, we take hoM of Chrift
and belecvc that he is our Saviour: but then do the law and fin terrific
and torment us moft of all. Moreover, the devill affaileth us with all
his engins and fiery darts,and goeth about with all his power to take
away Chrift and all confelations from us. Here we fede our felves
almoft gone, and at the point of delperation : for then arc we tr^
bruifed rccdc and fmoaking flaxe which Ifoy fpeaketh ofl Notwith- K^l.
ftanding in the meanefeafon the holyGhoft helpcth our infinni*
tics, and maketh interccdion for us with unfpeakeablc groanings,
and ccrtificth our fpirits that we arc the children of God. Thus is
the mind raifed up in terrours, it lookcth unto his Saviour andhih
Bidwp Jefus Chrift, it ovcrcomaieih the infirmity of the flcih,

Chap. HIT. rfo the B P i s T L B

fh e a/ "a Cth * l concciveth comfort againc,aod faith:*X&lt; Father. This groaning

ring of out which then we fcantly fae le, /&gt;&lt;#*/ calleth a cry ing and unfpeakeaWe

bc y. groanjngjwhich tilkth both heaven and earth, Moreover he callcth it

the crying and groaning of the Spirit, becaufe the holy Ghoft ftirreth

up the fame in our hearts when we are weake and oppreflcd with

tcntation and terrour.

Although then the law, fmne and the devill cry out againft
us never fo much with great and terrible roarings, which fcemc to
fill Heaven and earth, and farre to exceed this groaning of our heart,

y ct can tnc y not ^ urt us * ^ or t ^ ie more ^ rce ty tne y aflailc us, ac-
cufe and torment us with their eryings , fo much the more doc we
groanc, and in groaning lay hold upon Chrift, call upon him with
heart and mouth, cleave unto him, and bslecvs that he was
made under the la w, that he might deliver us fromthecurfeof the
law, and dcftroy both fin and death. And thus when we have ta-
CA[ ken hold upon Chrift by faith, we cry through him : AM A Father.
And this our cry doth farre furmount the roaring of the law, fin, the
dcvill^r.

Tbccry of But fo farre ofFis it that we thinke this groaning which we make
h a no.T i thcfe terrours and this our weakneflfc, to be a cry, that fcirccly we
and the perceive it to be a groaning. For our faith which in tentation thus
fccdy pel- groaneth unto Chrift is very weakc, if we confider ourownfenfc
ccive. and feeling,and therefore we heare not this cry. We have but onely
the word, which when we apprehend in this conflict, we have a lit-
R 8.t7 tie breathing, and then we groane. Of this groaning fomc little fee
ling we have,but the cry we heare not. But hs (faith Pt*Hl)Vtkich fear-
thctktke hearts, kymth what it the me4nig of the Spirit ,&c. To this
(oarcher of the hearts, this fmall and feeble groaning (asitfecmeth
unto us)is a loud and a mighty cry, and an unfpeakeable groaning : in
cotnparifon whereof the great and horrible roarings of the law, of
fin,of death, of the devill, and of hell,are nothing, neither can they be
once heard. Paul therefore, not without cauff , callcth this groanin"
of a godly afflidted heart, aery and a groaning of the Spirit which
cannot be expreflcd. For it filkth Heaven, fo that the Angels thinke
they heare nothing elfe but this cry.

HOW we arc But in us there is aclcane contrary feeling. For it feemcthun-
to us that this our fmi11 S roanin S doth not fo pierce the clouds,
that there is nothing clfe heard in Heaven of God and hisAngek.

Nay,

TO the G A L A T H I A N S. Fol. I p I

Nay, .wcthinkc, and dpccUlly during [the time of tentation, that
the devill horribly roareth againft us, that the heavens thunder and
the earth trembkth, that all will fali upon us, that all creatures
threaten our deftru&ion , that hell is open and ready to fvvallow
us up. This feeling is in our heart, thcfe horrible voyces and this
fearcfull (liew we hearc and we fee. And this is it that P/vel faith
in the a Corinth. 11. Thai the Jlrength of Chrift is made pcrfift
through ottr Vteakenefie. For then isChriit Almighty indeed, then
doth he truly reigne and triumph in us, when we are fo wcaks
that wecanfcarcely groane. But Paul faith, that this groaning is in
the cares of God, a m oft mighty cry, which filieth both heaven and
earth.

Chriftalfointhei8.ofl%, in the parable of the wicked judge, rtie
calleththis groaning of a faithfull heart, aery, yeaandfuch a cry as ningofffi
ceafeth not day and night to cry unto God, where he faith: Heare what hea "
the unrighteous judge Jaith, Now flail not Cjod avege bis elett, tyhicb
crjdaj and niffht unto him,yeAthoHghhefnffer long for them ? yea I tell
you he \V;# avenge them ejaickij. VV e at this day in fo great pcrfecuti-
on and contradiction of the Pope , of tyrants and Sectaries which
fight againfl us both on the. right hand and on the left, can do nothing Th wea
elfe but utter fuch groanings. And thefc were our guns and artillery d "y
wherewith we have fo many yeares (catterej the counfels and en- tb&lt;he/
terprifesofouradvcrfaries: whcrby alfo we have begun to overthrow Em
thckingdomcof Antichrift. They aliqiliall provoke Chriii to haften &lt;tc of.
the day of his glorious comming, wherein he Hiall aboliiV all rulc,au- ^. Fope
thority and power, and foall put all his enemies under his feet. Sp
be it.

In the 14. of Exodus the Lord fpeaketh unto Maps at the red fca, Thccry of
faying: Whj cryefl than unto mt ? Yet c^fo/^cryed not, but trembled ^ fl /" "
-and alraoft deipaired, for he was in great trouble. It fcemed that in-
fidelity reigned in him, and not faitb. For he faw the people of Ifrttl
fo compafled apdenclofed with the Ejyftiatu hoft and with the fea,
that there was no way whereby they might efcape. Here Mofes durft
not once open his mouth. How then did he cry ? We muft not judge "ihaoffice
therefore according to the feeling of our own heart, but according to Q^ hely
the word of God, which teacheth us that the holy Chcft j s given to
thofe that are afflicted, terrified, and ready to dcfpair, to raife tnem up
and co comfort them,thajt the) 7 be not overcome in their tentations and

afflictions,

Chap. IV. Vfon the EPISTLE

affliftions, but may overcome them,ind yet not without great terrors
and troubles.

The Papifts dreamed that holy men had the holy Ghoft in fuch
fort that they never had nor felt any tentation. They fpake of the ho
ly Ghoft only by forculation and nak d knowledge. But T^w/faitb,
That the ftrength of Chrift invade per fitt through our We*k$**$e : AUb,
That the Spirit helpeth our infirmities. And tnakfth intercejfion fir tt*
Vritk unfffttkablegrtAmngi. Therefore we have then moft need of the
hdpe and comfort of the holy Ghoft, yea and then is he moft ready
in whom to helpe us, when we are moft weake and neareft to defperation. If
V h hoHth any man futfer affliction with a conftant and a joy full heart,thcn hath
hisoffice, the holy Ghoft done his office in him. And indeed he exercifeth his
an^at w] t wor j {Cj fp ec i a lly and properly in thofs which have fuftcred great ter-
roursandaffli(flions,andhavejas the7&gt;fa/ms faith, approac bed nigh to
the gates of hell. As 1 faid Q^LMofes, which fa,w prcfent death in the
Thatentati- waters, and on every fide whitherfoever he turned his face. Hs
aTthcJc d* was therefore :in extrcame anguifh and defpcration 4 and (no doubt)
f. he felt in his heart a mighty cry of the devill againft him, faying : All
this people fhall this day psrifh, for they can cfcape no way , and of
this great calamity thou onely (halt be found to be the Authour,
becaufc thou haft led them out of *sypt. Befides all this,the people
cried out againft him, faying : Were there no graves in ^Egypt ?
Thou haft brought ru out that Wee fljould die here in the Vtildernefie.
* Had it not heene better for ttt to have fer vedthe Egyptians, then here
Wretchedly to djs in the ^ildernefie ? The holy Ghoft was not
here in (JMofes by bare fpecdlation and knowledge only, but traly
and effectually, who made interceflion for him with an unfpeake-
ablc groaning, fo that he iighcd unto the Lord and faid : O Lord at
thy commandement have I led forth this people : helpe us therefore.
This groaning and fighing unto God, the Scripture calleth a cry
ing.

This matter I have the more largely presented , that I might
plainely fhew what the office of the holy Ghoft is, and when he fpe
cially exercifeth the fame. In temptation therefore we muft in no
wife judge thereof according to our own fence and feeling, or by
thccrying of the law, fin and the devill, &c. If we here follow
our ownc fcnfe and belecvc thofc cryings, we (hall thinke our felves
tobedcftituteofallhelpcandfuccour of the holy Ghoft, and utter-1

TO tfo G A L A T H I A N S.

ly caft away from the prcfenccofGod. Nay rather let us then re
member what Pttu/ faith : The Spirit he. peth our infirmities^ &c. Al-
fo, it crycth : Abba Father, that is to fay, it uttereth a certame feeble
fighing and groaning of the heart (as it feemeth unro us) which not-
withftanding before God is a loud cry and an unfpeakable groaning.
Wherefore in the midft of thy temptation, and infirmity, cleave only
unto Chriitand groane unto him : he giveth the holy Ghoft which Thegroa- -
crietb, Abb* Father : And this feeble groaning is a mighty cry in the " Jjjjf Jf
cares cf God, and ib fillcth heaven and carth,that God heareth nothing fere God,
clfe : And moreover, it ftoppcth the cries of all other things whatfb- atc 8 re

Cl**S

ever.

Thou muft markcalfo that 7&gt;au/ faith, that the Spirit makcth in-
tercetfion for us in our temptation : not with many words or long
prayer, but only with a groaning, which notwithstanding cannot be
exprefled : and that he crieth not aloud with tears, faying : Have mer
cy en me, O God, &c. but only uttereth a httlc found and a feeble p /** i l *
groaning, as Ah father : This is but a little word, and yet not with-
ftanding it comprchendeth all things. The mouth fpcaketh not, but Ah Fathtr *
the arfedion of the heart fpeaketh after this manner. Although I be
oppreflcd with anguifh and tcrrour on every fide, and (ceme to be
foriaken and utterly caft away from thy pretence, yet am I thy child,
and thou art my father for Chrifts (like : I am beloved btcaufe of the
beloved. Wherefore this little word, Father , conceived c fedlually in
the heart, pafleth all the eloquence tfDemofthenes, ficero, and of the
moft eloquent Rhetoritians that ever were in the world. This matter
is not cxpreflid with words, but with groanings, which groanings
cannot be uttered with any words or eloquence,fbr no tongue can ex-
prcfle them.

I have ufed many words to declare that a Chriftian muft oflurc
bimfelfc that he is in the favour of God,, and that he hath the cry-
inc of the holy Ghoft in his heart. This have I done that we may

% i i i 7 i il-n fi

Jcarnc to reject and utterly to abandon that devillilh opinion or the taught
\v hole kingdomc of the Pope, which taught that a raan ought tobe
uncertaine and toftandindoubtof t!;c grace and favour of God to- the
wards him. If this opinion be received , then Chrift profitcth no- TiJ "
thing. For he that doubtcth of Gods favour towards him,muft heeds H C fpakeih
dcubt alfo of the promifes of God, and ib conicquently of the will
cGod, and of the benefits of Cbrift :. namely that he was borne,

furTcred,

Cii2p.IV. Vfw the "E * i s T L

fuffered. died, and rofe again for us, &c. But there can be no greater

./-. ./-? i i T 1 x-&gt; i i .

rifcth ofin- blafphcmy againll God, then to deny his promiics, to deny God him-
5lTe%: &\f, to deny Chrift,&lt;r.Whcrforc it was not only an extrcam madnes,
butof wiitiii but an horrible impiety that the Monks did fo carncftly entice the
which "be y mn both mcn an( * women to their Monafteries, and to their holy
Papv ..i orders (as they called them) as to a moO: certain ftatc of falvation: and
y et when ^y had thus done,they bad them doubt of the grace and fa
vour of God towards them.

Moreover.the Pope called all the world to the obedience of the ho
ly Church of Ro me, as to an holy ftate, in the which they might un
doubtedly attain falvation ; and yet after he had brought them under
the obedience of his laws,he commanded them to doubt of their falva-
t{on So the kingdom of Anticbrift braggeth and vaunteth at the firft,
of the holines of his orders,his rules and his laws, and afluredly promi-
ieth everlafting life to fuch as obferve and keep them. But afterwards
when the fe mifcrablc men have long affliftcd their bodies with wat
ching, fading and fuch like exercifes, according to the traditions and
ordinances of mcn, this is all that they gain thcrby ,that they are unccr-
The Papacy tain whether thisobediencc pleafe God or no ? Thus Satan moft hor-
is a vay riblv dallied in the death anddeftru&ion of foules through the Pope,
JoSeTf an&lt; ^ thcrfbre is the Papacy a {laughter- hauls of confcienccs 9 and the ve-
ry kingdom of the devill.

Now, to eftablilli and confirmc this pernicious and curfed er-
rour , they alleadged the faying of Salomon, Ecclef. 9. The jttft
and the Vclfe men are in the hAnAs of God : and yet no man know-
eth Whether he he Worthy of love or of hatred. Some underftand
this of that hatred which is to come, and fome a^ainc of that which
is prefcnt : but neither of them underftand Salomon^ who in that
P^ ce mcanct ^ not hing Icflc then that which thcydreamc. More-
over, the whole Scripture teacheth us, efpecially and above all
of $ ^ n S s &gt; that wefliould not doubt, but affiircour fclvesand undoubt-
cdly belesvethat God is mcrcifull, loving and patient : that he is
ne ^^ ier d^ ^hlernor deceiver : but that he is faithfull and true,
and kecpefhhis proraifc: : yea and hath performed that he promi-
fcd, in delivering his onely begotten Sonne to death for our (innes,
that everyone thatbeleeveth in him might not peridi, but have c-
verhfting life. Here we cannot doubt but that God is pleafed with
us, that he lovethus indeed, that the hatred and wrath of God is

taken

%
- /

To the G A L AT H r A N sT Fol.rpj

taken away, feeing he fuffbred his Sonne to dte for us wretched fin-
ners. Although this matter befet out and often repeated through-
out the whole Gofpcllyct it profited nothing at all. This one faying 3
ef Salomon pcrverfly underftoodjdid more prcvaile(efpecially among fles i.. well
the votaries and hypocrites of the ftraitcr religion) then all the pro- J
mifes and conlbiations of the whole Scripture, yea th-n Chrift him-
fcjfe. They abufed the Scriptures therefore to their own deftrtidion, ^fS
and were mod juiUy punilhcd fordefpifing the Scriptures and re- miieofihe
jetting the oofpell. Scu P turc -

It is expedient for us to know thefe things : Firft,becaufthc Pa-
pifts vaunt of their holincs, as if they had never com mitted any evill.
Thcrfore they muft be cor/, inced by their own abominations, where
with they have filled the whole world, as their own books do wit-
nes,whcrcof there is yet an infinite number : Secondly,that we may
be fully certified that we have the pure doctrine of the Gofpell: of
which certaincty the Pope cannot glory. In whofe kingdom though
all things clfe were found and uncorrupt,yet this monftrous doctrine DoubtfuH-
of doubting of Gods grace and farour, paff th all other monfters. "" 1 J 1 ^*
And although it be mmifeft, that the enemies of Chrifts Gofpell Papacy.
teach uncertaine things,becaufe they command that menscunfcien-
ccslliouldrematneindoubt, yet notwithftanding they condemns
and kill us as hereticks,becaufc we dirTent from them,and teach thofc
things which are certaine. A.nd this they do with fuch devillifh rage
and cr.uelty,as if they w-re moft aOTurcd of their doftrinc.

Let us therefore give thankes unto God, that we are delivered Haw;w
from this monftrous dotlrinc of doubting, and can nowafliircour^^ ^
f&lt;lves that the holy Ghoft crieth and bringcth fonh in our hearts in GodsS
Onfpcakcable groanings. And this is our anker hold, and our fotin- ^ t a h n c 4
dafon This Gofpell commandcth us to behold, not our owne
good works, our ownc perfection : but God the promifer, an!
Chrift the Mediatcur. Contrariwise, the Pope coinmsndcth us
tolooke, not unto God thcprornifer, nor unto Chrift our high Bi-
Ihop, but unto our works and merits. Here, on the one fide, doub
ting and defperation muft needs folio w : but on th: other iide, af-
iurancc of Gods favour and joy of the Spirit. For we cleave unto
God who cannot lie. For he faith : Behold, I deliver my Sonnc
to death, that through his bloud, he may rcdeeme thcc from thy
finnes and from ctcrnall death. In this cafe I cannot doubt, unlcrTb

Cc I

Chap.IIII. Vfcn th EP i s T t i

in I will utterly deny God. And this is the reafon that cur doftrine is
^ ^ rc anc ccrtainc.bccaufc it carneth us out of ojr felvcs.that we
fhould not leanc to our own ftrength, our own codcienc?, our o-wn
feeling, our ownpcrfon, and our own works : buc to that which
is without us, that is to f y, the promiie and truth of God which,
cannot deceive us. This the Pope knoweth not, and therefore he
wickedly itnagineth that no mm knoweth, be he never fb /aft or fo
wifejwhetber he be worthy of love or of hatred. But if he be jufl and
wife, he knoweth sflliredly that he is beloved or God, or cite he is
neither ;uft nor wife.

Moreover, this fcntencc of &lt;*/$&gt;&* fpeaketh nothing at all of the
nce natrec l or favour of God towards men,, bu^ it is a morall fentcnce rc-
f 9 proving the ingratitude of men. For fuch is the pervetfcnefi;: and in-
* t e * gratitude of the world, that the better a man dcf.rveth, the leflc
what thaks th&nkes he Qiall have ; and oftentimes he that fhould be his moil
leth^ ttf" friend, will be his moft enemy L Contrariwifc, fuch as leaft dtferve,
thvcictctvc (hall be moft eftecmcd. So David a holy man,and a good King, was
well oi it, ca ft out O f his kingdom. The Prophets,Chrift and his Apoftles were
flainc. To conclude, the Hiftorics of all Nations witncflf-, that many
men well deferving of their Country, were caft into banifhmcnt by
their own Citizens, and there lived in great mifery, and fomcalio
fhamcfully pcrilhed in prifonjVVherefore Salomon in this place fpea-
kcth not of the conference having to do with God, nor of the favour
r judgement, the loveor hatred of God : but ef the Judgement and
afRftion of men among themfelves. As though he would fay : Tbcrc
arc many juft and wifbmen, by whom God worketh much good,
and giveth peace and quietncfT: unto men. But fo farre cffarc they
from acknowledging the fame, that oftentimes they requite them
againC moft unkindly and uncoutteoudy for their well ooings and
defcrvings. Therefore ahliough a man do all things well and never
fo well,yct he knoweth not whether by this his diligence and faith-
fullnciT: he defcrvc the hatred or favour of men.

So we at this day, when we thought wcfhould have found fa
vour among our own countrymen, for that we preach unto them
the Gofpell of peace, life and cternall falvatioa, ia ftead of favour
we have found bitter and cruel! hatred. Indeed at. the firft many
were greatly delighted with our do3rine,and received it g!adly.Wc
thought they wculd have been our fncuds and brethren, and that

With

with one confent together with us, they would have planted and
preached th is dodrine to others. But now we find that they are falfc
brethren and our deadly enemies, which fovv and fprcad abroad falfe
dodrinc, and that which we teach well and godly, they wickedly
pervert and overthrow,ftirring up offences in the Churches. Who- Hf - w ww
focver therefore doth his duty godly and faithfully, in what kind of "

t &lt;/*! i *

come an-

life focver he be,and for his well doing recciveth nothing againe but
the unkindnes and hatred of men,let him not vcxc and torment him-
felfc therefore, but let him fiy with Chrift : Th.j katcd me Without P/W,I&lt;.
* cMtfe. Againe : Per th*t thcj fhotildbMc loved ms^hejflandere^ me,
but I did fray.

The Pope therefore with this devillifh do&rine,! whereby he com
manded men to doubt of the favour of God towards thcm,took away
God and all his promifes out of the Church, buried all the benefits of
Chrift, and aboliihed the whole Gofpell. Thefe inconveniences do
neceflarily follow, for men do not leane to the promifes of God, but
to their own works and merits. Therefore they cannot be aflurcd o
the good will of God towards them, but muft needs doubt thereof,
and fo at length deipairc. No man can undcrftand what Gods will is,
and what pleafcth him, but in his word- This word aflurcth us that
&lt;5od hath caft away all the anger and difplcafure which he had con-
ceivcd againft us, when he gave his only begotten Sonne for our fins, in
&c. Whcrfore let us utterly abandon this devillifh doubting, where
with the whole Papacy waspoifoned, and let us be fully aflured that
God is mercifull unto us, that we plcafe him,that he hath a carco?er
us, that we have the holy Ghoft, whichmakethintsrceflionfbrus
with fuch crying and groaning as cannot be expreflfed.

Now, this is the true crying and groaning indeed, when a man in
tcntation caileth upon God : not as a tyrant, not as an angry J jdgc,
not as a tormcntour,but as a father; although this groaning be f 1 jft
and fo fccret, that it can fcantly be perceived. I or in ierious tc ita-
tions, and in the time of tryall where the conscience wradlcth with
the judgement of God, it is wont to call God not a Father, but an
unjuft, an angry, a crucll tyrant and Judge. And this crying
which Satan ftirrcth up in thehearf, farrc paffeth the cry of the
Spii it, and is drongly felt. For then it fcemeth that God hath forfa-
kcn us,and will throw us down into hell. So the faithf ull compbinc
oftentimes in the Pfalmcs. / &lt; c*ft fom the Defence of god,

C c z Alfo:

Chap.IIII. Vf*n ^EPISTLE

Alfo : / Am become a broken veffct^&c. This is not indeed the groa
ning that cry z^n t Ab^a t F other: but the roring of Gods wrath, which
criethftrongly,O crudi J udge, Ocruell tormentour,d-r. Here it is
now time that thou turn away thine eyes from the law/rom worksj
and from the fenie and fueling of thine own confcience, and lay hold
by faith on the pramife, that is to fay, on the word of grace and life,
which rai&th up the confcience againe, fo that now it beginncth to
gronc and fay : Although the law accufe me,(in and death terrific me
never fo mikh, yet O uty God, thou promifcft grace, nghteoufneffe
and evalafting lifv through J fusChrift : And io the prornife bring-
eth a fishing and groaning, which cryeth : Abba Father.

Verfe 7. where fire thou Art no morf &lt;\fcrvant but afinne.

This is the fhutting up and the conclufion of that which hefeid
before. As if he Ihould fay: This being true that we have received the
Spirit by the Gofpdl,wherby we cry, Ah^i Father. : then is this de
cree pronounced in Heaven,that there is now no bondage any more,
but meerc liberty and adoption. And whobringeth this liberty? Veri-
ly.this groaning.By what means?The Father oflFcrcth unto me by his
P r mi^,his grace and his fatherly favour. This reoiaineth then,that
J fhould receive this grace. And this is done when I againe with this
-groaning do cry, and with achild y heart doaflent unto this name
Father. Here then the Father and the Son meete,and the marriage is
made up without all pompe and folemnity : that is to fay,nothing at
all comcth between, no hw nor work is here required. For what
fhould amandomthefeterroufs and horrrible darkenes oftcntati-
ons ? Here is nothing clfcbut the Father promifing, and calling me
his fon by Chrift, who was made under the la\v } cr. And I receiving
and anfwering by this groaning, faying, Father. Here then is no
exa&lt;5ling,nothing is required, but only that childly groaning that ap-
prehcndeth a fure hope and trull in tribulation, and faith : Thou pro-
mifcft, and callsft me thy child for Chrifts fake, and I agamc receive
thy promife and callthee Father. This is indeed to be made children
(imply and without any works. But thefc things without experience

and pradiic cannot be undcrDeod.
, Paul in this place takcth this word Servant otherwifc then

he did before in the third Chapter, where he faith : There it neither

bend

Totbt GAL AT H IAN s. FoJ.rpy

toitdnorfree, &c. Here he calleth him afcrvant of the law which is
fubjea to the la w,as he did a little before : We are in bondage under the
rfidweuts of the word. Wherefore to be a fcrvant accordjn" to Paul wh
in this place, is to &gt;be guilty and captive under the law, under the
wrath or God and death ; to behold God , not as a mercifull Father
but asatormentour, an enemy,and a tyrant. This is indeed to be kept
in bondage and babylonicall captivity, and to be cruelly torment
ed therein. For the law delivereth not from fin and death, but reveal-
eth and incrcafcth fin , and ingendrcth wrath. This bondage (faith
Paul) continueth no longer lit opprcfleth s not,nor maketh us heavy
any morCj&c. P&lt;Wfaith : Thou fludt be more afervant. But the fen-
tence is more gcncrall if we fay : there fliall be no.bondage in Chrift
any more, but mecrefre;ciornc and adoption. For when faith cometh,
that bondage ccafeth,as he faid before in the third Chapter.

Now, if we by the fpint of Chrift crying in our hearts, Abba
Father , be no more fcrvants, bat children, then it folio weth that
we arc not oncly delivered from the Pope and all the abomina-
tions of mcns traditions , but alfo from all the jurifJiaion and
power of the law of God. Wherefpre we ought xn no wife to fuf-
fer the law to reignc in our confcience, and much Icffc the Pope conlcicacei
with his vaine threatnings and terroura. Indeed he roareth migh
tily as a Lyon , Ayoc. i o. and threatneth to ail thofc that obey not
his lawcs, the wrath and indignation of almighty God and of his
blefled Apoftlcs, &c. But here V*ttl arwethajnd comfortcth us a-
gainft thefe roarings , when he faith : Thwart no more a fcrvant,
but a pnne. Take hold of this confolation by faith , and fay ; Q thehw
law thy tyranny can have no place in the throne .where Chrift my hrh nop3 "
Lord (itteth : there I cannot heare thee (much Icffc do I heare thee 6

Antichrift : ) for I am free and a fon, who muft not be fubjea to any but TW **
bondage or fervik law. Let not Mofes thcrfore with his la ws^much flf **
leflethePopc) afcendupintothcbride.chjniber thereto KG, that is
to fay, to rcigne in the confcience, which Chrift hath delivered from
the hw, to the end that it fhould not be fubjea to any bondage. Let
the f:rvants abide with the Afle in the valley : Let nvne but I/aac
afcend up into the Mountaine with his Father ^4l&gt;r^ham : That is,
let the hw have dominion over the body and over the old man : let
him be under the law and fufcr the burden to be hid upon him : let
him furfcr himlelfe to be exercifed and vexed with the law ; let

C C3 the

Chap.IIII. Vfon the E ? i $ T L B

the law limit and prcfcribc unto him what he ought to do, what he
ought to fufr, and how he ought to live and to govcrne himfelfe a-
mong mca But let it not defile the bed in which Chrift fliould reft
and deep alone : that is to fay, let it not trouble the confciencc.For (he
alone ought to live with Chrift her Spoufc in the kingdome of liberty
and adoption.

If then (faith he) by the Spirit of Chrift yc cry : Abl&gt;A y Fatker,theQ
arc y c indeed no longer fervants, but free-men and fons. Thcrforc yc
what the are without the law, without fin, without death : that is to fay,ye arc
brSgcth, faved, and ye are now quite delivered from all evils. Wherefore the
adoption bringcth with it the eternall kingdome, and all the heavenly
tcM}.n, inheritance. Now, how ineftimable the glory of this gift is, mans
heart is not able to conceive, and much leflc to utter. In the mean time
we fee this but darkly,and as it were a far off: We have this little groa
ning and feeble faith which onely rcfteth upon the hearing and the
found of thevoyceof Chrift in giving the promife.Therforc wcmuft
not mcafurc this thing by rcafon or by our own feeling,but by the pro-
mife of God. NOW bccaufe he is infinite, therefore his promifc is aifo
infinitc,although it feem to be never fo much ioclofed in thcfe narrow
ftraitSjthefeanguifhes! mean: whcrforcthere is nothing that can now
accufc,terrific,or bind the conference any more. For there is no more
fervitude but adoption: which not only bringcth unto us liberty from
the law, fin and death, but alfo the inheritance of everlafting life, as
followcth.

Verfe 7. Novt t if than be A finne, thou art Alfo the htire of god through
Chrijt.

For he that is a fonnr, muft be alfo an heire : for by his birth he
is worthy to bcanhcire. There is noworke nor merit that bring
cth to him the inheritance, but his birth onely : And fo in obtai
ning the inheritance he is a mecrc patient and not an agent : that is
to fay, not to beget, not to labour , not to care : but to be borne
is that which maketh him an heirc. So we obtaine ecernall gifts,
namely the forgivcncfle of finncs, righteoufncfle, the glory of the rc-
iurredion and everlafting life, not as agents, but as patients, that
is, not by doing, but by receiving. Nothing here cometh between,
but faith alone apprehendcth the prooiife otfcred. Like as therforc a

fon

To the GALATHIANS.

fort in the pditickc and houfhold government is made an hcirc by his
only birth :fo here faith only maketh us fons of God,born of the word,
tvhich is the wombe of God, wherein we arc conceived, carried,
borne and nourifhcd up,^.By this birth then we arc made new crea
tures, formed by faith in the word : we are made Chriftians,children Ood&gt;
and heircs of God through lefus Chrift. Now,being heirs we are deli
vered from death, fin and the devill, and we have righteoufncs and e-
ternali life.

But this farrc pafleth all mans capacity, that he calleth us heircs :
not of fomc rich and mighty Prince, not of the Emperour, not of the
world : but of God the Almighty creatour of all things. This our in
heritance then (as /W faith in another place) is ineftimable. And if a
man could comprehend the great excellency of this matter, that he
is the fon and heir of God, and with a conftant faith bclccve the fame,
this man would efteeme all the power and riches of all the kingdoms
of the world, but as filthy dung in comparifon of his eternall inheri
tance. He would abhor whatioevcr is high and glorious in the world:
y ea,the greater trie pompe and glory of the world is, the more would
he hate it. To conclude, whatsoever the world moft highly efteemcth
and magnificth , that (hould be in his eyes moft viloand abominable.
For what is all the world,wkh all his power,riches and glory in com
parifon of God, whofefonandheirehcis ? Furthermore, he wonld
ncartily dcfirc withT^/tobcloofedand to be with Chrift , and no
thing could be more welcome unto him, then fpccdy death,which he
would imbrace as a moft joy full peace,knowing that it fhould be the
end of all his miferies, and that through it he fhould attain to his inhe
ritance, &e. Yea a man that could perfectly belecvc this, fhould net
long remain alive, but ftiouldbe fwallowed up incontinent with cx-
ceflivcjoy.

But the law of the members ftriving againft the law of the ^\
mind, hindreth faith in us, and fu Fcreth it not to be pcrfeft. There- J v ,h c ___
fere we have need of the hclpe and comfort of the holy Ghoft, which fort of the
in our troubles and afflictions may make intcrceflion for us with holy c
uufpeakable groanings , as before I have faid. Sinne yet rcmai-
ncth inthcfkfh, which often times opprcff-th the confcicnce, and
fo hindreth faith, that we cannot with joy perfectly behold and de-
fire thofe eternall riches which God hath given unto us through
Chrift. FWhimfclfe feeling this battcll of the fldh againft the ipi-

C c 4 rit,

Chap.IIII. VfW ffo E P i s T L i

ftm 7.14. rit,cryeth out:0 wretchedma* that I am, who flail deliver rue from this bo
dy 9J death? He accufeth his body, which not withftanding it behoved
him to love,calling it by an odious namc,6 deati. As if he would fay:
My body doth more aftiift mc,and more grievoufly vex me then death
it felf : for it hindrcth in him alfo this joy of fpirit.He had not alwaics
the fwcet and joy full cogitations of the heavenly inheritance to come,
but he felt oftentimes alfo much heavines of fpirit, great anguifh and
rerrours.

Hereby we may plainly fee how hard a matter faith is: which is not
cafilyand quickly apprehended , as certain full and loathing fpirits
drcamc , which fwallo w up at once all that is contained in the holy
Scriptures.The great infirmity which is in the Saints,and the (hiving
of the flefb againft the Spirit,do fufficiently witnes how feeble faith is
in them.For a perfect fmh bringeth by and by a pcrfccT: contempt and
loathing of this preftnt life.If we could fully aflureour felvcs,and corj-
ftantly believe that God is our Father,and we his fons and heirs, then
(hould we utterly ccntemne this world with all the glory, righteoul-
neSjWifdome and power,with all the royall fceptcrs and crowns, and

signs whcr- with all the riches and pleafures therof. We fhould not be fo careful!

by *&gt;psa- for this life: we fhould notbefo addicted to the world and worldly

our faith is things, trufting unto them when we have them, lamenting and de-
fpairing when we lofe them : but we (hould doc all things with great
k&gt;ve,humility and patiencc.But we do the contrary :for the fle(h is yet
ftrong.but faith is feeble and the fpirit weak. Therfore /Wfaith very

only the tycll, that We have here in this life, but only the firft fruits of the Spi-
fhc s r pi ii S c. cf rif,and that in the world to come, we ftiall have the tenths alfo.

Verfey. Through Chrijl.

Paul hath Chrift alwaics in his mouth : he cannot forget him.
ae r ^ e ^ wc ^ ^ orc "^ ce tnat notn i n g thould be Icflfc knowne in the

name of world(yca among them which (hould profcfle thcmfelves to be Chri-
ft^ ns ) tn ^ n thrift and his Gofpell. Therefore he talketh of him and
fettcth