to be vndoubtedly accursed if they teach any thing contrarie vnto the first Gospell For the voice of the Gospell once sent forth shall not be called backe againe til the day of iudgment Verse 9. As vve said before so say vve novv againe if any man preach vnto you othervvise then that you haue receaued let him be accursed He repeteth the selfe same thing onely chaunging the persons Before he cursed him selfe his brethren and an Angell from heauen Here if there be any saith he besides vs which preach vnto you any other Gospell then that ye haue receaued of vs let them also be accursed Therefore he plainly excommunicateth and curseth all teachers in generall him selfe his brethren an Angell moreouer all others whatsoeuer namely all those false teachers his aduersaries Here appeareth an exceeding greate feruencie of spirite in the Apostle that dare curse all teachers thorow out the whole world and in heauen which peruert his Gospel teach any other For all men must either beleue that Gospel that Paule preached or els they must be accursed and condemned O would to God this terrible sentence of the Apostle might strike a feare into their harts that seeke to peruert the Gospel of Paule of which sorte at this day the more it is to be lamented the world is full The chaunging of persons is here to be marked For Paule speaketh otherwise in his first cursing then he doth in this second In the first he saith If vve or an Angell from heauen preach vnto you any other Gospell then that vve haue preached vnto you In the second then that you haue receaued And this he doth of purpose lest the Galathians should say We o Paule do not peruert the gospell that thou hast preached vnto vs we vnderstood thee not rightly but the teachers that came after thee haue declared vnto vs the true meaning therof This saith he wil I in no case admitte They ought to adde nothing neither to correct it but that which you heard of me is the sincere word of God let this onely remaine Neither doe I desire my selfe to be an other maner of teacher then I was nor you other disciples Wherefore if ye heare any man bringing any other Gospel then that ye haue heard of me or bragging that he will deliuer better things then ye haue receaued of me let him and his disciples be both accursed The first two chapters in a maner containe nothing els but defences of his doctrine and confutations of errours For in the ende of the second chapter at the last he beginneth to handle the article of iustification Notwithstanding this sentence of Paule ought to admonish vs that so many as thinke the Pope to be the iudge of holy scripture are accursed Which thinge the Popes Scholemen haue wickedly taught standing vpon this ground The church hath allowed foure Gospels onely therefore there are but foure For if it had allowed more ther had ben more Now seeing the Church might receaue and allowe such and so many Gospels as it would therefore the Church is aboue the Gospell A goodly argument forsoth I approue the scrpture Ergo I am aboue the scripture Iohn Baptist acknowledgeth and confesseth Christ and pointeth to him with his finger therfore he is aboue Christ The Church approueth the Christian faith and doctrine therefore the Church is aboue them For the ouerthrowing of this their wicked and blasphemous doctrine against God thou hast here a plaine text like a thunderbolt wherein Paule subiecteth both him selfe and an Angell from heauen and Doctours vpon earth and all other teachers and maisters whatsoeuer vnder the authoritie of the scripture For they ought not to be maisters iudges or arbiters but onely witnesses disciples and confessours of the Church whether it be the Pope Luther Augustine Paule or an Angell from heauen Neither ought any doctrine to be taught or heard in the Church besides the word of God that is to say the holy scripture Otherwise accursed be both the teachers and hearers together with their doctrine Verse 10. For novve preach I mans doctrine or Gods These words are spoken with the same vehemencie that the former were As if he would say Am I Paule so vnknowen amongest you which haue preached so openly in your churches Are my bitter conflicts and so many sharpe battails against the Iewes yet vnknowne vnto you It appeareth I thinke sufficiently vnto you by my preaching by so many and great afflictions which I haue suffered whether I serue men or God. For all men see that by this my preaching I haue not onely stirred vp persecution against me in euery place but haue also procured the cruell hatred both of mine owne nation and of all other men I shew therefore plainely enough that I seeke not by my preaching the fauour or liking of men but to set forth the goodnes and glory of God. Neither doe we be it spoken without bragge seeke the fauour of men by our doctrine For we teach that all men are wicked by nature and the children of wrath We condenme mans freewill his strength wisedome and righteousnes and all religion of our deuising And to be shorte we say that there is nothing in vs that is able to deserue grace and the forgeuenes of sinnes but we preach that we obtaine this grace by the free mercy of God onely for Christes sake For so the heauens shevv forth the glory of God and his vvorkes condemning all men generally with their works This certes is not to preach for the fauour of men and of the world For the world can abide nothing lesse then to heare his wisedome righteousnes religion and power condemned And to speake against those mighty and glorious gifts of the world is not to flatter the world but rather to procure hatred and indignation of the world For if we speake against men or against any such things as pertaine to their glory it can not be but that cruell hatred persecutions excommunications murthers and condemnations therevpon must needes follow If then saith Paule they see other matters why see they not this also that I teach the things that are of God not of men that is to say that I seeke no mans fauour by my doctrine but I set out Gods mercie offred vnto vs in Christ For if I sought the fauour of men I would not condenme their workes Now for as much as I condemne mens workes that is to say because I shew Gods iudgement out of his word whereof I am a Minister against all men how that they are sinners vnrighteous wicked children of wrath bondslaues of the deuill and damned and that they are not made righteous by works or by circumcision but by grace onely and faith in Christ therfore I procure vnto my selfe the deadly hatred of men For they cā abide nothing lesse than to be taken for such maner of men nay rather they would be
11.28 Math. 9.13 Math. 9.2 Iohn 15.33 Luke 19.10 The doers of the lavve doe not the lavve Verse 12. Verse 10. The conscieÌ„ce is not quieted and pacified vvith the obseruation of mans traditions Confidence in vvorks vtterly taketh avvay Faith or at least hindreth it in vs. Iusticiaries meritmongers vvill be recoÌ„pensed for their vvorkes vvith euerlasting life He that receaueth Moises in one poynt must receaue him in all Christians are free from the policie of Moises as touching their conscience Deut. 34. They that seke to be iustified by the lavve deny Christ Gal. 3.14 1. Cor. 1.12 Paule condeÌ„neth not circumcisioÌ„ but to trust in circumcision is that vvhich he condeÌ„neth Christe and the lavve can not dvvell together True Faith. VVe must either forgoe Christ or the lavve Deut. 27.26 The doctrine of the Pope led vs quite avvay from Christ and made him altogether vnprofitable to vs. VVhat daunger it is to seeke righteousnes by the lavve Iohn 3 3â— Iohn 5.18 The Popes kingdom is grounded vpon mens traditions 1. Cor. 4.7 VVhat he loseth thrt falleth from grace Math. 15 1â— Verse 3. Vers 14.25 Rom. 8.24 Rom. 7.15.16.17 Rom. 7.23 The righteousnes of the faithfull standeth not in feeling Faith hope differ in respect of their subiect Exod. 25.20 The differeÌ„ce betvven faith and hope in their office The difference as touching the obiect Difference in order Rom. 5.3.4.5 Difference in vvorking The differeÌ„ce betvven faith and hope in diuinitie is the same that is betvvene fortitude and prudence in policie As soone as vvee begin to lay hold on Christ our enemies the fleâ—h the vvorld the Deuiâ—l rise vp against vs but hope vvrâ—sâ—lâ—th against them all Psal. 116.10 Rom. 15. â— Rom. 5.1 Rom. 1.24 The true knovvledge of Christ is not vvithout the crosse Faith. Hope Charitie of loue 1. Cor. 13 1â— VVhatsoeuer the vvorld estemeth to be good and holy vvithout Christe is sinne A svvete consolation in anguish trouble of conscience Psal. 51.17 Psal. 51. Our righteousnes consisteth not in feeling but in beleuing Ephes 5. â—6 Rom. 5.8 Rom. 5.34 Rom 14.9 1. Cor. 15.3 Esay 66.2 Math. 11.28 Esay â—2 3 The treasure of the Faithfull 2. Cor. 6.7.10 A true and a liuely Faith. Paul shutteth all hypocrites out of the church of God both on the right hand on the left The vvhole life of a Christian The christian life is a course or a race That vvhich seemeth to vs to creepe runneth svviftly in Gods sight Math. 5.4 Luke 6.21 Rom. 8.28 Galath 3.1 False doctrine bevvitcheth men Falling in doctrine cometh of the Deuil The authority of the false apostles A consolation for them vvhich conceaue a false opinion of Christe Christe is set out in the Scriptures as a gift and as an example Coloss 2.3 1. Cor. 1.30 Rom. 10.4 To vvhom Christ must be set out as a gift and to vvhom as an example Math. 11.28 Iohn 6.27 Math. 3.17 1. Pet. 1.17 Coloss 1.13 The false apostles misreported Paule to the churches Doctrine and life must be separate farre a sunder The doctrine of Faith. Luke 11.34 Luke 11.36 Iam. 2.10 Charitie suffereth all thiÌ„gs but Faith suffreth nothing 1. Cor. 13. â— Charitie may be deceaued but faith cannot VVhen vve must exercise charitie and vvhen not VVhether vve may trust vnto men VVicked teachers are troublers of mens consciences The aucthoritie of the false apostles Galath 1.8 â— The differeÌ„ce betvvixt doctrine life No errour in the doctrine of Faith. Actes 13.50 Actes 17.4 The false apostles enemies of the crosse of Christ Gal. 6.12 The doctrine of Faith. 1. Cor. 1.17 2. Pet. 1.11 The church is in best case most flouriâ—heth vnder the crosse Esay 3â— 17 * He meaneth that God somtimes in punishing shevveth him selfe as though it vvere not he but Satan and contrarivvise Satan vvhen he flattereth shevveth him self as though he vvere God and not Satan Esay 53.12 The vvorld hath no pitie vpoÌ„ the godly Iohn 16.2.3 VVhat the vvorld loketh for by the death of the godly Math. 5.10 Marke 9.10 Luke 14.34 Actes 5.41 1 Pet. 3.14 1. Pet. 4.14 Luther vvil be at no vnitie vvith the enemies of the Gospell The Gospell setteth forth the glory of God and discloseth the craftes of the Deuill Math. 5.12 Paul vvisheth that the false apostles vvere cutte of VVhether it be lavvful for Christians to curse Galath 1.3.4 The Maiestie of Gods vvord is highly to be aduaunced Actes â— 20.21 Psal. 54.5 Psal. 55.15 * As Corah Dathan and Abiron Paules example in suffering VVhat the vvorld condemneth in godly teachers An obiection The Apostles after the doctrine of faith adde precepts of good life Philip. 1.21 Iude. 1.4 Carnall men vnderstaÌ„d not the doctrine of Faith. The saying of the vvicked The greatest part of men vnderstaÌ„d the doctrine of Faith carnally The profite of tentations 1. Pet. 2.16 The godly are free accordiÌ„g to the spirite but bond seruaunts according to the flesh Gal. 5.17 Carnall men abuse Christian libertie Christian libertie must be taught though men abuse it Coloss 1 1â— They vvhich vnderstaÌ„d the Christian libertie serue one another through loue 1. Cor. 3 11.1â— Leuitis 19 1â— MeritmoÌ„gers hypocrites vnderstaÌ„d not the doctrine of faith and of good vvorks 1. Cor. 3.12.15 Galath 4 1â— Reason is naturally delited vvith superstition No maÌ„ loueth his neighbour as himselfe Naturall corruption superstition remaining in the faithfull A saying of Hierome Paul teacheth good vvorks and condemneth euill vvorkes 1. Sam. 31.6 Math. 12.3 â—â— Math. 22 2â— Ephes 1.2 A brief summe of all Moises lavves The shortnes of the doctrin of all true christianitie To serue our neighbour through charitie A description of an hypocrite Charitie the bright sunne of all good vvorkes A briefe exposition of this commaundement Thou shalt loue thy neighbour as thy selfe Hovv our neighbour ought to be loued Charitie a singular vertue VVho is our neighbour The coÌ„maundement of charitie 1. Cor. 13.7 The doctrine of faith and charitie the shortest and longest The vvay hovv to kepe concord The ende of the authors of vvicked opinions Hovv the doctrine of faith and of vvorks is to be taught An obiection Galat. 2.16 Galat. 3.10 Arguments from precept to vvorke So euill consequence of the Sophisters It is vvrytteÌ„ therfore it is done The Loue of our selfe corrupt Sinne is not here layed to our charge because of our Faith in Christe 1. Cor. 13 1â— Charitie can not pacifie God. Apoc. 21.27 Esay 53.9 1. Pet. 2.22 1. Iohn 3.2 * He alludeth to the place of Exodus Chapt. 13.21 1. Cor. 13.12 Faith adorned vvith charitie is the papistes righteousnes Rom. 1.23 Deut. 6.5 Math. 22 3â— Marke 12 2â— Luke 10.27 Perfect loue God first loued vs. 1. Iohn 4.10 Galath 2 4. Galath 4.4.5 Galath 5.17 Desires and lustes of the flesh euen in the godly To vvalke in the spirite VVhat the coÌ„cupiscence or lust of the flesh is after Paule Beleuers are both sinners righteous Hierome The
require to all manner of burdens and daungers of this present life because he knoweth that this is the will of God that this obedience is acceptable vnto him Thus farre as concerning the argument of this Epistle which S. Paule hath taken in hand to entreate of taking occasion of false teachers which had darkened this righteousnes of faithe amongst the Galathians against whom he commendeth his authority and office The first Chapter Verse 1. Paule an Apostle not of man neither by man but by Iesus Christ and God the father vvhich hath raised him from the dead NOwe that we haue declared the argument and summe of this Epistle to the Galathians we thinke it good before we come to the matter it selfe to shewe what was the occasion that S. Paule wrote this Epistle He had planted among the Galathians the pure doctrine of the gospell and the righteousnesse of faith but by and by after his departure there crept in certaine false teachers which ouerthrew all that he had planted and rightly taught among them For the Deuill can no otherwise doe but furiously impugne this doctrine with all force and subteltie neuer resteth whilest he seeth one sparke therof remaining We also for this onely cause that we preach the gospel do suffer of the world the deuill his ministers bothe on the left hand and on the right all the mischeefe that they can worke against vs. For the gospell is such a doctrine as teacheth a farre higher matter then is the wisedome righteousnes and religion of the world that is to say free remission of sinnes through Christ c. It leaueth these things in their degree to be as they are and commendeth them as the good creatures of god But the world preferreth these creatures before the creator and moreouer by them would put away sinne be deliuered from death deserue euerlasting life This doth the gospel condemne Contrariwise the world can not suffer those things to be condemned which it most esteemeth and best liketh of and therfore it chargeth the gospel that it is a seditious doctrine and full of errors and that it ouerthroweth common wealthes countreis dominions kingdomes and Empires and therfore offendeth both against God the Emperour abolishâ—â—h lawes corrupteth good manners and setteth all men at libertie to doe what they list Wherfore the world in his moste feruent zeale and high seruice of God as to him it seemeth persecuteth this doctrine and abhoreth the teachers and professors therof as the greatest plague that can be in the whole earth Moreouer by the preaching of this doctrine the deuill is ouerthrowne his kingdome is destroyed the lawe sinne and death wherwith as most mightie and inuincible tyraunts he hath brought all maÌ„kinde in subiection vnder his tyrannie are wrested out of his handes Brefely his prisoners are translated out of the kingdome of darknes into the kingdome of light libertie Should the deuill suffer all this Should not the father of lies employ all his force and subtile policies to darkeÌ„ to corrupt and vtterly to roote out this doctrine of saluation and euerlasting life In deede S. Paule coÌ„plaineth in this and all other his Epistles that euen in his time the deuill shewed him selfe a cuÌ„ning workeman in this businesse We thought good to shewe heere by the way that the gospell is such a doctrine as condemneth all manner of righteousnes and preacheth the onely righteousnes of Christ and to them that embrace the same it bringeth peace of conscience and all good thinges and yet notwithstanding the world hateth and persecuteth it most bitterly I said that the occasion why S. Paule wrote this Epistle was for that by and by after his departure false teachers had destroyed those thinges among the Galathians which he with long and greate trauel had builded And these false Apostles being of the circumcision secte of the Phariseis were men of great estimation and authoritie which bragged among the people that they were of that holy chosen stock of the Iewes that they were Israelites of the seede of Abraham that they had the promises and the fathers and finally that they were the ministers of Christ and the Apostles schollers with whom they had bene conuersant had seene their miracles and perhaps had also wrought some signes or miracles them selues For Christ witnesseth that the wicked also doe worke miracles Moreouer these false Apostles by all the crafty meanes they could deuise defaced the authority of S. Paule saying Why doe ye so highly esteeme of Paule why haue ye him in so great reuerence Forsoth he was but the last of all that were conuerted vnto Christ But we are the disciples of the Apostles were familiarly conuersant with them We haue seene Christ working miracles heard him preache Paule came after vs and is inferior vnto vs and it is not possible that God should suffer vs to erre which are of his holy people the ministers of Christ and haue receaued the holy Ghost Again we are many and Paule is but one and alone who neither was conuersant with the Apostles nor hath seene Christ yea he persecuted the church of Christ a great while Would God thinke ye for Paules sake onely suffer so many churches to be deceaued When men hauing such authoritie come into any countrey or citie by and by the people haue them in greate admiration and vnder this coulour of godlines religion they doe not onely deceaue the simple but also the learned yea and those also which seeme to be somewhat confirmed in the faith especially when they bragge as these did that they are the ofspring of the Patriarks the ministers of Christ the Apostles scollers c. Euen so the Pope at this day when he hath no authoritie of the scripture to defend him selfe withal vseth this one argument contenually against vs The church the church Thinkest thou that God is so offended that for a few heretikes of Luthers secte he will cast of his whole church Thinkest thou that he would leaue his church in error so many huÌ„dreth yeres And this conclusion he chiefly standeth vpon that the church can not be ouerthrowne Now like as many are moued with this argument at this day so in Paules time these false Apostles through greate bragging and setting forth of their owne praises blinded the eies of the Galathians so that Paule lost his authoritie among them his doctrine was brought into suspition Against this vaine bragging and boasting of the false Apostles Paule with greate constancie boldnes setteth his apostolical authority highly coÌ„mending his vocation defending his ministery And although elswhere he neuer doth the like he will not geue place to any no not to the apostles them selues much lesse to any of their schollers And to abate their pharisaical pride and shameles boldnes he maketh mention of the history done in Antiochia where he withstode Peter himselfe Besides this
meditation of the worde And when we haue striuen neuer so much yet shall we haue enough to keepe vs occupied For we haue to doe with no small enemies but strong and mighty and such as are in continuall warre against vs namely our owne flesh all the daungers of the world the law sinne death the wrath and iudgement of God and the Deuill himselfe who neuer ceaseth to tempt vs inwardly by his fierie darts outwardly by his false Apostles to the ende that he may ouerthrow if not all yet the most part of vs. This argument therefore of the false apostles had a goodly shew and seemed to be very strong Which also at this day moueth many namely that the Apostles the holy fathers and their successours haue so taught that the Church so thinketh and beleeueth Moreouer that it is impossible that Christ should suffer his Church so long time to erre Art thou alone say they wiser then so many holy men wiser then the whole church After this maner the deuil being chaunged into an Angell of light setteth vpon vs craftely at this day by certaine pestiferous hypocrites who say We passe not for the Pope nor for the Bishops those great persecutors and contemners of Gods word we abhorre also the hypocrisie deceitfulnes of Monkes such like but we would haue the aucthoritie of holy Church to remaine vntouched The Church hath thus beleeued and taught this long time So haue all the Doctours of the primatiue Church holy men more auncient and better learned then thou Who art thou that darest dissent from all these and bring vnto vs a contrary doctrine When Satan reasoneth thus conspiring with the flesh and reason then is thy conscience terrified and vtterly despaireth vnlesse thou constantly retourne to thy selfe againe and say Whether it be Cyprian Ambrose Augustine either S. Peter Paule or Iohn yea or an Angell from heauen that teacheth otherwise yet this I know assuredly that I teach not the things of men but of God that is to say I attribute all things to God alone and nothing to man. When I first tooke vpon me the defence of the Gospell I remember that Doctor Staupitius a worthy man sayd thus vnto me This liketh me well that this doctrine which thou preachest yeldeth glory and all things else vnto God alone and nothing vnto man for vnto God there can not be attributed too much glory goodnes mercie c. This saying did then greatly comfort and confirme me And true it is that the doctrine of the Gospell taketh from men all glory wisedom righteousnes c. and geueth them to the creatour alone who made all things of nothing We may also more safely attribute too much vnto God then to man For in this case I may say boldly Be it so that the Church Augustine and other Doctours also Peter and Apollo yea euen an Angell from heauen teach a contrary doctrine yet my doctrine is such that it setteth forth and preacheth the grace and glory of God alone and in the matter of saluation it condemneth the righteousnes and wisedom of all men In this case I can not offend because I geue both to God and man that which properly and truely belongeth vnto them both But thou wilt say The Church is holy The Fathers are holy It is true notwithstanding albeit the church be holy yet is it compelled to pray forgeue vs our trespasses So though the fathers be holy yet are they saued through the forgeuenes of sinnes Therfore neither am I to be beleued nor the Church nor the Fathers nor the Apostles no nor an Angell from heauen if we teach any thing against the word of God but let the vvord of God abide for euer For else this argument of the false Apostles had mightely preuailed against Paules doctrine For in deede it was a great matter a great matter I say to set before the Galathians the whole Church with all the companie of the Apostles against Paule alone but lately sprong vp and of small authoritie This was therefore a strong argument and concluded mightely For no man sayth willingly that the Church erreth and yet it is necessary to say that it erreth if it teache any thing besides or against Gods worde Peter the cheefe of the Apostles taught both in life and doctrine besides Gods word therfore he erred and was deceaued Neither did Paule dissemble that errour although it seemed to be but a light fault because he sawe it would turne to the hurt of the whole Church but vvithstoode him euen to his face because he vvalked not after the truth of the Gospell Therefore neither is the Church nor Peter nor the Apostles nor Angels from heauen to be heard vnlesse they bring and teach the pure word of God. This argument euen at this day is not a little preiudiciall to our cause For if we may neither beleeue the Pope nor the Fathers nor Luther nor any other except they teach vs the pure word of God whom shall we then beleeue Who in the meane while shall certefie our consciences which part teacheth the pure word of God we or our aduersaries For they bragge that they also haue the pure worde of God and teach it Againe we beleue not the Papistes because they teach not the word of God neither can they teach it Contrariwise they hate vs most bitterly and persecute vs as most pestilent heretikes and seducers of the people What is to be done in this case Shall it be lawfull for euery fantasticall spirite to teach what him selfe listeth seeing the world can neither heare nor abide our doctrine For although we glory with Paule that we teach the pure Gospell of Christ vnto which not onely the Emperour Pope and the whole world ought to geue credite but also ought gladly and thankfully to receaue and embrace it yea and diligently to prouide that it be taught in euery place and if any should teach the contrary were he the Pope an Apostle or an Angell from heauen to holde him accurssed together with his Gospell yet for all that we profite nothing but are compelled to heare that this our glorying is not onely vaine rash and arrogant but also Deuilish and full of blasphemie But if we abase our selues and geue place to the rage of our aduersaries then both the Papists and Anabaptists waxe proud The Anabaptists wil vaunt the they bring and teach vs some straunge thing which the world neuer heard of before The Papistes will set vp againe and stablishe their olde abhominations Let euery man therfore take hede that he be most sure of his calling and doctrine that he may boldly say with Paule Although vve or an Angell from heauen preach vnto you othervvise then that vvhich vve haue preached vnto you let him be accursed Verse 13. For you haue heard of my conuersation in times past in the Ievvish religion hovv thar I persecuted the Church of God
treasure which is Christ and apprehend him in our heartes by Faith although we feele our selues to be full of sinne These words therfore of the Apostle that vve might be iustified by faith and not by the vvorkes of the lavve are very effectual and not in vaine or vnprofitable as the Scholemen thinke and therefore they passe them ouer so lightly Hetherto ye haue heard the wordes of Paule which he spake vnto Peter wherein he hath briefly comprised the principall article of all Christian doctrine which maketh true Christians in deede Now he turneth to the Galathians to whom he wryteth and thus he concludeth Since it is so that we are iustified by faith in Christ then by the workes of the lawe shall no flesh be iustified Verse 16. Because by the deedes of the lavve no flesh shall be iustified Flesh in Paule doth not signifie as the Scholemen dreame manifest and grosse sinnes for those he vseth to call by their proper names as adultery fornication vncleanes and such like but by flesh Paule meaneth here as Christ doth in the third chapter of Iohn That vvhich is borne of flesh sayeth he is flesh Flesh therfore signifieth the whole nature of man with reason and all other powers what so euer doe belong to man This flesh sayth he is not iustified by workes no not of the lawe Flesh therefore according to Paule signifieth all the righteousnes wisedome deuotion religion vnderstanding and will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet withall his righteousnes workes merites deuotion and religion he is not iustified This the Papistes doe not beleue but being blinde and obstinate they defend their abhominations against their owne conscience continuing in this their blasphemie and hauing yet still in their mouthes these execrable wordes He that doth this good worke or that deserueth forgeuenes of his sinnes who so euer entreth into this or that holy order and kepeth his rule to him we assuredly promise euerlasting life It can not be vttered what an horrible blasphemie it is to attribute that to the doctrine of Deuilles to the decrees and ordinaunces of men to the wicked traditions of the Pope to the hypocriticall workes and merites of Monkes and Friers which Paule the Apostle of Christ taketh away from the lawe of god For if no flesh be iustified by the workes of the lawe much lesse shall it be iustified by the rule of Benedict Fraunces or Augustine in which there is not one iote of true Faith in Christ but this onely they vrge that who so euer kepeth these things hath life euerlasting Wherefore I haue much and often marueled that these sectes of perdition raigning so many yeres in such great darknes and errours the Church could endure and continue as it hath done Some there were whom God called by the letter of the Gospell and by baptisme These walked in simplicitie and humblenes of heart thinking the Monkes and Friers and such onely as were anoynted of the Bishops to be religious and holy and them selues to be prophane and secular and not worthy to be compared vnto them Wherfore they finding in them selues no good workes to set against the wrath and iudgement of God did flie to the death passion of Christ and were saued in this simplicitie Horrible and vnspeakeable is the wrath of God in that he hath so long time punished the contempt of the Gospell and of Christ in the Papistes and also their ingratitude geuing them ouer into a reprobate sense in so much that they blaspheming and denying Christ altogether as touching his office in stede of the gospell haue receaued the execrable rules ordinaunces and traditions of men which they haue deuoutly adored and honoured yea and preferred the same farre aboue the word of God vntill at length they were forbidden to marry and were bound to that incestuous single life wherein they were outwardly polluted and defiled with all kindes of horrible wickednes as adultrie whoredom vncleanes Sodomitrie and such other abominations This was the frute of that filthie single life So God punishing sinne with sinne inwardly gaue them ouer into a reprobate minde and outwardly suffered them to fall into such horrible abominations and that iustly because they blasphemed the onely sonne of God in whom the father would be glorified and whom he deliuered to death that al which beleue in him might be saued by him and not by their owne execrable rules and orders Him that honoureth me sayth he I vvill honour Nowe God is honoured in his sonne Who so thē beleueth that the sonne is our Mediatour and Sauiour he honoureth the father and him againe doth God honour that is to say adorneth him with his giftes forgeuenes of sinnes righteousnes the holy Ghost euerlasting life Cōtrariwise They that despise me sayth he shall be despised This is then a generall conclusion Because by the deedes of the lavv no flesh shal be iustified The law of God is greater then the whole world for it comprehendeth all men and the works of the law do farre excel euen the most glorious wilworkes of all the Meritmongers and yet Paule sayth that neither the lawe nor the workes of the law do iustifie Therfore we conclude with Paule that faith only iustifieth This proposition he goeth about to confirme in this maner Verse 18. If then vvhile vve seeke to be made righteous by Christ vve our selues are found sinners is Christ therefore the minister of sinne God forbid If this be true sayth he that we are iustified by Christ then is it vnpossible that we should be sinners or should be iustified by the lawe On the contrary if this be not true but that we must be iustified by the lawe and the workes of the lawe it is then vnpossible that we should be iustified by Christ One of these two must needes be false Either we are not iustified by Christ or we are not iustified by the lawe But the truth is that we are iustified by Christ therefore we are not iustified by the lawe He reasoneth therefore after this maner If then vvhile vve seeke to be made c. That is If we seeke to be iustified by Christ and so being iustified we are yet foūd sinners hauing neede of the lawe to iustifie vs being sinners If we haue neede I say of the obseruation of the lawe to iustifie vs so that they which are righteous in Christ are not righteous but haue yet neede of the lawe to iustifie them Or if he that is iustified by Christ must yet further be iustified by the lawe then is Christ nothing else but a lawgeuer and a minister of sinne Therfore he that is iustified and holy in Christ is not iustified or holy but hath yet neede of the righteousnes and holines of the lawe But we are in deede iustified and made righteous in
fruites that ye did before that is that ye teache not truely that ye beleeue not faithfully that ye liue not holily that ye worke not rightly and that ye suffer not patiently Finally who hath so corrupted you that ye beare not so louing affection towards me as ye did before that ye receaue not Paule now as an Angell of God nor as Christ Iesus that ye will not plucke out your eyes to geue them vnto me How cometh it to passe I say that this feruent zeale of yours waxeth so colde towardes me and that ye now preferre before me the false apostles which doe so miserably seduce you In like manner it hapneth vnto vs at this day When we first preached the Gospell there were very many that fauoured our doctrine and had a good and a reuerent opinion of vs and after the preaching therof followed the operations and effectes of faith But what came then A sort of light and brainsicke heads sprang vp and by and by destroyed all that we had in long time and with much trauaile plāted before and also made vs so odious vnto them which before loued vs dearely and thankfully receaued our doctrine that nowe they hate nothing more then our name But the Deuill is the aucthor of this mischiefe working in his members contrary signes which wholy fight against the operations of the holy Ghost Therfore sayth the Apostle your experience O ye Galathians ought to teach you that these great and excellent miracles proceeded not of the workes of the law For as ye had them not before the hearing of faith preached so haue ye them not nowe although the false apostles raigne in the middest of you Therfore we also may say to them at this day which vaunt them selues to be gospellers and to be freed from the tyrannie of the Pope haue ye ouercome the tyrannie of the Pope and obtained libertie in Christ through the Anabaptistes and such other fanaticall spirites or through vs which haue preached faith in Iesus Christ Here if they will confesse the truth they must needes say no doubt it was by the preaching of faith And true it is that in the beginning of our preaching the doctrine of faith had a most happy course and downe fell the Popes pardones purgatorie vowes Masses and such like abhominations which drue with them the ruine of al Poperie No man could iustly condemne vs for our doctrine was pure raising vp and comforting many poore consciences which had bene long oppressed with mens traditions vnder the Papacie which was a plaine tyrannie a racking and crucifying of consciences Many therfore gaue thankes vnto God that through the Gospell which by the grace of God we thē first preached they were so mightely deliuered out of these snares and this slaughterhouse of consciences But whē these new fond heads sprang vp who went about by all meanes to worke our discredite then began our doctrine to be euill thought of for it was commonly bruted abrode that the professors therof disagreed among themselues Wherat many being greatly offended fell quite from the truth putting the Papistes in comfort that we together with our doctrine should shortly come to naught and by this meanes they should recouer their former dignitie and authoritie againe Wherfore like as the false apostles vehemently contended that the Galathians now iustified by faith in Christ ought to be circumcised to kepe the law of Moses if they would be deliuered from their sinnes and from the wrath of God and obtaine the holy Ghost and yet notwithstanding by the selfe same meanes they burdened them the more with sinnes for sinne is not taken away by the law neither is the holy ghost geuen through it but onely it worketh wrath and driueth men into great terrours so at this day these rash heades which thought to prouide for the safetie of the catholike Church at once to driue downe all Poperie haue done no good but much hurt to the Church they haue not ouerthrowne the Papacie but haue more established it But if they had as they began with a common consent together with vs taught and diligently vrged the article of iustification that is to say that we are iustified neither by the righteousnes of the lawe nor by our owne righteousnes but by onely faith in Iesus Christ doutles this one article by litle and litle as it began had ouerthrowen the whole Papacie with al her brotherhodes pardons religious orders relikes ceremonies inuocation of Sainctes purgatorie Masses watchings vowes and infinite other like abhominations But they leauing of the preaching of faith and true Christian righteousnes haue gone an other way to worke to the great hinderaunce both of sounde doctrine and of the Churches Therfore it is happened to them much like as is said in the common Dutch prouerbe They haue driuen away the fishes which the nette was about to enclose whiles they went about to catch them with their handes Verse 6. As Abraham beleeued God and it vvas imputed to him for righteousnes Hitherto Paule groundeth his argument vpon the experience of the Galathians and with this argument he presseth them vehemently Ye saith he haue beleued beleuing haue done miracles haue shewed many notable signes and moreouer ye haue suffred many afflictiōs al which things are the effects operations not of the law but of the holy ghost This the Galathians were constrained to confesse For they could not denie these things which were before their eyes and subiect to their senses and therfore this argument grounded vpon their owne experience is very strong Now he addeth the example of Abraham rehearseth the testimony of the scripture The first is out of Genesis Abraham beleued God c. This place the Apostle here mightely prosecuteth as also he doth in his epistle to the Romaines If Abraham saith he vvas made righteous by the vvorks of the lavv he hath righteousnes and reioysing but not before God but before men For before God he hath sinne and wrath Now he was iustified before God not because he did work but because he did beleue For the scripture saith Abraham beleued God and it vvas imputed to him for righteousnes This place doth Paule there notably set out amplifie as it is most worthy Abraham saith he vvas not vveake in the faith neither considered he his ovvne body being dead vvhen he vvas almost an 100. yere old neither that Sara vvas past childe bearing Thorough vnbelefe he doubted not of the promise of God but vvas made strong in the faith and gaue glory to God being surely persuaded that whatsoeuer God had promised he was able to performe wherefore it was imputed vnto him for righteousnes And this is wrytten not onely for him that it was counted vnto him for righteousnes but for vs also c. Paule by these wordes Abraham beleeued maketh the cheefest worship the cheefest duetie the cheefest obedience and the cheefest sacrifice
rent in peeces this beast which is called the opinion of righteousnes Therefore sayeth God by Ieremie his Prophet My vvorde is a hammer breaking rockes For as long as the opinion of righteousnes abideth in man so long there abideth also in him incomprehensible pride presumption securitie hatred of God contempt of grace and mercie ignorance of the promises and of Christe The preaching of free remission of sinnes through Christ can not enter in to the heart of such a one neither can he feele any taste or sauour thereof For that mightie rocke and adamant wall to witte the opinion of righteousnes wherwith the heart is enuironed doth resist it As therefore the opinion of righteousnes is a great and an horrible monster a rebellious obstinate and stiffenecked beast so for the destroying and ouerthrowing thereof God hath neede of a mightie hammer that is to say the lawe which then is in his proper vse and office when it accuseth and discouereth sinne after this sort Beholde thou hast transgressed all the commaundementes of god c and so it striketh a terrour into the conscience so that it feeleth God to be offended and angrie in deede and it selfe to be giltie of eternall death Here the pore afflicted sinner feeleth the intolerable burden of the lawe and is beaten downe euen to desperation so that now being oppressed with great anguish and terrour he desireth death or else seeketh to destroy him selfe Wherefore the lawe is that hammer that fier that mightie strong winde and that terrible earthquake renting the mountaines breaking the rocks that is to say the proud and obstinate hypocrites Elias not being able to abide these terrours of the law which by these things are signified couered his head with his mantell Notwithstanding when that tempest ceased of which he was a beholder there came a soft and a gracious wind in the which the Lord was But it behoued that the tempest of fire of winde and the earthquake should passe before the Lord should reueale him selfe in that gracious winde This terrible shewe and maiestie wherin God gaue his lawe in Mount Sina did represent the vse of the lawe There was in the people of Israel which came out of Egypt a singular holines They gloried and said VVe are the people of God vve vvil doe all those things vvhich the Lord our God hath commaunded Moreouer Moises did sanctifie the people and badde them wash their garments refraine froÌ„ their wiues and prepare them selues against the third day There was not one of them but he was full of holineâ—â—â— The third day Moises bringeth the people out of their tentes to tâ— tâ—â—â—â—rtaine into the sight of the Lord that they might heare his voice Wâ—â—â—â—owed then When the children of Israell did see the horrible shew of the Mount smoking and burning the blacke cloudes and the lightnings flashing vppe and downe in this horrible darknes heard the sound of the truÌ„pet blowing long and waxing lowder and lowder and moreouer when they heard the thundrings and lightnings they were afraid and standing a farre of they say vnto Moises VVe vvill doe all things vvillingly so that the Lord speake not vnto vs lest that vve die and this great fier consume vs Teach thou vs and vve vvill hearken vnto thee I pray you what did their purifying their holines their white garmentes and refraining from their wiues profite them Nothing at all There was not one of them that could abide this presence of the Lord in his Maiestie and glory but all being amazed and shaken with terrour fledde backe as if they had bene driuen by the Deuill For God is a coÌ„suming fier in whose sight no flesh is able to stand The law of God therfore hath properly and peculiarly that office which it had then in Mount Sina when it was first geuen and was first heard of them that were washed righteous purified and chast and yet notwithstanding it brought that holy people into such a knowledge of their owne misery that they were throwne downe euen to death and desperation No puritie nor holines could then helpe them but there was in them such a feeling of their owne vncleanes vnworthines sin and of the iudgement and wrath of God that they fled from the sight of the Lord and could not abide to heare his voice VVhat flesh vvas there euer sayd they that heard the voice of the liuing God speaking out of the middes of the fier and yet liued This day haue vve seene that God talketh vvith man and yet he liueth They speake nowe farre otherwise then they did a litle before when they said We are the holy people of God whom the Lord hath chosen for his owne peculiar people before all the nations vppon that earth We will doe all things which the Lord hath spoken So it hapneth at length to all Iusticiaries who being drunken with the opinion of their owne righteousnes doe thinke when they are out of tentation that they are beloued of God and that God regardeth their vowes their fastings their prayers their wilworks and that for the same he must geue vnto them a singuler crowne in heauen But when that thundring lightning fier and that hammer which breaketh in peeces the rockes that is to say the law of God commeth suddenly vpon them reuealing vnto them their sinne the wrath iudgement of God then the selfe same thing hapneth vnto them which hapned to the Iewes standing at the foote of Mount Sina Here I admonish all such as feare God and specially such as shal become teachers of others hereafter that they diligently learne out of Paule to vnderstand the true and proper vse of the law which I feare after our time wil be troden vnder foote vtterly abolished by the enemies of the truth For euen now whiles we are yet liuing and employ all our diligence to set forth the office and vse both of the lawe and the Gospel notwithstanding there be very few yea euen among those which will be counted Christians and make a profession of the Gospel with vs that vnderstand these things rightly as they should doe What think ye then shall come to passe when we are dead and gone I speake nothing of the Anabaptists of the new Arrians and such other vaine spirites who are no lesse ignorant of these matters then are the Papists although they talke neuer so much to the contrary For they are reuolted from the pure doctrine of the Gospell to lawes and traditions and therfore they teach not Christ They bragge and they sweare that they seeke nothing else but the glory of Christe and the saluation of their brethern and that they teach the word of God purely but in very deede they corrupt it and wrest it to an other sense so that they make it too sound according to their owne imagination Therfore vnder the name of Christe they teach nothing else but their
blessed Seede which is Christ who hath gracious lippes wherwith he accuseth and terrifieth not but speaketh of farre better things then doth the lawe namely of grace peace forgeuenes of sinnes victorie ouer sinne death the Deuill and damnation gotten by his death and passion vnto all beleuers Paule therfore sheweth by these words Vntill the Seede should come vnto whom the Blessing was promised howe long the lawe should endure literally and spiritually After the letter it ceased after the blessed Seede came in to the world taking vpon him our flesh geuing the holy Ghost and wryting a newe lawe in our hearts But the spirituall time of the lawe doth not ende at once but continueth rooted in the conscience Therfore it is a hard matter for a man which is exercised with the spirituall vse of the lawe to see the ende of the lawe For in these terrours and feeling of sinne the minde can not conceaue this hope that God is mercifull and that he will forgeue sinnes for Christes sake but it iudgeth only that God is angrie with sinners and that he accuseth and condemneth them If faith come not here to raise vppe againe the pore afflicted conscience or else according to that saying of Christ vvhere tvvo or three are gathered together in my name c. there be some faithfull brother at hand that may comfort him by the worde of God which is so oppressed and beaten downe by the lawe desperation and death must needes folow Therfore it is a perillous thing for a man to be alone VVoe be to him that is alone sayth the Preacher for vvhen he falleth he hath none to raise him vp Wherefore they that ordeined that cursed Monkish and solitarie life gaue occasion to many thousandes to despaire If a man should separate him selfe frō the company of other for a day or two to be occupied in prayer as we read of Christ that sometime he went a side alone into the Mount and by night continued in prayer there were no daunger therein But when they constrained men continually to liue a solitarie life it was a deuice of the Deuil him self For when a man is tempted and is alone he is not able to reise vppe him selfe no not in the least tentation that can be Ver. 19. And it vvas ordeined by Angels in the hand of a Mediatour This is a litle digression from his purpose which he neither declareth nor finisheth but onely toucheth it by the way and so proceedeth For he retourneth incontinent to his purpose when he sayeth what is the lawe then contrary to the promises of God Nowe this was the occasion of his digression He fell into this difference betwene the lawe and the Gospell to witte that the lawe added to the promises did differ from the gospell not onely in respect of time but also of the author and the principal cause therof For the lawe was deliuered by the Angels Heb. 1 but the Gospell by the Lord him selfe Wherfore the Gospell is farre more excellent then the lawe For the lawe is the voice of the seruauntes but the Gospell is the voyce of the Lord him selfe Therfore to abase and to diminish the authority of the lawe and to exalt and magnifie the Gospell he sayth that the lawe was a doctrine geuen to continue but for a small time for it endured but onely vntill the fulnes of the promise that is to say vntill the blessed Seede came which fulfilled the promise but that the Gospel was for euer For all the faithfull haue had alway one and the selfe same Gospel from the beginning of the world and by that they were saued The lawe therefore is farre inferiour to the Gospell because it was ordained by the Angelles which are but seruauntes and endured but for a short time whereas the Gospell was ordeined by the Lord him selfe to continue for euer Hebrues 1. For it vvas promised before all vvorldes Tit. 1. Moreouer the word of the lawe was not ordeined by the Angels being but seruauntes but also by an other seruaunt farre inferiour to the Angels namely by a man that is as here he sayeth by the hand of a Mediatour that is to say Moises Nowe Christ is not a seruaunt but the Lord him selfe He is not a Mediatour betwene God and man according to the lawe as Moises was but he is a Mediatour of a better Testament The law therfore was ordeined by Angels as seruauntes For Moises and the people heard God speaking in the Mount Sina that is to say they heard the angels speaking in the person of god Therfore Stephen in the seuenth of the Actes sayeth Ye haue receaued the lavve by the ministerie of the Angels and ye haue not regarded it Also the text in the third of Exodus sheweth plainely that the Angell appeared vnto Moises in a flame of fire and spake vnto him from the middest of the bush Paule therefore signifieth that Christe is a Mediaotur of a farre better Testament then Moises And here he alludeth to that history in Moises concerning the geuing of the lawe which sayeth that Moises ledde the people out of their tentes to meete with God and that he placed them at the foote of the Mount Sina There was an heauie and an horrible sight The whole Mount was on a flaming fier When the people sawe this they began to tremble for they thought that they should haue ben suddenly destroyed in this fearfull tempest Because therefore they could not abide the lawe sounding so horribly out of Mount Sina for that terrifying voice of the lawe would haue killed the people they sayd vnto Moises their Mediatour Come thou hether and heare vvhat the Lord sayeth and speake thou vnto vs. And he aunswered I my selfe sayeth he vvas a Mediatour and one that stoode betvvene God and you c. By these places it is plaine enough that Moises was appoynted a Mediatour betwene the people and the lawe speaking Wherfore Paule by this historie goeth about to declare that it is impossible that righteousnes should come by the lawe As if he should say howe can the lawe iustifie seeing the whole people of Israell being purified and sanctified yea and Moises him selfe the Mediatour betwene God and the people were afraide and trembled at the voice of the lawe as it is sayd in the Epistle to the Hebrewes Here was nothing but feare and trembling But what righteousnes and holines is this not to be able to beare yea not to be able or willing to heare the lawe but to flie from it and so to hate it that it is impossible to hate and abhorre any thing more in the whole world as the historie moste plainly testifieth that the people when they heard the lawe did hate nothing more then the lawe and rather wished death then to heare the lawe So when sinne is discouered as it were by certaine bright beames which the law striketh into the heart
that the wicked are offended the fault is in theÌ„selues and not in vs God hath coÌ„maunded vs to preach the doctrine of the Gospell without any respect of offence But because this doctrine condemneth the wicked doctrine and idolatrie of our aduersaries they being prouoked thereby breede offences of theÌ„selues which the Schoolemen called offences taken which they sayd ought not to be auoided nor can be auoided Christ taught the Gospell hauing no regard to the offence of the Iewes Suffer theÌ„ sayth he they are blinde leaders of the blinde The more the priests forbad the Apostles to preach in the name of Christ the more the Apostles gaue witnesse that the same Iesus whom they had crucified is both Lord and Christe and vvhosoeuer should call vpon him should be saued and that there vvas none other name geuen vnto men vnder heaueÌ„ through vvhich they could be saued c. Euen so we preach Christ at this day not regarding the clamours of the wicked Papists and all our aduersaries which crie out that our doctrine is seditious and full of blasphemie that it troubleth common weales ouerthroweth religion and teacheth heresies and briefly that it is the cause of all euils When Christe and his Apostles preached the same was sayde likewise of them Not long after the Romanes came and according to their owne prophesie destroyed both the place and the nation Wherfore let the enemies of the Gospel at this day take heede that they be not ouerwhelmed with these euils which they prophesie vnto themselues These they make greeuous and hainous offences that Monks and priests doe marry wiues that we eate flesh vpon the fridayes and such like But this is no offence to them at al that by their wicked doctrine they seduce daily destroy innumerable soules that by their euill examples they offend the weake that they blaspheme condemne the gospell of the glory of the mighty God and that they persecute and kil those the loue the sinceritie of doctrine the word of life this I say is to them no offence but an obedience a seruice and an acceptable sacrifice vnto God. Let vs â—â—er them therfore For they are blinde and leaders of the blinde He that hurteth let him hurt still and he that is filthie let him be more filthie But we because we beleue will speake and sette forth the wonderful works of the Lord so long as we haue breath and wil endure the persecutioÌ„s of our aduersaries vntill the time that Christ our high Bishop and King shall come from heauen who we hope will come shortly as a iust iudge to take vengeaunce of all those that obey not his Gospell So be it With these offences which the wicked alledge the godly are nothing moued For they know that the Deuill hateth nothing more then the pure doctrine of the Gospel therefore he goeth about to deface it with innumerable offences that by this meanes he might roote it out of mens heartes for euer Before when nothing else was taught in the church but mans traditions the Deuil did not so rage For whilest the strong man kept the house all that he possessed was in peace but now when a stronger cometh which vanquisheth and bindeth that strong one and spoileth his house then he beginneth to rage in deede And this is an infallible token that the doctrine which we professe is of God. For else as it is sayd in the 40. of Iob that Behemoth vvould lie hid vnder the trees in the couert of the reede and fennes But now that he rangeth about like a roring Lion stirreth vp such hurly burleis it is a manifest token that he feeleth the power of our preaching When Paule sayth They are ielous ouer you but amisse he sheweth by the way who are the authors of sectes to witte those ielous spirits which in all times ouerthrow the true doctrine and trouble the publike peace For these being stirred vp with a peruerse zeale imagine that they haue a certaine singuler holines modestie patience and doctrine aboue others therfore they thinke that they are able to prouide for the saluation of all men that they can teach more profound profitable things ordaine better seruice ceremonies then all other teachers besides whom they despise as nothing in coÌ„parison of themselues and abase their authority and corrupt those things which they haue purely taught The false apostles had such a wicked peruerse zeale stirring vp sects not onely in Galatia but also in all the places whersoeuer Paul the other Apostles had preached after the which sectes folowed innumerable offences maruelous troubles For the Deuil as Christ sayth is a lier and a murtherer and therefore he is wont not onely to trouble mens consciences by false doctrine but also to stirre vppe tumultes seditions and warres There are very many in Germanie at this day which are possessed with this kinde of ielousie which pretend great religion modesty doctrine patience and yet in very deede they are rauening wolues who with their hypocrisie seeke nothing else but to discredite vs that the people might esteme loue and reuerence them onely and receaue no other doctrine but theirs Now because these men haue a great opinion of them selues despise other it can not be but that there must needes folow horrible dissentions sectes diuisions and seditions But what should we doe We can not remedy this matter as Paule could not doe in hi time Notwithstanding he gained some which obeyed his admonitions So I hope also that we haue called some backe from the errours of the Sectaries Verse 18. But it is a good thing to loue earnestly alvvayes in a good thing and not onely vvhen I am present vvith you As if he should say I commend you for this that ye loued me so entirely when I preached the Gospel amongst you in the infirmitie of the flesh Ye ought to haue borne the same affection towards me now wheÌ„ I am absent eueÌ„ as if I had neuer departed from you For although I be absent in body yet haue ye my doctrine which ye ought to retain maintain seeing ye receiued the holy ghost through it thinking with your selues that Paule is alwaies present with you as long as ye haue his doctrine I do not therfore reprehend your zeale but I praise it so farre forth I praise it as it is the zeale of God or of the spirite and not of the flesh Now the zeale of the spirite is alwayes good for it is an earnest affection and motion of the heart to a good thing and so is not the zeale of the flesh He commendeth therfore the zeale of the Galathians that therby he may pacifie their mindes and that they may patiently suffer his correction As if he would say Take my correction in good parte for it procedeth not of an angrie but of a sorrowfull heart and
God. Now if the Morall lawe it selfe or the ten commaundementes of God can doe nothing else but gender seruauntes that is to say can not iustifie but onely terrifie accuse condemne and driue mens consciences to desperation how then I pray you shall the lawes of men or the lawes of the Pope iustifie which are the doctrines of Deuils They therefore that teach and sette forth either the traditions of men or the lawe of God as necessary to obtaine righteousnes before God doe nothing else but gender seruauntes Notwithstanding such teachers are counted the best men they obtaine the fauoure of the world and are most frutefull mothers for they haue an infinite number of disciples For mans reason vnderstandeth not what Faith and true godlines is and therefore it neglecteth and despiseth it and is naturally addicted to superstition and hypocrisie that is to say to the righteousnes of workes Nowe because this righteousnes shineth and flourisheth euery where therefore it is as a mighty Emperesse of the whole world They therfore which teach the righteousnes of workes by the lawe beget many children which outwardly seeme to be free and haue a glorious shew of excellēt vertues but in conscience they are seruauntes and bondslaues of sinne therfore they are to be cast out of the house and condemned Contrariwise Sara the freewoman that is to say the true church seemeth to be barren For the Gospell which is the word of the crosse and affliction which the Church preacheth shineth not so brightly as the doctrine of the law and workes and therfore she hath not so many disciples to cleaue vnto her Moreouer she beareth this title that she forbiddeth good workes maketh men secure idle and negligent raiseth vp heresies and seditions and is the cause of all mischeefe and therefore she seemeth to bring no successe or prosperitie but all things seeme to be full of barennes desolation and desperation Therefore the wicked are certenly perswaded that the church with her doctrine can not long endure The Iewes assured themselues that the church which was plāted by the Apostles should shortly be ouerthrowne the which by an odious name they called a Sect. For thus they speake to Paule in the .28 Chapter of that Acts. As concerning this Sect vve knovv that euery vvhere it is spoken against In like maner how often I pray you haue our aduersaries ben deceaued which somewhiles appoynted one time somewhiles an other when we should be certainly destroyed Christ and his Apostles were oppressed but after their death the doctrine of the Gospell was further spred abrode then it was during their life In like maner our aduersaries may oppresse vs at this day but the word of God shall abide for euer How much so euer then the church seeme to be barren and forsaken weake and despised and outwardly to suffer persecution and moreouer be compelled to heare this reproch that her doctrine is heretical and seditious notwithstanding she alone is frutefull before God she gendreth by the ministerie of the word an infinite number of children heires of righteousnes and euerlasting life And although outwardly they suffer persecution yet in spirite they are most free who not onely are iudges ouer all doctrines works but also are most victorious conquerours against the gates of hell The Prophet therefore confesseth that the church is in heauines for else he would not exhort her to reioyce He graunteth that she is barren before the world For else he would not call her barren and forsaken hauing no children but before God he sayth she is fruteful and therfore he biddeth her reioyce As though he would say Thou art in deede forsaken and barren and hast not the law for thy husband and therefore thou hast no children But reioyce for although thou hast not the lawe for thy husband but art forsaken as a virgine that is ready to marry for he will not call her widowe which should haue an husband if she were not forsakē of him or if he were not slaine thou I say which art solitarie forsaken of thy husband the law and not subiect to the mariage of the lawe shalt be a mother of innumerable children Wherefore the people or the Church of the new Testament is altogether without the lawe as touching the conscience and therefore she semeth to be forsaken in the sight of the world But although she seeme to be neuer so barren without the law and without workes yet notwithstanding she is most frutefull before God bringeth forth an infinite nombre of children not in bondage but in freedome By what meanes Not by the lawe but by the word and spirite of Iesus Christ which is geuen by the Gospell through which she conceaueth bringeth forth and nourisheth her children Paule therefore plainly sheweth by this allegory the difference betwixt the law and the Gospell First when he calleth Agar the olde Testament and Sara the newe Againe when he calleth the one a bondmaind the other a freewoman Moreouer when he sayeth that the maried frutefull is become barren and cast out of the house with her children Contrariwise the barren and forsaken is become frutefull bringeth forth an infinite nōber of children those also inheritours By these differences are resembled the two sortes of people of Faith of the law I meane The people of Faith haue not the lawe for their husband they serue not in bondage they are not borne of that mother Ierusalem which now is but they haue the promise they are free and are borne of free Sara He separateth therefore the spirituall people of the new Testament from the other people of the lawe when he sayeth that the spirituall people are not the children of Agar the bondmaid but of Sara the freewoman which knoweth nothing of the law And by this meanes he placeth the people of faith farre aboue and without the law Now if they be aboue and without the law then are they iustified by the spirituall birth onely which is nothing else but Faith and not by the lawe or by the workes thereof Now as the people of grace neither haue nor can haue the lawe so the people of the lawe neither haue nor can haue grace for it is impossible that the lawe and grace should stand together Therfore we must be iustified by faith lose the righteousnes of the law or else be iustified by the law and lose the righteousnes of Faith. But this is a fowle and a lamētable losse to lose grace and to returne to the lawe Contrariwise it is an happie and blessed losse to lose the lawe and lay hold of grace We therefore folowing the example and diligence of Paule doe endeuour as much as is possible to set forth plainly the difference betwixt the lawe and the Gospell which is very easie as touching the wordes For who seeth not that Agar is not Sara and that Sara is not Agar
And this he doth not without great cause For this pernicious opinion of the lawe that it iustifieth and maketh men righteous before God is deepely rooted in mans reason and all mankinde is so wrapped in it that it can hardly get out And Paul seemeth here to compare those that seeke righteousnes by the lawe vnto oxen that be tied to the yoke to the end he might take from it the glory of iustifying of righteousnes For like as oxen that draw in the yoke with great toile receaue nothing therby but forrage or pasture when they be able to draw the yoke no more are appoynted to the slaughter euen so they that seeke righteousnes by the lawe are captiues and oppressed with the yoke of bondage that is to say with the lawe and when they haue tired themselues a long time in the workes of the lawe with great and greeuous toyle in the ende this is their reward that they are miserable and perpetuall seruaunts And whereof euen of sinne death Gods wrath and of the Deuill Wherefore there is no greater or harder bondage then the bondage of the lawe It is not without cause then that Paule calleth it the yoke of bōdage For as we haue often sayd before the law doth but reueale encrease aggrauate sinne accuse terrify condemne gender wrath and finally it driueth poore consciences into desperation which is the most miserable and most greeuous bondage that can be Rom. 3.4.5 He vseth therefore very vehement wordes For he would gladly perswade them that they should not suffer this importable burden to be layd vpon their shoulders by the false apostles or be entangled againe with the yoke of bondage As if he should say We stād not here vpon a matter of small importance but either of euerlasting libertie or euerlasting bondage For like as freedome from Gods wrath and all euils is not temporall or carnall but euerlasting euen so the bondage of sinne death the Deuill and damnation wherwith all they be oppressed which will be made righteous and saued by the law is not corporall and such as continueth but for a time but euerlasting For such workers of the lawe as goe about to performe and accomplish all things precisely and exactly for of such Paule speaketh can neuer finde quietnes and peace of conscience in this life They alwayes dout of the good will of God towardes them they are alwayes in feare of death of the wrath and iudgement of God and after this life they shal be punished for their vnbeleefe with euerlasting damnation Therefore the doers of the lawe and such as stand altogether vpon the righteousnes and workes thereof are rightly called the Deuils martyrs They take more paines and punish them selues more in purchasing hell according to the prouerbe then the Martyrs of Christe doe in obtaining heauen For they are tormented two maner of wayes First they miserably afflict themselues whilest they liue here by doing of many hard and great workes and all in vaine and afterwardes when they die they reape for a recompence euerlasting damnation Thus are they most miserable Martyrs both in this life and in the life to come and their bondage is euerlasting Cōtrariwise the godly haue troubles in this world but in Christe they haue peace because they beleue that he hath ouercome the world Wherefore we must stand fast in that freedome which Christ hath purchased for vs by his death we must take good heede that we be not entangled againe with the yoke of bondage As it hapneth at this day to the fantasticall spirites who falling away from Faith and from this freedom haue procured vnto them selues here a temporal bondage and in the world to come shall be oppressed with an euerlasting bondage As for the Papistes the most part of them are become at this day plaine Epicures Therfore whiles they may they vse the libertie of the flesh singing this carelesse song Ede bibe lude post mortem nulla voluptas That is Eate drinke make good cheare for after this life there is no pleasure But they are the very bondslaues of the Deuill by whom they are holden captiues at his will and pleasure therefore they shall feele this euerlasting bōdage in hel Hetherto Paules exhortation hath bene vehement and earnest but that which foloweth doth farre passe it Verse 2. Behold I Paule say vnto you that if ye be circumcised Christe shall profite you nothing Paule here wonderfully stirred vppe with zeale and feruencie of spirite thundreth against the law circumcision and these thundring wordes proceding of great zeale and indignation the holy Ghost wresteth frō him in saying Behold I Paule c. I I say who know that I haue not receaued the Gospel by man but by the reuelation of Iesus Christe and haue commission and authoritie from aboue to teach and define c. doe tel you that if ye be circumcised Christ shall profite you nothing at all This is a very hard sentence wherby Paule declareth that to be circumcised is as much as to make Christe vtterly vnprofitable not in respect of himselfe but of the Galathians who being deceaued by the subtelties of the false apostles beleued that besides faith in Christe it was needefull for the faithfull to be circumcised without the which they could not obtaine saluation This place is as it were a touchstone wherby we may most certainely and freely iudge of all doctrines workes religions and ceremonies of all men Whosoeuer teach that there is any thing necessary to saluation whether they be Papists Turks Iewes or Sectaries besides Faith in Christe or shall deuise any worke or religion or obserue any Rule tradition or ceremonie whatsoeuer with this opinion that by such things they shall obtaine forgeuenes of sinnes righteousnes and euerlasting life they heare in this place the sentence of the holy Ghost pronounced against them by the Apostle that Christe profiteth them nothing Seing Paule durst geue this sentence against the lawe and circumcision which were ordained of God himselfe what durst he not doe against the chaffe and the drosse of mens traditions Wherefore this place is a terrible thunderbolt against all the kingdom of the Pope For all the Priestes Monkes and Heremites that liue in their cloisters I speake of the best of them reposed all their trust and confidence in their owne workes righteousnes vowes and merits and not in Christ whom they most wickedly and blasphemously imagined to be an angrie iudge an accuser and cōdemner And therefore here they heare their iudgement that Christ profiteth them nothing For if they can put away sinnes and deserue forgeuenes of sinnes and euerlasting life through their owne righteousnes and straitnes of life then to what purpose was Christe borne What profite haue they by his death and bloudsheding by his resurrection victorie ouer sinne death and the Deuill seeing they are able to ouercome these monsters by their owne
strength And what toūge can expresse or what heart can conceaue how horrible a thing it is to make Christ vnprofitable Therefore the Apostle casteth out these wordes with great displeasure and indignation If ye be circumcised Christ shall profite you nothing that is to say no profite shall redound vnto you of all his benefites but he hath bestowed them all vppon you in vaine Hereby it appeareth sufficiently that nothing vnder the sonne is more hurtfull then the doctrine of mens traditions and workes for they vtterly abolish and ouerthrow at once the truth of the Gospell Faith the true worshipping of God and Christe him selfe in whom the father hath ordained all things Colossians 2. In Christe are hid all the treasures of vvisedom and knovvledge In him dvvelleth the fulnes of the Godhead bodely Wherefore all they that are either authors or maintainers of the doctrine of workes are oppressours of the Gospell they make the death and victorie of Christ vnprofitable they blemish and deface his Sacramentes and vtterly take away the true vse thereof and briefly they are blasphemers enemies and deniers of God and of all his promises and benefites Who so is not moued with these wordes of Paule which calleth the lawe a yoke of bondage and sayth that they which affirme the keeping of circumcision to be necessary to saluation make Christ vnprofitable and can not be driuen from the lawe and circumcision nor yet from the confidence which he hath in his owne righteousnes and workes nor be stirred vp to seeke that libertie which is in Christe his heart is harder then stone and iron This is therfore a most certaine and cleare sentence that Christ is vnprofitable that is to say he is borne crucified and risen againe in vaine to him that is circumcised that is which putteth his trust in circumcision For as I haue sayd before Paule speaketh not here of the worke of circumcision which hurteth not him that hath no affiance or opinion of righteousnes in it but of the vse of the worke that is to say of the confidence and righteousnes that is annexed to the worke For we must vnderstand Paule according to the matter wherof he intreateth or according to the argument which he hath in hand which is that mē be not iustified by the lawe by works by circumcision or such like He sayth not that workes of them selues are nothing but the confidence righteousnes of workes are nothing for that maketh Christe vnprofitable Therfore who so receaueth circumcision with this opinion that it is necessary to iustification to him Christ auaileth nothing Let vs beare this well in minde in our priuate tentations when the Deuill accuseth and terrifieth our conscience to driue it to desperation For he is the father of lying and the enemie of Christian liberty therfore he tormenteth vs euery moment with false feares that when our conscience hath lost this Christian libertie it should feele the remorse of sinne and condenmation and alwayes remaine in auguish and terrour When that great dragon I say that old serpent the Deuill who deceaueth the whole world and accuseth our brethern in the presence of God day and night Apoc. 12. commeth and layeth vnto thy charge that thou hast not onely done no good but hast also transgressed the law of God say vnto him Thou troublest me with the remembrance of my sinnes past Thou puttest me also in minde that I haue done no good But this is nothing to me for if either I trusted in mine own good dedes or distrusted because I haue done none Christ should both waies profite me nothing at all Therfore whether thou lay my sinnes before me or my good workes I passe not but remouing both farre out of my sight I onely rest in that libertie wherein Christ hath made me free I know him to be profitable vnto me therfore I will not make him vnprofitable which I should doe if either I should presume to purchase my selfe fauour and euerlasting life by my good deedes or should despaire of my saluation because of my sinnes Wherefore let vs learne with all diligence to separate Christe farre from all works as well good as euil from all lawes both of God and man and from all troubled consciences for with all these Christe hath nothing to doe He hath to doe I graunt with afflicted consciences howbeit not to afflict them more but to raise them vp and in their affliction to comfort them Therfore if Christe appeare in the likenes of an angry iudge or of a lawmaker that requireth a strait accompt of our life past then let vs assure our selues that it is not Christ but a raging feende For the Scripture painteth out Christ to be our reconciliation our aduocate and our comforter Such a one he is and euer shal be he can not be vnlike himselfe Therfore whensoeuer the Deuil trāsforming himself into the likenes Christ disputeth with vs after this maner This thou oughtest being admonished by my word to haue done and hast not done it and this thou oughtest not to haue done and hast done it know thou therefore that I will take vengeance on thee c. lette this nothing at all moue vs but by and by let vs thus thinke with our selues Christ speaketh not to poore afflicted and despairing consciences after this maner He addeth not affliction to the afflicted He breaketh not the brused reede neither quencheth he the smoking flaxe In deede to the hard hearted he speaketh sharply but such as are terrified and afflicted he most louingly and comfortably allureth vnto him saying Come vnto me all ye that trauell and be heauie laden and I vvill refresh you I came not to call the righteous but sinners to repentance Be of good cōfort my sonne thy sinnes are forgeuen thee Be not afraide haue ouercome the vvorld The sonne of man came to seeke out and saue that vvhich vvas lost We must take good heede therefore lest that we being deceaued by the wonderfull sleights infinite subtelties of Satan doe receaue an accuser and condemner in the sted of a comforter and Sauiour and so vnder the vizour of a false Christ that is to say of the Deuill we lose the true Christ and make him vnprofitable vnto vs This much haue we sayd as touching priuate and particuler tentations and how we should vse our selues therin Verse 3. For I testifie againe vnto euery man vvhich is circumcised that he is bound to kepe the vvhole lavve The first inconuenience is in deede very great where Paule sayth that Christe profiteth them nothing which are circumcised and this that foloweth is nothing lesse where he fayth that they which are circumcised are bound to keepe the whole law He speaketh these words with such earnestnes that he confirmeth them with an oth I testifie that is to say I sweare by the liuing god But these wordes may be expounded two wayes negatiuely and affirmatiuely Negatiuely after
not in the sonnes shall not see life but the vvrath of God abideth vpon him Againe he that beleueth not is iudged alredy Now like as all the doctrine of the Papistes to note this by the way concerning mens traditions workes vowes and merites was most common in the world so was it thought to be the best and most certaine of all others whereby the Deuill hath both sette vppe and stablished his kingdom most mightely Therefore when we at this day doe impugne and vanquish this doctrine by the power of Gods word as chaffe is driuen away by the winde it is no maruell that Satan rageth so cruelly against vs raiseth vppe sclaunders and offences euery where and setteth the whole world in our toppes Then will some man say It had bene better to haue held our peace for then had none of these euils bene raised vppe But we ought more to esteme the fauour of God whose glory we sette forth then to care for the tirranny of the world which persecuteth vs For what is the Pope the whole world in comparison of God In deede we are weake and beare an heauenly treasure in brickle and earthly vesselles but although the vesselles be neuer so brickle yet is the treasure inestimable These wordes Ye are falne from grace must not be coldly or slenderly considered for they are waightie and of great importance He that falleth from grace vtterly loseth the atonement the forgeuenes of sinnes the righteousnes libertie and life that Iesus Christe hath merited for vs by his death and resurrection and in stede thereof he purchaseth to himselfe the wrath and iudgement of God sinne death the bondage of the Deuill and euerlasting damnation And this place strongly confirmeth and fortifieth our doctrine concerning Faith or the article of iustification and maruelously comforteth vs against the cruell rage of the Papists that persecute and condemne vs as heretikes because we teach this article In deede this place ought to feare that enemies of Faith grace that is to say all that seeke righteousnes by works frō persecutīg blaspheming the word of grace life and euerlasting saluation But they be so hardhearted and obstinate that seeing they see not and hearing they heare not and when they read this dreadfull sentence of the Apostle pronounced against them they vnderstand it not Let vs therfore let them alone They are blinde and leaders of the blinde Verse 5. For vve in spirit vvait for the hope of righteousnes through Faith. Paule here knitteth vppe the matter with a notable conclusion saying Ye will be iustified by the lawe by circumcision and by workes but we seeke not to be iustified by this meanes lest Christ should be made vtterly vnprofitable vnto vs and we become detters to performe the whole lawe and so finally fall away from grace but we waite in spirite through Faith for the hope of righteousnes Euery word is here diligently to be noted for they are pithie and full of power He doth not only say as he is wont We are iustified by Faith or in spirite by Faith but moreouer he addeth VVe vvaite for the hope of righteousnes including hope also that he may comprehend the whole matter of Faith. Hope after the maner of the Scriptures is taken two wayes for the thing that is hoped for for the affection of him that hopeth For the thing which is hoped for it is taken in that first chapt to the Coloss For the hopes sake vvhich is layed vppe for you in heauen that is to say the thing which ye hope for For the affection of him that hopeth it is taken in the 8 chap. to the Romaines For vve are saued by hope So hope in this place also may be taken two wayes and so it yeldeth a double sense The first is We waite in spirite through Faith for the hope of righteousnes that is to say the righteousnes hoped for which shall be certainely reuealed in such time as it pleaseth the Lord to geue it The second We wait in spirite by Faith for righteousnes with hope and desire that is to say we are righteous howbeit our righteousnes is not yet reuealed but hangeth yet in hope For as long as we liue here sinne remaineth in our flesh there is also a lawe in our flesh and members rebelling against the lawe of our minde and leading vs captiues vnto the seruice of sinne Now when these affections of the flesh doe rage and raigne and we on the other side through the spirite doe wrastle against the same then is there a place for hope In deede we haue begun to be iustified through Faith whereby also we haue receaued the first frutes of the spirite and the the mortification of the flesh is also begun in vs but we be not yet perfetly righteous It remaineth then that we be perfectly iustified and this is it that we hope for So our righteousnes is not yet in actuall possession but lieth vnder hope This is a sweete and a sound consolation whereby afflicted and troubled consciences feeling their sinne and terrified with euery fierie dart of the Deuill may be maruelously comforted For the feeling of sinne the wrath of God death hell and all other terrours is wonderfull strong in the conflict of conscience as I my selfe being taught by experience doe know Then counsell must be geuen to the poore afflicted in this wise Brother thou desirest to haue a sensible feeling of thy iustification that is thou wouldest haue such a feling of Gods fauour as thou hast of thine owne sinne but that will not be But thy righteousnes ought to surmount all feeling of sinne that is to say thy righteousnes or iustification wherevpon thou holdest standeth not vppon thine owne feeling but vpon thy hoping that it shall be reuealed when it pleaseth the lord Wherefore thou must not iudge according to the feeling of sinne which troubleth and terrifieth thee but according to the promise and doctrine of Faith whereby Christe is promised vnto thee who is thy perfect and euerlasting righteousnes Thus the hope of the afflicted consisting in the inward affection is stirred vppe by Faith in the middest of all terrours and feeling of sinne to hope that he is righteous Moreouer if hope be here taken for the thing which is hoped for it is thus to be vnderstand that that which a man now seeth not he hopeth in time shall be made perfect and clearly reueiled Either sense may well stand but the first touching the inward desire and affection of hoping bringeth more plentifull consolation For my righteousnes is not yet perfect it can not yet be felt yet I doe not despaire for Faith sheweth vnto me Christe in whom I trust and when I haue laid hold of him by Faith I wrastle against the fierie dartes of the Deuil and I take a good heart through hope against the feeling of sinne assuring my selfe that I haue a perfect righteousnes prepared
also for by them hope is stirred vppe But Faith as also I haue shewed before goeth before hope for it is the beginning of life and beginneth before all tribulation For it learneth Christe and apprehendeth him without the crosse Notwithstāding the knowledge of Christ can not be long without the crosse without troubles and conflictes In this case the minde must be stirred vppe to a fortitude of spirite For hope is nothing else but a spirituall fortitude as Faith is nothing else but a spirituall prudence which consisteth in suffering according to this saying That through patience c. These three things then dwell together in the faithful Faith which teacheth the truth defendeth from errours Hope which endureth ouercōeth al aduersities as well bodely as ghostly Charitie which worketh all good things as it foloweth in the text And so is a man entire and perfect in this life as wel within as without vntill the righteousnes be reuealed which he waiteth for and this shal be a perfect an euerlasting righteousnes Moreouer this place containeth both a singuler doctrine consolation As touching the doctrine it sheweth that we are made righteous not by the workes sacrifices or ceremonies of Moises lawe much lesse by the works and traditions of mē but by Christ alone What so euer is in vs besides him is of the flesh and not of the spirite What so euer then the world counteth to be good and holy without Christe is nothing else but sinne errour and flesh Wherfore circumcision and the obseruation of the lawe also the workes religions and vowes of the Monkes and of all such as trust in their owne righteousnes are altogether carnall But we sayth Paule are farre aboue all these things in the spirite and inward man For we possesse Christe by Faith and in the middes of our afflictions through hope we wait for that righteousnes which we possesse alredy by Faith. The comfort is this that in serious conflicts and terrours wherin the feeling of sinne heauines of syirite desperation such like is very stronge for they enter deepely into the hearte and mightely assaile it thou must not folow thine owne feeling For if thou doe thou wilt say I feele the horrible terrours of the lawe and the tyrannie of sinne not onely rebelling against me but also subduing and leading me captiue and I feele no comfort or righteousnes at all Therefore I am a sinner and not righteous If I be a sinner then am I giltie of euerlasting death But against this feeling thou must wrastle and say Although I feele my selfe vtterly ouerwhelmed and swalowed vp with sinne and my heart telleth me that God is offended and angrie with me yet in very deede it is not true but that mine owne sense and feeling so iudgeth The word of God which in these terrours I ought to folow and not mine owne sense teacheth a farre other thing namely that God is neare vnto them that are of a troubled heart and saueth them that are of an humble spirite Also he despiseth not an humble and a contrite heart Moreouer Paul sheweth here that they that are iustified in spirite by Faith doe not yet feele the hope of righteousnes but wait still for it Wherfore when the lawe accuseth and sinne terrifieth thee and thou feelest nothing but the wrath and iudgement of God despaire not for all that but take vnto thee the armour of God the shield of Faith the helmet of hope and the sword of the spirite and trie how good and how valiant a warriour thou art Lay hold of Christe by Faith who is the Lord of the law and sinne and of all things else which accompanie them Beleuing in him thou art iustified which thing reason and the feeling of thine owne heart when thou art tempted doe not tell thee but the word of god Moreouer in the middest of these conflictes and terrours which often returne and exercise thee waite thou patiently through hope for righteousnes which thou hast now by Faith although it be yet but begun and imperfect vntill it be reuealed made perfect in the kingdom of heauen But thou wilt say I feele not my selfe to haue any righteousnes or at least wise I feele it but very litle Thou must not feele but beleue that thou hast righteousnes And except thou beleue that thou art righteous thou doest great iniurie vnto Christe who hath clensed thee by the washing of water through the word who also died vpon the crosse condemned sinne and killed death that through him thou mightest obtaine righteousnes euerlasting life These things thou canst not deny except thou wilt openly shew thy self to be wicked blasphemous against God vtterly to despise God all his promises Iesus Christe with all his benefites and so consequently thou canst not denie but that thou art righteous Let vs learne therfore in great and horrible terrours when our conscience feeleth nothing but sinne and iudgeth that God is angrie with vs and that Christ hath turned his face from vs not to folow the sense feeling of our owne hart but to stick to the word of God which saith that God is not angry but looketh to the afflicted to such as are troubled in spirite tremble at his word and that Christ turneth not himselfe away from such as labour and are heauie loden but refresheth and comforteth them This place therefore teacheth plainly that the lawe and workes bring vnto vs no righteousnes or comfort at all but this doth the holy Ghost onely in the Faith of Christe who raiseth vp hope in terrours and tribulations which endureth and ouercommeth all aduersities Very few there be that know how weake and feeble Faith and hope are vnder the crosse and in the conflict For it seemeth that they are but as smoking flaxe which is ready by by to be put out with a vehement winde But the faithfull who beleue in the middest of these assaultes and terrours hoping against hope that is to say fighting through Faith in the promise as touching Christe against the feeling of sinne and of the wrath of God doe afterwardes finde by experience that this sparke of Faith being very little as it appeareth to naturall reason for reason can scarsely feele it is as a mighty fire and swaloweth vp all our sinnes and all terrours There is nothing more deare or precious in all the world to the true children of God then this doctrine For they that vnderstand this doctrine doe know that wherof all the world is ignorant namely that sinne death and all other miseries afflictions and calamities as well corporall as spirituall doe turne to the benefite and profit of the elect Moreouer they know that God is then most nere vnto them when he seemeth to be farthest of and that he is then a most mercifull louing Sauiour when he semeth to be most angry to afflict to destroy
Deuil and the Deuil likewise sheweth him selfe in the likenes of God And God will be knowen vnder the similitude of the Deuill and will haue the Deuil knowen vnder the likenes of God. The crosse immediatly foloweth the doctrine of the word according to that saying Psal. 116 I beleued and therfore haue I spoken and I vvas sore troubled Now the crosse of the Christians is persecution with reproch and ignominie and without any compassion and therfore it is very offensiue First they suffer as the vilest people in the world so did the Prophet Esay foreshew euen of Christ himself cap. 53. He vvas reputed amōgst the vvicked Moreouer murtherers and theues haue their punishments qualified and men haue compassion on them Here is no offence or sclaunder ioyned with the punishment Cōtrariwise like as the world iudgeth the Christiās to be of all other mē the most pestilent pernicious so doth it thinke that no torments are sufficient to punish them for their hainous offences Neither is it moued with any compassion towardes them but putteth them to the most opprobrious and shamefull kinds of death that can be And it thinketh that it gaineth hereby a double commodity For first it imagineth that it doth high seruice vnto God in killing of them secondly that the cōmon peace and tranquillitie is restored and stablishing by taking away such noisome plagues Therfore the death and crosse of the Faithfull is full of offences But let not this reprochfull dealing sayeth Paule and the continuance of Christes crosse and offence therof moue you but rather let it confirme you For as long as the crosse endureth it shall goe well with the Gospell In like maner Christe also comforteth his disciples in the .5 of Math. Blessed are ye sayeth he vvhen men reuile you and persecute you and shall falsely say all maner of euill against you for my names sake Reioyce and be glad for great is your revvard in heauen For so persecuted they the Prophets vvhich vvere before you The church cā not suffer this reioysing to be wrested frō her Wherfore I would not wish to be at concord with the Pope the bishops the princes and the Sectaries vnlesse they would consent vnto our doctrine For such concorde were a certaine token that we had lost the true doctrine To be short as long as the church teacheth the Gospell it must suffer persecution For the Gospell setteth forth the mercy and glory of God It discloseth the malice and sleightes of the Deuill painting him out in his right coulours and plucking from him the counterfet visour of Gods Maiestie wherby he deceaueth the whole world that is to say it sheweth that all worshippings religious Orders inuented by men and traditions concerning single life meates and such other things wherby men thinke to deserue forgeuenes of sinnes euerlasting life are wicked things and deuelish doctrine There is nothing then that more stirreth vppe the Deuill than the preaching of the Gospell For that plucketh from him the dissembled vizour of God and bewrayeth him to be as he is in deede that is to say the Deuil not god Wherfore it can not be but that as long as the Gospell flourisheth the crosse and the offence thereof must needes folow it or else truely the Deuill is not rightly touched but slenderly tickled But if he be rightly hitte in deede he resteth not but beginneth horribly to rage and to raise vp troubles euery where If Christians then will hold the word of life let them not be afraid or offended when they see that the Deuill is broken lose and rageth euery where that all the world is on an vprour that tyrannes exercise their crueltie and heresies spring vppe but lette them assure them selues that these are signes not of terrour but of ioy as Christe himselfe expoundeth them saying Reioyce and be glad c. God forbid therefore that the offence of the crosse should be taken away Which thing should come to passe if we should preach that which the Prince of this world and his members would gladly heare that is to say the righteousnes of workes Then should we haue a gentle Deuil a fauourable world a gracious Pope and mercifull Princes But because we set forth the benefites and glory of Christe they persecute and spoile vs both of our goodes and liues Verse 12. VVould to God they vvere cutte of that doe disquiet you Is this the part of an Apostle not onely to denounce the false apostles to be troublers to condemne them and to deliuer them to Sathan but also to wish that they might be vtterly rooted out and pearish And what is this else but plaine cursing Paule as I suppose alludeth here to circumcision As if he would say They compell you to cutte of the foresakin of your flesh but I would that they themselues might be vtterly cutte off by the roote Here riseth a question whether it be lawfull for Christians to curse Why not howbeit not alwayes nor for euery cause But when the matter is come to this poynt that Gods word must be euill spoken of and his doctrine blasphemed and so consequently God him selfe then must we turne this sentence and say Blessed be God and his word and what so euer is without God and his word accursed be it yea though it be an Apostle or an Angell from heauen So he sayd before in the first Chapter Although vve or an Angell from heauen preach othervvise vnto you then that vvhich vve haue preached let him be accursed Hereby it may appeare how great a matter Paule made of a litle leauen which for the same durst curse the false apostles who in outward appearance were men of great authoritie and holines Let not vs therefore make litle account of the leauen of doctrine For although it be neuer so litle yet if it be neglected it will be the cause that by litle and litle the truth and our saluation shall be lost and God himselfe be denied For when the word is corrupted and God denied and blasphemed which must needes folow if the word be corrupted there remaineth no hope of saluation But for our partes if we be cursed railed vppon and slaine there is yet one that can raise vs vppe againe and deliuer vs from the curse death and hell Wherefore lette vs learne to aduaunce and extoll the Maiestie authoritie of Gods word For it is no small trifle as brainsicke heades surmise at this day but euery title thereof is greater then heauen and earth Wherefore in this respect we haue no regard of Christian charitie or concord but we sitte as it were on the iudgement seat that is to say we curse and condemne all men which in the least poynt deface or corrupt the Maiestie of Gods word For a litle leauen maketh sovver the vvhole lumpe But if they leaue vs Gods word entire and sound we are not onely ready to keepe charitie
and peace with them but also we offer our selues to be their seruauntes and to doe for them what so euer we are able If not lette them perish and be cast downe into hell and not onely they but euen the whole world also so that God and his pure word doe remaine For as long as he remaineth life saluation and the faithfull shall also remaine Paule therefore doth well in cursing those troublers of the Galathians and in pronouncing sentence against them to witte that they are accursed with all that they teach and doe and in wishing that they might be cutte of especially that they might be roted out of the church of God that is that god should not gouerne nor prosper their doctrine nor their doings And this malediction procedeth from the holy ghost As Peter also in the .8 of the Actes curseth Simon the Sorcerer Thy money and thou perish together And the holy Scripture oftentimes vseth cursing against such troublers of mens consciences and chiefly in the Psalmes as Psal. 55. Let death come vpon them let them goe quicke into the pitte of corruption Also Let sinners be turned dovvne into hell and all they that forget God. Hitherto Paule hath fortified the place of Iustification with strong and mightie arguments Moreouer to the ende he might omit nothing here and there he hath intermingled chidings praisings exhortations threatnings and such like In the ende he addeth also his owne example namely that he suffereth persecution for this doctrine thereby admonishing all the Faithfull not to be offended nor dismayed when they shall see such vprours Sectes and offences raised vppe in the time of the Gospell but rather to reioyce be glad For the more the world rageth against the Gospell the more the Gospel prospereth and goeth happely forwardes This consolation ought at this day to encourage vs for it is certaine that the world hateth persecuteth vs for none other cause but for that we professe the truth of the Gospell It doth not accuse vs for theft murder whoredom and such like but it detesteth and abhorreth vs because we teach Christe faithfully and purely and geue not ouer the defence of the truth Therfore we may be out of all doubt that this our doctrine is holy and of God because the world hateth it so bitterly For otherwise there is no doctrine so wicked so foolish and pernicious which the world doth not gladly admitte embrace and defend and moreouer it reuerently entertaineth cherisheth and flattereth the professours thereof and doth all that may be done for them Onely the true doctrine of the Gospell life and saluation and the ministers therof it vtterly abhorreth and worketh all the spite that may be deuised against them It is therfore an euident token that the world is so cruelly bent against vs for no other thing but onely because it hateth the word Wherfore when our aduersaries charge vs that ther riseth nothing of this doctrine but warres seditions offences Sectes and other such infinite enormities let vs answere Blessed be that day wherin we may see these things But the whole world is in an vprour And wel done For if the world were not so troubled if the Deuil did not rage and stirre vp such broiles we should not haue the pure doctrine of of the Gospel which can not be preached but these broyles tormoiles must nedes folowe Therefore that which ye count to be a great euill we take to be a speciall happines The Doctrine of good workes Now folow exhortations and precepts of life good works For it is the custome of the Apostles after they haue taught Faith and in structed mens consciences to adde preceptes of good works wherby they exhort that faithfull to exercise the dueties of charitie one towards an other And reason it selfe after a sort teacheth and vnderstandeth this part of doctrine but as touching the doctrine of Faith it knoweth nothing at all therof To the end therfore that it might appeare that Christian doctrine doth not destroy good workes or fight against ciuill ordinaunces the Apostle also exhorteth vs to exercise our selues in good workes and in an honest outward conuersation and to keepe charitie and concord one with an other The world can not therefore iustly accuse the Christians that they destroy good works that they are troublers of the publike peace ciuile honestie c for they teach good works and all other vertues better then all the Philosophers Magistrates of the world because they adioyne Faith with their doings Verse 13. For brethern ye haue bene called vnto libertie onely vse not your libertie as an occasion vnto the flesh but by loue serue one an other As if he would say Ye haue now obtained libertie through Christe that is to say ye be farre aboue all lawes as touching conscience and before God ye be blessed and saued Christ is your life Therfore although the lawe sinne and death trouble and terrifie you yet can they not hurt you nor driue you to despaire And this is your excellent and inestimable libertie Now standeth it you in hand to take good heede that ye vse not that libertie as an occasion to the flesh This euill is common and the most pernicious of all others that Sathan stirreth vp in the doctrine of Faith namely that in very many he turneth this libertie wherwith Christe hath made vs free into the libertie of the flesh Of this the Apostle Iude also complaineth in his epistle There are crept in certaine vvicked mē sayth he vvhich turne the grace of our God into vvantonnes For the flesh is vtterly ignorāt of the doctrine of grace that is to say it knoweth not that we are made righteous not by workes but by Faith onely and that the lawe hath no aucthoritie ouer vs Therfore when it heareth the doctrine of faith it abuseth and turneth it into wantonnes and by and by thus it gathereth If we be without law let vs thē liue as we list let vs do no good let vs geue nothing to the nedie and let vs not suffer any euil for there is no lawe to constraine vs or binde vs so to doe Wherfore there is daunger on either side albeit the one is more tolerable then the other If grace or Faith be not preached no man can be saued for it is Faith alone that iustifieth and saueth On the other side if Faith be preached as of necessity it must be the more part of men vnderstand the doctrine of Faith carnally and draw the libertie of the spirite into the libertie of the flesh This may we see in all kinds of life as well of the high as the low All boast themselues to be professors of the Gospell and all bragge of Christian libertie and yet seruing their owne lustes they geue themselues to couetousnes pleasures pride enuie and such other vices No man doth his duetie faithfully no mā charitably serueth
whē he was borne he was laid in a maunger in steede of a bedde because there was no roome for him in the Inne afterwards being conuersant amōg men he had not whereon to lay his head and briefly being spoyled of his garmentes and hanging naked on the crosse betwene two theeues he died most miserably but to the Pope for the maintainance of his abhominations and because he oppressing the Gospel taught the doctrines and traditions of men and set vppe idolatrie And as oft as I read the exhortations of Paule whereby he perswadeth the Churches that they should either nourish their pastours or geue somewhat to the reliefe of the poore Sainctes in Iewrie I do greatly maruell and am ashamed that so great an Apostle should be constrained to vse so many wordes for the obtaining of this benefite of the congregations Wryting to the Corrinthians he treateth of this matter in two whole Chapters I would be loth to defame VVyttenberge which in deede is nothing to Corinth as he defamed the Corrinthians in begging so carefully for the reliefe and succour of the poore But this is the lotte of the Gospel when it is preached that not onely no man is willing to geue any thing for the finding of ministers and maintaining of scholers but men begin to spoyle to robbe and to steale and with diuers craftie meanes one to beguile an other To be briefe men seeme suddenly to grow out of kind and to be transformed into cruell beastes Contrariwise when the doctrine of Deuils was preached then men were prodigall and offred all things willingly to those that deceaued them The Prophets doe reproue the same sinne in the Iewes which were loth to geue any liuing to the godly priests and Leuites but gaue all things plentifully to the wicked Now therefore we begin to vnderstand how necessary this commaundement of Paule is as touching the maintenaunce of the ministers of the Church For Sathan can abide nothing lesse then the light of the Gospell Therefore when he seeth that it beginneth to shine then doth he rage and goeth about with all maine and might to quench it And this he attempteth two maner of wayes First by lying spirites and force of tyrannes and then by pouertie and famine But because he could not hetherto oppresse the Gospell in this countrey praised be God by heretikes and tyrannes therefore he attempteth to bring it to passe the other way that is by withdrawing the liuings of the ministers of the word to the ende that they being oppressed with pouertie and necessitie should forsake the ministerie and so the miserable people being destitute of the word of God should become in time as sauage and wilde beastes And Sathan helpeth forwardes this horrible enormitie by vngodly Magistrates in the Cities and also by noble men and gentlemen in the countrey who take away the church goods whereby the ministers of the Gospell should liue and turne them to wicked vses These goods sayeth the Prophet Micha vvere gathered of the hire of a harlot and therefore to a harlottes hire they shall returne Moreouer Sathan turneth men particularly also from the gospell by ouermuch fulnes For when the Gospell is diligently and daily preached many being glutted therwith begin to loth it and by litle and litle become negligent vntoward to all godly exercises Againe there is no man that will now bring vp his children in good learning much lesse in the study of the holy Scripture but they employ them wholy to gainfull artes or occupations All these are Sathans practises to no other ende but that he may oppresse the Gospell in this our countrey without any violence of tyrānes or subtill deuises of heretikes It is not without cause therfore that Paule warneth the hearers of the Gospel to make their pastours and teachers partakers with them in all good things If vve sayth he to the Corinthians haue sovvne to you spirituall things is it a great matter if vve reape your vvorldly things The hearers therefore ought to minister carnall things to thē of whom they haue receaued spirituall things But both husbād men Citizens and gentlemen doe at this day abuse our doctrine that vnder the colour therof they may enrich thēselues Heretofore when the Pope raigned there was no man which paid not somwhat yerely to the priests for masses diriges trentals such trash The begging friers had also their part The marchaūdises of Rome likewise and daily offrings caried away somwhat Frō these from an infinite numbre of such exactions our countreymen are now deliuered by the Gospel But so farre of is it that they are thankfull vnto God for this libertie that of prodigall geuers they are now become starke theeues and robbers will not bestow one farthing vppon the Gospel or the ministers thereof or geue any thing for the reliefe and succour of the poore Saincts which is a certaine token that they haue lost both the word and faith and that they haue no spirituall goodnes in them For it is impossible that such as are godly in deede should suffer their pastours to liue in necessity penurie But for as much as they laugh and reioyce when theyr pastours suffer any aduersitie and withhold their liuing or geue it not with such faithfulnes as they ought it is a plaine token that they are worse then the heathen But they shal feele ere it be lōg what calamities wil folow this vnthankfulnes For they shal lose both temporal spiritual things For this sinne must nedes be grieuously punished And certainly I thinke that the churches in Galatia Corinth and other places were so troubled by the false apostles for no other cause but for that they litle regarded their true pastours preachers For it is good reason that he which refuseth to geue a peny to God who offereth vnto him all good things life euerlasting should geue a peece of gold to the Deuil the author of all euils death euerlasting Who so will not serue God in a litle that to his owne inestimable benefite let him serue that Deuill in much to his extreme vtter cōfusion Now therfore since the light of the Gospel beginneth to shine we see what the Deuill is what the world is In that he saith in al his goods it is not so to be taken that all men are bound to geue all that they haue to their ministers but that they shuld maintaine them liberally and geue them that wherby they may be wel able to liue Verse 7. Be not deceiued for God is not mocked The Apostle prosecuteth this place of the nourishing and maintaining of ministers so earnestly that to his former reprehension and exhortation he addeth now also a threatning saying God is not mocked And here he toucheth to the quicke the propertie of our countrey men which proudly despise our ministerie For they thinke it to be but a sport and a
that is endued but with the common iudgement of reason may perceaue And although this nourishing is but a corporall thing yet notwithstanding he calleth it a sowing in the spirit Cōtrariwise when men greedely scrape together what they can seke only their owne gaine he calleth it a sowing in the flesh He pronoūceth those which sowe in the spirite to be blessed both in this life and in the life to come and the other which sowe in the flesh to be accursed both in this life and in the life to come Verse 9. And let vs not be vveery of doing good for in due time vve shall reape vvithout vveerines The apostle intēding to close vp his Epistle passeth from the particular to the generall and exhorteth generally to all good workes As if he should say let vs be liberall and bountefull not onely towardes the Ministers of the word but also towardes all other men and that without weerines For it is an easie matter for a man to doe good once or twice but to continue and not to be diseouraged through the ingratitude and peruersenes of those to whom he hath done good that is very hard Therfore he doth not onely exhort vs to doe good but also not to be weery in doing good And to perswade vs the more easily thervnto he addeth For in due time vve shall reape vvithout vveerines As if he sayd wait and looke for the perpetuall haruest that is to come and then shall no ingratitude or peruerse dealing of men be able to plucke you away from well doing For in the haruest time ye shall receaue most plentifull encrease and frute of your seede Thus with most swete words he exhorteth the faithfull to the doing of good workes Verse 10. Therefore vvhile vve haue time let vs doe good vnto all men but specially to those that be of the household of Faith. This is the knitting vp of his exhortation for the liberall maintaining and nourishing of the Ministers of the word geuing of almes to all such as haue neede As if he had sayd Let vs doe good while it is day for when night cometh we can no lōger worke In deede men worke many things when the light of the truth is taken away but all in vaine for they walke in darkenes and wotte not whether they goe and therfore all their life workes sufferings and death are in vaine And by these wordes he toucheth the Galathians As if he should say Except ye continue in the sound doctrine which ye haue receaued of me your working of much good your suffering of many troubles and such other things profite you nothing as he sayd before in the .3 chapter Haue ye suffered so many things in vaine And by a new kinde of speech he termeth those the houshold of Faith which are ioyned with vs in the felowship of Faith among whom the Ministers of the word are the chiefest and then all the rest of the faithfull Verse 11. Behold vvhat a letter I haue vvrytten to you vvith mine ovvne hand He closeth vppe his Epistle with an exhortation to the faithfull and with a sharpe rebuke or inuectiue against the false apostles Behold sayth he vvhat a letter I haue vvryttē vnto you vvith mine ovvn hand This he sayeth to moue them and to shew his motherly affection towardes them As if he should say I neuer wrote so long an Epistle with mine owne hand to any other church as I haue done vnto you For as for his other Epistles as he spake other wrote them afterwardes he subscribed his salutation name with his owne hād as it is to be seene in the end of his Epistles And in these words as I suppose he hath respect to the length of the Epistle Other some take it otherwise Verse 12. As many as desire to please in the flesh compell you to be circumcised onely because they vvould not suffer the persecution of the crosse of Christ Before he cursed the false apostles Now as it were repeating that same thing againe but with other words he accuseth them very sharply to the ende he may feare and turne away the Galathians from their doctrine notwithstanding the great authority which they seemed to haue The teachers which ye haue sayeth he are such as first regard not the glory of Christe and the saluation of your soules but onely seeke their owne glory secondly they flie the crosse thirdly they vnderstād not those things which they teach These false teachers being accused of the Apostle for three such execrable enormities were worthy to be auoided of all men But yet all the Galathians obeyed not this warning of Paule And Paule doth the false apostles no wrong when he so vehemently inueyeth against them but he iustly condemneth them by his Apostolike authority In like maner when we call the Pope Antichriste his bishops and his shauelings a cursed generation we sclaunder them not but by Gods authoritie we iudge them to be accursed according to that which is sayd in the first Chapter If vve or an angell from heauen preach othervvise then vve haue preached vnto you accursed be he For they hate persecute and ouerthrow the doctrine of Christ Your teachers sayth he are vaine heads and not regarding the glory of Christ and your saluation they seeke onely their owne glory Againe because they are afraid of the crosse they preach circumcision and the righteousnes of the flesh lest they should prouoke the Iewes to hate and persecute them Wherfore although ye heare them neuer so gladly and neuer so long yet shall ye heare but such as make theyr belly their God seeke their owne glory and shunne the crosse And here is to be noted a certaine vehemencie in this word compell For circumcision is nothing of it selfe but to be compelled to circumcision and when a man hath receaued it to put righteousnes and holines therein and if it be not receaued to make it a sinne that is an iniurie vnto Christ Of this matter I haue spoken largely enough heretofore Verse 13. For they them selues that are circumcised doe not keepe the lavv but they vvould haue you circumcised that they might glory in your flesh Is not Paule here worthy to be called an heretike For he sayth that not onely the false apostles but all the nation of the Iewes which were circumcised keepe not the law but rather that they which were circumcised in fulfilling the lawe fulfill it not This is against Moises who sayeth that to be circumcised is to keepe the lawe and not to be circumcised is to make the couenaunt voide Gen. 17. And the Iewes were circumcised for none other cause but to keepe the lawe which commaunded that euery malechild should be circumcised the eight day Hereof we haue before entreated at large and therfore we neede not now to repeate the same againe Now these things serue to the condemning of the false apostles that the Galathiās may
it signifieth all the afflictions of the faithfull whose sufferings are Christes sufferings 2. Cor. 1. The sufferings of Christ abound in vs. Againe Novv reioyce I in my sufferings for you and fulfill the rest of the afflictiōs of Christ in my flesh for his bodies sake vvhich is the Church c. The crosse of Christe therfore generally signifieth all the afflictiōs of the church which it suffereth for Christe which he him selfe witnesseth when he sayth Saule Saule vvhy persecutest thou me Saule did no violence to Christ but to his Church But he that toucheth it toucheth the apple of his eye There is a more liuely feeling in the head then in the other members of the body And this we know by experience for the litle toe or the least part of a mannes body being hurt the head forthwith sheweth it selfe by the countenaunce to feele the greefe thereof So Christe our head maketh all our afflictions his owne and suffereth also when we suffer which are his body It is profitable for vs to know these things lest we should be swalowed vppe with sorow or fal to despaire when we see that our aduersaries doe cruelly persecute excommunicate kill vs But let vs thinke with our selues after the example of Paule that we must glory in the crosse which we beare not for our owne sinnes but for Christes sake If we consider onely in our selues the sufferings which we endure they are not only grieuous but intolerable but when we may say Thy sufferings O Christe abound in vs Or as is said in the Psal. 44. For thy sake are vve killed all the day then these sufferings are not onely easie but also sweete according to that saying My burden is easie and my yoke is svveete Now it is well knowen that we at this day doe suffer the hatred and persecution of our aduersaries for none other cause but for that we preach Christe faithfully and purely If we would deny him and approue their pernicious errours and wicked religion they would not onely cease to hate and persecute vs but woulde also offer vnto vs honour riches and many goodly things Because therefore we suffer these things for Christes sake we may truely reioyse and glory with Paule in the crosse of our Lord Iesus Christ that is to say not in riches in power in the fauour of men c. but in afflictions weaknes sorow fightings in the body terrours in the spirite persecutions and all other euils Wherefore we trust it will shortly come to passe that Christe will say the same to vs that Dauid sayd to Abiathar the priest I am the cause of all your deaths Againe He that toucheth you toucheth the apple of mine eye As if he had sayd he that hurteth you hurteth me For if ye did not preach my worde and confesse me ye should not suffer these things So sayth he also in Iohn If ye vvere of the vvorld the vvorld vvould loue his ovvne but because I haue chosen you out of the vvorld therfore the vvorld hateth you But these things are treated of afore Verse 14. By vvhom the vvorld is crucified to me I vnto the vvorld This is Paules maner of speaking The world is crucified to me that is I iudge the world to be damned And I am crucified to the world that is the world againe iudgeth me to be damned Thus we crucifie and condemne one an other I abhorre all the doctrine righteousnes and works of the world as the poyson of the Deuil The world againe detesteth my doctrine and deedes and iudgeth me to be a sedicious a pernicious a pestilent felow and an heretike So at this day the world is crucified to vs and we vnto the world We curse and condemne all mans traditions concerning Masses Orders vowes wil-worshippings works all the abhominations of the Pope other heretikes as the dirt of the Deuill They againe do persecute kill vs as destroyers of religion and troublers of the publike peace The Monkes dreamed that the world was crucified to them when they entred into their Monasteries but by this meanes Christ is crucified and not the world yea the world is deliuered from crucifying and is the more quickened by that opinion of holines and trust which they had in their owne righteousnes that entred into religion Most foolishly wickedly therfore was this sentence of the Apostle wrested to the entring into Monasteries He speaketh here of an high matter of great importance that is to say that euery faithfull man iudgeth that to be the wisedom righteousnes and power of God which the world condemneth as the greatest folly wickednes and weaknes And contrariwise that which the world iudgeth to be the highest religion and seruice of God the faithfull doe know to be nothing else but execrable and horrible blasphemie against god So the godly condemne the world and againe the world condemneth the godly But the godly haue the right iudgement on their side for the spirituall man iudgeth all things Wherefore the iudgement of the world touching religion and righteousnes before God is as contrary to the iudgement of the godly as God and the Deuill are contrary the one to the other For as God is crucified to the Deuill and the Deuill to God that is to say as God condemneth the doctrine and workes of the Deuill for the Sonne of God appeared as Iohn sayth to destroy the workes of the Deuill and contrariwise the Deuill condemneth and ouerthroweth the word and the workes of God for he is murtherer and the father of lies so the world condemneth the doctrine and life of the godly calling them most pernicious heretikes and troublers of the publike peace And againe the faithfull call the world the sonne of the Deuil which rightly foloweth his fathers steppes that is to say which is as great a murtherer and lier as his father is This is Paules meaning when he sayth vvhereby the vvorld is crucified to me and I vnto the vvorld Now the world doth not onely signifie in the Scriptures vngodly and wicked men but the very best the wisest and holiest men that are of the world And here by the way he couertly toucheth the false apostles As if he should say I vtterly hate and detest all glory which is without the crosse of Christ as a cursed thing for the world with all the glory thereof is crucified to me and I to the world Wherefore accursed be all they which glory in your flesh and not in the crosse of Christ Paule therefore witnesseth by these wordes that he hateth the world with a perfect hatred of the holy Ghost and againe the world hateth him with a perfect hatred of a wicked spirite As if he should say It is impossible that there should be any agreement betweene me and the world What shall I then doe shall I geue place teach those things which please the
quieted VVhat peace Paule vvisheth to Christians Psal. 2.2 Iohn 10.23 Iohn 14.27 Peace of the vvorld The grace of te vvorld VVhy this is added and froÌ„ our Lord Iesus Christ Exod. 23 â—0 That Meritemongers or such as seeke to iustifie theÌ„ selues by theÌ„ selues shutte out Christ and vvill only haue to doe vvith God. The Alcoran is a boke containing the Turkes religion receaued froÌ„ Mahomet a false prophet that vvas among them The vvill of God is to be sought in Christ 1. Cor. 1.21 The fall of Lucifer VVhat God is in his ovvne nature 1. Cor. 1.13 VVhere the vvil of God is to be sought Iob. 36.23 24.25 Esaias 2 10. Prouerb 25 27. 2 Esdras 12 4. 2 Esdras 13.52 Eccles 3 22. Rom. 12 3. Io. 14 6. Christ the vvay the truth and the life The afflicted conscience vvrestling vvith the iudgment of God by faith onely in Christ is comforted Mat. 11 28. Coloss 2 3.2 9. Mat. 11.27 Io. 10.15 Genes 28.12 Christian diuinitie beginneth at Christ lying in the lappe of the virgine Mary Io. 1.18 Christ God. The deuill an aduersarie to faith 1. Iohn 5.4 The povver of the father and of Christ equall Esaias 42.8 Hovve Christ giueth grace and peace The vvorks of Christ are diuine and proper to God. One and the self same Godhead of the father and of the sonne Arrians Mahomet The vvorkes of Christ VVhich hath geuen himself Iohn 1.36 The greatnes of sin is to be vveied by the greatnes of the price Rom. 17 14. Sinne a puisaÌ„t tiraunt holding all men captiues The iudgemeÌ„t of the Godly A great vehemencie alvvayes to be marked in pronovvnes Mans reason doth extenuate and lessen sinne The hypocrits vvould that these vvordes vvere rather spoken to shevv the humilitie of Paul then the greatnes of our sinnes for that they can not heare The picture of the Iusticiaries and meritmongers Luke 1â— 11 The cheefe vvisedom of Christians Sinnes against the first table Satan is vvoÌ„t to chauÌ„ge our righteousnes into sinnes Hovv vve must ansvver the deuil reasoning vvith vs. Io. 5.24 Io. 11.25 1 Io. 4.9 Esaias 53.6 Esaias 53.8 The proper and true definition of Christ Galat. 1.4 Ebr. 10.10 Colos 2.14 Let euery man learne to apply this pronovvne our to him selfe The true picture of Christ VVhat snares Sathan layeth for vs. This sentence is diligently to be vrged vvhich gaue him selfe for vs. VVhy Paule doth call this vvorld present and euill Io. 12.31 1. Iohn 5.19 That the vngodly vvith al their gifts doe serue the Deuill They that knovve not Christ the more vvise and righteous they are the more do they hate and persecute the gospell Galat. 1.4 The vvhite deuill Spirituall vvhoredomes the most abhominable Christ only deliuereth vs out of this present euell vvorld The vvorld obayeth his prince the deuill VVhat sinnes are in the vvorld VVhat the vvorld is vvith all his vertues and righteousnes Phil. 3.8 Esay 64.6 The kingdom of the vvorld The kingdom of Christ Colossa 13. Iohn 3.16 Iohn 4.10 Iohn 8.16 It is a great consolation to knovv that Christ is geueÌ„ for vs by the vvill of his father God is a common father both to Christ and to vs. Iohn 10.17 VVhat knees vve ought to bovve vvhen vve mention the name of God. Gal. 1.8.9 Galat. 5.10 Hovve Preachers ought to behaue theÌ„ selues in bringing backe such as are gone astray and falne through vveakenes The studie of Bishopes to maintaine their Lordeship and soueraintie 1 Cor. 10.12 VVhat an hard thing it is to plant a church That vvhich in long time of godly preachers if builded vp of one vvicked teachers is quickly destroied The Church is a most tender thing He speaketh of the Anabaptistes The right picture of fantasticall spirites The churches are ouerthrovvne vvhile the teachers sleepe 1. Peter 5.8 Math. 13.25 Vvhat Hierom vvould that Paule should meane by calling them Galathians The dispositioÌ„ of the Germaines This may vvel be said of vs English men for our heat is sone cooled and that may appeare by our cold proceedings at this day A double exposition vpon this place VVhat good things the doctrine of grace bringeth vvith it The vvorld hateth the light and loueth darknes Io. 1.9.10 VVhat revvard the vvicked vvould repay to Christ for his benefits Io. 1.5 The calling of Christ The vvhite Deuill The blacke Deuill Sathan chauÌ„geth himselfe into an Angel of light The false Apostles condemne Paules doctrine Acts. 15.5 The nature of heretiks liuely painted out The Deuill vvill not be blacke in his Ministers A prouerbe among ths Germains The Deuill doth more hurt on the right hand then on the left Ephes 6.22 The troublers of the church Hovve the false Apostles had slaundered Paule That vngodly teachers condemne and persecute the godly Euery one that teacheth vvorkes is a troubler of mens consciences The Papistes vvorse then the false Apostles amoÌ„g the Galathians Actes 15.1 False Apostles brag of their ovvne doings and dispraise other mens False Apostles trouble and ouerthrovv the gospell of Christ The most vvicked teachers vvould be taken for holy instructers The righteousnes of the lavv and the righteousnes of grace are contrary They that mingle the righteousnes of the lavve and grace together are subuerters of the gospell of Christ The discommodities that follovv the mingling of faith and vvorks together The vehemeÌ„t zeale of Paule against the false Apostles Iosua 6.26 Leuit. 16.29 Exod. 17.14 The Gospell of Paule Acts. 13.2 Rom. 1.2 Deut. 18.15 Act. 3.22 The vehemencie of Paule against the false Apostles An horrible sentence against the Papistes The contents of the tvvo first chapters The reason of the Papists to proue that the Church is aboue the scripture The vvord of God must only be taught in the church VVhat revvard Paule receaued for his paines taking VVhat the ministers of God ought to seeke Ephes 2.3 The summe and effect of the doctrine of the Gospel Psal. 19. â— To teach the things that are of God Iohn 7.7 VVhy the vvorld hateth Christ Iohn 3.19 Signes that testifie Paules doctrine to be true False Apostles seeke to please men Teachers of mens traditions doe please men The revvard of godly teachers The revvard of false and vngodly teachers Mat. 6.2 Io. 5.44 Verse 11. Lies and sclaÌ„ders deuised by the false Apostles against Paule Acts. 16.5 Acts. 18.13 Acts. 21.24 1 Cor. 15.1 Acts. 9.1 The chiefe purpose of Paule in this disputation Paules doctrine vvas not after man. Christ both God and man VVhere Paule receaued the Gospell Acts. 9.71 Verse 1â— The argument of the false Apostles takeÌ„ from the authoritie of the Apostles So great is the vveaknes eueÌ„ of the godly that they are hardli dravvn to Gods promises though they be most certaine The office of the lavv Exod. 19.18 He alludeth to the geuing of the lavv in mount Synai The conflictes of the godly Galat. 5.17 Rom. 7.23 Faith is the gift of God. The cheefe seruice of God. VVhat inconueniences follovv the lothing of Gods vvord ‖
SpeculatioÌ„ is a naked knovvledge vvithout practise Iam. 1.23.24 The doctrine of true godlines is kept by prayer and earnest studie of the vvorde The enemies of the godly The reason vvhich at this day is vsed against vs and preuaileth vvith many The Deuils argument Doctour Staupitius a fauourer of Luthers doctrine vvheÌ„ he began to preach The doctrine of the gospell attributeth all things vnto God and nothing to man. Mat. 1 1â— Neither Angels nor Apostles or any other to be beleued if they teach any thing against the vvord of God. The errour of Peter Galat. 2.11 A chefe argument against vs. A preacher must be sure of his calling and doctrine Galat. 1.8 The zeale of Paule Actes 8.1 Actes 9.12 Actes 16.4 Rom. 9.3 VVhat Paule calleth the traditions of the fathers Phil. 3.5 Phil. 3. â— The first iourney of Paule Paules merite or desert By vvhat deserts vve attaine to grace VVhat maner of Saincts the Deuill loueth Iohn Hus. Publicans and sinners are farre better then merit-mongers Our desert The Papistes a bloudy generation By vvhat deserts vve attaine grace 2 Pet. 1. â— Mat. 12.45 The deserts of S. Paule Paules doctrine The definition of the Gospel 1 Cor. 1.30 The craftie Sophists haue turned the Gospell into the lavve of loue and Christ into Moses Heb. 10.10 The Gospell is not learned by any studie of man but is taught from aboue of God. Acts. 9.4 Paule is the Apostle of the Gentiles Ro. 15.15.16.17 Paules diuinitie The office of Paule to the Gentiles The confutation of the argument of the false Apostles Paule became all things to all men 1. Cor. 9.20 VVhy Paule glorieth so much that he hath not learned his gospel of any man. Paule svveareth The testimony of all the churches in Iudea for Paule Paules doctrine Contention of such as vvere turned from the Ievves against Paule Acts. 15.89 The declaration of Paule and Barnabas as touching those things vvhich vvere done among the Gentiles VVhat they aunsvvere to Paule in this disputation vvhich are so earnest for the lavve They that vvere conuerted from among the Ievves hardly forsooke the lavve Custome is a double nature God alvvayes beareth vvith the infirmities of his people 1 Reg. 8.21 Exod. 34.6.7 VVhat they had to say for themselues that resisted Paule Paule taketh vnto him vvitnesses Barnabas and Titus Barnabas Not as hauing any soueraintie othervvise then an Euangelist or chiefe of the eldershippe of the churches 1 Tit. 1.5 Paule so defendeth the gospel that he vvill haue all things geue place vnto it Actes 13 3â— The question that vvas haÌ„dled in the meting of the Apostles * The practise of the church in the time of the Apostles as touching Synodes and conferences teach vs novv to vse the same vvhen vve haue any controuersie VVhy Paule sayth lest I had run in vaine VVhat vvas decreed in this conference Hovv Paule refused circumcision 1. Cor. 7.18 Hovv vve teach fasting and other Christian exercises novv a dayes VVhat vvas determined in that meting of the Apostles Actes 15. â—0 VVhy Paule vvould not suffer Titus to be circumcised The obstinate aduersaries defend their vvicked blasphemies by tyrannie and violence Math. 6.9.10 The victorie of Paule against the fals Apostles 1. Cor. 8.8 The Pope putteth righteousnes in the keping of his traditioÌ„s and damnation in breaking of them The gospell of the false apostles The gospell of the Pope and other heretikes the Anabaptistes Verse 7. Of preachers vvhich preach Christ corruptly The truth of the gospell vvhat it is The corruptioÌ„ of the gospell The doctrine of the Papistes concerning faith The obiect of reason The obiect of faith is the thing vvhervnto the eie of faith loketh vvhich is Christ Faith adorned vvith charity True faith Sleights practised of the false apostles against Paule * These be the corruptions vvhich Luther here sayth that he tolerateth more then he ought to do but the safest vvay is quite to reiect them The Popes thunderbolts It is a point of true godlines to be stout against the merit-mongers for keping our Christian liberty VVhen faith is sound all things are safe The holy obstinacie and stoutnes of the Godly The doctrine of the lavv The doctrine of the Gospel Galat. 2.3 They are to be restrained to such as serue to edification or els vve ought to leaue them VVhy Paule geueth not vnto the apostles any glorious title The argument of the false Apostles against Paule The vvord of God to be preferred before all titles and persons vvhatsoeuer God respecteth no mans person Deut. 10.17 2 Chron. 19.7 Rom. 2.11 Eccles 35.16 Acts. 10.34 Ephes 6.9 Colos 3.26 Iudas Saule Ismaell Esau MaÌ„ regardeth the person Euery creature of God may be called the veile of God because God is as it vvere couered and shadovved vnder it * 1. Cor. 13.12 Deut. 5.10 Mat. 4.4 MaÌ„ trusteth to the veiles of God and not to God himselfe The outvvard veiles are Gods good creatures but vve must not trust in them vvhich is vvicked God suffreth his deare sainctes to fal into great vices that vve shuld not cleaue to their persons * 2. Sam. 11.4.17 * Mat. 26.69 Marke 14.66 Luke 22.55 Iohn 18.25 Men are but men Paule calleth the Apostleship the person of man. The outvvard person is not to be looked vpon in iudgement Deut. 1. VVhat can the Pope othervvise do being Antichrist but take vpon him dominion such as Gods vvord neuer allovved of Marke vvhat seruitude Luther vvas coÌ„tent to endure so that he and others might enioy the liberty of conscience Acts. 4.19 The dominion of the Pope intolerable Rom. â— 9.10 VVhat Paule did in that conference The holy pride of the godly against the Pope VVhyâ—e the godly are proude against the Pope * The Pope is no povver ordeined of God. This is impossible for Antechrist the soÌ„ne of perdition to acknovvledge 1 Cor. 13.7 Loue suffereth all things but faith can beare nothing 2 Pet. 1.4 To Peter is coÌ„mitted the Gospell ouer circumcision and to Paule ouer vncircuÌ„cision Actes 10.17 1. Peter 1.1 Actes 9.20 Mat. 23.9.10 Marc. 16.15 Coloss 1.5.6 Actes 13.1.2 Peter the Apostle of the Ievves and Paule of the Gentiles Actes 9.20 Paule preached also to the Ievves Act. 13.45.46 Math. 10.6 Actes 28 2â— Rom. 1.14 VncircuÌ„cisioÌ„ Circumcision Paule receaueth not his gospel of the other Apostles The Apostles calling equall Equalitie among the Apostles Actes 15.14 The Gospell of Peter mightie Actes 19.11.12 The stoutnes of Paul is not carnall VVhat Paule calleth grace in this place Peter alovveth the ministerie of Paul. Paule and the other Apostles taught all one gospell A good minister must be carefull for the poore Esay 61.1 Math. 11.1 Luke 4.16 The vvorld is forvvard to geue for the maintenaunce of vngodlines but it careth not for Gods ministers Math. 25 3â— The maiestie of this article of iustificatioÌ„ Mar. 10.39 Math. 16.25 It behoueth vs to be obstinate in Gods matter A Christian vvill openly reproue vices in his brother The Prophets and Apostles
The heauenly Ierusalem vvhich is yet vpon earth The heauenly Ierusalem is set against the earthly not locally but spiritually The spirituall Ierusalem dispersed thorovv out the vvhole vvorld The Church begetteth children by teaching Isaac is heir through the promise Genes 17.19 Ephes 4.13 Esay 54.1 Esay 54. The song of Anna. 1. Sam. 2.4.5 The differeÌ„ce betvvixt the sinagoge and the church Iohn 8 3â— Iohn 3.18 1. Timot. 4.1 The teachers of the lavve gender bond-seruaunts Reason is taken vvith hypocrisie The church seemeth to be barren 1. Cor. 1.18 The Gospell hath but fevv disciples Actes 21.22 Hovv many yeares dayes times haue our Papistes appoynted vvhen the gospel should be ouerthrovne and they receaue their idolatrous Masse other abhominations againe The church in heauines The church barren before the vvorld The people of grace The difference betvvixt the lavv and the gospell The people of grace vvithout the lavve and the people of the lavv vvithout grace The lavve is abolished to all christians Esay 54.1 The church is barren and forsaken before the vvorld The childreâ— of the bondvvomaÌ„ vvith their mother are cast out of the house Rom. â— 4.5.6 Math. 10.12 The people of the lavv laborious and painfull The vvhole lavv is abolished A godly man feeleth the terrours of the lavve but by faith in Christ he is comforted Rom. 3.1 Iohn 3.36 The lavve hath no povver ouer a hose that beleue 1. Cor. 1.30 Galath 3.13 The outvvard abolishment of the lavve The gospell doth not release vs from all lavves * He speaketh of such gouernment as God hath appoynted vvhich no priuate man may conteÌ„ne vvith out the brâ—ch of conscience 1 Pet. 2.13.14 Rom. 13 5. The ceremonies of Moses lavv doe not bind vs much lesse the ceremonies of the Pope 1. Cor. 14.40 Tvvo things to be taken hede of in the keping or coÌ„maunding of ceremonies the offence of the vveake the pernicious opinion of merite The church is barren * No spirituall birth vvhich is vvrought by the vvord and spirite of God. * That is their regeneration in Christe by Faith and the holy Ghost Ioh. 8.37.40.42 Of children some be as Ismael some as Isaac The children of the promise The iudgemeÌ„t of the vvorld concerning the gospell VVhat the faithfull must be content to be called in this vvorld Iohn 16.2 VVhat folovved the preaching of the Gospell Psal. 2.2.3 Psal. 2.2.3 Psal. 2.4 The blindnes of the aduersaries Iohn 16.2 Rom. 9.1 Luke 9.26 Paule a pestiferous felovv Actes 17.6.7 Actes 24.3 Actes 16.20 Luke 11 21.2â— Luke 12.49 Hovv Christ comforteth him selfe against the euils that shuld folovv his preaching 2. Cor. 4.4 * He meaneth the Deuill Iob. 41.14.22 The faithfull see infinite profites by the Gospell Psal. 91.13 The article of iustification comforteth vs against al sclaÌ„ders and tentations 1. Cor. 2.12 The vvorld caÌ„ not but be offended at the preaching of the Gospel VVhy our aduersaries doe condemne vs. Greefe after the flesh and glory after the spirite Rom. 5.3 Gene. 21.9 The expositioÌ„ of the Ievves VVhat maner of man Ismael vvas Ismael vvould be preferred before Isaac for tvvo causes Ismael alvvayes persecuteth Isaac The spirituall persecution The Deuil persecuteth the church by violence subteltie Ephes 6.16 The spirituall and corporall persecution of the godly Iohn 1.44 1. Cor. 11.19 False brethreÌ„ at the first are frendes but aftervvardes they become most deadly enemies The brethern borne after the flesh must persecute the brethern that are borne after the spirit Psal. 41.9 The true doctrine of the gospel is the cause of persecution Christe comforteth his against the hatred and persecutions of the vvorld Iohn 15.19 Math. 10.24 Iohn 15.20 The name of Christe is the cause vvhie the vvorld rageth against the godly Iohn 16.33 Christ remaineth king and conquerour though the gates of hell fight against him Gen. 21 2â— Gen. 21.11 God coÌ„firmed the sentence of Sara Gen. 21.12 The sentence pronounced against the Ismalites is effectuall c. The vaine hope of hypocrites in condemning others The children of the bondvvoman haue no inheritaÌ„ce vvith the children of the freevvoman Iohn 10.35 The vineyard shal be let out to other husbandmen They that are borne of the bondvvoman are borne seruaunts of the lavve The Pope and all that seeke righteousnes by vvorkes are children of the bondvvoman Philip. 3.19 The vvorld embraceth the righteousnes of vvorks and condemneth the righteousnes of Faith. A comparison of the old Papacie and of the Papacie at this day The Iusticiaries make such a shevv of holines as if they vvere angels and no men Coloss 2. â—â— The contemplatiue life of Monkes and such other vvhich sequestred themselues froÌ„ the vvorld and all vvorldly affaires The deuotion and discipline of the old Poperie No holines of life can be set against Gods iudgement The Papistes at this day do not defend their vvicked life but their doctrine The Papists diuide the Gospell into precepts and couÌ„sels The precepts they are bouÌ„d to kepe say they but not the counsels and therfore if they kepe them it is a vvorke of superogation that is more then nedeth Bernards confession Phil. 3.9 The children of the bondvvoman are vnder the lavv The children of the bondvvoman shall at length be cast out Math. 25.29 Christian libertie Rom. 9.23 Paule trieth euery vvay to kepe the Galathians in the liberty of the Gospell 1. Pet. 5.3 â— The godly must staÌ„d fast that they lose not their libertie in Christe Satan deadly hateth the light of the Gospell The freedome of the Papists The fleshly libertie The Anabaptists and Libertines vvill be free to doe vvhat they list Freedom from the vvrath of God to come To haue God fauourable vnto vs for Christes sake is an incomprehensible freedome 1. Cor. 15.41.43.44 Freedom from the lavv sinne and death c The fruites of Christian liberty are not easily felt and laid hold of in tentations A remedy against the terrours of the minde in tentations Esay 54.8 Luke 11 28. Iohn 13.17 Christian libertie Liberty is frely geuen vnto vs for Christes sake Iohn â— 36 Math. 9. â— Iohn 5.24 Hypocrites bragge of God. Actes 15. â—0 Actes 10.43 The lavve is a yoke of bondage Galat. 4.10 Thei that seke righteousnes by the lavve are compared to oxen tied to the yoke No greater bondage then the bondage of the lavve VVho be the Deuils Martyrs Iohn 16.23 The corporall libertie of the Papistes This may truely be said also of our Libertines and carnal gospellers at this day Galath 6.6 The iudgemeÌ„t of the godly touching all doctrines religions and ceremonies VVho they be to vvhom Christ is vnprofitable Nothing is more hurtfull then the doctrine of mens traditions vvorkes Coloss 2.3 Coloss 2.9 The lavve of God the yoke of bondage Good vvorks are not condemned but confidence in good vvorks is coÌ„demned Reuel 12.10 VVhat vve must ansvver the Deuill vvhen he accuseth and tempteth vs. The true picture of Christ Math. 12.20 Esay 42.3 Math.