had not preuailed herein he could neuer haue stopped the mouthes of the false apostles For thus they would haue obiected agaīst him We are as good as Paule we are the disciples of the Apostles as well as he Moreouer he is but one alone and we are many therfore we excell him both in authoritie and in number also Here Paule was constrained to boast to affirme and sweare that he learned not his gospell of any man neither receaued it of the Apostles themselues For his ministerie was here in great daunger and al the churches likewise which had vsed him as their cheefe pastor and teacher The necessitie therfore of his Ministerie and of all the Churches required that with a necessary and holy pride he should vaunt of his vocation and of the reuelation of the Gospell made open vnto him by Christ that their consciences might be thorowly perswaded that his doctrine was the true word of god Here had Paule a waightie matter in hand namely that all the Churches in Galatia might be kept in sound doctrine and to be short the matter was concerning life death euerlasting For if the pure and certaine word of God be once taken away there remaineth no more consolation life or saluation The cause therfore why he reciteth these things is to retaine the Churches still in true doctrine and not to maintaine his own glorie as Porphirie and Iulian doe falsly sclaunder him His purpose is then to shew by this historie that he receaued his gospel of no man Againe that he preached for a certaine time namely the space of three or foure yeares the selfe same Gospel that the Apostles had preached by reuelation from God both in Damascus and Arabia before he had seene any of the Apostles Verse 20. And novve the things vvhich I vvrite vnto you he hold I vvitnes before God I lie not Wherefore addeth he an oth Because he reporteth an history he is constrained to sweare to the ende that the churches might beleue him and also that the false Apostles should not say who knoweth whether Paule speaketh the truth or no Here you see that Paule the elect vessel of God was in so great contempt among his owne Galathians to whom he had preached that it was necessary for him to sweare that he spake the truth If this happened then to the Apostles to haue so mighty aduersaries that they durst despise them and accuse them of lying what maruell is it if the like at this day happen vnto vs which in no respect are worthy to be compared with the Apostles He sweareth therfore in a matter as it seemeth of no weight that he speaketh the truth namely that he taryed not with Peter to learne of him but onely to see him but if you way the matter diligently it is very weighty and of greate importance as may appeare by that is said afore In like maner we sweare after the example of Paule God knovveth that vve lie not c. Verse 21. After that I vvent into the coastes of Syria and Cilicia Syria and Cilicia are countreys neare situate together This is it that he still goeth about to perswade that as well before he had seene the Apostles as after he was alwaies a teacher of the Gospell and that he receaued it by the reuelation of Christ and was neuer any disciple of the Apostels Verse 22 23. For I vvas vnknovven by face vnto the churches of Iudea vvhich vvere in Christ But they heard onely some say he vvhich persecuted in times past novv preacheth the faith vvhich before he destroied And they glorified God. This he addeth for the sequele and continuance of the history that after he had seene Peter he went into Syria and Cilicia and there preached and so preached that he wonne the testimony of all the churches in Iudea As though he would say I appeale to the testimony of all the churches yea euen of those which are in Iudea For the churches doe witnesse not onely in Damascus Arabia Syria and Cilicia but also in Iudea that I haue preached the same faith which I once withstoode and persecuted And they glorifie God in me not because I taught that circumcision and the law of Moses ought to be kept but for the preaching of faith and for the edifying of the churches by my ministery in the Gospell Ye therefore haue the testimony not onely of the people of Damascus and of Arabia but also of the whole Catholike or vniuersall church in Iudea The second Chapter Verse 1. Then fourtene yeares after I vvent vp to Ierusalem PAVLE taught that the Gentiles were iustified by faith onely without the works of the law This doctrine when he had published abroad among the Gentiles he commeth to Antioch and declareth to the Disciples what he had done Then they which had bene trained vp in the old customes of the law rose against Paule with great indignation for that he preached to the Gentiles libertie from the bondage of the law Wherevpon followed greate dissention which afterwards stirred vp new troubles Paule and Barnabas stoode strongly to the truth and testified saying wheresoeuer we preached among the Gentiles the holy Ghost came and fell vpon those which heard the word and this was done through out all the churches of the Gentiles But we preached not circumcision neither did we require the keping of the law but we preached onely faith in Iesus Christ and at this preaching of faith God gaue to the hearers the holy Ghost The holy Ghost therefore doth approue the Faith of the Gentiles without the law and Circumcision For if the preaching of the Gospell and faith of the Gentiles in Christ had not pleased him he had not come downe in a visible shape vpon the vncircumcised which heard the word Seing then by the only hearing of faith he came downe vpon them it is certaine that the holy ghost by this signe hath approued the faith of the Gentiles For it doth not appeare that this was euer done before at the preaching of the law Then the Ievves and many of the Phariseis which did beleue and notwithstanding bare yet a greate zeale to the law earnestly striuing to maintaine the glory thereof sette themselues fiercely against Paule who affirmed that the Gentiles were iustified by faith onely without the works of the lawe contending that the lawe ought to be kept and that the Gentiles ought to be circumcised for otherwise they could not be saued And no maruell for the very name of the lawe of God is holy dreadfull The heathen man which neuer knew any thing of the law of God if he heare any man say This doctrine is the law of God doubtles he is moued How thē could it be but that the Ievves must nedes be moued vehemently contend for the maintenāce of the law of God which euen from their infancie had bene nusled and trained vp therein We see at this day how obstinate the
of faith in god Let him that is a Rethorician amplifie this place and he shall see that faith is an almighty thing that the power therof is inestimable and infinite For it geueth glory vnto God which is the highest seruice that can be geuen vnto him Nowe to geue glory vnto God is to beleeue in him to count him true wise righteous merciful almighty briefly to acknowledge him to be the author and geuer of all goodnes This reason doth not but faith That is it which maketh vs diuine people and as a man would say it is the creator of a certaine diuinitie not in the substaunce of God but in vs For without faith God loseth in vs his glory wisedom righteousnes truth and mercy To conclude There no maiestie or diuinitie remaineth vnto God where faith is not And the cheefest thing that God requireth of man is that he geue vnto him his glory and his diuinitie that is to say that he take him not for an idoll but for God who regardeth him heareth him sheweth mercy vnto him and helpeth him This being done then hath God his full and perfect diuinitie that is he hath whatsoeuer a faithfull heart can attribute vnto him To be able therfore to geue that glory vnto God it is the wisedom of wisedomes the righteousnes of righteousnesses the religion of religions and sacrifice of sacrifices Hereby we may perceaue what an high and excellent righteousnes faith is and so by the contrary what an horrible and greeuous sinne infidelitie is Whosoeuer then beleeueth the word of God as Abraham did is righteous before God because he hath faith which geueth glory vnto God that is he geueth to God that which is due to him For faith saith thus I beleeue thee O God when thou speakest And what sayth God Impossible things lies foolish weake absurde abhominable hereticall and deuillish things if ye beleeue reason For what is more absurde foolish and vnpossible then when God saith to Abraham that he should haue a sonne of the harren and dead body of his wife Sara So if we will follow the iudgement of reason God setteth forth absurde and impossible things when he setteth out vnto vs the Articles of the Christian faith In deede it seemeth to reason an absurde and a foolish thing that in the Lordes supper is offred vnto vs the body and bloud of Christ that baptisme is the Lauer of the new birth and of the renewing of the holy Ghost that the dead shall rise in the last day that Christ the sonne of God was conceiued and caried in the wombe of the virgin Marie that he was borne that he suffered the most reprochefull death of the crosse that he was raised vp againe that he nowe sitteth at the right hand of God the father and that he hath power both in heauen and in earth For this cause Paule calleth the Gospell of Christe crucified the worde of the crosse and foolish preaching which to the Iewes was offensiue and to the Gentiles foolish doctrine c. Reason therfore doth not vnderstand that to heare the worde of God and to beleeue it is the cheefest seruice that God requireth of vs but it thinketh that those thinges which it chooseth and doth of a good entent as they call it and of her owne deuotion please god Therefore when God speaketh reason iudgeth his word to be heresie and the word of the Deuill for it seemeth absurde and foolish But faith killeth reason and slaieth that beast which the whole world and all creatures cannot kill So Abraham killed it by faith in the worde of God by which word seede was promised him of Sara who was barren and now past childe bearing Vnto this word reason yeelded not streight way in Abraham but doubtles it fought against faith in him iudgeing it to be an absurde a foolish and vnpossible thing that that Sara who was nowe not onely 90. yeares of age but also was barren by nature should bring forth a sonne Thus faith no doubt wrestled with reason in Abraham but heerein faith got the victory killed and sacrificed reason that most cruell and pestilent ennemie of god So all the godly entring with Abraham into the darkenes of faith doe kill reason saying Reason thou art foolish thou doest not sauour those things which belong vnto God therefore speake not against me but hold thy peace iudge not but heare the word of God and beleeue it So the godly by faith kill such a beast as is greater then the whole world and thereby doe offer to God a most acceptable sacrifice and seruice And in comparison of this sacrifice of the faithfull all the religions of all nations and all the workes of all Monkes and meritemongers are nothing at all For by this sacrifice first as I said they kill reason a greate and mightie ennemie of God. For reason despiseth God denieth his wisedome righteousnes power truth mercie maiestie and diuinitie Moreouer by the same sacrifice they yeeld glory vnto God that is they beleeue him to be righteous good faithfull true c they beleeue that he can doe all things that all his wordes are holy true liuely and effectuall c. which is a most acceptable obedience vnto god Therefore there can be no greater or more holy religion in the world nor more acceptable seruice vnto God then faith is Contrariwise the Iusticiaries and such as seeke righteousnes by their owne woorkes lacking Faithe in deede doe many things They fast they pray they watch they lay crosses vppon themselues But because they thinke to appease the wrath of God and deserue grace by these things they geue no glory to God that is they doe not iudge him to be mercifull true and keeping promise c. but to be an angrie iudge which must be pacified with woorkes and by this meanes they despise God they make him as a lier in all his promises they denie Christe and all his benefites to conclude they thrust God out of his seate and set them selues in his place For they reiecting and despising the worde of God doe choose vnto them selues such worshippe and woorkes as God hath not commaunded They imagine that God hath a pleasure therin and they hope to receiue a reward of him for the same Therefore they kill not reason that mightie enemie of God but quicken it and they take from God his maiestie and his diuinitie and attribute the same vnto their owne woorkes Wherfore onely faith geueth glory to God as Paule witnesseth of Abraham Abraham sayeth he vvas made strong in the faith and gaue glory to God being fully assured that vvhatsoeuer God had promised he vvas able to performe and therefore it vvas imputed to him for righteousnes Christian righteousnes consisteth in Faith of the hearte and Gods imputation It is not without cause that he addeth this sentence out of the fiftene Chapiter of Genesis And it
iudgement of all kindes of doctrine and trades of life It approueth establisheth ciuill gouernment houshold gouernment and all kindes of life that are ordained and appoynted of god It rooteth vp all doctrines of errour sedition confusion and such like and it putteth away the feare of sinne and death and to be short it discouereth all subtile slights and works of the Deuill and openeth the benefits and loue of God towards vs in Christ What with a mischiefe meanes the world to hate this word this glad tidings of euerlasting comfort grace saluation and eternall life so bitterly and to persecute it with such hellish outrage Paule before called this present world euill and wicked that is to say the Deuils kingdome For els it would acknowledge the benefite and mercie of God but forasmuch as it is vnder the dominion of the deuill it doth therefore carelesly and desperatly despise persecute these things louing darknes errours and the kingdome of the Deuill more then the light truth kingdome of Christ And this it doth not through ignorance or errour but through the malice of the deuill Which thing hereby may sufficiently appeare in that Christ the sonne of God by giuing him selfe to death for the sinnes of all men hath gained nothing els of this froward and forlorne world but that for this his inestimable benefite it blasphemeth him and persecuteth his most healthfull word and faine would yet still naile him to the crosse if it could Therefore not onely the world dwelleth in darkenes but it is darkenes it selfe as it is written in the first of Iohn Paule therfore amplifieth these words From Christ vvho hath called you As though he would say My preaching was not of the hard lawes of Moses neither taught I that you should be bondslaues vnder the yoke but I preached the onely doctrine of grace and freedome from the lawe sinne death the deuill and damnation That is to say that Christ hath mercifully called you in grace that ye should be freemen vnder Christ and not bōdmen vnder Moses whose Disciples ye are now become againe by meanes of your false Apostles who by the lawe of Moises called you not vnto grace but vnto wrath to the hating of God to sinne and death But Christes calling bringeth grace and sauing health For they that be called by him in stede of the lawe that worketh sorrow doe gaine the glad tidings of the Gospel and are translated out of Gods wrath into his fauour out of sinne into righteousnes and out of death into life And will you suffer your selues to be carried yea and that so soone and so easily an other way from such a liuing fountaine full of grace and and life Now if Moses call men to Gods wrath and to sinne by the law of God whither shall the Pope call men by his owne traditions The other sense that the father calleth in the grace of Christ is also good but the former sense concerning Christ serueth more fitly for the comforting of afflicted consciences Verse 6 Vnto an other Gospell Here we may learne to espie the craftie sleights and subtilties of the Deuill No heretike commeth vnder the title of errours and of the Deuill neither doth the Deuill himselfe come as a Deuill in his owne likenes especially that white Deuill which we spake of before Yea euen the blacke deuill which forceth men to manifest wickednes maketh a cloke for them to couer that sinne which they committe or purpose to committe The murtherer in his rage seeth not that murther is so greate and horrible a sinne as it is in deede for that he hath a cloke to couer the same Whoremasters theeues couetous persons drunkards and such others haue wherwith to flatter them selues and couer their sinnes So the blacke deuill also commeth out disguised and counterfet in all his works and deuises But in spirituall matters where Sathan commeth forth not blacke but white in the likenes of an Angell or of God him selfe there he passeth himselfe with most craftie dissimulation and wonderfull sleights and is wont to set forth to sale his most deadly poison for the doctrine of grace for the word of God for the Gospell of Christ For this cause Paule calleth the doctrine of the false Apostles Sathans ministers a gospell also saying vnto an other Gospell but in derision As though he would say ye Galathians haue now other Euangelistes and an other Gospell My Gospell is now despised of you it is now no more in estimation among you Hereby it may easily be gathered that these false Apostles had condemned the Gospell of Paule among the Galathians saying Paule in deede hath begunne well but to haue begunne well it is not enough for there remaine yet many higher matters Like as they say in the .15 of the Acts It is not enough for you to beleue in Christ or to be baptised but it behoueth also that ye be circumcised For except ye be circumcised after the lavv of Moses ye can not be saued This is asmuch to say as Christ is a good workman which hath in deede begunne a building but he hath not finished it for this must Moses doe So at this day when the fantasticall Anabaptistes and others can not manifestly condemne vs they say These Lutherans haue the spirite of fearefulnes they dare not franckly and freely professe the truth and goe thorow with it In deede they haue laid a foundation that is to say they haue well taught faith in Christ but the beginning midle and end must be ioyned together To bring this to passe God hath not giuen it vnto them but hath left it vnto vs So these peruerse and deuelish spirits set out and aduaunce their owne wicked preachings calling them the word of God and so deceaue many vnder the colour of Gods name For the Deuill will not be ougly and blacke in his ministers but faire and white And to the end he may appeare to be such a one he setteth out and decketh all his words and works with the colour of truth and with the name of God. Hereof is sprong that common prouerbe among the Germains In Gods name beginneth all mischiefe Wherefore let vs learne that this is a speciall point of the deuils cunning that if he can not hurt by persecuting and destroying he doth it vnder a colour of correcting and building vp So now a dayes he persecuteth vs with force and sword that when we are once taken away and dispatched he may not onely deface the Gospell but vtterly ouerthrow it But hitherto he hath preuailed nothing for he hath slaine many who haue constantly confessed this our doctrine to be holy and heauenly through whose bloud the Church is not destroied but wattred Forasmuch therefore as he could preuaile nothing that way he stirreth vp wicked spirits and vngodly teachers which at the first allow our doctrine and teach the same with a common consent together with
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
to guide a shippe to build a house and to doe such other things as are subiect vnto man for these things are not taken from him We doe not then denie but that these sentences are true in the corporall kingdom But if ye wrest them to the spirituall kingdom I vtterly deny them for there as I said we are cleane ouerwhelmed and drowned in sinne Whatsoeuer is in our wil is euil whatsoeuer is in our vnderstanding is errour Wherefore in spirituall matters man hath nothing but darknes errours ignoraunce malice and peruersenes both of wil and vnderstanding How then should he worke well fulfill the lawe and loue God Wherfore Paule sayth here that Christ first began and not we He euen he sayth Paule loued me gaue him selfe for me As if he said He found in me no good will or right vnderstāding but this good Lord had mercy vpon me He saw me to be nothing els but wicked going astray contemning God and flying from him more and more yea rebelling against God taken led and caryed away captiue of the deuill Thus of his mere mercy preuenting my reason my wil and my vnderstanding he loued me and so loued me that he gaue him selfe for me to the ende that I might be freed from the law sinne the deuill death Againe these wordes The sonne of God hath loued me and geuen him selfe for me are mightie thūdrings and lightnings from heauē against the righteousnes of the law all the works therof So great so horrible wickednes errour darknes and ignorance was in my wil and vnderstanding that it was vnpossible for me to be raūsomed by any other meanes then by such an inestimable price Why do we then vaūt of the soundnes of nature of the rule of reason of free will and of doing what in vs lieth Why do I offer vnto god being angry with me who as Moses sayth is a cōsuming fire this my rotten stubble and straw yea horrible sinnes claime of him to reward me with grace euerlasting life for them since here I learne such wickednes to lie lurkīg in my nature that the whole world all creatures therin were not able to counteruaile the indignation of God but that the very sonne of God him selfe must needes be deliuered for the same But let vs consider well this price and let vs behold this captiue deliuered as Paule sayth for me the sonne of God I meane and we shal see him without all comparison to excede excell all creatures What wilt thou doe when thou hearest the Apostle say that such an inestimable price was geuen for thee Wilt thou bring thy cowle thy shauen crowne thy chastitie thy obedience thy pouertie thy works thy merites What shall all these doe Yea what shall the law of Moses auaile What shall the works of all men all the suffering of the Martyrs profite thee What is the obedience of all the holy angels in comparison of the sonne of God deliuered and that most shamefully euen to the death of the crosse so that there was no droppe of his most precious bloud but it was shedde and that for thy sinnes If thou couldest rightly consider this incomparable price thou shouldest hold as accursed all these ceremonies vowes works and merites before grace and after and throw them all downe to hell For it is an horrible blasphemy to imagine that there is any worke wherby thou shouldest presume to pacifie God since thou seest that ther is nothing which is able to pacifie him but this inestimable price euen the death bloud of the sonne of god one drop wherof is more precious then al the creatures in the world Verse 20. For me Who is this me Euen I wretched and damnable sinner so dearly beloued of the sonne of God that he gaue himselfe for me If I then through works or merites could haue loued the sonne of God and so come vnto him what needed he to deliuer himselfe for me Hereby it appereth how coldly the Papistes handled yea how they vtterly neglected the holy scriptures and doctrine of faith For if they had considered but onely these words that it behoued the sonne of God to be geuen for me it had bene vnpossible that so many monstrous sectes should haue spronge vp amongest them For faith would by and by haue aunswered why doest thou choose this kind of life this religiō this worke Doest thou this to please God or to be iustified therby Doest thou not heare O thou wretch that the sonne of God shed his bloud for thee Thus true fayth in Christ would easilie haue withstande all maner of sectes Wherefore I say as I haue often times said that there is no remedie against Sectes or power to resist them but this onely article of Christian righteousnes If we lose this article it is impossible for vs to withstand any errours or Sectes As we may see at this daye in the phanaticall spirites the Anabaptistes and such like who being fallen away from this article of iustification will neuer cease to fall erre and seduce vntill they come to the fulnes of all iniquitie There is no dout but they will raise vp innumerable sectes and still deuise new workes But what are al these things though they haue neuer so goodly a shew of holines if ye compare them to the death and bloud of the sonne of God vvho gaue himselfe for me Consider well I pray you who this sonne of God is how glorious he is how mightie he is What is heauen and earth in comparison of him Let all the Papistes and all the authors of sectes yea though the whole world take their part be throwne downe into hell withall their righteousnes workes and merits rather then the truth of the Gospell should be blemished and the glory of Christ perish What meane they they then to bragge so much of workes and merits If I being a wretched and a damned sinner could be redemed by any other price what needed the sonne of God to be geuen for me But because there was no other price either in heauen or in earth but Christ the sonne of God therefore it was most necessary that he should be deliuered for me Moreouer this he did of inestimable loue For Paule sayth vvhich loued me Wherfore these wordes vvhich loued me are full of faith And he that can vtter this litle word Me and apply it vnto him selfe with a true and constant faith as Paule did shal be a good disputer with Paule against the lawe For he deliuered neither shepe oxe golde nor siluer but euen God him selfe entierly and wholy for me euen for me I say a miserable and wretched sinner Nowe therefore in that the sonne of God was thus deliuered to death for me I take comfort and applie this benefite vnto my selfe And this maner of applying is the right force of faith in deede These wordes which are the pure preaching of grace and Christian
which they could not denie Verse 2. This onely vvould I learne of you Receaued ye the spirite by the vvorkes of the lavv or by the hearing of faith preached He speaketh these words with a certaine indignation and contempt of the false Apostles If I had nothing els against you but euen your owne experience saith he yet haue I enough As if he should say Goe to now aunswere me I pray you which am your scholler for ye are so sodainly become doctors that ye are now my masters and teachers Receaued ye the holy ghost by the vvorkes of the lavv or by the preaching of the gospell With this argument he so conuinceth them that they haue nothing to replie againe For their owne experiēce is altogither against them to wit that they had receaued the holy ghost not by the works of the law but by the preaching of the gospel Here againe I admonish you that Paule speaketh not onely of the ceremoniall lawe but of the whole lawe For he groundeth his argument vpon a sufficient diuision If he should speake but only of the ceremoniall lawe it were no sufficient diuision It is therefore a double horned argument standinge vpon two partes whereof the one must needes be true and the other false That is either ye haue receaued the holy Ghost by the law or by the hearing of faith If it be by the lawe then is it not by the preaching of faith If it be by the preaching of faith then is it not by the law There is no meane betwixt these two For all that is not the holy Ghost or the preaching of faith is the law Here are we in the matter of iustification But to come to iustification there is no other way but either the voice of the Gospell or the voice of the law Wherefore the lawe is here taken generally as wholy separate from the Gospell But it is not onely the ceremoniall lawe that is separate from the Gospell but also the morall law or the ten commaundementes therfore Paule speaketh here of the whole lawe His argument therfore is grounded vpon a sufficient distinction after this sort Tell me sayth he Receaued ye the holy ghost by the vvorkes of the lavve or by the preaching of the Gospell Answere me to this Ye can not say that this was done by the lawe For so long as ye were vnder the lawe and did the workes therof ye neuer receaued the holy ghost In deede ye taught and heard the lawe of Moses euery Sabboth but it hath not bene heard or seene that euer the holy ghost was geuen to any either teacher or learner through the preaching of the lawe Moreouer ye haue not onely taught and heard the lawe but also ye haue laboured with all your power to performe the same by your workes wherby ye should most of all haue receaued the holy ghost if he had bene geuen by the lawe seing ye were not onely teachers and learners but also doers of the law and yet ye cannot shew me that this was done at any time But as soone as the hearing of faith or the gospell came vnto you by and by ye receaued the holy Ghost by the only hearing of faith before ye had done any worke or shewed any frute of the gospell For as Luke witnesseth in the Actes at the onely preaching of Peter and Paule the holy ghost came vpon those vvhich hearde the vvord through vvhome also they receaued diuers giftes so that they spake vvith nevve tonges It is manifest therefore that by the onely preaching of faith ye receaued the holy ghost before ye did any good worke or brought forth any frutes of the gospell On the other side the accomplishing of the lawe neuer brought the holy ghost much lesse could the onely hearing of the lawe doe it Therfore not onely the hearing of the lawe but that affection and zeale also wherby ye goe about to performe the lawe by your workes is vtterly vnprofitable Wherefore although a man attempt to doe all things that is to say although he haue a zeale of God and with all endeuour goe about to be saued by the lawe and exercise him selfe day and night in the righteousnes therof notwithstanding he doth but labour and consume himselfe in vaine For they that are ignorant of the righteousnes of God seeke to establish their owne righteousnes as Paule sayth in an other place are not subiect to the righteousnes of God. Againe Israell vvhich follovved the lavv of righteousnes attained not to the lavve of righteousnes c. Now Paule speaketh here of the manifestation of the holy ghost in the primatiue church For the holy ghost came downe in a manifest likenes vpon those that did beleue and by this signe did plainly witnes that he was there present at the preaching of the Apostles Also that they which heard the word of faith preached by the Apostles were accepted as righteous before God for else the holy Ghost would not haue come downe vpon them The argument of that booke which containeth the Actes of the Apostles We must therefore diligently consider the force of this argument which is so often repeated in the Acts. Which booke is written to confirme and establish this argument For it teacheth nothing else but that the holy Ghost is not geuen by the lawe but by the hearing of the gospell For when Peter preached the holy ghost forthwith fel vpon all those that heard him and in one day three thousand which were present at the preaching of Peter beleeued receaued the holy ghost Act. 2. So Cornelius receaued the holy ghost not by his almes which he gaue but when Peter had opened his mouth and was yet in speaking the holy Ghost fell vpon all them which with Cornelius heard the worde Act. 10. These are manifest arguments experiences and diuine workes which can not deceaue vs. And Luke wryteth of Paule in the 15. of the Actes that where he had preached the gospell together with Barnabas among the Gentiles and was returned to Ierusalem he set him selfe against the Phariseis and disciples of the Apostles which vrged circumcision and the keping of the law as necessary to saluation whose mouthes he so stopped saith Luke in shewing what things he and Barnabas had done amongest the Gentiles that the whole church was amazed at the hearing therof especially whan they heard that God had wrought so many and so greate miracles and wonders by them among the Gentiles and when they which bare a zeale to the lawe did greatly wonder how it could be that the vncircūcised Gentiles not doing the law nor the workes therof nor hauing the righteousnes of the law should notwithstanding attaine to this grace to be iustified and receaue the holy Ghost as well as the Iewes that were circumcised here Paule and Barnabas did alledge nothing els but manifest experience wherwith they were so confounded that they had nothing
to the Gentiles by the only hearing of faith Therfore in no case are they to be burdened with the law To conclude since it is certaine that neither we nor our fathers were euer able to fulfill the law it behoueth you also to reiect this opinion that righteousnes and saluation commeth by the law And this did the beleeuing Iewes by litle and litle but the wicked which by this preaching were offended at the length were altogether hardened The commendation of that Booke which containeth the Actes of the Apostles So in the Acts ye shall finde both expositions and experience and the preachings of the Apostles and also examples for the confirmation of this matter against this obstinate opinion touching the righteousnes of the law And therfore we ought the more to loue the more diligently to read this booke because therin are contained most substantiall testimonies wherby our mindes may be comforted and confirmed against the Papistes our Iewes whose abhominations and coloured hypocrisie we resist and condemne by our doctrine that we may set forth the benefites and glory of Christ Who though they haue no substantiall matter to aledge against vs wheras the Iewes might haue laid against the Apostles that they had receaued the law all these ceremonies from God yet notwithstāding they are no lesse stubborne in defending their wicked traditions and abhominations then the Iewes were in mainteining their law which they had receaued frō God standing principally vpon this grounde that they are called to the place of Bishops that the power and aucthoritie of gouerning the Churches is committed vnto them This they do to the ende that they may bring vs into bondage and that they may wrest from vs this article that we are iustified not by faith formed and adorned with charitie as they say but by faith alone But we set before them the booke of the Actes that they may reade it and consider the examples contained therein There shall they finde this to be the summe and argument of that booke that we are iustified by faith onely in Christ without workes and that the holy Ghoste is geuen by the onely hearing of faithe at the preaching of the Gospell and not at the preaching or worke of the lawe Wherfore thus teach we O man although thou faste geue almes honour thy parents obey the magistrate c yet art thou not iustified therby This voice of the law honour thy parents or any other else either heard or fulfilled doth not iustifie What then To heare the voice of the spouse to heare the word of faith this worde of hearing doth iustifie Wherfore Because it bringeth the holy ghost which iustifieth and maketh righteous Hereby may we see what is the difference betwene the law and the Gospell The law neuer bringeth the holy Ghost but onely teacheth what we ought to doe therfore it iustifieth not But the Gospell bringeth the holy ghost because it teacheth what we ought to receaue Therefore the law and the Gospell are two contrary doctrines To ground righteousnes therfore in the law is nothing els but to fight against the Gospell For Moses with his law is a seuere exactor requiring of vs that we should worke and that we should geue briefely it exacteth of vs Contrariwise the Gospell geueth freely and requireth of vs nothing els but to hold out our hands and to take that which is offered Now to exacte and to geue to take and to offer are cleane contrary and can not stand together For that which is geuen I take but that which I geue I do not take but I offer it vnto an other Therfore if the Gospell be a gifte it requireth nothing Contrariwise the law geueth nothing but it requireth and streitly exacteth of vs yea euen impossible thinges Of Cornelius in the 10. of the Actes Here our aduersaries set against vs the example of Cornelius Cornelius say they was as Luke witnesseth a good man iust and fearing God vvhich gaue almes to the people and praied to God continually therefore of Congruence he did merite the forgeuenes of sinnes and the sending of the holy Ghost I aunswere Cornelius was a Gentile and this cannot the aduersaries deny For the words which Peter alledgeth in the 10. chapter of the Actes do plainly witnesse the same Ye knovv saith he that it is vnlavvful for a man that is a Ievv to accompany vvith one of an other nation but God hath shevved me that I should not call any man polluted or vncleane He was therfore a Gentile and not circumcised not keeping the law yea not once thinking of it because it pertained nothing vnto him And yet notwithstanding he was iustified and receaued the holy Ghost And this argument as I said is handled throughout the whole booke of the Actes to wit that the law auaileth nothing to righteousnes Let this suffice then for defence of the article of iustification that Cornelius was a Gentile not circumcised not keeping the law therfore was he not iustified by the lawe but by the hearing of faith God therefore iustifieth without the lawe and so consequently the law auaileth nothing to righteousnes For otherwise God woulde haue geuen the holy Ghost only to the Iewes which had the law kept it and not to the Gentiles which had not the law much lesse did accomplish it But God wrought cleane contrary For the holy Ghost was geuen to them that kept not the law wherfore righteousnes commeth not by the lawe By this meanes the obiection of the aduersaries which doe not vnderstand the true meane of iustification is aunswered Here againe the aduersaries do obiect against vs and say Be it so that Cornelius was a Gentile did not receaue the holy Ghost by the law yet notwithstanding forasmuch as the text saith plainly that he vvas a iust man fearing God geuing almes c. it might seeme that by these works he deserued to haue the holy ghost afterwards geuen vnto him I aūswere that Cornelius was a iust a holy man in the old testament because of his faith in Christ which was to come as all the fathers prophets godly kings were righteous did receaue secretly the holy ghost thorough faith in Christ to come But these popish Sophisters put no difference betwene faith in Christ to come in Christ which is already come Wherfore if Cornelius had died before Christ was reueiled yet had he not bene damned because he had the faith of the fathers which were saued by faith onely in Christ to come Actes 15.11 He remained then alwaies a Gentile vncircumcised without the law yet notwithstanding he worshipped the selfe same God whom the father 's worshipped by faith in the Messias to come But now because the Messias was already come necessary it was that it should be shewed vnto him by the Apostle Peter that he was not now to be looked for but that he was already come And
that we thought those works which men had deuised not onely without the will of God but also contrary to his commaundement to be much better then those which the magistrate the houshoulder the childe the seruaunte did at the commaundement of God. Doubtles we ought to haue learned by the word of God that the religious orders of the Papistes which onely they call holy are wicked since there is no commaundement of God at al or testimony in the holy scriptures approuing the same Contrariwise other orders of life which haue the word and warrant of God are holy ordained of god But we were then wrapped in such horrible darkenes that we could not truely iudge of any thing But now at the appearing of the cleare light of the Gospell all kindes of life in the world are vnder our iudgement which is most certaine infallible We may boldly pronounce out of the word of God that the condition of seruauntes which before the world is most vile is farre more acceptable vnto God then all the religious orders of the Papistes For by his word he commendeth approueth and setteth forth the state of seruauntes and so doth he not the orders of Monkes Friers and such other Therfore this argument grounded vpon experience ought to stand in much force with vs also For although diuers men in popery wrought sundry and diuers works both great and painefull yet could they neuer be sure what was the will of God towards them but they were alwaies in doubt they could neuer attaine to the knowledge of God of themselues of their calling nor felte the testimony of the spirite in their heartes But now that the truth of the Gospell appeareth they are fully instructed by the onely hearing of faith in all these things It is not without cause that I doe so largely intreate of these matters For it seemeth to mans reason but a light and a small matter to purchase the holy ghost by the onely hearing of faith and that nothing els is required of vs but that we setting a parte all our works should geue our selues onely to the hearing of the Gospell Mans hearte doth not vnderstand nor beleue that so greate a price namely the holy Ghost is geuen by the onely hearing of faith but reasoneth after this sorte Forgeuenes of sinnes deliueraunce from death the geuing of the holy Ghost of righteousnes and euerlasting life are greate things therfore if thou wilt obtaine these inestimable benefites thou must performe some other greate and weighty matter This opinion the deuill doth wel like and approue also encreaseth the same in the heart Therfore when reason heareth this Thou cāst doe nothing for the obtaining of sinnes but must onely heare the word of God by and by it crieth out saith Fie thou makest too small a count of the remission of sinnes c. So the inestimable greatnes of the gift is the cause that we can not beleue it and because this incomparable treasure is freely offered therfore it is despised But this must we learne that forgeuenes of sinnes Christ and the holy Ghost are freely geuen vnto vs at the onely hearing of faith preached notwithstanding our horrible sinnes and demerits And we must not wey how greate the thing is that is geuen and how vnworthy we are of it for so should the greatnes of the gift our vnworthines terrefie vs but we must thinke that it pleaseth God freely to geue vnto vs this vnspeakeable gifte vnto vs I say which are vnworthy as Christ in Luke sayeth Feare not litle flocke for it is your fathers pleasure to geue vnto you Loe to geue vnto you saith he a kingdome To whom To you vnworthy which are his litle flocke If I then be litle and the thing great nay rather of all things the greatest which God hath geuen vnto me I must thus thinke that he also is great and onely greate which geueth it If he offer it and will geue it I consider not mine owne sinne vnworthines but his fatherly good will towardes me which is the geuer and I receaue the greatnes of the gift with ioy and gladnes am thankful for so inestimable a gifte geuen freely vnto me to me I say vnworthy by the hearing of faith Here againe foolish reason is offended and reproueth vs saying Where ye teach men to do nothing at all for the obtaining of so greate and vnspeakeable a gift but to heare the word of God this seemeth to tend to the greate contempt of grace and to make men secure idle and dissolute so that they slacke their handes and doe no good at all Therfore it is not good to preach this doctrine for it is not true but men must be vrged to labour and to exercise themselues vnto righteousnes and then shall they obtaine this gift This selfe same thing the Pelagians in times past obiected againste the Christians But heare what Paul saith in this place Ye haue receaued the holy Ghost not by your owne labour and trauell not by the workes of the law but by the hearing of faith Briefely heare what Christ himselfe saith and what he aunswereth to Martha being very carefull and hardly bearing that her sister Marie sitting at the feete of Iesus and hearing his worde should leaue her to minister alone Martha Martha saith he thou carest and art troubled about many things but one thing is needefull Marie hath chosen the good parte vvhich shall not be taken from her A man therfore is made a Christian not by working but by hearing Wherfore he that will exercise himselfe to righteousnes let him first exercise himselfe in hearing the gospel Now when he hath heard and receaued the Gospell let him geue thankes to God with a ioyfull and a glad hearte and afterwardes let him exercise him selfe in those good workes which are commaunded in the lawe so that the lawe and workes may follow the hearing of faith So may he quietly walke in the light which is Christ and boldely choose and doe works not hypocriticall but good workes in deede such as he knoweth to please God and to be commaunded of him and contemne all those hypocriticall shadowes of freewill workes Our aduersaries thinke that faith whereby we receaue the holy Ghost is but a light matter but how high and harde a matter it is I my selfe doe finde by experience and so doe all they which with me doe earnestly embrace the same It is soone saide that by the onely hearing of faith the holy Ghost is receaued but it is not so easily heard laied holde on beleued and retained as it is said Wherefore if thou heare of me that Christe is that Lambe of God sacrificed for thy sinnes see also that thou heare it effectually Paule purposely calleth it the hearing of faith and not the worde of faith although there be small difference that is such a word as thou hearing doest beleue
so that the worde be not onely my voice but may be hearde of thee and may enter into thy hearte and be beleued of thee then is it truly and in deede the hearing of faith thorowe the which thou receauest the holy Ghost which after thou hast once receaued thou shalt also mortifie thy flesh The faithfull doe finde by their owne experience howe gladly they would hold and embrace the word when they heare it with a full faith and abandon this opinion of the lawe and of their owne righteousnes but they feele in their flesh a mightie resistaunce against the spirite For reason and the flesh will needes worke together This saying Ye must be circumcised and keepe the lavve can not be vtterly rooted out of our mindes but it sticketh fast in the hearts of all the faithfull There is therfore in the faithfull a continuall conflict betwene the hearing of faith and the workes of the lawe For the conscience alwayes murmureth and thinketh that this is too easie a way that by the onely hearing of the word righteousnes the holy ghost and life euerlasting is promised vnto vs But come once to an earnest trial therof and then tell me how easie a thing it is to heare the word of faith In deede he which geueth is great moreouer he geueth great things willingly and freely and vpbraideth no man therwith but thy capacitie is hard and faith weake still striuing against thee so that thou art not able to receaue this gift But let thy conscience murmure against thee neuer so much let this Must come neuer so oftē into thy minde yet stand fast hold out vntill thou ouercome this Must So as faith encreaseth by litle and litle that opinion of the righteousnes of the lawe will diminish But this can not be done without great conflict Verse 3. Are ye so foolish that after ye haue begone in the spirite ye vvould novv finish or be made perfect by the flesh This argument being concluded how that the holy ghost cometh not by the workes of the lawe but through the preaching of faith he beginneth here to exhort the Galathians and to terrifie them from a double daunger and incommoditie The first is Are ye so foolish that after ye haue begone in the spirite ye vvould novv ende in the flesh The other followeth Haue ye suffred so great things in vaine As if he said Ye began in the spirite that is your religion was excellently well begone As also a litle after he saith Ye ranne vvel c. But what haue ye gotten therby Forsoth ye will nowe ende in the flesh yea rather ye are ended in the flesh Paule here setteth the spirite against the flesh He calleth not the flesh as before I haue said lust beastly passions or sensual appetites for he intreateth not here of lust or of other fleshly desires but of forgeuenes of sinnes of iustifying the conscience of obteining righteousnes before God of deliueraunce from the lawe sinne and death and yet notwithstanding he sayth here that they forsaking the spirite doe now ende in the flesh Flesh therfore is here taken for the very righteousnes and wisedome of the flesh and the iudgement of reason which goeth about to be made righteous by the law Whatsoeuer then is best and most excellent in man as the wisedome of reason yea and the righteousnes of the law it selfe the same here Paule calleth flesh And this place must be well weyed and considered because of the slaunderous and cauilling Papists which wrest the same against vs saying that we in Poperie began in the spirite but now hauing maried wiues we ende in the flesh As though a single life or not to haue a wife were a spirituall life and as though it nothing hindred their spirituall life if a man not contented with one whore haue many They are mad men not vnderstanding what the spirite or what the flesh is The spirite is whatsoeuer is done in vs through the spirite The flesh whatsoeuer is done in vs according to the flesh without the spirite Wherfore all the dueties of a Christian man as to loue his wife to bring vp his children to gouerne his familie and such like which vnto them are worldly and carnal are the frutes of the spirite These blinde buzzardes can not discerne the things which are the good creatures of God from vices Here also is to be noted that the Apostle sayth the Galathians did begin in the spirite He should here haue added actiuely Nunc carne consummatis that now ye ende in the flesh But he doth not so but sayth passiuely carne consummamini that ye ende yea or rather are ended in the flesh The righteousnes of the law which Paule here calleth the flesh is so farre of from iustifying that they which after the receauing of the holy ghost through the hearing of faith fall backe againe vnto it are ended in it that is to say are vtterly destroyed Therfore who so euer teach that the lawe ought to be fulfilled to this ende that men might be iustified thereby whiles they goe about to quiet their consciences they hurt them whiles they would iustifie them they condemne them Paule euermore by the way hath a glaunce at these false apostles for they stil vrged the law saying Faith onely in Christ taketh not away sinne pacifieth not the wrath of God iustifieth not Therfore if ye will obtaine these benefites ye must not onely beleeue in Christ but therwith ye must also keepe the law be circumcised keepe the feastes sacrifices c. Thus doing ye shall be free from sinne from the wrath of God from euerlasting death yea rather sayth Paule by the selfe same things ye establish vnrighteousnes ye prouoke the wrath of God ye adde sinne to sinne ye quench the spirite ye fall away from grace and vtterly reiect the same and ye together with your disciples doe ende in the flesh This is the first daūger from the which he terrifieth the Galathians lest if they seeke to be iustified by the lawe they lose the spirite and forgoe their good beginnings for a wretched ende Verse 4. Haue ye suffered so many things in vaine The other daunger and incommoditie is this Haue ye suffred so many things in vaine As though he would say Consider not onely howe well ye began and howe miserablie ye haue forsaken your good beginnings and your course well begone moreouer that not onely ye haue lost the first fruites of the spirite being fallen againe into the ministerie of sinne and death and into a dolefull and a miserable bondage of the lawe but consider this also that ye haue suffered muche for the Gospels sake and for the name of Christe to witte the spoiling of your goodes railings and reproches daungers both of bodies and liues c. All things were in a happie course and great towardnes with you Ye taught purely ye liued holily and ye endured many euils constantly
sentences of the scriptures and not to expouÌ„d them By these words Abraham beleued Paule defineth and setteth before our eies a spirituall Abraham faithfull righteous and hauing the promise of God an Abraham I say which is not in errour and in the old flesh which is not borne of Adam but of the holy Ghost And of this Abraham renued by faith and regenerate by the holy Ghost speaketh the scripture and pronounceth of him that he should be a father of many nations Also that all the Gentiles should be geuen vnto him for an inheritaunce when it saith In thee shall all the nations of the earth be blessed The scripture then attributeth no righteousnes but vnto the beleuing Abraham and it speaketh of such an Abraham as he is accounted before god Therefore such sentences of the scripture doe set forth vnto vs a new Abraham which is separate from the carnall mariage and bed and from the carnall generation and is taken for such a one as he is before God that is to say beleuing and iustified through faith to whom now God maketh this promise because of his faith Thou shalt be a father of many nations Again In thee shall all the natioÌ„s of the earth be blessed And this is the meaning of Paule where he sheweth how the scripture preuenteth the vaine presumption and proude bragges of the Iewes as touching the lawe For the inheritaunce of the Gentiles was geuen vnto Abraham not by the law and circumcision but long before the same by the onely righteousnes of faith Therfore wheras the Iewes will be counted and called blessed because they are the children and seede of Abraham it is nothing else but a vaine glorious bragge It is no doubt a great prerogatiue and glory before the wâ—â—ld to be borne of Abrahams seede as Paule sheweth Rom. 9 but not so before god Wherfore the Iewes doe wickedly peruert this place coÌ„cerning the Blessing in applying it onely to a carnal Blessing and do great iniurie to the scripture which speaketh most manifestly of the spirituall Blessing before God and neither can nor ought otherwise to be vnderstande This is then the true meaning of this place In thee shal be blessed In which thee In thee Abraham beleeuing or in thy faith or thy seede which is to come that is to say in Christ in whom thou beleuest all the nations of the earth I say shal be blessed that is all the nations shal be thy blessed children euen like as thou art blessed as it is writen So shall thy seede be Hereof it followeth that the Blessing Faith of Abraham is the same that ours is that Abrahams Christ is our Christ that Christ died aswell for the sinnes of Abraham as for vs Abraham vvhich savve my day and reioyced Io. 8. Therefore all sounde but one thinge We may not suffer this word Blessing to be corrupted The Iewes looke but through a veile into the scripture and therefore they vnderstande not what or whereof the promise is which was made to the fathers Which we notwithstanding ought to consider aboue all things So shal we see that God speaketh to Abraham the Patriarke not of the lawe nor of things to be done but of things to be beleued that is to say that God speaketh vnto him of promises which are apprehended by faith Now what doth Abraham He beleeueth those promises And what doth God to that beleeuing Abraham He imputeth faith vnto him for righteousnes and addeth further many moe promises as I am thy defender In thee shall all nations be blessed Thou shalt be a father of many nations So shall thy seede be These are inuincible arguments against the which nothing can be said if the places of the holy scripture be throughly considered Verse 9. So then they vvhich are of faith are blessed vvith faithfull Abraham All the weight and force lieth in these wordes vvith faithfull Abraham For he putteth a plaine difference betwene Abraham and Abraham of one and the selfe same person making two As if he sayde There is a working Abraham there is a beleuing Abraham With the working Abraham we haue nothing to doe For if he be iustified by works he hath to reioyce but not with god Let the Iewes glorie as much as they will of that begetting Abraham which is a worker is circumcised and keepeth the law but we glorie of the faithfull Abraham of whom the scripture saith that he receaued the Blessing of righteousnes through his faith not onely for himselfe but also for all those which beleue like as he beleued And so the world was promised to Abraham because he beleued Therefore all the world is blessed that is to say receaueth imputation of righteousnes if it beleue as Abraham did Wherfore the Blessing is nothing els but the promise of the Gospell And that all nations are blessed is asmuch to say as all nations shall heare the Blessing that is the promise of God shall be preached and published by the Gospell among all nations And out of this place the Prophets haue drawen many prophesies by a spirituall vnderstanding As Psal. 2 Aske of me and I vvill geue thee the heathen for thine inheritaunce and the endes of the earth for thy possession And againe Psal. 19 Their voice hath gone through all the earth Briefely all the prophesies of the kingdom of Christ and of the publishing of the Gospel throughout all the world haue sprong out of this place In thee shall all the nations of the earth be blessed Wherefore to say that the nations are blessed is nothing els but that righteousnes is freely geuen vnto them or that they are couÌ„ted righteous before God not through the lawe but by the hearing of faith For Abraham was not iustified by any other meanes then by hearinge the worde of promise of blessing and of grace Therefore like as Abraham obtained imputation of righteousnes by the hearing of faith euen so did all the Gentiles obtaine and yet doe obtaine the same For the same word that was first declared vnto Abraham was also afterward published to all the Gentiles Hereby then we see that to blesse signifieth nothing els but as I saide before to preach and teach the worde of the Gospell to confesse Christ and to spread abroad the knowledge of him among all the Gentiles And this is the office of the Priesthod and continuall sacrifice of the Church in the new testament which distributeth this Blessing by preaching and by ministring of the sacrameÌ„ts by comforting the broken harted by distributing the worde of grace which Abraham had and which was also his Blessing which when he beleued he receaued the Blessing So we also beleuing the same are blessed And this blessing is a greate glorie not before the world but before god For we haue heard that our sinnes are forgeuen vs and that we are accepted of God that God is our father
throughout the whole world Therefore whatsoeuer is without that Blessing is accursed And this Paul sheweth plainly when he sayth Verse 10. For as many as are of the vvorks of the lavv are accursed Here ye see that the Curse is as it were a floude swallowing vp whatsoeuer is without Abraham that is to say without faith and the promise of the Blessing of Abraham Now if the law it selfe geuen by Moses at the cōmaūdement of God maketh them subiect to the Curse which are vnder it much more shall the lawes and traditions deuised by mans braine doe the same He therefore that will auoid the Curse must lay hold vpon the promise of Blessing or vpon the faith of Abraham or els shall he abide vnder the Curse Vpon this place therefore shal be blessed in thee it followeth that all nations whether they were before Abraham in his time or after him are accursed shall remaine vnder the Curse for euer vnlesse they be blessed in the faith of Abraham vnto whom the promise of Blessing was geuen to be published by his seede throughout the whole world To know these things it is very necessary for they helpe greatly to comfort troubled and afflicted consciences moreouer they teach vs to separate the righteousnes of Faith from the righteousnes of the flesh or ciuill righteousnes For we must note that Paule here is in hande not with a matter of policie but with a matter diuine and spirituall before God lest any mad braine should cauill and say that he curseth and cōdemneth politike lawes and Magistrates Here all the Sophisters and popish Scholemen are dumme and can say nothing Therefore the readers must be admonished that in this place ther is nothing handled as touching ciuill lawes or touching manners and matters politicall which are the ordinaunces of God and good thinges and the scripture elsewhere approueth and commendeth the same but of a spirituall righteousnes by which we are iustified before God and are called the children of God in the kingdom of heauen To be briefe there is nothing handled here concerning the bodily life but concerding euerlasting life where no blessing is to be hoped for or righteousnes to be sought either through the law or traditions or whatsoeuer can be named in this life besides the promise of Abrahams Blessing Let ciuill lawes and ordinaunces abide in their right place and order let the magistrate make good and notable lawes yet notwithstanding they deliuer no man from the Curse of Gods law The kingdome of Babylon ordained of God and by him committed vnto Kings had excellent lawes and all nations were commaunded to obey them notwithstanding this obedience of the lawes did not saue it from the Curse of the lawe of god In like manner we obey the lawes of Princes and magistrates but we are not thereby made righteous before God For here we are in an other matter It is not without cause that I doe so earnestly vrge this distinction For it is very necessary to knowe it Albeit there are very fewe that doe marke it and vnderstand it in deede Againe the confounding and mingling together of the heauenly and ciuill righteousnes is very easie In the ciuill righteousnes we must haue regarde to lawes and workes but in the spirituall diuine and heauenly righteousnes we must vtterly reiect all lawes and workes and set the onely promise and Blessing before our eies which layeth before vs Christ the geuer of this Blessing and of grace and our onely Sauiour So that this spirituall righteousnes secluding the law and all workes looketh only vnto the grace and blessing which is geuen by Christ as it was promised to Abraham and of him beleued Hereby we may plainely see that this argument is inuincible For if we must hope to receaue this blessing by Christ alone then it must needes followe of the contrary that it is not receaued by the law For the blessing was geuen to faithful Abraham before the law and without the law Now like as Abraham beleued in Christ to come the geuer of the Blessing so and by the same faith we beleue in Christ being come and so are we now iustified by faith as Abraham was then iustied by faith They therfore which are vnder the lawe are not blessed but doe remaine vnder the Curse This the Pope and his proude Prelates neither doe nor can beleue neither can they abide this doctrine Yet must we not holde our peace but must cōfesse the truth and say that the Papacie is accursed yea all the lawes and ciuill ordinaunces of the Emperour are accursed For according to Paule whatsoeuer is without the promise and faith of Abraham is accursed When our aduersaries heare this by and by they peruert and sclaūder our words as though we taught that the Magistrates should not be honoured but that we raise vp seditions against the Emperour that we condemne all lawes that we ouerthrow and destroy common weales c. But they doe vs greate wronge For we put a difference betwene the corporall and the spirituall Blessing and we say that the Emperour is blessed with a corporall blessing For to haue a kingdom lawes and ciuill ordinaunces to haue a wife children house and landes is a blessing For all these thinges are the good creatures and giftes of God. But we are not deliuered from the euerlasting Curse by this corporall blessing which is but temporall and must haue an ende Therefore we condemne not lawes neither doe we stirre vp sedition against the Emperour but we teach that he must be obeied that he must be feared reuerenced and honoured but yet ciuily But when we speake of the blessing after the manner of Diuines then we say boldely with Paule that all thinges which are without the faith and promise of Abraham are accursed and abide vnder that heauēly and euerlasting Curse For ther we must looke for an other life after this an other Blessing after this corporall Blessing To conclude we say that all corporall things are the good creatures of god Therefore as I haue said to haue wife children goodes to haue politike lawes and orders are the good blessings of God in their place that is to say they are temporall blessings belonging to this life But these blessinges the Iusticiaries and Lawworkers of all ages as the Iewes Papists Sectaries and such like do confound and mingle together For they put no difference betweene corporall and spirituall blessings Therefore they say We haue a lawe and this lawe is good holy and righteous therefore we are iustified through it Who denieth but that the lawe is good holy righteous And yet is it also the lawe of malediction of sinne of wrath and of death Therfore we make here a distinction betweene the corporall and spirituall Blessing say that God hath a double Blessing one corporall for this life and an other spirituall for the euerlasting life Therfore to haue ritches
our Faith that we confesse Christ and his word by the power of the holy Ghost We ought not therfore to dout whether the holy Ghost dwelleth in vs or not but to be assuredly perswaded that we are the temple of the holy Ghost as Paule sayth For if any man feele in himselfe a loue towardes the word of God willingly heareth talketh wryteth thinketh of Christe let that man know that this is not the worke of mans will or reason but the gift of the holy Ghost For it is impossible that these things should be done without the holy Ghost Contrariwise where hatred and contempt of the word is there the Deuill the God of this world raigneth blinding mens heartes and holding them captiue that the Gospell the glory of Christe should not shine vnto them Which thing we see at this day in the most part of the commō people which haue no loue to the word but presumpteously contemne it as though it pertained nothing at all vnto them But who so euer doe feele any loue or desire to the word let them acknowledge with thākfulnes that this affection is powred into them by the holy Ghost For we are not borne with this affection and desire neither can we be taught by any lawes how we may obtaine it but this chaunge is plainly and simply the worke of the right hand of the most highest Therfore when we willingly and gladly heare the word preached concerning Christe the sonne of God who for vs was made mā and became subiect to the law to deliuer vs from the malediction of the law hell death damnation then let vs assure our selues that God by and with this preaching sendeth the holy Ghost into our hearts Wherfore it is very expedient for the Godly to know that they haue the holy Ghost This I say to confute that pernicious doctrine of the Papists which taught that no man can certainly know although his life be neuer so vpright blameles whether he be in the fauour of God or no. And this sentence commonly receaued was a speciall principle and article of Faith in the whole Papacie wherby they vtterly defaced the doctrine of Faith tormented mens consciences banished Christ quite out of the Church darkened and denied all the benefites of the holy Ghost abolished the whole worship of God set vp Idolatrie cōtempt of God and blasphemie against God in mens heartes For he that doubteth of Gods good will towards him and doth not assure him selfe that he is in the fauour of God this man can not beleue that he hath forgeuenes of his sinnes that God careth for him or that he shall be saued Augustine sayth very well and godly that euery man seeth most certainely his owne Faith if he haue Faith. This doe they deny God forbid say they that I should assure my selfe that I am vnder grace that I am holy and that I haue the holy Ghost yea although I liue godly and doe all good workes Ye which are yong and are not infected with this pernicious opinion whervpon the whole kingdom of the Pope is groūded take heede flie from it as from a most daungerous plague We that are old men haue ben trained vp in this errour euen from our youth and haue ben so nusled therein that it hath taken deepe roote in our hearts Therefore it is to vs no lesse labour to vnlearne and forget the same then to learne and lay hold vpon true Faith. But we must be assured out of dout that we are vnder grace that we please God for Christes sake and that we haue the holy Ghost For if any mā haue not the spirite of Christ the same is none of his Wherfore whether thou be a Minister of Gods word or a Magistrate in the common wealth thou must assuredly thinke that thy office pleaseth God but this canst thou neuer doe vnlesse thou haue the holy Ghost But thou wilt say I doubt not but that my office pleaseth God because it is Gods ordinaunce but I doubt of mine owne person whether it please God or no. Here thou must resort to the word of God which teacheth and assureth vs that not onely the office of the person but also the person it self pleaseth god For the person is baptised beleueth in Christ is purged in his bloud from all his sinnes liueth in the communion and felowship of his Church Moreouer he doth not onely loue the pure doctrine of the word but also he is glad and greatly reioyceth when he seeth it aduaunced and the nomber of the faithfull encreased Cōtrariwise he detesteth the Pope all Sectaries with their wicked doctrine according to that saying of the Psalme I hate them that imagine euill things but thy lavve doe I loue We ought therefore to be surely perswaded that not onely our office but also our person pleaseth God Yea whatsoeuer it sayth doth or thinketh particularly the same pleaseth God not for our owne sakes but for Christes sake who was made vnder the law for vs Now we are sure that Christe pleaseth God that he is holy c. For as much then as Christe pleaseth God and we are in him we also please God and are holy And although sinne doe still remaine in our flesh and we also daily fall and offend yet grace is more aboundant and stronger then sinne The mercy and truth of the Lord raigneth ouer vs for euer Wherfore sinne cā not terrifie vs and make vs doutfull of the grace of God which is in vs For Christe that most mighty Giaunt hath quite abolished the law condemned sinne vāquished death and all euils So long as he is at the right hand of God making intercession for vs we can not doubt of the grace and fauour of God towardes vs. Moreouer God hath also sent the spirite of his sonne into our hearts as Paule here sayth But Christe is most certaine in his spirite that he pleaseth god c therefore we also hauing the same spirite of Christe must be assured that we are vnder grace for his sake that is most assured This I haue sayd concerning the inward testimonie wherby a Christian mans heart ought to be fully perswaded that he is vnder grace hath the holy Ghost Now the outward signes as before I haue said are gladly to heare of Christ to preach teach Christ to render thanks vnto him to praise him to confesse him yea with the losse of goodes and life Moreouer to doe our duetie according to our vocatiō as we are able to do it I say in faith ioy c Not to delite in sinne nor to thrust our selues into an other mans vocation but to attend vpon our owne to helpe our needy brother to comfort the heauy harted c. By these signes as by certein effects cōsequēts we are fully assured confirmed that we are in Gods fauour The wicked also do imagine that they haue the same signes but they
the poynt of desperation for then are we that brused reede smoking flaxe which Esay speaketh of notwithstanding in the meane season the holy Ghost helpeth our infirmities maketh intercession for vs with vnspeakeable gronings certifieth our spirits that we are the children of god Thus the minde is raised vp in terrors it loketh vnto his Sauiour high Bishop Iesus Christ it ouercommeth the infirmitie of the flesh it conceaueth comfort againe and sayth Abba Father This groning which then we scantly feele Paule calleth a crying vnspeakeable groning which filleth both heauē and earth Moreouer he calleth it the crying and groning of the spirite because the holy Ghost stirreth vp the same in our heartes when we are weake and oppressed with terrour and tentation Although then the lawe sinne and the Deuill crie out against vs neuer so much with great and terrible rorings which seeme to fill heauen and earth farre to excede this groning of our heart yet can they not hurt vs For the more fiercely they assaile vs accuse and torment vs with their cryings so much the more doe we grone and in groning lay hold vpon Christ call vpon him with heart and mouth cleaue vnto him and beleue that he was made vnder the law that he might deliuer vs from the Curse of the lawe and destroy both sinne and death And thus when we haue taken hold of Christe by Faith we crie through him Abba Father And this our crie doth farre surmount the roring of the lawe sinne the Deuill c. But so farre of is it that we thinke this groning which we make in these terrours and in this our weaknes to be a cry that scarsely we perceaue it to be a groning For our Faith which in tentation thus groneth vnto Christ is very weake if we consider our owne sense and feeling And this is the cause that we heare not this crie We haue but onely the word which when we apprehend in this conflict we haue a litle breathing and then we grone Of this groning some litle feeling we haue but the crie we heare not But he sayeth Paule vvhich searcheth the heartes knovveth vvhat is the meaning of the spirite c. To this searcher of the hearts this small and feeble groning as it seemeth vnto vs is a loud and a mighty cry and an vnspeakeable groning in comparison whereof the great and horrible rorings of the law of sinne of death of the deuill and of hell are nothing neither can they be once heard Paule therfore not without cause calleth this groning of a godly afflicted heart a cry and a groning of the spirite which can not be expressed For it filleth the whole heauen so that the Angels thinke they heare nothing else but this crie But in vs there is a cleane contrary feling For it semeth vnto vs that this our small groning doth not so perce the cloudes that there is nothing else heard in heauen of God and his angels Nay we thinke and especially during the time of tentation that the Deuil horribly roreth against vs that the heauens thunder the earth trēbleth that all will fall vpon vs that all creatures threaten our destruction that hel is opē and ready to swallow vs vp This feling is in our heart these horrible voices and this fearfull shew we heare and we see And this is it that Paul sayth in the .2 Corrin 12 That the strength of Christ is made perfect through our vveaknes For then is Christ almighty in dede then doth he truly raigne and triumph in vs when we are so weake that we can scarsely grone But Paule sayth that this groning is in the eares of God a most mightie cry which filleth both heauen and earth Christ also in the .18 of Luke in the parable of the wicked iudge calleth this groning of a faithfull heart a cry yea such a cry as ceaseth not day night to cry vnto God where he sayth Heare vvhat the vnrighteous iudge sayth Novv shall not God auēge his elect vvhich cry day night vnto him yea though he suffer long for them yea I tel you he vvil auenge them quickly We at this day in so great persecution cōtradiction of the Pope of tyrānes Sectaries which fight against vs both on the right hand on the left can doe nothing else but vtter such gronings And these were our gunnes artillery wherw t we haue so many yeres scattered the coūsels and enterprises of our aduersaries wherby also we haue begon to ouerthrow the kingdom of Antichrist They also shall prouoke Christ to hasten the day of his glorious comming wherein he shall abolish all rule authoritie and power and shall put all his enemies vnder his feete So be it In the .14 of Exodus the Lord speaketh vnto Moises at the red sea saying VVhy criest thou vnto me Yet Moises cried not but trembled and almost despaired for he was in great trouble It seemed that infidelitie raigned in him and not Faith. For he saw the people of Israell so compassed and enclosed with the Egyptians host and with the sea that there was no way whereby they might escape Here Moises durst not once opē his mouth How thē did he crie We must not iudge therfore according to the feeling of our owne heart but according to the word of God which teacheth vs that the holy Ghost is geuen to those that are afflicted terrified ready to despaire to raise them vp to comfort them that they be not ouercome in their tentations afflictions but may ouercome them and yet not without great terrors and troubles The Papistes dreamed that holy men had the holy Ghost in such sort that they neuer had nor felt any tentation They spake of the holy Ghost onely by speculation and naked knowledge But Paule sayeth that the strength of Christe is made perfecte through our vveaknes Also that the spirite helpeth our infirmities and maketh intercession for vs vvith vnspeakeable gronings Therefore we haue then most neede of the helpe and comfort of the holy Ghost yea and then is he most ready to helpe vs when we are most weake and nerest to desperation If any man suffer affliction with a constant and a ioyfull heart then hath the holy Ghost done his office in him And in deede he exerciseth his worke specially and properly in those which haue suffered great terrours and afflictions and haue as the Psalme sayeth approched nigh to the gates of hel As I said of Moses which sawe present death in the waters and on euery side whether so euer he turned his face He was therefore in extreme anguish and desperation and no dout he felt in his heart a mightie crie of the Deuill against him saying All this people shall this day perish for they can escape no way And of this great calamitie thou onely shalt be found to be the authour
sawe not the condition that was annexed If ye kepe my commaundementes it shall goe vvell vvith you c. Therfore Agar the bondmaid bringeth forth but a bond seruaunt Ismael then is not the heire although he be the naturall sonne of Abraham but remaineth a bondman What is here lacking The promise and Blessing of the word So the lawe geuen in mount Sina which the Arabians call Agar begetteth none but seruauntes For the promise made as concerning Christ was not annexed to the lawe Wherfore O ye Galathians if ye forsaking the promise and faith fall backe to the law and works ye shall alwayes continue seruaunts that is ye shall neuer be deliuered from sinne and death but ye shall alwayes abide vnder the curse of the lawe For Agar gendreth not the seede of the promise and heires that is to say the lawe iustifieth not it bringeth not the adoption inheritance but rather it hindreth the inheritance and worketh wrath Verse 25. And it ansvvereth to Ierusalem vvhich novv is and she is in bondage vvith her children This is a wonderfull allegorie As Paule a litle before made Agar of Sina so now of Ierusalem he would gladly make Sara but he dareth not neither can he so doe but is compelled to ioyne Ierusasalem with mount Sina For he sayth The same belongeth to Agar seeing mount Agar reacheth euen to Ierusalem And it is true that there be continuall mountaines reaching from Arabia Petrea vnto Cades Bernea of Iurie He sayth then that this Ierusalem which now is that is to say this earthly and temporall Ierusalem is not Sara but pertaineth to Agar for there Agar raigneth For in it is the law begetting vnto bondage in it is the worship and ceremonies the temple the kingdome the Priesthoode and whatsoeuer was ordained in Sina by the mother which is the lawe the same is done in Ierusalem Therfore I ioyne her with Sina and I cōprehend both in one word to witte Sina or Agar I durst not haue bene so bolde to handle this allegorie after this maner but would rather haue called Ierusalem Sara or the new Testament especially seeing the preaching of the Gospell began in it the holy Ghost was there geuen and the people of the new Testament were there borne and I would haue thought that I had found out a very fitte allegory Wherfore it is not for euery man to vse allegories at his pleasure for a goodly outward shew may soone deceaue a man and cause him to erre Who would not thinke it a very fitte thing to call Sina Agar and Ierusalem Sara In deede Paule maketh Ierusalem Sara but not this corporall Ierusalem which he simplie ioyneth vnto Agar but that spirituall and heauenly Ierusalem in which the law raigneth not nor the carnall people as in that Ierusalē which is in bondage with her children but wherein the promise raigneth wherin is also a spirituall and a free people And to the ende that the lawe should be quite abolished and that whole kingdom which was established in Agar the earthly Ierusalē was horribly destroyed with all her ornamēts the tēple the ceremonies c. Now although the new testament began in it so was spread through out the whole world notwithstanding it appertaineth to Agar that is to say it is the citie of the law of the ceremonies of the priesthoode instituted by Moses Briefly it is gendred of Agar the bondwoman and therfore is in bondage with her children that is to say it walketh in the works of the lawe and neuer attaineth to the libertie of the spirite but abideth continually vnder the lawe sinne an euil conscience the wrath and iudgement of God and vnder the gilt of death and hell In deede it hath the libertie of the flesh it hath a corporall kingdom it hath magistrates riches and possessions and such like things but we speake of the libertie of the spirit wherby we are dead to the law to sinne and death and we liue and raigne in grace forgeuenes of sinnes righteousnes and euerlasting life This can not the earthly Ierusalem performe and therefore it abideth with Agar Verse 26. But Ierusalem vvhich is aboue is free vvhich is the mother of vs all That earthly Ierusalem sayth he which is beneath hauing the policie and ordinances of the law is Agar and is in bondage with her children that is to say she is not deliuered from the lawe sinne and death But Ierusalem which is aboue that is to say the spirituall Ierusalem is Sara albeit Paule addeth not the proper name of Sara but geueth her an other name calling her the free woman that is to say that true Ladie and freewoman which is the mother of vs all begetting vs vnto libertie and not vnto bondage as Agar doth Now this heauenly Ierusalem which is aboue is the Church that is to say the Faithful dispersed thorow out the whole world which haue one and the same Gospell one and the same Faith in Christe the same holy Ghost and the same Sacraments Therfore vnderstand not this word Aboue of the triumphant Church as the Schoolemen do which is heauen but of the militant church in earth as they call it For the godly are sayd to haue theyr conuersation in heauen Philip. 3. Our conuersation is in heauen not locally but in that a Christian beleueth in that he layeth holde of those inestimable heauenly and eternal gifts he is in heauen Ephesians 1. VVhich hath blessed vs vvith all spiritual blessing in heauenly things in Christ We must therfore distinguish the heauēly spiritual Blessing from the earthly For the earthly Blessing is to haue a good ciuill gouernment both in common weales families to haue children peace riches frutes of the earth and other corporall commodities But the heauenly Blessing is to be deliuered from the law sinne and death to be iustified and quickened to life to haue peace with God to haue a faithfull heart a ioyfull conscience and spirituall consolation to haue the knowledge of Iesus Christe to haue the gift of Prophesie and the reuelation of the Scriptures to haue the giftes of the holy Ghost and to reioyce in god These are the heauenly blessings which Christ geueth to his Church Wherfore Ierusalem which is aboue that is to say the heauenly Ierusalem is the church which is now in the world and not the citie of the life to come or the Church triumphant as the idle and vnlearned Monks and the Schooledoctors dreamed which taught that the Scripture hath foure senses the literall sense the figuratiue sense the allegoricall sense and the morall sense and according to these senses they haue foolishly interpreted almost all the wordes of the Scriptures As this word Ierusalem literally signified that citie which was so named figuratiuely a pure conscience allegorically the church militāt morally the celestiall Citie or the church
the necessity of his brother The greefe hereof maketh me sometimes so vnpatient that many times I wish such swine which tread precious pearles vnder their feete were yet still remaining vnder the tyrannie of the Pope For it is vnpossible that this people of Gomorrha should be gouerned by the Gospell of peace Moreouer euen we which teach the word doe not now our duetie with so great zeale and diligence in the light of the Gospell as we did afore in the darknes of ignoraunce For the more certaine we be of the freedome purchased vnto vs by Christ so much the more cold and negligent we be in handling the word in prayer in well doing and in suffering aduersites And if Sathan did not vexe vs inwardly with spirituall tentations and outwardly with the persecutions of our aduersaries and moreouer with the contempt and ingratitude of our owne fellowes we should become vtterly careles negligent and vntoward to all good workes and so in time we should lose the knowledge and Faith of Christ forsake the ministerie of the word and seeke an easier kinde of life for the flesh Which thing many of our men begin to doe for that they trauailing in the ministerie of the word can not onely not liue of their labour but also are most miserably entreated euen of those by whom they were deliuered from the seruile bondage of the Pope by the preaching of the Gospell These men forsaking poore and offensiue Christ entangle them selues with the affaires of this present life seruing their owne bellies and not Christe but with what fruite that shall they finde by experience in time to come For as much then as we know that the Deuill layeth waite most of all for vs that haue the world for the rest he holdeth in captiuitie and slauerie at his pleasure and laboureth with might and maine to take from vs the libertie of the spirite or at least wise to turne the same into the libertie of the flesh we teach and exhort our brethern with singuler care and diligence by the example of Paule that they thinke not this libertie of the spirite purchased by the death of Christ to be geuen vnto them that they should make it an occasion of carnall libertie or as Peter sayeth should vse the same as a cloke for their wickednes but that they should serue one an other through loue To the ende therfore that Christians should not abuse this libertie as I haue sayd the Apostle layeth a yoke and bondage vppon their flesh by the lawe of mutuall loue Wherefore let the godly remember that in conscience before God they be free from the curse of the lawe from sinne and from death for Christes sake but as touching the body they are seruauntes and must serue one an other through charitie according to this commaundement of Paule Let euery man therfore endeuour to doe his duetie diligently in his calling to helpe his neighbour to the vttermost of his power This is it which Paule here requireth of vs Serue ye one an other through loue Which words doe not set the Christians at libertie but shut them vnder bondage as touching the flesh Moreouer this doctrine concerning mutuall loue which we must maintaine and exercise one towardes an other can not be beaten into the heades of carnall men nor sinke into their heartes The Christians doe gladly receaue and obey this doctrine Others as soone as liberty is preached by and by doe thus inferre If I be free then may I doe what I list This thing is mine owne why then should I not sell it for as much as I may gette Moreouer seeing we obtaine not saluation by our good works why should we geue any thing to that poore Thus doe they most carelesly shake of the yoke and bondage of the flesh and turne the libertie of the spirite into wantonnes and sleshly libertie But we tell such carelesse contemners although they beleue vs not but laugh vs to scorne that if they vse their bodies and their goodes after their owne lust as in deede they doe for they neither helpe the poore nor lend to the needie but beguile their brethern in bargaining snatching scraping vnto themselues by hooke or by crooke what so euer they can gette we tell them I say that they be not free bragge they neuer so much of their libertie but haue lost Christe and Christian libertie are become the bondslaues of the Deuill and are seuen times worser vnder the name of Christian libertie then they were before vnder the tyrannie of the Pope For the Deuill which was driuen out of them hath taken vnto him seuen other feends worse then him selfe and is returned into them againe therefore the ende of these men is worse then the beginning As touching vs we haue a cōmaundemēt of God to preach the gospel which offereth to all men libertie from the law sinne death and Gods wrath frely for Christes sake if they beleue It is not in our power to conceale or reuoke this libertie now published by the Gospel for Christ hath geuen it vnto vs freely purchased it by his death Neither can we cōstraine those swine which runne headlong into all licentiousnes dissolutenes of the flesh to helpe other mē with their bodies or goodes therefore we doe what we can that is to say we diligently admonish them that they ought so to doe If we nothing preuaile by these admonitions we commit the matter to God and he will recompence these scorners with iust punishment in his good time In the meane while this is our comfort that as touching the godly our labour is not lost of whom many no doubt by our ministerie are deliuered out of the bondage of the Deuill and translated into the libertie of the spirite These which notwithstanding are but few which acknowledge the glory of this libertie of the spirit on the other side are ready through charitie to serue other men and know themselues to be detters to their brethern as touching the flesh doe more reioyce vs than the innumerable multitude of those that abuse this libertie are able to discourage vs. Paule vseth here very apte and plaine wordes when he sayeth Brethern ye are called into libertie And because no mā should dreame that he speaketh of the libertie of the flesh he expoundeth him selfe what maner of libertie he meaneth saying Onely vse not your libertie as an occasion to the flesh but serue ye one an other through loue Wherfore let euery Christian know that as touching the conscience Christ hath made him Lord ouer the lawe sinne and death so that they haue no power ouer him Cōtrariwise let him know that this outward bondage is layed vpon his body that he should serue his neighbour through loue They that vnderstand Christian libertie otherwise enioy the commodities of the Gospell to their owne destruction and are worse Idolaters vnder the name of Christe then they were before
profite that commeth to the godly by the tentation of Satan 1. Iohn 4.4 2. Cor. 12.9 Sathan continually bevvitcheth meÌ„ Iob. 1. â— Io. â— 44 The false Apostles bevvitchers of men The example of Doctor Kraus The deuils definition of a false Christ The Godly must diligently vvatch VVorldly and secure men are soone bevvitched VVitchcraft vvhat it is VVho are bevvitched An other goodly commendation of the righteousnes of the lavve 1. Iohn 5.16 Hebr. 6.4.5.6 The errour of the Nonations VVho returne not to the truthe The Aposâ—â—o vseth bitter and rough vvordes Heb. 6. â— They that seeke to be iustified by the lavv crucifie Christ The Papistes are crucifiers of the sonne of God. The Monkes dreamed that they vvere only in the state and life of perfection * VVorkes of superogation they call such vvorks as thei doe of their ovvne good vvill more then they are bound to doe The illusioÌ„ of the Deuill In the time of poperie vve vvere so bevvitched that it vvas impossible to acknovvledge Christ Daniel 9 2â— Superstitious Monkes and such other by streitnes of life and afflicting their ovvne bodies sought righteousnes and remission of sinnes In you or amongst you Rom. 6.9 To seeke righteousnes by the lavve The abhomination of the papacie horrible The commendations of the righteousnes of the lavv of our ovvne righteousnes The fall of Lucifer An argument dravven from the GalathiaÌ„s ovvne experience Paule speaketh of the vvhole lavv Tvvo vvaies to iustificatioÌ„ The holi ghost is receaued by hearing the vvord of faith and not by the lavve Neither the teachers nor hearers nor yet the doers of the lavve are iustified bi the lavve Acts 10 44. Acts. 11.15 Acts. 15.8.9 Acts. 19.5.6 The lavv bringeth not the holy ghost Rom. 10.3 Rom. 11.7 Math. 3.16 The appeariÌ„g of the holy ghost Actes 2.41 Actes 10.44.45 Actes 15.5.6.7 Paulus Sergius the lieutenaunt The Ievves and Gentiles are iustified by faith onely The Gentiles iustified by faith Acts. 11.3 Verse 18. The murmuring of the Ievves against the Gentiles Mat. 20. The Councell of the Apostles Act. 11.17 Actes 15. Acts. 15 8.9.1â— 1. Cor. 1. â— That the holy Ghost is geuen by the onely hearing of faith The Papistes are our Ievves vvhich molest vs no lesse theÌ„ the Ievves did Paule The argument of the booke coÌ„teining the Actes of the Apostles The difference betvvene the lavv and the Gospell To exacte To geue freely Actes 10. â—8 Cornelius 〈◊〉 Gentile is iustified by faith The lavv helpeth not to righteousnes The fathers in the old testament vvere holy c. Faith in Christ already come and in Christ to come * Messias doth signifie Christ the Sauiour Rom. 1.17 VVorke of congruence or merite before grace The person first to be considered and then the vvorke Actes 10.1.6 2. Reg. 5.14.15.16 * He feleth his conscience vvounded in being present at idol seruice and therefore desireth God to forgeue 〈◊〉 left others by his example might fall to idolatrie For as for his ovvne parte he confesseth that he vvill neuer serue any but the true God. Iob. Niniuites Ionas 3.5 Galat. 3.2 The coÌ„science vvitnesseth that the holy Ghost is not geuen by the lavv but by the hearing of faith The blindnes of the Popes kingdome The orders and kindes of life that are appointed of God. The state of seruauntes allovved before God. The certaintie of true beleuers By vvhat meanes the holy ghost is geuen vnto vs. The disputation of mans reason Luke 12.32 To vvhom the kingdome of heauen is geuen VVhat the aduersaries doe obiect against vs. The obiection of the Pelagians against Christians Luke 11 45.4â— A man is made a Christian by hearing the doctrine of faith Faith commeth by hearing and hearing by the vvord of God. The conflict of the flesh against the spirite in the godly To heare the vvorde of God. To begin in the spirite VVhat flesh signifieth in this place The spirite The flesh VVhat the papistes call vvorldly and carnall VVhat inconueniences maÌ„s ovvne righteousnes or the righteousnes of the lavv doe bring Paule maketh often rehearsall of the argument grouÌ„ded vpon experience The kingdome of God consisteth not in vvordes but in povver 1. Cor. 4. Ver. 20. Chap. 2.8 Chap. 4.14.15 The vvorkes of the Deuill VVhat happie successe the gospell had vvhen it vvas first preached The Popedom a very slaughterhouse of consciences The Anabaptistes the authors of tumultes and seditions hindred much the course of the gospell The Anabaptists enemies to the article of iustificatioÌ„ This mai rightly be applied to Munster KnipperdoliÌ„g and such outragious Anabaptistes of vvhom Sleidan maketh mention vvho before times had much hindred the course of the gospell Genes 15.6 Rom. 4.2.3 Rom. 4.19.20.21 c. The povver of faith infinite To geue glory to God. Faith geueth glory to God. Righteous before God. VVhat God saith if ye set faith aside harken vnto reason The iudgemeÌ„t of reason touching the articles of faith The Gospell is the vvord of the crosse 1. Cor. 1 18.2â— The chiefe vvorship of God. Faith â—layeth reason The vvrestling of faith vvith reason in Abraham The sacrifice of Christians Reason Gods enemy The commendation of faith The vnfaithful geue not glory to God. Rom. 4.20.21.22 * Formall is that vvhich geueth perfection to the substance vvherunto it is ioyned The remnants of sinne in the godly Rom. 8.23 The blindnes of the Scholemen God accepteth our vvorkes say the Papists not of duetie but of Congruence that is because it is meete that God should revvard them Mans reason Rom. 8.7 Reason must be killed by faith Math. 20.12 Psal. 2.2 The definition of the Christian faith The diuinitie of Paule Christian righteousnes consisteth in tvvo things A Christian iâ— a righteous man and a sinner Hovv they that fele sinne ought to be comforted Christians be Priestes The daily sacrifice of the nevv testameÌ„t Christian righteousnes Galat. 2 2â— Galat. 3.13 A child is borne vnto vs a Sonne is geuen vnto vs. Esay 9.6 VVe are reputed righteous by faith in Christ this Sonne and this gifte geuen vnto vs. The righteousnes of faith out of the xv chapter of S. Iohns Gospel Christ is called our obiect because the eie of our faith is directed vnto him * CoÌ„trary sayings Iohn 16.27 Iohn 17.8 The imputation of righteousnes Rom. 7.23 Rom. 8.1 Things contrary in Christ are made to agree 1. Tim. 2.5 Rom. 8.1 Ro. 4.11.12 c. Rom. 9.6.7.8 The disputation of Paule against the Ievves The bosting of the Ievves Actes 9.15 By vvhat meanes Abraham vvas iustified Genes 12.1.2.3 c. Genes 17.24 Genes 22.2.3 Genes 15.6 Rom. 4.18.19 Iames. 2.2 Galat. 3.6 That the carnall begetting doth not make vs the acceptable children of Abraham Iohn 8.39 The beleeuing Abraham and the begetting Abraham VVhat maner of ones the carnall children of Abraham are Iohn 8.38.39 Rom. 9.11 The first example of Ismael and Isaac Genes 21 1â— Rom. 9.7 Heb. 11.17 The second example of Esau and Iacob Genes 25. â—3 Rom. 9.12
A COMMENTARIE OF M. DOCTOR MARTIN LVTHER VPON THE EPIstle of S. Paul to the Galathians first collected and gathered vvord by vvord out of his preaching and novv out of Latine faithfully translated into English for the vnlearned WHEREIN IS SET FORTH MOST EXCELLENTLY THE GLORIOVS RICHES OF Gods grace and power of the gospell with the difference betwene the law and the gospell and strength of faith declared to the ioyfull comfort and confirmation of all true Christian beleevers especially such as inwardly being afflicted and greeued in conscience doe hungre and thirst for iustification in Christ Iesu For whose cause most chiefely this booke is translated and printed and dedicated to the same Whilest ye haue light walke in the light Iohn 12. ANCHORA SPEI Imprinted at London by Thomas Vautroullier dvvelling vvihtin the Blacke frears by Ludgate CVM PRIVILEGIO 1575. To the Reader THIS booke being brought vnto me to peruse and to consider of I thought it my part not onely to allovve of it to the print but also to commend it to the Reader as a treatise most comfortable to all afflicted consciences exercised in the Schole of Christ The Author felt vvhat he spake and had experience of vvhat he vvrote and therefore able more liuely to expresse both the assaultes and the saluing the order of the battell and the meane of the victory Satan is the enemy the victorie is by onely faith in Christ as Iohn recordeth If Christe iustifie vvho can condemne saith S. Paule This most necessarye doctrine the author hath most substantially cleared in this his comment VVhich being vvritten in the Latine tounge certaine godly learned men haue most sincerely translated into our language to the great benefite of all such as vvith humbled hartes vvil diligently reade the same Some beganne it according to such skill as they had Others godly affected not suffering so good a matter in handling to be marred put to their helping hands for the better framing and furthering of so vvorthy a vvorke They refuse to be named seeking neither their ovvne gaine nor glory but thinking it their happines if by any meanes they may releue afflicted mindes doe good to the church of Christ yealding all glory vnto God to vvhom all glory is due Aprilis 28. 1575. Edvvinus London TO ALL AFFLICTED CONSCIENCES VVHICH GRONE FOR SALVATION AND VVRASTLE VNDER THE crosse for the kingdome of Christ grace peace and victorie in the Lorde Iesu our Sauiour IN fewe wordes to declare what is to be sayd for the commendation of this worke although in fewe wordes all can not be expressed that may be said yet briefly to signifie that may suffice this much we thought good to certifie thee godly reader that amongest many other godly english bookes in these our daies printed and translated thou shalt finde but fewe wherein either thy time shall seeme better bestowed or thy labour better recompensed to the profite of thy soule or wherein thou mayest see the spirite and veine of S. Paule more liuely represented to thee then in the diligent reading of this present commentary vpon the epistle of S. Paule to the Galathians In which as in a myrrour or glasse or rather as S. Stephen in the heauens being opened thou mayst see and behold the admirable glory of the Lord and all the riches of heauen thy saluation freely and onely by faith in Christe his loue and grace toward thee so opened thy victory and conquest in him so proued the wrath of God so pacified his lawe satisfied the full kingdome of life set open death hell and hell gates be they neuer so stronge with all the power of sinne flesh and the world vanquished thy conscience discharged all feares and terrours remoued thy spirituall man so refreshed and set at libertie that either thy heart must be heuier then lead or the reading hereof will lift thee vppe aboue thy selfe and giue thee to knowe that of Christe Iesu that thy selfe shalt say thou neuer knewest before though before thou knewest him right well Such spiritual comfort such heauenly doctrine such experience and practise of conscience herein is contained such triumphing ouer Sathan and al his power infernall such contempt of the lawe compared with the Gospell such an holy pride and exaltation of the beleuinge man whom here he maketh a person diuine the Sonne of God the heire of the whole earth conquerour of the world of sinne of death and the deuill with such phrases and speeches of high cōtemplation of Christ of grace of iustificatiō and of faith which faith saith he transfigureth a man into Christ and coupleth him more nere vnto Christ then the husband is coupled to his wife and maketh a man more then a man with such other mighty voices full of spirituall glory and maiestie as the like hath not bene vsed lightly of any writer since the Apostles time neither durst he euer haue vsed the same him selfe had not greate experience and exercise of conscience by inward conflictes and profound agonies framed him thereunto and ministred to him both this knowledge of spirite and boldenes of speech And this commonly is the working and proceeding of Godes vocation euer to worke thinges by the contrary of infidelitie to make faith of pouertie to make riches in misery to shew mercye to turne sorrowe to solace mourning to mirth from afflictions to aduaunce to glory from hell to bring to heauen from death to life from darkenes to light from thraldome to libertie in wildernes to geue waters the barren to make frutefull of thinges that be not to make thinges to be briefely to make all thinges of nought Thus began God first to worke thus he proceeded thus he continueth and so will to the worldes ende The firste seede of promise next to Eue was geuen to Sara yet in what case was Eue before she had the promise And in vvhat barrennes and despaire vvas Sara before she enioyed her welbeloued Isaac The like is to be said of the two mothers of two most excellent children Samuel Iohn Baptiste and yet what griefes sorrowes past ouer their heartes being both past all hope in nature before the goodnes of God did worke Howe longe did Iacob the Patriarke serue in miserable thraldome for his Rachel In what excellent glorye was Ioseph exalted yet what suffered he before of his brethren and how longe imprisonment In what and howe longe seruitude were the sonnes of Israell before Moses was sent vnto them and afterward in what distresse were they cōpassed on euery side whē the sea was forced to geue them place After that againe what an excellent land was promised and geuen vnto them floweing with milke and hony but how were they scourged before in the desert and yet neither had they the lande but their children To ouerpasse many thinges here by the way what an excellent worke was it of God to set vppe Dauid in his kingedome Also what excellent promises were geuen to his throne Yet
somewhat from Zuinglius sticking to nere to the letter yet he ioyneth not so with the Papist that he leaueth there any transubstantiation or idolatrie Wherefore the matter being no greater then so nor directly against any article of our crede let not vs be so nice for one litle wart to cast away the whole body It were doutlesse to be wished that in good teachers and preachers of Christ there were no defect or imperfection But he that can abide nothing with his blemish let him if he can name any Doctor or writer the scripture onely except greke or latin old or new either beyond the Alpes or on this side the Alpes or him selfe also what so euer he be which hath not erred in some sentence or in some exposition of holy scripture But if he can not so doe then let him learne by him selfe to beare with other to take the best and leaue the worst although there is no such matter in this booke to be feared forasmuch as we hauing a respect to the simple haue purposely spūged out and omitted such stumbling places being but few which might offend and to geue God thankes for any thing that is good and namely for this which he hath geuen to vs by Luther in opening to vs his grace mercy and good will in his Sonne so excellently through the preaching of this man who if he had not taught the difference betwene the lawe and the gospell and set out to vs our iustification victory and libertie by faith onely in Christ so plainely so plentifully and so assuredly as he hath done who euer durst haue bene so bold to open his mouth in such wordes or so confidently to stand in this doctrine of faith and grace For if there haue bene since the time of Luther and be yet some which openly defend that workes be necessary to saluation where he before so mightely hath taught the contrary what then would these haue done if Luther had not bene who also did forewarne vs of the same prophesying that after his time this doctrine of iustification would be almost extinguished in the church as in certaine places experience beginneth partely to proue Wherefore so much as the Lord shall geue vs grace let vs hold constantly the comfortable doctrine of faith and iustification not lose that the Lord so freely hath geuen calling vppon the Lord with all obedience and diligence to geue vs grace with S. Paule not to refuse the grace whiche he bestoweth vppon vs nor to be offended with this ioyfull doctrine as many be And therefore as our duty was for our part to set it abroade so our counsell is no lesse to euery studious reader thereof to pray for grace rightly to vnderstād that he readeth For els vnlesse the special grace of Christ doe helpe hard it is to flesh and blood to comprehend this mysticall doctrine of faith onely So straūge it is to carnall reason so darke to the world so many enemies it hath that except the spirite of God from aboue doe reueale it learning can not reach it wisedome is offended nature is astonied deuilles doe not knowe it men doe persecute it Briefely as there is no way to life so easie so is there none so hard Easie to whom it is geuen from aboue hard to the carnall sense not yet enspired The ignoraunce whereof is the roote of all errours sectes and diuisions not onely in all christendome but also in the whole world The Iewe thinketh to be saued by his Moses lawe the Turke by his Alcoran the philosopher by his morall vertues Besides these commeth an other sort of people not so ill as the Iewe nor so hethen as the philosopher but hauing some part of both which refuse not vtterly the name of Christ but with Christ doe ioyne partely the law of Moses partely the morall and naturall discipline of philosophy and partely their owne ceremonies and traditions to make a perfect way to heauen And these here in this commentary are called papists of the Pope their author being diuided within themselues more then into an hundreth diuers sectes orders and professions of Cardinales Frears Monkes Nunnes Priestes Heremites and other votaries All which seeme to springe vp of no other cause but onely vppon ignorance of this doctrine And no meruell For take away this doctrine of iustification by faith onely in Christ and leaue a man to his owne inuentions what ende will there be of newe deuises Such a perilous thing is it to erre in the first fundation whereuppon the higher ye build the greater is the fall And yet such builders are not without their proppes to hold vppe their workemanship of workes against this doctrine of iustifying faith pretending for their defence the testimonie of S. Iames where he seemeth to attribute iustification to workes and not to faith onely Touching which matter of iustification for as much as in the sequele of this treatise the author hath discoursed vpon the same at large it shall not be much needefull to vse many wordes at this present This briefely may suffice by way of preface in a word or two to aduertise the christian reader who so taketh in hand with profite and iudgement to reade this booke that in him two things are specially to be required First to reade it wholy togeather and not by peeces and partes here and there but to take it in order as it lyeth conferring one place with an other wherby to vnderstand the better the right meaning of the writer howe and in what sense he excludeth good workes and howe not howe he neglecteth the law and how he magnifieth the lawe For as in case of iustifying before God the free promise of the gospell admitteth no condition but faith onely in Christ Iesu so in case of dutifull obedience Luther here excludeth no good works but rather exhorteth thereunto and that in many places Thus times and cases discretly must be distincted The second thing to be required is that in reading hereof he that seketh to take frute hereby doe bring such a mind with him to the reading as the author him selfe did to the preaching therof that is he had neede to haue his senses exercised somewhat in such spirituall conflictes and to be well humbled before with the feare of God and inward repentance or els he shal hardly conceaue the excellent swetenes either of this writer or any other For albeit most true it is that no greater comfort to the soule of man can be found in any booke next to the holy scripture then in this commentary of M. Luther so this comforte hath litle place but onely where the conscience being in heauines hath neede of the phisicions hand The other who feele thēselues whole are not touched in soule with any sorowe as they litle care for these bookes so haue they litle vnderstandinge of this doctrine when they reade it And this is the cause in my mind why the Pope his papistes
father but also from Iesus Christ teacheth first that we should abstaine from the curious searching of the diuine maiestie for God no man knoweth and to heare Christ who is in the bosome of the father and vttereth to vs his will who also is appoynted of the father to be a teacher to the end that euery one of vs should heare him Christ is God by nature The other thing that Paule teacheth here is a confirmation of our Faith That Christ is very god And such like sentences as this is concerning the Godhead of Christ are to be gathered together and marked diligently not onely against the Arians and other heretikes which either haue bene or shal be hereafter but also for the confirmation of our faith For Satan will not faile to impugne in vs all the articles of our Faith ere we die He is a most deadly enemie to Faith because he knoweth that it is the victorie which ouercometh the world Wherfore it standeth vs in hand to labour that our Faith may be certaine and may encrease and be strengthened by diligent and continuall exercise of the word and feruent prayer that we may be able to withstand Satan Now that Christ is very God hereby it is euidently declared in that Paule attributeth the same things equally vnto him which he doth vnto the father namely diuine power as the geuing of grace the forgeuenes of sinnes peace of conscience life victorie ouer sinne death the deuill and hell This were by no meanes lawfull for him to doe nay it were sacrilege thus to doe except he were very God according to that saying I vvill not geue my glory vnto any other Againe No man geueth that to others which he him selfe hath not But seeing Christ geueth Grace Peace and the holy Ghost deliuereth from the power of the deuill from sinne and death it is certaine that he hath an infinite and diuine power equall in all poyntes to the power of the father And in that Christ geueth Grace and Peace he geueth it not as the Apostles gaue and brought the same vnto men by preaching of the gospell but he geueth it as the author and creator The father createth and geueth life Grace Peace all other good things The selfe same things also the sonne createth geueth Now to geue Grace Peace euerlasting life to forgeue sinnes to make righteous to quicken to deliuer from death and the deuill are not the workes of any creature but of the diuine Maiestie alone The Angels can neither create nor geue these things Therefore these workes pertaine onely to the glory of the soueraigne Maiestie the maker of all things And seing Paule doth attribute the selfe same power of creating and geuing all these things vnto Christ equally with the father it must nedes follow that Christ is verely and naturally God. Many such arguments are in Iohn where it is proued and concluded by the workes which are attributed to the sonne as well as to the father that the diuinitie of the father and of the sonne is all one Therfore the giftes which we receiue of the father and which we receiue of the sonne are all one For else Paule would haue spoken otherwise after this manner Grace from God the father and Peace from our Lord Iesus Christ But in knitting them both together he attributeth them equally as well to the sonne as to the father I do therfore so diligently admonish you of this thing because it is daungerous lest among so many errours and in so great varietie and confusion of sectes there might step vp some Arrians Eunomians Macedonians and such other heretikes that might doe harme to the Churches with their subteltie In deede the Arrians were sharpe and subtile fellowes They graunted that Christ hath two natures and that he is called very God of very God howbeit in name onely Christ said they is a most noble and perfect creature aboue the Angels wherby God afterward created heauē and earth and all other things So Mahomet also speaketh honorably of Christ But al this is nothing els but goodly imaginations words pleasant and plausible to mans reason wherby the fantasticall spirites do deceiue men except they take good hede But Paule speaketh otherwise of Christ Ye sayth he are rooted and stablished in this beleefe namely that Christ is not onely a perfect creature but very God who doth the selfe same things that God the father doth He hath the diuine works not of a creature but of the creator because he geueth Grace Peace and to geue them is to condemne sinne to vanquish death and to tread the deuill vnder foote These things no Angell can geue but seing they are attributed vnto Christ it must nedes folow that he is very God by nature Verse 4. VVhich gaue himselfe for our sinnes Paule in a maner in euery word handleth the argumēt of this Epistle He hath nothing in his mouth but christ therfore in euery word ther is a feruencie of spirite and life And marke how well to the purpose he speaketh He sayth not which hath receaued our works at our hāds nor which hath receaued the sacrifices of Moises law worshippings religions Masses vowes and pilgrimages But hath geuen What not golde nor siluer nor beastes nor paschall lambes nor an angel but him selfe For what Not for a crowne not for a kingdome not for our holines or righteousnes but for our sinnes These words are very thūder claps from heauen against all kindes of righteousnes like as is also this sentence of Iohn Behold the lambe of God that taketh avvay the sinnes of the vvorld Therfore we must with diligent attention marke euery word of Paule and not slenderly consider them or lightly passe them ouer for they are full of consolation and confirme fearfull consciences exceedingly But how may we obtaine remission of our sinnes Paule answereth that the man which is called Iesus Christ the sonne of God hath geuē him selfe for them These are excellēt most comfortable words are promises of the olde law that our sinnes are taken away by none other meane then by the sonne of God deliuered vnto death With such gunnes and such artillarie must the Papacie be destroyed and all the all the religions of the heathen all works all merits and all superstitious ceremonies For if our sinnes may be taken away by our owne works merites and satisfactions what needed the sonne of God to be giuen for them But seeing he was giuen for them it followeth that we can not doe them away by our owne works Againe by this sentence it is declared that our sinnes are so great so infinite and inuincible that it is impossible for the whole world to satisfie for one of them and surely the greatnes of the raunsome namely Christ the sonne of God who gaue himselfe for our sinnes declareth sufficiently that we can neither satisfie for sinne
vs But afterwards they say that it is our vocation to teach the first principles of Christian doctrine and that the very mysteries of the scriptures are reueiled vnto them from aboue by God himselfe and that they are called for this purpose that they should open them to the world After this maner doth the Deuill hinder the course of the Gospell both on the right hand and on the left but more on the right hand as I saide before by building and correcting then on the left by persecuting and killing Wherefore it behoueth vs to pray without ceasing to reade the holy scriptures to cleaue fast vnto Christ and his holy word that we may ouercome the Deuils crafte and subtilties with which he assaileth vs both on the righte hande and on the lefte For vve vvrestle not against flesh and bloud but against rule against povver against the vvorldly gonerners the Princes of the darkenes of this vvorld against spirituall vvickednesses in heauenly things Verse 7. VVhich is not an other Gospell but that there be some vvhich trouble you Here againe he excuseth the Galathians and most bitterly reproueth the false Apostles As though he would say Ye Galathians are borne in hand that the Gospell which ye haue receaued of me is not the true and sincere gospell and therefore ye thinke ye do well to receaue that new gospell which the false apostles doe teach and that it is better then mine I doe not so much charge you with this fault as those disturbers which trouble your consciences and pull you out of my hand Here you see againe how vehement and hoate he is against those deceauers and with what rough and sharpe words he painteth them out calling them troublers of the Churches which doe nothing else but seduce and deceaue innumerable poore consciences geuing occasions of horrible mischiefes and calamities in the congregations This great mischiefe we also at this day are constrained to see to the great griefe of our hartes and yet are we no more able to remedie it then Paule was at that time This place witnesseth that those counterfait Apostles had reported Paule to be an vnperfect Apostle and also a weake and erroneous preacher Therefore here on the other side he calleth them troublers of the Churches and ouerthrowers of Christes gospell Thus they condemned eche other The false Apostles condemned Paule and Paule againe the false Apostles And the like contending and condemning hath euer bene in the Church specially when the doctrine of the gospell hath flourished to wit that wicked teachers doe persecute condemne and oppresse the godly and on the contrary part that the godly doe reproue and condemne the vngodly The Papists and bragging spirites do at this day hate vs deadly and condemne our doctrine as wicked and erroneous Yea moreouer they lie in wait for our goods and liues And we againe doe with a perfect hatred detest and condenme their wicked and blasphemous doctrine In the meane while the miserable people are at a stay wauing hether and thither as vncertaine and doubtfull to which part they may leane or whom they may safely follow and this is because it is not geuen to euery one to iudge Christianly of such great and waightie matters But the ende will shew which part teacheth truely and which of them doth iustly condemne other Sure it is that we persecute no man oppresse no man put no man to death neither doth our doctrine disquiet mens consciences but deliuereth them out of innumerable errours and snares of the Deuill For the truth hereof we haue the testimonie of many good men who geue thankes vnto God for that by our doctrine they haue receiued certaine and sure consolation to their consciences Wherfore like as Paule at that time was not to be blamed that the Churches were troubled but the false Apostles so also at this day it is not our fault but the fault of the Anabaptists and such fantastical spirits that many and great troubles are in the Church Marke here diligently that euery teacher of workes and of the righteousnes of the law is a troubler of the Church and of the consciences of men And who would euer haue beleeued that the Pope Cardinals Bishops Monkes and that whole Sinagoge of Satan specially the Founders of those holy religious orders of which number neuertheles God might saue some by miracle were troublers of consciences Yea verely they be yet farre worse then were those false Apostles For the false Apostles taught that besides faith in Christ the workes of the law of God were also necessary to saluation But the Papistes omitting Faith haue taught mens traditions and workes not commaunded of God but deuised by themselues without and against the worde of God and these haue they not only made equall with the word of God but also exalted them farre aboue it But the more holy that the heretikes seeme to be in outward shew so much the more mischeefe they doe For if the false Apostles had not ben endued with notable giftes with great authoritie and a shewe of holines and had not vaunted themselues to be Christes ministers the Apostles disciples and sincere preachers of the gospel they could not so easily haue defaced Paules authoritie and led the Galathians out of the way Nowe the cause why he inueyeth so sharply against them calling them the troublers of the Churches is for that besides Faith in Christ they taught that Circumcision and the keeping of the law was necessary to saluation The which thing Paule him selfe witnesseth in the fifte Chapiter following And Luke in the fiftenth of the Actes declareth the same thing in these wordes That certaine men comming dovvne from Iudea taught the brethern saying Except ye be circumcised after the custome of Moises ye can not be saued Wherfore the false Apostles most earnestly and obstinately contended that the law ought to be obserued Vnto whom the stifnecked Iewes forthwith ioyned them selues and so afterwardes easily perswaded such as were not stablished in the Faith that Paule was not a sincere teacher because he regarded not the law but preached such a doctrine as did abolish and ouerthrow the law It seemed vnto them a very straunge thing that the lawe of God should vtterly be taken away and the Iewes which had euer vntill that time bene counted the people of God to whom also the promises were made should be now reiected Yea it seemed yet a more straunge thing vnto them that the Gentiles being wicked Idolaters should attaine to this glory and dignitie to be the people of God without Circumcision and without the works of the law by grace onely and Faith in Christ These things had the false Apostles amplified and set forth to the vttermost that they might bring Paule into more hatred among the Galathians And to the ende they might set them the more sharply against him they sayd that he preached vnto the Gentiles fredome from the law
to bring into contempt yea and vtterly to abolish the law of God and the kingdom of the Iewes contrary to the law of God contrary to the custome of the Iewish nation contrary to the example of the Apostles and to be short contrary to his owne example Wherefore he was to be shunned as an open blasphemer against God and a rebell against the whole common weale of the Iewes saying that they themselues ought rather to be heard who besides that they preached the Gospell rightly were also the very disciples of the Apostles with whom Paule was neuer conuersant By this policie they defamed and defaced Paule among the Galathians so that by this their peruerse dealing of very necessitie Paule is compelled with all his mighte to set him selfe againste these false Apostles whom he boldly reproueth and condemneth say-ing that they are the troublers of the Churches and ouerthrowers of Christes gospell as followeth Verse 7. And intendeth to peruert the Gospell of Christ That is to say they doe not onely goe about to trouble you but also vtterly to abolish and ouerthrow Christes Gospell For these two things the Deuill practiseth most busily First he is not contented to trouble and deceaue many by his false Apostles but moreouer he laboureth vtterly to ouerthrow the Gospell by them and neuer resteth till he haue brought it to passe Yet such peruerters of the Gospell can abide nothing lesse then to heare that they are the Apostles of the Deuill nay rather they glory aboue others in the name of Christ and boast themselues to be the most sincere preachers of the Gospell But because they mingle the law and the Gospell together they can not but be the peruerters of the Gospell For either Christ must remaine and the law perish or the law must remaine and Christ perish For Christ and the law can by no meanes agree and raigne together in the conscience Where the righteousnes of the law ruleth there can not the righteousnes of grace rule And againe where the righteousnes of grace raigneth there can not the righteousnes of the lawe raigne for one of them must needes geue place vnto the other And if thou canst not beleeue that God will forgeue thy sinnes for Christes sake whom he sent into the world to be our high priest how then I pray thee wilt thou beleeue that he will forgeue the same for the works of the law which thou couldest neuer performe Or for thine owne workes which as thou must be compelled to confesse be such as it is impossible for them to counteruaile the iudgement of God Wherefore the doctrine of Grace can by no meanes stande with the Doctrine of the Lawe The one must simplye be refused and abolished and the other confirmed and stablished For as Paule sayeth here to mingle the one with the other is to ouerthrow the Gospell of Christ And yet if it come to debating the greater parte ouercommeth the better For Christ with his side is weake and the Gospell is but a foolish preaching Contrariwise the kingdome of the world and the Deuill the prince thereof are strong Besides that the wisedom and righteousnes of the flesh cary a goodly shew And by this meanes the righteousnes of grace and Faith is lost and the other righteousnes of the law and workes aduaunced and maintained But this is our comforte that the Deuill with all his limmes can not doe what he would He may trouble many but he can not ouerthrow Christes Gospell The truth may be assailed and may come in daunger but pearish it can not It may be assailed but vanquished it can not be For the vvord of the Lord indureth for euer It seemeth to be a light matter to mingle the lawe and the Gospell faith and works together but it doth more mischiefe then mans reason can conceaue For it doth not onely blemish and darken the knowledge of grace but also it taketh away Christ with all his benefits and it vtterly ouerthroweth the Gospell as Paule saith in this place The cause of this great euill is our flesh which being plunged in sinnes seeth no way how to get out but by works therefore it would liue in the righteousnes of the lawe and rest in the trust and confidence of her owne works Wherefore it is vtterly ignoraunt of the doctrine of faith and grace without which notwithstanding it is impossible for the conscience to finde rest and quietnes It appeareth also by these words of Paule And intend to peruert the Gospell of Christ that the false Apostles were exceeding bolde and shamelesse which with all their might set them selues against Paule Wherefore he againe vsing his spirite of zeale and feruencie and being fully perswaded of the certaintie of his calling setteth him selfe strongly against them wōderfully magnifieth his ministery saying Verse 8. But though that vve or an Angell from heauen preach vnto you othervvise then that vve haue preached vnto you let him be accursed Here Paule casteth out very flames of fire and his zeale is so feruent that he beginneth also almost to curse the Angels Although sayth he that we our selues euen I and my brethren Timothy and Titus and as many as teach Christ purely with me I speake not now of those seducers of cōsciences yea or if an angel from heauen preach vnto you c. notwithstanding I would rather that I my selfe my brethren yea the very Angels from heauen also should be holden accursed then that my Gospel should be ouerthrowen This is in deede a vehement zeale that he dare so boldly curse not onely him selfe and his brethren but also euen an Angell from heauen The Greke word Anathema in Hebrew Herem signifieth a thing accursed execrable and detestable which hath nothing to doe no participation or communion with god So the citie Hierico saith Iosua shal be accursed for euer that it neuer be builded vp againe And in the last of Leuiticus it is written Nothing separate from the common vse vvhich shal be separate from man shal be redemed but die the death vvhether it be man or beast So God had appointed that Amalech certaine other cities accursed by gods owne sentence should be vtterly rased and destroied This then is Paules minde I had rather that my selfe and other my brethren yea and an Angell from heauen should be accursed then that we or others should preach any other Gospell then that which we haue preached already So Paule first curseth him selfe for cunning artificers are wont first to finde faulte with themselues that they may the more frely and sharply afterwards reproue others Paule therfore concludeth that there is no other Gospell besides that which he himselfe had preached But he preached not a Gospell which he had him selfe deuised but the same which God promised before by his Prophets in the holy scriptures Rom. 1. Therefore he pronounceth him selfe and others yea euen an Angell from heauen
and a defence of his doctrine to the ende of the second chapter This he vrgeth this he standeth vpon with an oth confirmeth it that he learned not his gospel of any man but receaued the same by the reuelation of Iesus Christ And in that he sweareth he is constrained so to do that the Galathians may beleue him and also that they should geue no eare to that false Apostles whō he reproueth as liers because they had said that he learned receaued his gospel of the Apostles Where he sayth that his gospell is not after man he meaneth not that his gospell is not earthly for that is manifest of it selfe and the false apostles bragged also that their doctrine was not earthly but heauenly but he meaneth that he learned not his gospel by the ministerie of men or receiued it by any earthly meanes as we all learne it either by the ministery of men or els receaue it by some earthly meanes some by hearing some by reading and some by writing but he receaued the same onely by the reuelation of Iesus Christ If any man list to make any other distinction I am not against it The Apostle sheweth here by the way that Christ is not onely man but that he is both very God and very man whan he sayth that he receaued not his gospell by man. Now Paule receaued his gospell in the way as he was going to Damascus where Christ appeared vnto him and talked with him Afterwardes also he talked with him in the temple at Ierusalem but he receaued his gospel vpon the way as Luke reciteth the storie in the .9 of the Actes Arise sayth Christ and goe into the Citie and it shall be told thee vvhat thou must doe He doth not bid him goe into the citie that he might learne the gospel of Ananias but Ananias was bid to goe and baptise him to lay his hands vpon him to commit the ministerie of the word vnto him and to commend him vnto the Church and not to teach him the Gospel which he had receaued afore as he glorieth in this place by the onely reuelation of Iesus Christ And this Ananias himselfe confesseth saying Brother Saule the Lord vvhich appeared to thee in the vvay hath sent me that thou mightest receaue thy sight Therfore he receaued not his doctrine of Ananias but being already called lightned and taught of Christ in the way he was sent to Ananias that he might also haue the testimonie of men that he was called of God to preach the gospell of Christ This Paule was constrained to recite to put away the sclaunder of the false Apostles who laboured to bring him into hatred among the Galathians saying that Paule was inferiour to the rest of the Apostles schollers who had receaued of the Apostles that which they taught and kept whose conuersation also they had seene a long time and that Paule him selfe had also receaued the same things of them although he did now deny it Why then would they rather obey an inferiour and despise the authoritie of the Apostles themselues who were not onely the fore elders and teachers of the Galathians but also of al the Churches through out the whole world This argument which the false Apostles grounded vpon the authority of the Apostles was strong mighty wherby the Galathians were sodenly ouerthrowne especially in this matter I would neuer haue beleued had I not ben taught bp these exāples of the Churches of Galatia of the Corinthians others that they which had receaued the word of God in the beginning with such ioy among whom were many notable men could so quickly be ouerthrowne Oh good God what horrible and infinite mischeefes may one onely argument easily bring which so pearceth a mans conscience when God withdraweth his grace that in one moment he loseth altogether By this craftie pretence then the false Apostles deceaued the Galathians being not fully stablished and grounded but as yet weake in the Faith. Moreouer the matter of iustification is brickle not of it selfe for of it selfe it is most sure and certaine but in respect of vs Whereof I my selfe haue good experience For I know in what houres of darknes I sometimes wrastle I know how often sodenly I lose the beames of the gospell and grace as being shadowed from me with thicke and darke cloudes Briefly I know in what a slippery place euen such also do stand as are well exercised and seeme to haue sure footing in matters of faith We haue good experience of this matter For we are able to teach it vnto others and this is a sure token that we vnderstand it But when in the very conflict we should vse the gospell which is the word of grace consolation and life there doth the law the worde of wrath heauines and death preuent the gospell and beginneth to rage and the terrours which it raiseth vp in the conscience are no lesse then was that horrible shew in the mount Synai So that euen one place out of the scripture containing some threatning of the law drowneth and beareth downe all consolations besides and so shaketh all our inward powers that it maketh vs to forget Iustification Grace Christ the gospell and altogether Therfore in respect of vs it is a very brickle matter because we are brickle Againe we haue against vs euē the one halfe of our selues that is to say reason all the powers therof Besides all this the flesh resisteth the spirite which can not beleeue assuredly that the promises of God are true It fighteth therfore against the spirite and as Paule sayth it holdeth the spirite captiue so that it can not beleeue so stedfastly as it would Wherefore we teach continually that the knowledge of Christ and of Faith is no worke of man but simplie the gift of God who as he createth Faith so doth he kepe it in vs And euen as he first geueth Faith vnto vs through the word so afterwardes he exerciseth encreaseth strengtheneth maketh perfect the same in vs by the word Therfore the greatest seruice that a man can doe vnto God the very Sabboth of Sabboths is to exercise him selfe in true godlines diligently to read and to heare the word Contrariwise there is nothing more daūgerous then to be wery of the word He therfore that is so cold that he thinketh him selfe to know enough and beginneth by litle and litle to lothe the word that mā hath lost Christ and the gospel and that which he thinketh him self to know he attaineth onely by bare speculation And he is like vnto a man as S. Iames sayth VVho beholding his face in a glasse goeth his vvay and by and by forgetteth vvhat his countenaunce vvas Wherefore let euery faithfull man laboure and striue with all diligence to learne and to keepe this doctrine And to that ende let him vse humble and hearty prayer with continuall studie and
ought not to be burdened with the law nor to be circumcised Notwithstanding I geue no restraint to the Iewes herein Who if they will nedes kepe the law and be circumcised I am not against it so that they do it with fredome of conscience And thus haue I taught and liued among the Iewes being made a Ievv vnto the Ievves holding euer the truth of the gospel notwithstanding Verse 2. But particularly vvith them that vvere the chiefest That is to say I did not onely conferre with the brethern but with those that were the chiefest among them Verse 2. Lest by any meanes I should run or had run in vaine Not that Paule doubted that he ran or had run in vaine for as much as he had now preached the gospel .18 yeres for it foloweth incontinēt in the text the he had continued firme constant all this while had preuailed but for that many did thinke that Paule had therefore preached the gospell so many yeres in vaine because he had set the Gentiles at libertie from the obseruation of the lawe Moreouer this opinion daily more and more increased that the lawe was necessary to iustification Wherfore in going vp to Ierusalem by reuelatiō he ment so to remedy this euill that by this conference all men might plainly see his gospell to be in no poynt contrary to the doctrine of the other apostles to the end that by this meanes he might stop the mouthes of the aduersaries which would else haue sayd that he ran or had run in vaine Note here by the way the vertue of mans righteousnes or of the righteousnes of the law to be such that they which teach it doe run and liue in vaine Verse 3. But neither yet Titus vvhich vvas vvith me though he vvere a Grecian vvas compelled to be circumcised This word vvas compelled sufficiently declareth what the cōference and conclusion was to wit that the Gentiles should not be constrained to be circumcised but that circumcision should be permitted to the Gentiles for a time not as necessary to righteousnes but for a reuerence to the forefathers also for charities sake towardes the weake lest they should be offended vntil they were grown vp more strong in faith For it might haue seemed straunge and vnseemely vpon a sudden to forsake the lawe and traditions of the fathers which had bene geuen to this people from God with so great glory Paule then did not reiect circumcision as a damnable thing neither did he by word or deede enforce the Iewes to forsake it For in the .1 Cor. 7. he sayth If any man be called being circumcised let him not adde vncircumcision But he reiected circumcision as a thing not necessary to righteousnes seing the fathers themselues were not iustified therby but it was vnto thē as a signe onely or a seale of righteousnes wherby they testified and exercised their faith Notwithstāding the beleuing Iewes which were yet weake bare a zeale to the law hearing that circumcision was not necessary to righteousnes could vnderstand this no otherwise but that it was altogither vnprofitable and damnable And this fond opiniō of the weake Iewes that false apostles did encrease to the end that the hearts of the people being stirred vp against Paule by this occasiō they might throughly discredite his doctrine So we at this day do not reiect fasting other good exercises as dānable things but we teach that by these exercises we do not obtaine remission of sinnes When the people heare this by by they iudge vs to speake against good workes The Papists also do confirme encrease this opinion in their preachings wrytings But they lie doe vs great wrong For many yeres past there hath ben none that hath more truely and faithfully taught concerning good workes then we doe at this day Paule then did not so cōdemne circumcision as though it were sinne to receaue it or kepe it for so the Iewes would haue ben highly offended but it was decided in this conference and Councel that it was not necessary to iustification therfore not to be forced vpon the Gentiles So this moderation was found that for the reuerence of the fathers and charitie towardes the weake in faith the Iewes should kepe the law and circumcision still for a time notwithstanding they should not therby seke to be iustified And also that the Gentiles should not be burdened therwith both because it would haue bene to them a very straūge thing and also a burden vntolerable briefly that none should be constrained to be circumcised or any restrained from circumcision Paule therfore compelled none that would be circumcised to remaine vncircūcised so that he knew circūcision not to be necessary to iustificatiō This cōstraint would Paule take away Therfore he suffred the Iewes to kepe the law so that they did it with a free conscience For he had euer taught as wel the Iewes as the Gentiles that in conscience they ought to be free frō the law circumcision like as all the Patriarks all the faithfull in the old Testament were free in cōscience iustified by faith not by the law or circumcision And in dede Paule might haue suffred Titus to be circumcised but because he saw that they would compell him thervnto he would not For if they had preuailed therein by and by they would haue gathered that it had bene necessary to iustification so through this sufferance they would haue triumphed against Paule Now as the false apostles would not leaue circumcision the obseruation of the law indifferent but required the same as necessary to saluation so at this day our aduersaries doe obstinately contend that mens traditions cā not be omitted without peril of saluation And thus of an example of charitie they make an example of faith whē notwithstanding there is but one example of faith which is to beleue in Iesus Christ And this as it is alone necessary to saluation so doth it also indifferently pertaine to all men Notwithstāding the aduersaries would rather worship the Deuill ten times in stead of God then they would suffer this Therfore they are daily hardned more and more and seeke to establish their impieties and blasphemies against God defending the same by force and tyrannie and will not agree or consent vnto vs in any poynt But what then Let vs go on boldly in the name of the Lord of hostes and for all this let vs not cease to set forth the glory of Iesus Christ and let vs fight valiantly against the kingdom of Antichrist by the word and by prayer that the name of God alone may be sanctified that his kingdom may come and that his vvill may be done And that this may spedely come to passe we desire euen from the bottome of our heartes and say Amen Amen This triumph of Paule therfore was very glorious namely that Titus which was a Gentile although he
precious Pearle Christ which he possesseth by faith This our aduersaries vnderstand not and therfore they cast away this precious Pearle Christ in his place they set charitie which they say is their precious Diamund Now when they can not tell what Faith is it is vnpossible that they should haue faith much lesse can they teach it vnto others And as for that which they will seme to haue it is nothing else but a very dreame an opinion and naturall reason and not faith This I say to the end ye may perceaue that Paule mentioning here the truth of the Gospell speaketh with great feruencie of spirite for the more reproofe of the contrary For by these wordes he reprehendeth the false apostles for that they had taught a false gospell for they required circumcision the obseruation of the law as necessary to saluation Moreouer they went about by craftie sleights and policie to entrap Paule for they watched him narowly to see whether he would circumcise Titus or no Also whether he durst withstand them in the presence of the Apostles and for this cause he reprehendeth them bitterly They vveÌ„t about sayth he to spie out our libertie vvhich vve haue in Christ Iesu that they might bring vs into boÌ„dage Wherfore the false apostles armed them selues on euery side that they might coÌ„uince and confound him before the whole congregation Besides this they went about to abuse the authoritie of the Apostles in whose presence they accused him saying Paule hath brought Titus being vncircumcised into the company of all the faithfull he denieth and condemneth the law in your presence which are Apostles If he dare be so bold to atteÌ„pt this here before you what wil not he attempt in your absence among the Gentiles Wherfore when he perceaued that he was so craftely assailed he stroÌ„gly withstode the false apostles saying we did not suffer our liberty which we haue in Christ Iesu to come in dauÌ„ger although the false brethren sought by all meanes to snare vs and put vs to much trouble but we ouercame them euen by the iudgement of the Apostles themselues and we would not yelde vnto them no not one hower for no doubt their drift was to haue caused Paule to surcease from this liberty for a time sithens we saw that they required the obseruation of the law as necessary to saluation But if they had alleaged nothing els but charitable bearing with the brethren no doubt but Paule would haue giuen them place But it was an other thing that they sought to witte that they might bring Paule and all that stucke to his doctrine into bondage Therefore he would not yelde vnto them no not the space of one moment In like maner doe we also offer to the Papistes all that is to be offered yea and more then we ought Onely we except the libertie of conscience which we haue in Christ Iesus For we will not suffer our consciences to be bound to any worke so that by doing this thing or that we should be righteous or leauing the same vndone we should be damned We are contented to eate the same meates that they eate we wil kepe their feastes and fasting daies so that they will suffer vs to doe the same with a free conscience and leaue these threatning words wherw t they haue terrified and brought vnder their subiection the whole world saying we commauÌ„d we charge we charge againe we excoÌ„municate c. but this liberty we can not obtaine like as Paule also could not in his time Therefore we doe as he did For when he saw that he could not obtaine this libertie he would not geue place to the false Apostles for the space of one hower Wherefore like as our aduersaries wil not leaue this free vnto vs that onely faith in Christ iustifieth so on the other side neither will we nor can we geue place vnto them that faith furnished with charitie iustifieth Here we wil and we ought also to be rebellious and obstinate against them for els we should lose the truth of the Gospell we should lose our liberty which we haue not in the Emperour not in Kings and Princes not in that moÌ„ster the Pope not in the world not in flesh bloude reason c but which we haue in Christ Iesus We should lose faith in Christ which as before I haue said appreheÌ„deth nothing els but that precious pearle Christ This faith whereby we are regenerate iustified and engrafted into Christ if our aduersaries will leaue vnto vs sound and vncorrupt we offer vnto them that we will doe all things so that they be not contrary to this faith But because we can not obtaine this at their haâ—des we againe for our parte will not yelde vnto them one heares breadth â–ª For here is a great and a weighty matter in hand namely touching the death of the sonne of God who by the will and commaundement of the father was made flesh was crucified and died for the sinnes of the world If faith here geue place then is this death and resurrection of the sonne of God in vaine then is it but a fable that Christ is the Sauiour of the world then is God also found a lier because he hath not performed that he promised Our stoutnes therefore in this matter is godly and holy For by it we seeke to preserue our liberty which we haue in Christ Iesus and therby to retaine the truth of the Gospell which if we lose then doe we also lose God Christ all the promises faith righteousnes and euerlasting life But some man will say The lawe is diuine and holy Let the law haue his glory but yet no law be it neuer so diuine and holy ought to teach me that I am iustified and shall liue through it I graunt it may teach me that I ought to loue God and my neighbour also to liue in chastitie sobernes patience c. but it ought not to shew me how I should be deliuered from sinne the Deuill death and hell Here I must take counsell of the Gospell I must harken to the Gospell which teacheth me not what I ought to doe for that is the proper office of the law but what Iesus Christ the sonne of God hath done for me to wit that he suffered and died to deliuer me from sinne and death The Gospell willeth me to receaue this and to beleue it And this is the truth of the Gospell It is also the principall article of all Christian doctrine wherein the knowledge of all godlines consisteth Most necessary it is therfore that we should know this article wel teach it vnto others and beate it into their heades continually For as it is very tender so is it soone hurt This Paule had well tried and of this haue all the godly also good experience To conclude Paule would not circumcise Titus and as he saith for no other cause but for that certaine false
that man liueth not by bread onely but by euery word that procedeth out of the mouth of God eateth the bread but he seeth not God in the bread for he beholdeth the veile onely and outward shew So he doth with gold and other creatures trusting to them so long as he hath them but when they leaue him he despaireth And thus he honoureth not the creator but the creatures not God but his owne belly This I speake least any man should thinke that Paule vtterly condemneth these outward veiles or persons For he sayth not that there ought to be no person but that ther is no respect of persons with god There must be persons and outward veiles God hath geuen them and they are his good creatures but we must put no trust in them All the matter is in the right vsing of things not in the things thēselues as before I haue sayd There is no fault in circumcision or vncircumcision for circumcision is nothing and vncircumcision is nothing but in the vse therof To put righteousnes in the one and vnrighteousnes in the other that vse is damnable and ought to be taken away which being remoued circumcision and vncircumcision are things tolerable So the Prince the magistrate the preacher the scholemaster the scholer the father the mother the children the master the seruaūt are persons and outward veiles which God will haue vs to acknowledge loue and reuerence as his creatures which also must needes be had in this life but he wil not haue vs so to reuerence them or trust vnto them that we forget him And to the end that we should not too much magnifie the outward persons or put any trust in them God leaueth in them offences and sinnes yea great and foule sinnes to teach vs what difference there is betwene the person and God him self Dauid that good king because he should not seeme to be a person vpon whom men should trust fel into horrible sinnes adulterie and murther Peter that excellent Apostle denied Christ These and such like examples wherof the scripture is full ought to warne vs that we repose not our trust in the person outward veile nor thinke that when we haue the outward shewes shadowes we haue al things As it is in Poperie where they iudge all things according to the outward veile and therefore all Poperie is nothing else but a meere respecting of persons and outward shewes God hath geuen his creatures to our vse and to doe vs seruice and not as Idols that we should do seruice vnto them Let vs then vse bread wine apparell possessions gold siluer and all other creatures but let vs not trust or glory in them for we must trust and glory in God alone He onely is to be loued he only is to be feared and honored Paule calleth here the person of man the Apostleship or office of the Apostles which wrought many and greate miracles taught and conuerted many to the faith and were also familiar with Christ Briefly this word person comprehendeth the whole outward conuersation of the Apostles which was holy and their authoritie which was great Notwithstanding sayth he God esteemeth not these things Not that he esteemeth them not at all but in the matter of iustification he regardeth them not be they neuer so great and so glorious For we must diligently marke this distinction that in matters of diuinitie we must speake farre otherwise then in matters of policy In matters of policy as I haue sayd God will haue vs to honour and reuerence these outward veiles or persons as his instruments by whom he gouerneth and preserueth the world But when the question is touching religion conscience the feare of God faith and the seruice of God we must not feare these outward persons we must put no affiance in them loke for no comfort from them or hope for deliuerance by them either corporally or spiritually For this cause God will haue no respect of persons in iudgement for iudgement is a diuine thing Wherefore I ought neither to feare the iudge nor trust to the iudge but my feare trust ought to be in God alone who is the true iudge The ciuill iudge or magistrate I ought in deede to reuerence for Gods cause whose minister he is but my conscience may not stay or trust vpon his iustice equitie or be feared through his vniust dealing or tyranny whereby I might fal into any offence against God either in lying in bearing false witnesse or denying the truth c. Otherwise I will reuerence and honour the magistrate with all my heart So I would also honour the Pope and loue his person if he would leaue my conscience free and not compell me to sinne against god But he will so be feared and adored as can not be done without offence to the maiestie of god Here since we must needes lose the one let vs lose the person and sticke to god We could be content to suffer the dominion of the Pope but because he abuseth the same so tirannously against vs would compell vs to deny and blaspheme God him onely to acknowledge as our Lord master clogging our consciences spoiling vs of the feare trust which we should haue in God therfore we are compelled by the commaundement of God to resist the Pope for it is writen that vve must rather obey God then men Therfore without offēce of cōsciēce which is our singular cōfort we cōtemne the authority of the pope There is a vehemencie in this word God for in the cause of religion and the word of God there must be no respect of person but in matters of policy we must haue regard to the person otherwise there must needes follow a contempt of all reuerence and order In this world god will haue an order a reuerence and a difference of persons For els the childe the scholler the seruaunt the subiect would say I am a Christian as well as my father my scholemaster my master my Prince why then should I reuerēce him Before God there is no respect of persons neither of Grecian nor of Iewe but all are one in Christ although not so before the world Thus Paule dissolueth the argument of the false Apostles touching the authority of the Apostles saying that it is nothing to that purpose For the question is not here concerning the respect of persons but ther is a farre weightier matter in hand that is to say a diuine matter cōcerning God his word whether this word ought to be preferred before the Apostleship or no. Whereunto Paule aunswereth So that the truth of the gospel may continue so that the word of God and the righteousnes of faith may be kept pure and vncorrupt let the Apostleship goe let an Angell from heauen let Peter let Paule and altogether perish Verse 6. Neuerthelesse they that seemed to be the chiefe did communicate nothing vvith me
may see how farre from the truth these blinde guides and leaders of the blinde haue strayed and how by this wicked and blasphemous doctrine they haue not onely darkned but taken away the Gospell and buried Christ vtterly For if I being in deadly sinne can doe any litle worke which is not onely acceptable in Gods sight according to the substaunce but also is able to deserue grace of congruence and when I haue receaued this grace I may do workes according to grace that is to say according to loue and gette of right and duetie eternall life what neede haue I now of the grace of God forgeuenes of sinnes of the promise and of the death and victorie of Christ Christ is now to me in vaine and of none effect For I haue freewill and power to doe good works wherby I deserue grace of congruence and afterwards of duety and by the worthines of my worke eternall life Such monstrous horrible blasphemies should be set forth rather to the Turkes and Iewes then to the church of Christ And this plainly declareth that the Pope with his Bishops Doctors priests with all his religious rable had no knowledge or regard of holy matters and that they were not careful for the health of the seely and miserably scattered flocke For if they had seene but through a cloud what Paule calleth sinne and what he calleth grace they would neuer haue compelled the people to beleue such abhominations execrable lies as they haue done By deadly sinne they vnderstoode onely the externall worke committed against the law as murther theft and such like They could not see that ignoraunce hatred and contempt of God in the heart ingratitude murmuring against God and resisting the will of God are also deadly sinne and that the flesh can not thinke speake or do any thing but that which is deuelish and altogether against god If they had seene these mischeefes fast rooted in the nature of man they would neuer haue deuised such impudent and execrable dreames touching the desert of congruence and worthines Wherefore we must properly and plainly define what a wicked man or a deadly sinner is He is such a holy and bloudy hypocrite as Paule was whē he went to Damascus to persecute Iesus of Nazareth to abolish the doctrine of the gospel to murther the faithful vtterly to ouerthrow the church of Christ And who will not say but that these were horrible sinnes Yet could not Paule see them For he was so blinded with a peruerse zeale of God that he thought these abhominatiōs to be perfect righteousnes and high seruice vnto God and shall we say that such as defend these horrible sinnes to be perfect righteousnes doe deserue grace Wherfore with Paule we vtterly deny the merite of congruence worthines and affirme that these speculatiōs are nothing else but mere deceites of Satan which were neuer done in dede nor notified by any examples For God neuer gaue to any man grace and euerlasting life for the merite of congruence or worthines These disputatiōs therfore of the Scholemen touching the merite of congruence worthines are nothing else but vaine toyes dreames of idle braines to no other end and purpose but to draw men from the true worship of God. And herevpon is the whole papacie grounded For there is no religious person but he hath this imagination I am able by the obseruation of my holy order to deserue grace of congruence and by the workes which I doe after that I haue receiued this grace I am able to heape vp such treasure of merite as shall not onely be sufficient for me to obtaine eternall life but also to geue or sell vnto others Thus haue all the religious orders taught and thus haue they liued And to defend this horrible blasphemie against Christ the Papists doe at this day attempt against vs what they can And there is not one of them all but the more holy hypocrite and meritemunger he is the more cruell and deadly enemy he is to the Gospell of Christ The true vvay to Christianitie Now the true way to Christianitie is this that a man aboue al things doe acknowledge him selfe to be a sinner by the lawe and that it is impossible for him to doe any good worke For the lawe sayth Thou art an euill tree and therefore all that thou thinkest speakest or doest is against god Thou canst not therefore deserue grace by thy workes Which if thou goe about to doe thou committest yet a more greeuous offence For since thou art an euill tree thou canst not but bring forth euill frutes that is to say sinnes For vvhat so euer is not of Faith is sinne Wherfore he that would deserue grace by workes going before Faith goeth about to please God with sinnes which is nothing else but to heape sinne vpon sinne to mocke God and to prouoke his wrath When a man is thus instructed by the law then is he terrified humbled then he seeth in deede the greatnes of his sinne and can not finde in him selfe one iote of the loue of God therefore he iustifieth God in his word and confesseth that he is giltie of death and eternall damnation The first part then of Christianitie is the preaching of repentance and the knowledge of our selues The second part is If thou wilt be saued thou maist not seeke saluation by works for God hath sent his onely begotten sonne into the world that we might liue through him He was crucified and died for thee and offred vp thy sinnes in his owne body Here is no congruence or worke done before grace but wrath sinne terrour and death Wherfore the lawe doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs to iustification and driueth vs to Christ For God hath reueled vnto vs by his word that he will be vnto vs a merciful father without our desertes seing we can deserue nothing wil freely geue vnto vs remission of sinnes righteousnes life euerlasting for Christ his sonnes sake For God geueth his gifts freely vnto all and that is the praise glory of his diuinitie But the Iusticiaries will not receaue grace euerlasting life of him freely but wil deserue the same by their workes For this cause they would vtterly take from him the glory of his Diuinitie To the ende therfore that he may maintaine and defend the same he is cōpelled to send his law before which as a lightning and thundring from heauen may bruse and breake those hard rockes This briefly is our doctrine as touching Christian righteousnes against the abominations and monstrous dreames of the Papists concerning the merite of congruence and worthines or workes before and after grace For a sort of idle monks which neuer had any regard of God or his glory nor of the health of their owne soules which were neuer exercised with any tentations neuer had
Christ For the truth of the Gospell teacheth vs that a man is not iustified in the lawe but in Christ Nowe if they which are iustified in Christ are yet found sinners that is doe yet still belong to the lawe and are vnder the lawe as the false Apostles teach then are they not yet iustified For the lawe accuseth them and sheweth them to be yet sinners It requireth of them the workes of the lawe as necessary to their iustification and so it foloweth that Christ is not a iustifier but a minister of the lawe With these wordes he vehemently chargeth the false Apostles and all Meritemongers that they peruerte altogether for they make of the lawe grace and of grace the lawe of Moses Christ and of Christ Moses For they teach that besides Christ and all the righteousnes of Christ the obseruation of the lawe is necessary to iustification And thus we see that by their intolerable peruersnes they make the lawe Christ for by this meanes they attribute that to the lawe which properly belongeth vnto Christ If thou doe the workes of the lawe say they thou shalt be saued but if thou doe them not thou shalt not be iustified although thou doe beleue in Christ neuer so much Now if it be so that Christ iustifieth not but is the minister of sinne as it must needes folowe by their doctrine then is Christ the lawe for we haue nothing else of him seeing he teacheth that we are sinners then that we haue by the lawe So Christ being the minister of sinne sendeth vs to the lawe and to Moses as to our iustifier It can not be therfore but that the Papists and all such as are ignorant of the righteousnes of Christ or haue not the true knowlege therof must nedes make of Christ Moses and the law of the law Christ For thus they teach It is true say they that faith in Christ iustifieth but withall we must needes kepe the commaundements of god For it is wrytten If thou vvilt enter into life kepe the commaundementes Here euen at the first dash Christ is denied and Faith abolished because that is attributed to the commaundements of God or to the lawe which belongeth to Christ alone For Christ according to his true definition is a Iustifier and a Redemer from sinnes If I attribute this to the lawe then is the lawe my Iustifier deliuering me from my sinnes because I do the workes therof and so nowe the lawe is Christ and Christ vtterly loseth his name his office and glory and is nothing else but a minister of the lawe reprouing accusing terrifying presenting and sending the sinner to an other that may iustifie him which is the proper office of the lawe But the proper office of Christ is after the lawe hath pronounced a man to be giltie to raise him vp againe and to loose him from his sinnes if he beleue the Gospell For to all that doe beleue Christ is the ende and full finishing of the lavve vnto righteousnes He is the Lambe of God that taketh avvay the sinnes of the vvorld But the Papistes and Anabaptistes because they vnderstand not this doctrine doe peruert altogether making of Christ Moses and of Moses Christ And this is in deede although they will say otherwise their principall proposition That Christ is Moses Moreouer they deride and mocke vs because we doe so diligently teach and so earnestly require Faith. Ha ha say they faith faith wait thou the time vntil thou come to heauen by faith Nay thou must striue to doe greater waightier matters Thou must fulfill the law according to that saying Doe this and thou shalt line Faith which ye so highly extoll doth nothing else but make men careles idle and negligent Thus are they become nothing else but ministers of the law and laweworkers calling backe the people from baptisme faith the promises of Christ to the law and workes turning grace into the law and the law into grace Who would euer beleue that these things could so easily be confounded and mingled together There is no man so vnsensible which dothe not perceaue this distinction of the lawe and grace to be most plaine and manifest For the very nature and signification of the wordes maketh this distinction and difference For who vnderstandeth not that these words Lavve and grace do differ in name and signification Wherefore it is a monstrous thing that this distinction being so plaine the aduersaries should fall to such deuelish peruersenes so to mingle together the lawe and grace and to transforme Christ into Moses For this cause I do often repete and teach that this doctrine of faith is very plaine and that euery man may easely vnderstand this distinction of the law and grace as touching the wordes but touching the vse and inward practise it is very hard The Pope and his Scholedoctors doe plainly confesse that the lawe and grace are diuers and distinct things and yet when they come to the vse and practise thereof they teach cleane contrary Faith in Christ say they whether it be gotten by the strength operation and qualities of nature or whether it be Faith infused and poured into vs of God yet is it but a dead Faith if charitie be not ioyned therewith Where is nowe the distinction and difference of the lawe and grace In deede they doe distinguish them in name but in effect they call grace charitie Thus doe all they which so straitly require the obseruation of the lawe and attribute iustification to the law and works Wherfore who so euer do not perfectly vnderstand the article of iustification must needes confound and mingle the lawe and grace together Let euery man therfore diligently learne aboue all things to put a difference betwene the lawe and grace in deede and in practise not in words onely as the Pope and the fantasticall Anabaptists do Who as touching the words doe confesse that they are two distinct things but in very deede as I haue sayd they confound mingle them together for they will not graunt that faith iustifieth without workes If this be true then Christ profiteth me nothing For though my faith be neuer so perfite yet after their opinion if this faith be without charitie I am not iustified And thus Christ apprehended by faith is not a iustifier grace profiteth nothing neither can faith be true faith without charitie or as the Anabaptistes say without the crosse without suffering and effusion of bloud but if charitie be ioyned withall then is it true faith and iustifieth With this doctrine these lying spirites and sects of perdition doe darken againe the benefite of Christ at this day they take away from him the glory of a iustifier and make him a minister of sinne They are in all things like to the false Apostles For euen as they throughout all the Churches did require circumcision and the obseruation of the lawe besides faith in
Christ in so much that without circumcision and keping of the lawe they denied the iustification of faith for except ye be circumcised sayd they after the lawe of Moses ye can not be saued euen so at this day these straite exactors of the lawe besides the righteousnes of Faith doe require the keping of the commaundementes of God according to that saying Doe this and thou shalt liue Also If thou vvilt enter into life kepe the commaundemēts Wherfore there is not one among them be he neuer so wise that vnderstandeth that difference betwene the lawe and grace But we put a difference and say that we do not here dispute whether we ought to doe good workes whether the law be good holy and iust whether it ought to be kept or no for this is an other maner of question But our question is concerning iustification and whether the lawe doe iustifie or no. This the aduersaries will not heare they will not aunswere to this question nor make any distinction as we doe but onely crie out that good workes ought to be done that the lawe ought to be obserued We know that well enough But because these are diuers and distinct matters we will not suffer them to be mingled together That good workes ought to be done we will hereafter declare when time shall serue But since we are nowe in the matter of iustification we set aside here all good workes for the which the aduersaries doe so earnestly striue ascribing vnto them wholy the office of iustifying which is to take from Christ his glory and to ascribe the same vnto workes Wherfore this is a strong argument which I haue oftentimes vsed to my great comfort If then vvhile vve seeke to be made righteous by Christ c. As though Paule should say If we being iustified by Christ are counted yet as not iustified and righteous but as sinners which are yet to be iustified by the lawe then may we not seeke iustification in Christ but in the law But if iustification cometh by the lawe then cometh it not by grace Now if iustification cometh not by grace but by the lawe what hath Christ done and wrought by his death by his preaching by his victorie which he hath obtained ouer the lawe sinne and death and by sending the holy Ghost We must cōclude therfore that either we are iustified by Christ or else that we are made sinners culpable and giltie through him But if the lawe doe iustifie then can it not be auoided but needes it must folowe that we are made sinners through Christ and so Christ is a minister of sinne The case standing thus let vs then set downe this proposition Euery one that beleueth in the Lord Iesus Christ is a sinner and is giltie of eternall death and if he flie not vnto the lawe doing the workes thereof he shall not be saued The holy Scripture especially the new Testament maketh often mention of faith in Christ highly aduaūceth the same which saith that vvhosoeuer beleueth in him is saued perisheth not is not iudged is not confounded hath eternal life c. But contrariwise they say he that beleueth in him is condemned because he hath faith without works which doth condemne Thus doe they peruert all things making of Christ a destroyer and a murtherer and of Moses a Sauiour And is not this an horrible blasphemy so to teach that by doing good works thou shalt be made worthy of eternall life but by beleuing in Christ thou shalt be made culpable and giltie of eternall death that the law being kept accomplished saueth faith in Christ condēneth These selfe same words I graūt the aduersaries doe not vse but in very deede such is their doctrine For faith infused say they which properly they call faith in Christ doth not make vs free frō sinne but that faith which is furnished with charitie Hereof it followeth that faith in Christ without the law saueth vs not This is plainly to affirme that Christ leaueth vs in our sinnes and in the wrath of God and maketh vs giltie of eternall death On the other side if thou keepe the law and doe the works therof then faith iustifieth thee because it hath works without the which faith auaileth nothing Therefore works iustifie and not faith O horrible impietie What pernicious and cursed doctrine is this Paule therfore groundeth his Argument vpon an impossibilitie a sufficient diuision If we being iustified in Christ are yet found sinners and can not be iustified but by any other meane thē by Christ that is to witte by the law then can not Christ iustifie vs but he onely accuseth and condemneth vs and so consequently it followeth that Christ dyed in vaine and that these with other like places are false Behold the lābe of God that taketh avvay the sinnes of the vvorld Also He that beleueth in him hath euerlasting life yea the whole scripture is false which beareth witnesse that Christ is the Iustifier and Sauiour of the world For if we be found sinners after that we be iustified by Christ it followeth of necessitie that they which fulfill the law are iustified without Christ If this be true thē are we either Turks or Ievves or Tartariās professing the name and word of God in outward shew but in deede and veritie vtterly denying Christ and his word It is greate impiety therfore to affirme that faith except it be adorned with charitie iustifieth not But if the aduersaries wil needes defend this doctrine why do they not then reiect faith in Christ altogether especially seing they make nothing els of it but a vaine qualitie in the soule which without Christ auaileth nothing why doe they not say in plaine wordes that workes doe iustifie and not faith Yea why doe they not generally denie not onely Paule but also the whole gospel as in very deede they do which attribute righteousnes to works and not to faith alone For if faith and works together doe iustifie then is the disputation of Paule altogether false which plainly prononceth that a man is not iustified by the deedes of the law but by faith alone in Iesus Christ Verse 17. Is Christ therefore the minister of sinne This is a kinde of speach vsed of the Hebrewes which Paule in the 2. Cor. 3. doth also vse Where he most diuinely and plainly speaketh of these two ministeries to witte of the letter and the spirite of the law and grace or of death and life And he saith that Moses the minister of the law hath the ministery of sinne as he calleth it and of death and condemnation For Paule is wont to geue reprochfull names vnto the law and among all the Apostles he onely vseth this maner of speach the other do not so speake And very necessary it is that such as are studious of the holy scripture should vnderstand this maner of speach vsed of the Apostle Now a
aunswereth two obiections which might be made against him His first aunswere is against the cauillations of the proude and the offence of the weake For when remission of sinnes is freely preached then doe the malicious by and by sclander this preaching As Rom 3 Let vs doe euill that good may come therof For these fellowes as soone as they heare that we are not iustified by the law forthwith do maliciously conclude and say why then let vs reiect the law Againe if grace doe there abound say they where sinne doth abound let vs then abound in sinne that we may become righteous and that grace may the more abound These are the malicious and proude spirites which spitefully and wittingly sclaunder the scriptures sayings of the holy Ghost euen as they sclaundered Paule whilest the apostles liued to their owne confusion cōdemnation as it is said 2. Pet. 3. Moreouer that weake which are not malicious are offended when they heare that the law good works are not to be done as necessary to iustification These must be holpen and must be instructed how good works doe not iustifie how they ought to be done how not to be done They ought to be done not as the cause but as the frutes of righteousnes and when we are made righteous we ought to doe them but not contrariwise to the end that when we are vnrighteous we may be made righteous The tree maketh the apple but not the apple the tree He said before I am dead c. here the presumptious and malicious might soone take occasion to cauill after this maner What saiest thou Paule art thou dead how then doest thou speake how doest thou write The weake also might soone be offended and say vnto him what art thou Paule Doe we not see that thou art liuing and doest such things as pertaine to this life To this he aunswereth I liue in deede and yet now not I but Christ liueth in me Ther is then a double life The first is mine which is naturall the second is the life of an other that is to say the life of Christ in me As touching my natural life I am dead and now I liue an other life I liue not now as Paule but Paule is deade Who is it then that liueth The Christian Paule therfore as he liueth in him selfe is wholy dead through the law but as he liueth in Christ or rather as Christ liueth in him he liueth by an other life for Christ speaketh in hin liueth in him and exerciseth all the operations of life in him This cometh not now of the life of Paule but of the life of the christian and regenerate person Therfore thou malicious spirite where I say that I am dead now sclaunder my words no more And thou the art weake be not offēded but distinguish diuide this matter rightly For as I saide there are two liues to wit my naturall life and the life of an other By mine owne life I liue not for it I did the law would haue dominion ouer me and hold me in captiuitie To the end therfore that it should not hold me in captiuitie bondage I am dead to it by an other law and this death purchaseth vnto me the life of an other euen the life of Christ which life is not mine by nature but is geuen vnto me by Christ through faith The second aunswere is this It might againe be obiected vnto Paule what saiest thou Paule Doest thou not liue by thine owne life or in thine owne flesh but in Christ we see thy flesh but we see not Christ Wouldest thou then delude vs by thine inchauntments that we should not see thee present in flesh liuing as thou diddest before and doing all things in this corporall life as others doe he aunswereth Verse 20. And in that I novv liue in the flesh I liue by faith in the sonne of God. That is to say I liue in deede in the flesh but this life whatsoeuer it is I esteme as no life for it is no true life in deede but a shadow of life vnder the which an other liueth that is to say Christ who is my true life in deede which life thou seest not but onely hearest I feele Thou hearest the vvind but knovvest not vvhence it cometh or vvhether it goeth Ioh. 3. Euen so thou seest me speaking eating labouring sleeping and doing other things and yet thou seest not my life This life which I now liue I liue in deede in the flesh but not through the flesh or according to the flesh but through faith and according to faith Paule then denieth not that he liueth in the flesh because he doeth all things that belong to a naturall man He vseth also carnall things as meate drinke apparell and such like which is to liue in the flesh but he saith that this is not his life and although he vseth these things yet he liueth not through them as the world liueth through the flesh and after the flesh for it neither knoweth nor hopeth for any life besides this Therfore saith he this life which I now liue in the flesh whatsoeuer it is I liue in the faith of the sonne of god For this word which I now corporally speake is the word not of flesh but of the holy Ghost and of Christ This sight which goeth in or cometh out at mine eies procedeth not of flesh that is to say it is not gouerned of the flesh but of the holy Ghost So my hearing cometh not of the flesh although it be in the flesh but of the holy Ghost A Christian speaketh none other but chast sober holy things which pertaine vnto Christ to the glory of God the profit of his neighbour These things come not of the flesh neither are done accordīg to the flesh and yet are they in the flesh For I can not teach write pray or geue thanks but with these instruments of the flesh which are necessary to the accomplishing of these works and yet notwithstanding these works proceede not of the flesh but are geuen by God from aboue In like maner I behold a woman but with a chast eie not lusting after her This beholding cometh not of the flesh although it be in the flesh because the eies are the carnall instrumēts of this sight but the chastnes of this sight cometh from heauen Thus a Christian vseth the world and all creatures so that there is no difference betwene him and the Infidell For in their apparell in their feeding hearing seing speaking gestures coūtenances and such other things they are like and in outward apperance they seeme to be all one as Paule speaketh of Christ In outvvard appearance he vvas found sayth he as a man yet notwithstanding there is greate difference For I liue in the flesh I graunt but I liue not of my selfe but in that I now liue I liue in the faith of the sonne of
god This which I now speake springeth out of an other fountaine then that which thou heardest of me before Paule before his conuersion spake with the same voice and toung wherwith he spake afterwards But his voice and his toung were then blasphemous and therfore he could speake nothing els but blasphemies abhominations against Christ and his Church After he was conuerted he had the same flesh the same voice and toung which he had before and nothing was chaunged but his voice and his toung then vttered no blasphemies but spirituall and heauenly words to witte thanks geuing and the praise of God which came of faith the holy Ghost So then I liue in the flesh but not of the flesh or after the flesh but in the faith of the sonne of God. Hereby we may plainly see whence this spirituall life cometh which we haue not of our selues but of an other which the natural man can in no wise vnderstand for he knoweth not what maner of life this is He heareth the wind but whence it cometh or whither it goeth he knoweth not He heareth the voice of the spirituall man he knoweth his face his maners and his gestures but he seeth not whence these workes which are not now wicked and blasphemous as before but holy and godly or whence these motions and actions doe come For this life is in the heart by Faith where the flesh is killed and Christ raigneth with his holy spirite who now seeth heareth speaketh worketh suffereth and doth all other things in him although the flesh doe resist To cōclude this is not the life of the flesh although it be in the flesh but of Christ the sonne of God whom the Christian possesseth by faith Verse 20. VVho loued me and gaue him selfe for me Here haue ye the true meane of iustification and a perfect example of the assuraunce of faith set before your eyes He that can with a firme constāt faith say these words with Paule I liue by Faith in the sonne of God vvho hath loued me geuen him selfe for me is happie in deede And euen with these wordes Paule taketh away the whole righteousnes of the lawe and workes as afterwardes we will declare But we must diligently wey and consider these wordes The sonne of God hath loued me and geuen him selfe for me It was not I then that first loued the sonne of God and deliuered my selfe for him as the Sophisters dreame that they loue the sonne of God and deliuer thēselues for him For they teach that a man expuris naturalibus that is of his owne pure naturall strength can do meritorious works before grace loue God Christ aboue all things These felowes preuent the loue of God and Christ for they doe that which lieth in them as they are wont to say that is they doe not onely kepe the commaundements but they doe also the workes of supererogation sell the ouerplus of their merites to laimen so as they imagine they deliuer them selues for Christes sake whereby they saue both themselues others turning the words of Paule cleane contrary and saying we haue loued Christ and geuen our selues for him Thus whiles the wicked being puffed vp with the wisedom of the flesh imagine that they doe what in them lieth that they loue God and deliuer them selues for Christ what doe they else but abolish the gospel deride deny and blaspheme Christ yea spit vpon him tread him vnder foote They confesse in wordes that he is a iustifier and a Sauiour but in very deede they take from him the power both to iustifie and saue and geue the same to their owne wilworkes ceremonies and deuotions This is to liue in their owne righteousnes and workes and not in the faith of the sonne of God. This is not then the true meanes to attaine iustification to do that which in thee lieth as the Sophisters and Scholedoctours doe teache which affirme that if a man do what in him lieth God wil vndoubtedly geue vnto him his grace But this saying may not be straitly vrged say they For if we doe those works which may be approued by the iudgement of any good man it is enough for then grace shall surely follow because god in that he is good and iust must needes geue grace as a recompence for such good works And hereof cometh this verse Vitra posse viri non vult Deus vlla requiri That is God vvill no more require of man then of him selfe performe he can In dede this is a good saying if it be vsed rightly in place cōuenient that is in the gouernment of cōmon weales or families And if I being in the kingdome of reason do execute the office of a magistrate or gouerne a family doing that in me lieth I am excused This kingdom hath his boūds and limites to the which also these sayings doe pertaine To doe what in vs lieth To doe as much as we are able But the Sophisters apply these sayings to the spirituall kingdome wherin a man can do nothing els but sinne for he is sold vnder sinne But in externall things such I meane as pertaine to ciuill and houshould gouernment he is not a seruaunt but a Lord and a ruler Wherfore they haue done wickedly in applying these sentences to the church which properly pertaine to the gouernment of common weales families For the kingdome of mans reason and the spirituall kingdome must be separate farre asunder Moreouer they say that nature is corrupt but the qualities of nature notwithstanding are sound and vncorrupt which also they attribute euen vnto Deuils Vpon this groūd they reason after this maner If the naturall qualities of man be sound and vncorrupt then is his vnderstanding and his will soūd and vncorrupt and so consequently all other qualities of nature are pure and perfecte in him To knowe these things it is necessary for you that ye may hold the sinceritie of the doctrine of faith Where they say then that the naturall qualities of man are sound and vncorrupt and therof do inferre that a mā is able of him selfe to fulfil the law and to loue God with al his heart applying these qualities to the spirituall kingdome I deny the consequence And here I make a distinction betwene the naturall and the spirituall qualities which they confound and mingle together I say that the spirituall qualities are not sound but corrupt yea vtterly quenched through sinne both in man and deuill so that there is in them nothing els but corrupt vnderstanding and a will continually striuing against the will of God which can thinke nothing els but that which is altogether against god Notwithstanding I graunt that the naturall qualities are vncorrupt But what qualities are they That a man being drowned in sinne and iniquitie and a bondslaue of Satan hath will reason and power notwithstāding to execute the office of a magistrate to gouerne a family
To whom be glory for euer This bewitching and sorcerie then is nothing else but a plaine illusion of the Deuill printing in the hearte a false opinion of Christ and against Christ and he that is deluded with this opinion is bewitched They therfore that haue this opinion that they are iustified by the workes of the lawe or traditions of men are bewitched for this opinion is against faith and against Christ Paule vseth this word bevvitching in contempt of the false Apostles which so vehemently vrged the doctrine of the lawe and workes As if he should say what a deuelish bewitching is this For as the senses are peruerted by bodely witchcrafte so are the mindes of men also deluded by this spirituall with craft Verse 1. That ye should not obey the truth The Galathians at the first did gladly heare and obey the truth Therfore where he sayth VVho hath bevvitched you he sheweth that they were bewitched by these false apostles and were fallen away from that truth which they before did obey But this seemeth yet a more bitter and vehement kinde of speech when he sayeth that they doe not beleeue the truth For he signifieth by these wordes that they are bewitched and that he would deliuer them from this witcherie and yet they will not acknowledge nor receaue this benefite For it is certaine that he did not reduce all from the errour of the false Apostles vnto the truth but that many of them remained yet still bewitched Therfore he vseth these sharpe and vehement wordes VVho hath bevvitched you As if he would say Ye are so deluded and bewitched that nowe ye can not obey the truth I feare lest many of you are vtterly lost and so falne away that ye will neuer returne againe to the truthe Here haue ye yet an other goodly commendation of the lawe and mans owne righteousnes that it so bewitcheth men that they can not obey the truth Hereof the Apostles and the fathers of the primitiue Church did oftentimes make mention There is a sinne vnto death for vvhich I say thou shouldest not pray 1. Iohn 5. And againe It is impossible that they vvhich vvere once lightned and haue tasted of the heauenly gift and vvere made pertakers of the holy ghost and haue tasted of the good vvorde of God and of the povvers of the vvorld to come if they fall avvay should be renued againe by repentaunce c. Heb. 6. These wordes sound at the first as if some Nouatian had spoken them But the Apostles were constrained to speake after this maner because of the Heretikes And yet notwithstanding they did not hereby denie but that they which were fallen might returne againe to the fellowship of the faithfull After the same manner must we also speake at this day because of the authors and maisters of errours sectes that such shall neuer retourne to the truth Notwithstanding some there are which doe retourne but such as are not greatly bewitched or strongly deluded But the captaines and the authors of this sorcerie doe neuer retourne For to them we may well attribute this title which Paule here geueth vnto them that they can not heare nor abide the truth but studie rather how they may resist it Verse 1. To vvhom Iesus Christ before vvas described in your sight It was bitterly spoken where he said before that they were so bewitched that they could not obey the truth But it is more bitterly said when he addeth that Christ was so liuely described before them that they might handle him with their handes and yet they would not obey the truth Thus he conuinceth them euen by their owne experience As though he would say Ye are so bewitched and deluded with the deuillish opinions of the false apostles that now ye will not obey the truth And wheras I haue with great trauel and diligence set forth Christ plainly before your eyes yet doth this profit you nothing at al. In these wordes he hath respect to the former arguments wherby he proued that to those that will be iustified by the lawe Christe is but the minister of sinne that such doe reiect the grace of God and that to them Christ died in vaine Which arguments he had before more vehemently prosecuted and more largely amplified in their presence as if a painter had purtred Christ Iesus before their eies Now being absent he putteth them in minde of the same things saying To vvhom Iesus Christ vvas described in your sight As if he said There is no painter that with his colours can so liuely set out Christ vnto you as I haue painted him out by my preaching and yet notwithstāding ye still remaine most miserably bewitched Verse 1. And vvas among you crucified What did I then paint out Euen Christ him selfe How was that done In this sort that he is crucified in you or among you He vseth here very rough and sharpe wordes Before he said that they sought righteousnes by the lawe reiected the grace of God and that to them Christ died in vaine Now he addeth moreouer that they crucifie Christ who before liued raigned in them As if he should say Ye haue now not onely reiected the grace of God not onely to you Christ died in vaine but also he is most shamefully crucified among you After the same maner he speaketh Heb. 6. Crucifying to them selues againe the sonne of God and making a mocke of him c. If a mā do but heare the name of a Monke of his shauen croune of his cowle of his rule it should make him to tremble howe much so euer the Papists doe adore these abominations and bragge that they are perfect religion and holines as I and others did iudge of them before God reuealed his Gospell vnto vs for we were brought vp in the traditions of men which darkened Christ and made him vtterly vnprofitable vnto vs when he heareth Paule say as here he doth that euen they which seeke to be iustified by the lawe of God be not onely deniers and murtherers of Christ but also they doe most wickedly crucifie him againe Nowe if they be crucifiers of Christ which seeke to be iustified by the righteousnes of the law of God and the works therof what are they I pray you which seeke saluation and eternall life by the dregges and filthie dunge of mans righteousnes and by the doctrine of Deuils But who could euer beleeue or thinke that it was so horrible and so abhominable a sinne to be made a religious man for so they call thē namely to be made a Massing priest a Monke a Frier a Nunne Doutles no man Yea they them selues say moreouer that Monkerie is a new baptisme Can there be any thing more horrible then that the kingdome of the Papists is the kingdome of such as spitefully spitte in the face of Christ the sonne of God and crucifie him againe For in deede they crucifie him a fresh who
to reply againe By this meanes Paulus Sergius the Lieutenaunt and all those cities regions kingedomes and countreis where the Apostles had preached by the onely preaching of faith did beleue without the law and the workes therof In the whole booke then of the Actes there is nothing els handled in effect but that it behoueth as wel Iewes as Gētiles as wel righteous as vnrighteous to be iustified by faith alone in Christ Iesus without the law and the workes therof The which thinge doth appeare as well by the preaching of Peter of Paule of Stephen of Philip and the other Apostles as also by the examples of the Gentiles and Iewes For as God gaue the holy ghost to the Gentiles which liued without the law by the preaching of the Gospell so did he geue the same to the Iewes yet not by the law nor by the ceremonies and sacrifices commaunded in the law but by the onely preaching of faith Now if the law had ben able to iustifie and the righteousnes of the law had bene necessary to saluation then doubtles the holy ghost had not bene geuen to the Gentiles which kept not the law But experience it selfe doth plainly witnesse that the holy Ghost was geuen vnto them without the law and this did the Apostles both Peter Paule Barnabas others see therfore the law doth not iustifie but faith onely in Christ which the Gospell setteth forth These thinges are diligently to be marked because of the aduersaries who do not consider what is handled in the Acts of the Apostles I my selfe in times past also reade this booke when in deede I vnderstoode in it nothing at all Therefore when thou hearest or readest in the Actes of the Apostles or wheresoeuer it be in the scriptures this worde Gentiles thou must there thinke that it is not to be vnderstand literally of the common nature of the Gentiles but it carrieth with it a spiritual meaning and is to be taken not for those which are vnder the law as were the Iewes as before is said in the second chapter VVe by nature Ievves c. but for those which are without the lawe Wherfore to say that the Gentiles are iustified by faith is nothing els but that they which obserue not the law nor doe the workes therof which are not circumcised which sacrifice not c. are iustified and receaue the holy Ghost By what meanes Not by the law and the workes therof for they haue no law but freely and without any other meanes sauing onely the hearing of the Gospell So Cornelius and his frendes whom he had called to his house doe nothing neither looke they vpon any workes going before and yet as many as are present receaue the holy Ghost No man speaketh but Peter they sitting by doe nothing they thinke not of the law much lesse doe they keepe it they sacrifice not they care not for the receauing of circumcision but only are bent to heare that which Peter speaketh He by his preaching brought the holy Ghost into their heartes as it were visibly For they spake vvith tonges and glorified God. But some man may here cauill and say who knoweth whether it were the holy ghost or no Wel let him cauil Sure it is that the holy Ghost so bearing witnesse doth not lie but hereby sheweth that he accepteth the Gentiles for righteous iustifieth them by no other meanes then by the onely voice of the Gospell or hearing of faith in Christ preached We may see also in the Actes how greatly the Iewes marueiled at this newe and straunge thinge For the faithfull which were of the Circumcision and came with Peter to Caesarea seing the gifte of the holy Ghost to be poured out also vpon the Gentiles in the house of Cornelius were amazed Also they that were at Ierusalem complained of Peter for that he went into men vncircumcised did eate with them but when they heard the matter declared by Peter in order as it was done touching Cornelius they marueiled and glorified God saying Then hath God also geuen saluation to the Gentiles This report and fame then that God hath geuen saluation also to the Gentiles was not onely at the first intolerable but also a greate offence euen to the beleuing Iewes which they could not easily shake of for they had this prerogatiue aboue all other nations that they were the people of God the adoption the glory the worship c. belonged to them Rom. 9. Moreouer they did exercise them selues in the righteousnes of the law they laboured all the day long they bare the burthen and heat of the day Moreouer they had the promises for keeping of the law therfore they could not but murmure against the Gentiles and say Behold the Gentiles come but euen now and haue not suffered any heate or borne any burden notwithstanding they haue the same righteousnes and holy Ghost without labour which we by labour by the heate and burthen of the day could not obtaine They haue laboured in deede but that was but one hower and by this labour they are more refreshed then weried Wherefore then hath God tormented vs with the lawe if it auaile nothing to the obtaining of righteousnes He now preferreth the Gentiles before vs which haue bene so long burdened with the yoke of the law For we which are the people of God haue bene vexed all the day long but they which are not the people of God neither haue any lawe nor haue done any good at all are made equall with vs. And hereupon the Councell of the Apostles through great necessity was assembled at Ierusalem to satisfie and pacifie the Iewes who though they beleued in Christ yet was this opinion notwithstanding deepely rooted in their hearts that the law of Moses ought to be kept There Peter vpon his owne experience set him selfe against them saying If god haue geuen the same grace vnto the Gentiles which he hath geuen vnto vs that haue beleued in the Lord Iesus Christ who am I that I should forbid God Againe God vvho knovveth their hearts bare them vvitnesse in geuing vnto them the holy Ghost euen as he did vnto vs And he put no difference betvvene vs and them purifiing their heartes by faith Novv therfore vvhy tempt ye God to lay a yoke on the disciples neckes vvhich neither our fathers nor vve vvere able to beare c. With these wordes Peter at once ouerthroweth the whole law As if he would say We will not keepe the law for we are not able to keepe it but we beleue through the grace of our Lorde Iesus Christ to be saued as they doe So Peter here is altogether occupied in this matter that God hath geuen to the Gentiles the selfe same grace that he hath geuen to the Iewes As though he would say When I preached to Cornelius I learned by mine owne experience that the holy Ghost was geuen without the law
for the name of Christe But nowe all is lost as well doctrine as faith as well doing as suffering as well the spirite as the fruites thereof Hereby it appeareth sufficiently what inconuenience the righteousnes of the lawe and mans owne righteousnes bringeth to witte that they which trust in it doe lose at once vnspeakeable benefites Nowe what a miserable thing is it so sodenly to lose such inestimable glory and assuraunce of conscience towardes God also to endure so many great and greeuous afflictions as losse of goods wife children body and life and yet notwithstanding to sustaine all these things in vaine And out of these two places much matter may be gathered to set forth and amplifie at large the goodly commendation of the lawe and mans owne righteousnes if a man would stand vpon euery parcell by it selfe and declare what spirite it was wherwith they began what how great and how many the afflictions were which they endured for Christes sake But no eloquence can sufficiently set forth these matters For they are inestimable things wherof Paule here entreateth to wit the glory of God victory ouer the world the flesh and the deuill righteousnes and euerlasting life and on the other side sinne desperation eternall death and hell And yet notwithstanding in a moment we lose all these incomparable gifts and procure vnto our selues these horrible and endles miseries and al by false teachers when they leade vs away frō the truth of the gospel vnto false doctrine And this not only they doe easily bring to passe but also vnder the shew of great holines Verse 4. If notvvithstanding it be in vaine This he addeth as a correction wherby he mitigateth the reprehension that goeth before which was somewhat sharpe And this he doth as an Apostle lest he should terrifie the Galathians too much Although he chide them yet notwithstanding he alwayes doth it in such sorte that he poureth in sweete oyle withall lest he should driue them to desperation He saith therfore If notvvithstanding it be in vaine As if he would say yet I doe not take away all hope from you but if ye would so end in the flesh that is to say follow the righteousnes of the lawe and forsake the spirite as ye haue begone then knowe ye that all your glory and affiaunce which ye haue in God is in vaine and all your afflictions are vnprofitable In deede I must needes speake somwhat more roughly vnto you in this matter I must be more feruent in the defence therof and more sharpe in chiding of you especially the matter being so waightie and constraining me thervnto left ye should thinke it to be but a trifle to cast away the doctrine of Paule and receaue an other Notwithstanding I will not vtterly discourage you so that ye repent and amende For sickely and scabbed children may not be cast away but must be holpen and seene to more carefully then they which are in health So that Paule here like a cunning Phisician layeth all the fault in a manner vpon the false Apostles the authors and onely cause of this deadly disease Contrariwise he entreateth the Galathians very gently to the ende that by this his mildnes he might heale them and restore them againe We therfore by the example of Paule ought in like manner to reprehend the weake and so to heale and remoue their disease that in the meane time we leaue not of to cherish and comfort them lest if we handle them too sharply they fall into desperation Verse 5. He therfore that ministreth to you the spirite and vvorketh miracles among you doth he it through the vvorkes of the lavve or by the hearing of faith preached This argument grounded vpon the experience of the Galathians doth so well like the Apostle that after he hath rebuked and terrified them setting before them a double daunger and incommoditie he nowe repeteth the same againe and that with a more large amplification saying He vvhich ministreth c That is to say Ye haue not only receaued the spirite by the hearing of faith but whatsoeuer ye haue either knowne or done ye haue it by the hearing of faith As though he would say It was not enough that God gaue you once the spirite but the same God also hath enriched you with the gifts of the spirite and encreased the same in you to the ende that ye hauing once receaued the spirite it might alwaies growe and be more and more effectuall in you Hereby it is plaine that the Galathians had wrought miracles or at the least had shewed such fruites of faith as the true Disciples of the Gospell are wont to bring forth For the Apostle elswhere saith That the kingdome of God is not in vvord but in povver Now this power is not onely to be able to speake of the kingdom of God but also in very deede to shew that God through his spirite is effectual in vs So before in the second chapter he saith of him selfe He that vvas effectuall in Peter among the Ievves vvas also effectuall in me he that vvas mighty by Peter in the Apostleship ouer the Circumcision vvas also mighty by me tovvards the Gentiles When a preacher then so preacheth that the word is not destitute of his frute but effectuall in the heartes of the hearers that is to say when faith hope loue and pacience do follow then God geueth his spirite and worketh miracles in the hearers In like manner Paule saith here that God hath geuen his spirite to the Galathians hath vvrought miracles among them As though he would say God hath not onely brought to passe through my preaching that ye should beleue but also that ye should liue holily bring forth many frutes of faith and suffer many afflictions Also by the same power of the holy Ghost of adulterers of wrathfull impacient and couetous persons and of very enemies ye are become liberall chast gentle pacient and louers of your neighbours Wherupon afterwardes he geueth testimony of them in the fourth chapter that they receaued him as an Angell of God yea rather as Christ Iesus and that they loued him so vehemently that they were ready to haue plucked out their owne eyes for him Now to loue thy neighbour so heartily that thou art ready to bestow thy money thy goods thine eyes and all that thou hast for his saluation and moreouer to suffer patiently all aduersities and afflictions these no doubt are the effects fruits of the spirite these saith he you receaued and enioyed before these false teachers came among you But ye receaued them not by the lawe but of God who so ministred vnto you and daily encreased in you his holy spirite that the gospell had a most happie course amongste you in teaching beleeuing working and suffring Now seeing ye know these things being conuicted euen by the testimonie of your owne consciences howe cometh it to passe that ye shewe not forth the same
fruites that ye did before that is that ye teache not truely that ye beleeue not faithfully that ye liue not holily that ye worke not rightly and that ye suffer not patiently Finally who hath so corrupted you that ye beare not so louing affection towards me as ye did before that ye receaue not Paule now as an Angell of God nor as Christ Iesus that ye will not plucke out your eyes to geue them vnto me How cometh it to passe I say that this feruent zeale of yours waxeth so colde towardes me and that ye now preferre before me the false apostles which doe so miserably seduce you In like manner it hapneth vnto vs at this day When we first preached the Gospell there were very many that fauoured our doctrine and had a good and a reuerent opinion of vs and after the preaching therof followed the operations and effectes of faith But what came then A sort of light and brainsicke heads sprang vp and by and by destroyed all that we had in long time and with much trauaile 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
vvas imputed vnto him for righteousnes For christian righteousnes consisteth in two things that is to say in faith of the heart and in Gods imputation Faith is in deede a formal righteousnes and yet this righteousnes is not enough for after faith there remaine yet certaine remnaunts of sinne in our flesh This sacrifice of faith began in Abraham but at last it was finished in his death And therfore the other part of righteousnes must needes be added also to finish the same in vs that is to say Gods imputation For faith geueth not enough to God because it is imperfecte yea rather our faith is but a little sparke of faith which beginneth onely to render vnto God his true diuinitie We haue receiued the first fruites of the spirite but not yet the tenthes Besides this reason is not vtterly killed in this life which may appeare by our concupiscence wrath impatience and other fruites of the flesh and of infidelitie yet remaining in vs Yea the holiest that liue haue not yet a full and continuall ioy in God but haue theyr sondry passions sometimes sadde sometimes mirry as the scriptures witnes of the Prophetes and Apostles But such faultes are not layde to their charge because of their faith in Christ for otherwise no flesh should be saued We conclude therefore vpon these wordes It vvas imputed to him for righteousnes that righteousnes in deede beginneth through faith and by the same we haue the first frutes of the spirite but because faith is weake it is not made perfect without Gods imputation Wherefore faith beginneth righteousnes but imputation maketh it perfect vnto the day of Christ The popish Sophisters and Scholemen dispute also of imputation when they speake of the good acceptation of the woorke but besides and cleane contrary to the scripture for they wrest it onely to workes They doe not consider the vncleanenes and inward poyson lurking in the hearte as incredulitie doubting despising and hating of God which most pernicious and perelous beastes are the fountaine and cause of all mischiefe They consider no more but outward and grosse faults and vnrighteousnes which are little riuers proceeding and issuing out of those fountaines Therefore they attribute acceptation to workes that is to say that God doth accept our workes not of dutie but of congruence Contrarywise we excluding all workes doe goe to the very heade of this beast which is called reason which is the fountaine and headespring of all mischiefes For reason feareth not God it loueth not God it trusteth not in God but proudely contemneth him It is not moued either with his threateninges or his promises It is not delighted with his wordes or workes but it murmureth against him it is angry with him iudgeth and hateth him to be short it is an enemy to God not geuing him his glorie This pestilent beast reason I say being once slaine all outward and grosse vices should be nothing Wherfore we must first and afore all thinges goe about by faith to kill infidelitie the contempt and hatred of God murmuring against his iudgement and his wrath and against all his wordes and workes for then doe we kill reason which can be killed by none other meanes but by faith which in beleeuing God geueth vnto him his glory notwithstanding that he speaketh those things which seeme both foolish absurde and vnpossible to reason notwithstanding also that God setteth forth him selfe otherwise then reason is able either to iudge or conceiue that is to say after this maner I will account thee and pronounce thee to be righteous not for the keping of the lawe not for thy workes and thy merites but for thy faith in Iesus Christ mine onely begotten Sonne who was borne suffred was crucified and died for thy sinnes and that sinne which remaineth in thee I will not impute vnto thee If reason then be not killed and al kindes of religion and seruice of God vnder heauen that are inuented by men to get righteousnes before God be not condemned the righteousnes of faith can take no place When reason heareth this by and by it is offended it rageth and vttereth all her malice against God saying Are then my good woorkes nothing Haue I then laboured and borne the burden and heate of the day in vaine Hereof rise those vprours of nations of Kings and Princes against the Lord and against his Christ For the world neither will nor can suffer that his wisedome righteousnes religions and worshippings should be reproued and condemned The Pope with all his Popish rablement will not seeme to erre much lesse will he suffer himselfe to be condemned Therefore let them which be studious of the woorde of God learne out of this saying Abraham beleeued God and it vvas counted to him for righteousnes to sette forthe truely and rightly this true Christian righteousnes after this manner that it is a faith and confidence in the Sonne of God or rather a confidence of the heart in God through Iesus Christe And lette them adde this clause as a difference Which Faith and confidence is accounted righteousnes for Christes sake For these two things as I sayde before woorke Christian righteousnes namely Faith in the heart which is a gifte of God and rightly beleueth in Christ and also that God accepteth this imperfecte Faithe for perfect righteousnes for Christes sake in whom I haue begun to beleue because of this faith in Christ God seeth not my doubting of his good will towards me my distrust my heauines of spirite and other sinnes which are yet in me For as long as I liue in the flesh sinne is verely in me But because I am couered vnder the shadow of Christes winges as is the chicken vnder the winge of the henne and dwell without all feare vnder that most ample and large heauen of the forgeuenes of sinnes which is spread ouer me God couereth and pardoneth the remnant of sinne in me that is to say because of that faith wherwith I began to lay hold vpon Christ he accepteth my imperfect righteousnes euen for perfect righteousnes counteth my sinne for no sinne which notwithstanding is sinne in deede So we shroud our selues vnder the couering of Christes flesh who is our cloudy piller for the day and our fire by the night lest God should see our sinne And although we see it and for the same doe feele the terrors of conscience yet flying vnto Christ our Mediatour and reconciler through whom we are made perfect we are sure and safe For as all things are in him so through him we haue all things who also doth supply whatsoeuer is wanting in vs When we beleue this God winketh at all our sinnes and the remnantes thereof which are yet sticking in our flesh and will haue them so couered as though they were no sinnes Because saith he thou beleuest in my sonne although thou haue many sinnes notwithstanding they must be forgeuen thee vntill thou
be cleane deliuered from them by death Let Christians learne with all diligence to vnderstand this article of Christian righteousnes And to this ende let them reade Paule and reade him againe both often and with greate diligence and let them compare the first with the last yea let them compare Paule wholy and fully with himselfe then shall they finde it to be true that Christian righteousnes consisteth in these two things faith which geueth glorie vnto God and Gods imputation For faith is weake as I haue said therfore Gods imputation must needes be ioyned withall that is to say that God will not lay to our charge the remnant of sinne that he will not punish it nor condemne vs for it but that he will couer it and wil frely forgeue it as though it were nothing at all not for our sake neither for our worthines and workes but for Iesus Christes sake in whom we beleue Thus a Christian man is both righteous and a sinner holy and prophane an enemy of God and yet a childe of god These contraries no Sophister will admit for they know not the true manner of iustification And this was the cause why they would haue men to worke well so lōg vntil they should feele no sinne at all in thē and therby they gaue occasiō to many which striuing with al their endeuour to be perfectly righteous yet not able to attaine therevnto to become starke madde And an infinite number also of those which were the authors of this wicked opinion at the pointe of death were driuen into desperation Which thinge had happened vnto me also if Christ had not mercifully looked vpon me and holpen me out of this errour On the otherside we teach and comfort the afflicted sinner after this māner Brother it is not possible for thee to become so righteous in this life that thou shouldest feele no sinne at all that thy body should be cleare like the Sunne without spotte or blemish but thou hast as yet wrinkles and spots yet art thou holy notwithstanding But thou wilt say How can I be holy when I haue and feele sinne in me I aunswere in that thou doest feele and acknowledge thy sinne it is a good tokē geue thanks vnto God despaire not It is one steppe to health when the sicke man doth acknowledge and confesse his disease But how shall I be deliuered from sinne Runne to Christ the Phisition which healeth them that are broken in hearte and saueth sinners Follow not the iudgement of reason which telleth thee that he is angry with sinners but kill reason and beleue in Christ If thou beleue thou art righteous because thou geuest glory vnto God that he is almighty merciful true c thē doest thou iustifie praise god To be briefe thou yeldest vnto him his diuinitie and al things else The sinne which remaineth in thee is not laid to thy charge but is pardoned for Christs sake in whom thou beleuest who is perfectly iust whose righteousnes is thy righteousnes and thy sinne is his sinne Here we see that euery Christian is an high Priest for first he offereth vp and killeth his owne reason and the wisedome of the flesh Then he geueth glory to God that he is righteous true patient pitifull and merciful .. And this is that daily sacrifice of the new testament which must be offered euening and morning The euening sacrifice is to kill reason The morning sacrifice is to glorifie god Thus a Christian daily and continually is occupied in this double sacrifice and in the exercise therof And no man is able to set forth sufficiently the excellencie and dignitie of this Christian sacrifice This is therefore a straunge and a wonderfull definition of Christian righteousnes that it is the imputation of God for righteousnes or vnto righteousnes because of our faith in Christ or for Christs sake When the popish Scholemen heare this definition they laugh at it For they imagine that righteousnes is a certaine quality powred into the soule and afterwards spread into all the partes of man They can not put away the vaine imaginations of reason which teacheth that a right iudgement and a good wil or a good intent is true righteousnes This vnspeakeable gifte therefore excelleth all reason that god doth account and acknowledge him for righteous without workes which embraceth his sonne by faith alone who was sent into the world was borne suffered and was crucified for vs. This matter as touching the words is easie to wit that righteousnes is not essentially in vs but without vs in the grace of God onely in his imputation and that there is no essentiall substance of righteousnes in vs besides that weake faith or first frutes of faith whereby we haue begon to apprehend Christ and yet sinne in that meane time remaineth verely in vs but in very deede it is no such smal or light matter but earnest of weighty importance For Christ which was geuen for vs and whom we apprehend by faith hath done no small thing for vs neither hath he dalied with vs but as Paule said before He hath loued vs and geuen him selfe in very deede for vs He vvas made accursed for vs c. And this is no vaine speculation that Christ was deliuered for my sinnes and was made accursed for me that I might be deliuered from euerlasting death Therfore to apprehend that Sonne by faith and with the heart to beleue in him geuen vnto vs and for vs of God causeth that God doth account that faith although it be vnperfect for perfect righteousnes And we are altogether in an other world farre from reason where we dispute not what we ought to doe or with what works we may deserue grace and forgeuenes of sinnes but we are here in a matter of high and heauenly diuinitie where we doe heare this Gospell or glad tidings that Christ died for vs and that we beleuing this are counted righteous though sinnes notwithstanding do remain in vs and that horrible sinnes So our Sauiour Christ also defineth the righteousnes of faith The father saith he loueth you Wherfore doth he loue you Not because ye were Phariseis vnreproueable in the righteousnes of the law circumcised or because ye did good works and fasted c but because I haue chosen you out of the world ye haue done nothing but that ye haue loued me and beleued that I came out from the father This obiect I being sent from the father into the world pleased you And because you haue apprehended and embraced this obiect therfore the father loueth you and therefore ye please him And yet notwithstanding in an other place he calleth them euil and cōmaundeth them to aske forgeuenes of their sinnes These two things are quite contrary to wit that a Christian is righteous and beloued of God and yet notwithstanding he is a sinner For God cānot deny his owne
carnall generation had any prorogatiue or could haue made children to Abraham is shut out and yet the scripture saith In Isaac shall thy seede be called The second is of Esau and Iacob who when they were as yet in their mothers wombe and had done neither good nor euill it was said The elder shall serue the yonger I haue loued Iacob and Esau haue I hated Therfore it is plaine that they which are of faith are the children of Abraham But some will here obiecte as the Iewes doe and certaine vnskilfull persons at this day which will seeme to know much and say that this worde faith in the Hebrew signifieth truth and therfore we doe wrongly alleage it in this matter and moreouer that this place out of Genesis 15. speaketh of a corporall thing namely of the promise of posteritie and therfore is not wel applied of Paule to faith in Christ but ought simplie to be vnderstand of the faith of Abraham wherby he beleeued according to the promise of God that he should haue seede And hereby they would proue that the arguments and allegations of Paule doe conclude nothing In like manner they may cauill also that the place which Paule a litle after alledgeth out of Habacuc speaketh of faith concerning the accomplishing of the whole vision and not of faith onely in Christ for the which Paule alledgeth it Likewise they may wrest all the .11 chapter to the Hebrews which speaketh of faith and the examples of faith By these things such vaineglorious and arrogant spirites doe hunt for praise and seeke to be counted wise and learned where they least of all deserue it But because of the simple and ignoraunt we will briefly answer to their cauillations To the first I aunswere thus that faith is nothing else but the truth of the hearte that is to say a true and a right opinion of the hearte as touching god Now faith only thinketh and iudgeth rightly of God and not reason And then a man thinketh rightly of God when he beleueth his word But when he will measure God without the word and beleue him according to the wisedome of reason he hath no right opinion of God in his heart and therfore he cā not thinke or iudge of him as he should doe As for example when a Monke imagineth that his Cowle his shauen croune and his vowes doe please God that grace and euerlasting life is geuen vnto him for the same he hath no true opinion of God but false and full of impietie Truth therfore is faith it selfe which iudgeth rightly of God namely that God regardeth not our works righteousnes because we are vncleane but that he will haue mercy vpon vs looke vpon vs accept vs iustifie vs and saue vs if we beleue in his Sonne whom he hath sent to be a sacrifice for the sinnes of the whole world This is a true opinion of God and in very deede nothing else but faith it selfe I can not comprehend nor be fully assured by reason that I am receaued into gods fauour for Christes sake but I heare this to be pronounced by the Gospell and I lay hold vpon it by faith To the seconde cauillation I answere that Paule doth rightly alledge the place out of the .15 of Genesis applying it to faith in Christ For with faith alwayes must be ioyned a certaine assurance of Gods mercy Now this assurance comprehendeth a faithfull trust of remission of sinnes for Christes sake For it is impossible that the conscience should looke for any thing at Gods hand except first it be assured that God is mercifull vnto it for Christes sake Therfore all the promises are to be referred to that first promise concerning Christ The seede of the vvoman shall bruse the serpents head So did all the Prophetes both vnderstand it and teach it By this we see that the faith of our fathers in the olde Testament and ours nowe in the newe is all one although they differ as touching their outward obiectes Which thing Peter witnesseth in the Actes when he sayth vvhich neither vve nor our fathers vvere able to beare But vve beleeue through the grace of our Lord Iesus Christ to be saued euen as they did And Paule sayth Our fathers did all drinke of that spirituall rocke that folovved them vvhich rocke vvas Christ And Christ himselfe sayth Abraham reioyced to see my day and he savve it and vvas glad Notwithstāding the faith of the fathers was grounded in Christ which was to come as ours is nowe in Christ which is now reuealed Abraham in his time was made righteous through faith in Christ to come but if he liued at this day he should be made righteous by faith in Christ now already reuealed and present Like as I said before of Cornelius who at the first beleeued in Christ to come but being instructed by Peter he beleeued that Christ was already come Therfore the diuersitie of times neither chaungeth faith nor the holy Ghost nor the gifts therof For there hath bene is and euer shal be one will one meaning and vnderstanding concerning Christ as well in the auncient fathers as in the faithfull which are at this day and shall come hereafter So we also haue aswell Christ to come and beleeue in him as the fathers of the olde Testament had For we looke for him to come againe in the last day with glory to iudge both the quicke and the dead whom nowe we beleue to be come alredy for our saluation Therfore this allegation of Paule offendeth none but those blinde and ignorant cauillers Paule therfore as I haue said rightly alledgeth that place out of Genesis of faith in Christ when he speaketh of the faith of Abraham For all the promises past were contained in Christ to come Therfore as well Abraham and the other fathers as also we are made righteous by faith in Christ They by faith in him to come we by faith in him now present For we entreate now of the nature and manner of iustification which is all one both in them and vs concerning Christ to come and being come It is enough therfore that Paule sheweth that the law iustifieth not but onely faith whether it be in Christ to come or in Christ already come At this day also Christ to some is present to other some he is to come To al beleuers he is present To vnbeleuers he is not yet come neither doth he profit them any thing at all but if they heare the Gospel and beleue that he is present vnto them he iustifieth saueth them Verse 7. Ye knovv therfore that they vvhich are of faith the same are the children of Abraham As if he would say Ye know by this example of Abraham and by the plaine testimony of the scripture that they are the children of Abraham which are of faith whether they be Iewes or Gentiles without any respect either
vnto the law or vnto works or to the carnal generation of the fathers For not by the law but by the righteousnes of faith the promise was made vnto Abraham that he should be heire of the world that is to say that in his seede all the nations of the earth should be blessed and that he should be called the father of nations And lest the Iewes should falsly interpret this word Nations applying it vnto themselues alone the scripture preuenteth this and saith not onely a father of nations but a father of many nations haue I made thee Therefore Abraham is not onely the father of the Iewes but also of the Gentiles Hereby we may plainly see that the children of Abraham are not the childrē of the flesh but the children of faith as Paule Rom. 4. declareth vvho is the father of vs all as it is vvritten I haue made thee a father of many nations euen before God vvhom he did beleue So that Paule maketh two Abrahams a begetting Abraham and a beleuing Abraham Abraham hath children and is a father of many nations Where before God where he beleueth not before the world where he begetteth For in the world he is the child of Adam a sinner or which is more a worker of the righteousnes of the law liuing after the rule of reason that is after the manner of men but this pertaineth nothing to the beleuing Abraham This example then of the beleuing Abraham comprehendeth also the holy scripture which saith that we are counted righteous by faith This argument therfore is strong and mightie two manner of waies both for the example of Abraham also for the authority of the scripture Verse 8. For the scripture foreseing that God vvould iustifie the Gentiles through faith These things doe pertaine to the former argument As if he should say Ye Iewes doe glory in the law aboue measure ye highly commend Moses because God spake vnto him in the bush c As the Iewes doe proudly bragge against vs as I haue my selfe at sundry times heard saying ye Christians haue Apostles ye haue a Pope and ye haue Bishops but we Iewes haue Patriarkes Prophets yea we haue God him selfe who spake vnto vs in the bush in Sinai where he gaue vnto vs the law and in the temple c. Such a glory and such an excellent testimony alledge ye for your selues against vs if ye can To this aunswereth Paule the Apostle of the Gentiles This your proude bragging boasting is to no purpose For the scripture preuēted it foresaw long before the law that the Gentiles should not be iustified by the law but by the blessing of Abrahams seede which was promised vnto him as Paule saith afterwards .430 yeares before the law was giuen Now the law being geuen so many yeares after could not empech or abolish this promise of the blessing made vnto Abraham but it hath continued firme and shall continue for euer What can the Iewes aunswere to this This argument grounded vpon the certaintie of time is very strong The promise of blessing is geuen vnto Abraham .430 yeares before the people of Israell receaued the law For it is said to Abraham Because thou hast beleued God and hast geuen glory vnto him therefore thou shalt be a father of many nations There Abraham by the promise of God is appointed a father of many nations and the inheritaunce of the world for his posteritie and issue after him is geuen vnto him before the law was published Why doe ye then bragge O ye Galathians that ye obtaine forgeuenes of sinnes and are become children and doe receaue the inheritaunce through the law which followed a long time that is to say .430 yeares after the promise Thus the false Apostles did aduaunce the law and the glory therof aboue measure but the promise made vnto Abraham .430 yeares before the law was geuen they neglected and despised and would in no wise know that Abraham of whom they gloried notwithstanding as the father of their whole nation being yet vncircumcised and liuing so many ages before the law was made righteous by no other meanes then by faith onely as the scripture most plainly witnesseth Abraham beleued God and it vvas counted to him for righteousnes Afterwards when he was now accounted righteous because of his faith the scripture maketh mention of circumcision in the .17 of Genesis where it saith This is my couenaunt vvhich ye shall keepe betvvene me and you c. With this argument Paule mightely conuinceth the false Apostles and sheweth plainely that Abraham was iustified by faith onely both without and before circumcision and also .430 yeares before the lawe This selfe same argument he handleth in the fourth chapter to the Romaines to witte that righteousnes was imputed to Abraham before Circumcision and that he was righteous being yet vncircumcised much more then was he righteous before the law Therefore saith Paule the scripture did well prouide against this your glorious bragging of the righteousnes of the law and workes When before Circumcision and before the law For the law was geuen 430. yeares after the promise whereas Abraham was not only iustified without the lawe and before the lawe but also deade and buried and his righteousnes without the lawe did not onely flourish vntill the lawe but also shall flourish euen to the end of the world If then the father of the whole Iewish nation was made righteous without the lawe and before the lawe much more are the children made righteous by the same meanes that their father was Therfore righteousnes cometh by faith onely and not by the law Verse 8. Preached the Gospell before vnto Abraham saying in thee shall all the Gentiles be blessed The Iewes doe not onely lightly passe ouer but also doe deride and with their wicked gloses doe corrupt these excellent and notable sentences Abraham beleued God c. I haue appointed thee a father c and such like which highly commend faith containe promises of spirituall things For they are blinde hard harted and therfore they see not that these places do entreate of faith towards God and of righteousnes before god With like malice also they dallye out this notable place of the spirituall blessing In thee all the nations of the earth shal be blessed For say they to blesse signifieth nothing els but to praise to pray for prosperitie and to be glorious in the sight of the world After this manner they say that the Iew which is borne of the seede of Abraham is blessed and the proselyte or straunger which worshipeth the God of the Iewes and ioyneth himselfe vnto them is also blessed Therefore they thinke that Blessing is nothing els but praise and glory in this world that is to say that a man may glory and vaunte that he is of the stocke and familie of Abraham But this is to corrupt and peruert the
and that we are his children with whom he will not be angry but will deliuer vs from sinne from death and all euils and will geue vnto vs righteousnes life and eternall saluation Of this Blessing as I haue said doe the Prophetes preach in euery place who did not so coldly consider those promises made vnto the fathers as the wicked Iewes did and as the popish Scholemen and Sectaries doe at this day but did reade them and way them with greate diligence and also drew out of those promises whatsoeuer they prophecied of Christ or his kingedome So the prophecie of Hoseas 13. chapter I vvill redeeme them from the povver of the graue I vvill deliuer them from death O death I vvill be thy death O graue I vvill be thy destruction and suche like places of the other Prophetes did all spring out of these promises in which God promised to the fathers the brusing of the serpentes heade and the blessing of all nations Moreouer if the nations be blessed that is to say if they be accounted righteous before God it followeth that they are free from sinne and death and are made pertakers of righteousnes saluation and euerlasting life not for their works but for their faith in Christ Therfore that place of Genesis the .12 chapter In thee shall all the nations be blessed speaketh not of the blessing of the mouth but of such a blessing as belongeth to the imputation of righteousnes which is auaileable before God and redemeth from the curse of sinne and from all those euils that doe accumpany sinne Now this Blessing is receaued onely by faith For the text saith plainely Abraham Beleued and it vvas accounted vnto him for righteousnes Wherefore it is a meere spirituall Blessing there is no Blessing in deede but this which although it be cursed in the world as in deede it is yet is it auaileable before god This is therefore a mightie place that they which are of faith are become partakers of this promise of the Blessing made vnto the beleeuing Abraham And by this meanes Paule preuenteth the cauillation of the Iewes which bragge of a begetting and a working Abraham and iust before men and not of a beleeuing Abraham Now like as the Iewes doe glorie onely of a working Abraham euen so the Pope setteth out onely a working Christ or rather an example of Christ He that will liue godly saith he must walke as Christ hath walked according to his owne saying in the .13 of Iohn I haue geuen you an example that you should doe euen as I haue done to you We deny not but that the faithful ought to follow the example of Christ and to worke well but we say that they are not iustified therby before god And Paule doth not here reason what we ought to doe but by what meanes we are made righteous In this matter we must set nothing else before our eies but Iesus Christ dyinge for our sinnes and risinge againe for our righteousnes and him must we apprehende by faith as a gift and not as an example This reason vnderstandeth not therfore as the Iewes follow a working and not a beleuing Abraham euen so the Papistes and all that seeke righteousnes by workes doe behold and apprehend not a iustifying but a working Christ by this meanes they swarue from Christ from righteousnes and saluation And like as the Iewes which were saued ought to follow the beleuing Abraham so we also if we will be deliuered from our sinnes and be saued must take holde of the iustifying and sauing Christ whom Abraham him selfe also by faith did apprehend and through him was blessed It was in deede a greate glorie that Abraham receaued circumcision at the commaundement of God that he was endued with excellent vertues that he obeied God in all things as it is also a greate praise and felicitie to follow the example of Christ working to loue thy neighbour to doe good to them that hurt thee to pray for thine enemies patiently to beare the ingratitude of those which render euill for good but all this auaileth nothing to righteousnes before god The excellent deedes and vertues of Abraham were not the cause that he was counted righteous before God So likewise the imitation and following of the example of Christ doth not make vs righteous before god For to make vs righteous before God there is a farre more excellent price required which is neither the righteousnes of man nor yet of the law Here we must needes haue Christ to blesse vs and saue vs like as Abraham had him to be his blesser and Sauiour Howe Not by works but by faith Wherfore as the beleuing Abraham is a thing farre differing from the working Abraham so is Christe blessing redeming a thing farre differing frō Christ working or geuing example And Paule here speaketh of Christ redeming and Abraham beleuing and not of Christ geuing example or of Abraham working Therefore he addeth purposely and that with greate vehemencie They vvhich are of faith are blessed vvith faithfull Abraham Wherefore we must separate the beleuing and the working Abraham as farre asunder as there is distance betwixt heauen earth A man beleuing in Christ is altogither a diuine man the child of God the inheritour of the world a conquerour of sinne death the world and the Deuill therefore he can not be praised and magnified enough Let vs not suffer this faithfull Abraham to lie hid in his graue as he is hid from the Iewes but let vs highly extoll and magnifie him and let vs fill both heauen and earth with his name so that in respect of this faithfull Abraham we see nothing at al in the working Abraham For when we speake of this faithfull Abraham we are in heauen But afterwards doing those things which the working Abraham did which were carnall and earthly and not diuine and heauenly but in as much as they were geuen vnto him of God we are among men in earth The beleuing Abraham therefore filleth both heauen and earth So euery Christian through his faith filleth heauen and earth so that besides it he ought to behold nothing Now Paule of this word shal be blessed gathereth a contrary argument For the scripture is full of oppositions or contrary relations And it is a great point of cunning to marke wel these kindes of speach in the scriptures and by them to expound the sentences therof as here this word blessing by and by inferreth the contrary that is to say malediction For when the scripture saith that all nations are blessed in faith or with faithfull Abraham it followeth necessarily that all aswel Iewes as Gentiles are accursed without faith or without this beleuing Abraham For the promise of Blessing was geuē to Abraham that in him all natiōs should be blessed There is no Blessing then to be looked for but onely in the promise made vnto Abraham now published by the Gospell
benefits in their heart they stablish not the righteousnes of the lawe which they vnderstand not and much lesse doe it but a meere fantasie and Idoll of the law Therfore we must needes say that not onely in doing of the lawe they performe it not but also they sinne and deny the diuine Maiestie in all his promises And to this ende the lawe was not geuen Wherefore they not vnderstanding the lawe abuse the lawe and as Paule sayeth They being ignoraunt of the righteousnes of God and going about to stablish their ovvne righteousnes haue not submitted them selues to the righteousnes of god Rom. 10. For they are blinde and know not how they ought to iudge of faith and of the promises and therfore without all vnderstāding they rush into the Scripture taking holde but of one part therof to wit the law this they imagine that they are able to fulfill by works But this is a very dreame a bewytching and illusion of the heart and that righteousnes of the lawe which they thinke they doe fulfill is nothing else in very deede but Idolatrie and blasphemie against god Therfore it can not be but they must needes abide vnder the Curse It is impossible therfore that we should doe the law in such forte as they imagine much lesse that we should be iustified therby This thing first the lawe it selfe specifieth which hath a cleane contrary effecte For it increaseth sinne it worketh wrath it accuseth it terrifieth and condemneth How then should it iustifie Moreouer the promise also sheweth the very same thing For it was sayd vnto Abraham In thee shall all the nations of the earth be blessed There is no blessing therfore but in the promise of Abraham and if thou be without that promise thou art vnder the Curse If thou be vnder the Curse thou fulfillest not the lawe because thou art vnder sinne the Deuill and euerlasting death all which doe assuredly follow the Curse To conclude If righteousnes should come by the lawe then should the promise of God be in vaine and in vaine should he poure out his blessing in so great aboundance Therefore when God sawe that we could not fulfill the lawe he prouided for this long before the lawe and promised the Blessing to Abraham saying In thee shall all the nations of the earth be blessed And so hath he testified that all the nations should be blessed not by the lawe but through the promise made vnto Abraham They therefore that lay holde on the lawe and seeke to be iustified therby despising the promise are accursed Wherfore to doe is first of all to beleeue and so through faith to performe the lawe We must first receaue the holy Ghoste wherewith we being lightened and made newe creatures begin to doe the lawe that is to say to loue God and our neighbour But the holy Ghost is not receaued through the law for they which are vnder der the lawe as Paule sayth are vnder the Curse but by the hearing of faith that is to say through the promise We must be blessed only with Abraham in the promise made vnto him and in his faith Therefore before all things we must heare and receaue the promise which setteth out Christ and offereth him to all beleuers and when they haue taken holde vpon him by faith then the holy Ghost is geuen vnto them for his sake Then doe they loue God and their neighbour then doe they good works and carie the crosse patiently This is to doe the law truely and in deede otherwise the law remaineth alwaies vndone Wherfore if thou will define truely and plainly what it is to do the law it is nothing els but to beleeue in Iesus Christ and when the holy Ghost is receaued through faith in Christ to worke those things which are commaunded in the lawe and otherwise we are not able to performe the lawe For the scripture saith that there is no blessing without the promise no not in the lawe It is impossible therefore to performe the law without the promise for the Blessing must needes goe withall which is the preaching publishing of Christe who was promised to Abraham that the world should be blessed through him otherwise we shall neuer performe the law There is not one therefore to be found in all the world vnto whom this title to be called a doer of the law appertaineth without the promise of the Gospell Wherefore this word doer of the law is a fained terme which no man vnderstandeth vnlesse he be without and aboue the law in the Blessing and faith of Abraham So that the true doer of the law is he who receauing the holy Ghost through faith in Christ beginneth to loue God to do good vnto his neighbour So that this word to do the lavv must cōprehend faith also which maketh the tree and when the tree is made then follow the frutes The tree must be first then the frute For the apples make not the tree but the tree maketh the apples So faith first maketh the person which afterwards bringeth forth works Therfore to doe the law without faith is to make the apples of wood earth without the tree which is not to make apples but meere fantasies Contrariwise if the tree be made that is to say the person or doer which is made through faith in Christ works will follow For the doer must needes be before the things which are done and not the things which are done before the doer The doer then is not so called of the things that are done but of the things that are to be done For Christians are not made righteous in doinge righteous thinges but being now made righteous by faith in Christ they doe righteous things In politike matters it commeth so to passe that the doer or worker is made of the thinges which are wrought as a mā in playing the carpenter becometh a carpenter but in diuine matters the workers are not made of the workes going before but the persons made and framed already by faith which is in Christ are now become doers workers Of such speaketh Paule when he saith The doers of the lavv shal be iustified that is shal be counted righteous Yea the very Sophisters and popish Scholemen are compelled to confesse and so they teach also that a morall worke outwardly done if it be not done with a pure heart a good will and true intent it is but hypocrisie And hereof cometh the prouerbe among the Germaines Such a cowle couereth many a knaue For the vilest and the wickedst knaue in the world may counterfeit the same works that a godly man worketh by faith Iudas did the same workes that the other Apostles did What fault was there in the works of Iudas seing he did the selfe same workes that the other Apostles did Here marke what the Sophister aunswereth out of his morall Philosophie Although he did the
they sayd I am Christ I am a Sauiour not onely of my selfe but also of others This the Monkes haue not onely taught but also haue made the whole world to beleeue to wit that they are able not onely to make them selues righteous thorowe their hypocriticall holines but also others vnto whom they cōmunicate the same whereas notwithstanding it is the proper and onely office of Christ to iustifie the sinner The Pope in like manner by publishing and spreading his diuinitie throughout the whole world hath denied and vtterly buried the office and Diuinitie of Christ It is expedient that these things should be well taught and well weyed for therby we may learne to iudge of the whole Christian doctrine and the life of mā also to confirme mens consciences to vnderstād all prophesies and all the holy scriptures and rightly to iudge of all other things He that knoweth all these things rightly may certainly iudge that the Pope is Antichrist because he teacheth a farre other maner of worship then the first table setteth out He may perfectly know and vnderstand what it is to denie God to denie Christ and what Christ meaneth when he sayth Many shall come in my name saying I am Christe What it is to be against God and to be lifted vp aboue all that is called God or that is vvorshipped What it signifieth that Antichrist sitteth in the temple of God shevving himselfe as God What it is to see the abhomination of desolation standing in the holy place c. Nowe hereof spring all these mischiefes that this cursed hypocrisie will not be made righteous by the diuine Blessing nor created a new of God the creatour It will in no wise be a patient or suffer any thing to be wrought in her but will needes be altogether an agent and worke those things which she should suffer God to worke in her and receaue of him Therfore she maketh her selfe a creator and a iustifier through her owne works despising the Blessing promised and geuen to Abraham and to his beleeuing Children So that euery hypocrite is bothe the matter and the worke although this be against Philosophie for one and the selfe same thing can not worke vpon it selfe the matter because he is a sinner the worker because he putteth on a cowle or chooseth some other worke through which he hopeth to deserue grace and to saue him selfe and others therefore he is both the creature and the creator Wherfore no man can expresse with words how execrable and horrible it is to seeke righteousnes in the lawe or by workes without the Blessing For it is the Abhomination standing in the holy place which denieth God and setteth vppe the creature in the place of the creatour The Doers therfore of the law are not the hypocrites doing the law outwardly but the true beleeuers who receauing the holy ghost doe fulfill the lawe that is to say they loue God and their neighbour So that a true Doer of the lawe is to be vnderstand not in respecte of the workes which he worketh but in respect of the person regenerate nowe by Faith. For according to the Gospel they that are made righteous doe righteous things but according to Philosophie it is not so but contrariwise they that doe righteous things are made righteous Therfore we being iustified by Faith do good workes through which as it is sayd .2 Pet. 1. our calling and election is cōfirmed and from day to day is made more sure But because we haue but onely the first fruites of the spirite and haue not as yet the tenthes and the remnaunts of sinne doe still remaine in vs therfore we doe not the lawe perfectly But this imperfection is not imputed vnto vs which doe beleeue in Christ who was promised to Abraham and hath blessed vs For we are nourished and tenderly cherished in the meane season for Christes sake in the lappe of Gods long sufferance We are that woūded man which fell into the handes of theeues whose woundes the Samaritan bound vp pouring in oyle and wine and afterwardes laying him vpon his beast he brought him into the Inne and made prouision for him and departing commended him to the hoste saying Take care of him And thus we in the meane time are cherished as it were in an Inne vntill the Lord put to his hand the second time as Esay sayeth that he may deliuer vs. Wherfore the sentence of Moises Cursed is euery one that abideth not in all the things that are vvritten in this booke is not contrary to Paule who pronounceth all them to be accursed which are of the workes of the lawe For Moises requireth such a Doer as may do the lawe perfectly But where shall we haue him No where For Moises himselfe confesseth that he is not such a one for he sayth Exod. 34. That none is innocēt before God. And Dauid sayth Lord enter not into iudgement vvith thy seruaunt for no flesh is righteous in thy thy sight And Paule sayeth For vvhat I vvould that doe I not but vvhat I hate that doe I. Wherefore Moises together with Paule doth necessarily driue vs to Christe through whom we be made Doers of the lawe and are not accompted giltie of any transgression Howe so First by forgeuenes of sinnes imputation of righteousnes because of our Faith in Christ Secondly by the gift of God the holy Ghost which bringeth forth a newe life and newe motions in vs so that we may also doe the lawe effectually Nowe that which is not done is pardoned for Christes sake And moreouer what sinne so euer is lefte in vs is not imputed So Moises agreeth with Paule and meaneth the selfe same thing that he doth when he sayeth Cursed is euery one that abideth not c. For he sayeth that they doe not the law because they would make them selues righteous by workes and concludeth with Paule that they are vnder the Curse Therfore Moises requireth true Doers of the law which are of Faith euen as Paule condemneth those which are not true doers of the law that is to say which are not of faith Heerein is no repugnance that Moises spake negatiuely and Paule affirmatiuely so that ye define rightly what is meant by this worde Doe So both sentences are true to witte that all are accursed vvhich abide not in all that is vvrytten in this boke And that all they are accursed vvhich are of the vvorkes of the lavve An Aunswere to those argumentes which the aduersaries alleage against the doctrine and righteousnes of Faith. Seeing this place offereth vnto vs occasion we must say something as touching the arguments which our aduersaries doe obiect against the doctrine of Faith which is That vve are made righteous by Faith alone There are many places bothe in the olde Testament and in the newe as concerning workes and rewardes of works which our aduersaries doe alleage and
Scriptures of the Fathers Prophetes and Kings how they wrought righteousnes raised vp the deade ouercame kingdomes thou must remember that these and such like sayinges are to be expounded as the Epistle to the Hebrewes expoundeth them that is By faith they vvrought righteousnes by faith they raised vp the deade by faith they subdued Kinges and kingedomes So that faith incorporateth the worke and geueth it his perfection And this the aduersaries if they be wel in their wittes can not denye neyther haue they any thinge to saye or obiecte againste it In deede they can cry out that the scripture speaketh oftentimes of doing and walking And we alwaies aunswer them againe that it speaketh also of faithful Doing For first reason must be lightened by faith before it can worke Now when it hath a true opinion and knowledge of God then is the worke incarnate and incorporate into it so that what soeuer is attributed to faith is afterwardes attributed to works also but yet because of faith onely and alone Wherfore in reading of the Scriptures we must learn to put a difference betwene the true and the hypocriticall the morall and the spiritual Doing of the law So shall we be able to declare the true meaning of all those places which seeme to maintaine the righteousnes of works Now the true Doing of the law is a faithfull and a spirituall Doing which he hath not that seeketh righteousnes by works Therfore euery Doer of the law and euery holy morall worker is accursed For he walketh in the presumption of his owne righteousnes against God whiles he wil be iustified by mans free wil reason so in doing of the law he doth it not And this according to Paule is to be vnder the workes of the law that is to say that hypocrites do the law and yet in doing it they do it not for they vnderstād this word Doing according to the literal sense of the law which in true Christian diuinitie is nothing worth In deede they worke many things but in the presumptiō of their owne righteousnes and without the knowledge of God and faith as the Pharise did Luke 18. and as Paule did before his conuersion therfore they are blind and miserably erre and so remaine vnder the Curse Wherefore againe I admonish you that such sentences as the aduersaries doe alledge out of the scriptures concerning workes and rewards therof must be spiritually expounded As if they alledge this sentence out of Daniel .4 chap. Redeeme thy sinnes by almes deedes thou must not here expounde these wordes after the morall sense but after the meaning of the Gospell So shall thou see that this word Redeme signifieth no moral but a spirituall Doing that is to say it comprehēdeth faith For in the Scriptures the worke as I haue said requireth also a good will and right iudgement of reason to goe before not morall as they would haue it but diuine and spirituall which is faith By this meanes thou shalt be able to stoppe the mouthes of these peuish Sophisters For they them selues are compelled to graunt and so they teach also out of Aristotle that euery good worke procedeth out of mans choise or free will. If this be true in Philosophie much more must this good will and righte iudgement of reason guided by faith goe before the worke in Diuinitie and diuine matters And this doe all wordes of the imperatiue mode that is all such wordes as are commaūding signifie in the Scriptures all such words also as teach the lawe as the Epistle to the Hebrewes doth plainly declare By Faith Abel offred c. Now admit the case that this solution is not sufficient although it be in deede most sure and certaine yet notwithstanding let this be the argument of all arguments and the principall mirrour of Christians to beholde against all the tentations and obiections not onely of the aduersaries but also of the Deuill him selfe namely to apprehend and to holde fast the head which is Christ Moreouer admitte that the Sophisters being more craftie and subtill then I should so snare and entangle me with their arguments which they bring for the maintenaunce of workes against Faith that I should knowe no way how to wynde my selfe out which notwithstanding is impossible for them to doe yet wil I rather geue reuerence and credite to Christ alone then be perswaded with all the places they are able to alledge for the establishing of the righteousnes of works against the docrine of Faith. Wherfore they must be simply and plainly aunswered after this māner Here is Christ there are the testimonies of the Scripture touching the law and works Now Christ is the Lord of the Scripture and of all works He also is Lord of heauen the earth the Saboth the temple righteousnes life wrath sinne death generally of all things whatsoeuer And Paule his Apostle sheweth that he was made sinne and became accursed for me I heare then that I coulde by no other meanes be deliuered from my sinne my death and my malediction but by his death and bloudsheeding Wherefore I conclude that it properly appertained to Christ him selfe to ouercome my sinne death and malediction in his owne body and not to the workes of the law or mine owne workes And herevnto reason is constrained to agree and say that Christe is not the worke of the lawe or my worke that his bloud and death is not circumcision the obseruation of the ceremonies of the lawe and much lesse a Monkes cowle a shauen crowne abstinence vowes and such like Wherefore if he be the price of my redemption if he be made sinne and malediction that he might iustifie me and blesse me I care not if thou bring a thousand places of the Scripture for the righteousnes of workes against the righteousnes of Faith and crie out neuer so much that the Scripture is against me I haue the author and Lorde of the scripture with me on whose side I will rather stand then beleue all the rablemente of Lawworkers and meritemongers Albeit it is impossible that the Scripture should be against this doctrine vnlesse it be among the senseles and indurate hypocrites but among the godly and such as haue vnderstanding it geueth witnesse for Iesus Christ his lord See therfore how thou canst reconcile the Scripture which thou sayest is against my doctrine As for me I will sticke to the author of the Scripture Therefore if any man thinketh himselfe not well able to reconcile such places of the Scripture or aunswer vnto the same sufficiently and yet notwithstanding is constrained to heare the obiections and cauillations of the aduersaries let him aunswere simply and plainely after this sorte Thou settest against me the seruaunte that is to say the scripture and that not wholy neither yet the principall parte thereof but onely certaine places as touching workes This seruaunte I leaue vnto thee But I come with the
Lorde himselfe who is aboue the Scripture and is made vnto me the merite and price of righteousnes and euerlasting life On him I lay holde him I sticke to and leaue workes vnto thee which notwithstanding thou neuer didest This solution neither the Deuill nor any Iusticiary can euer wrest from thee or ouerthrowe Moreouer thou art in safetie before God For thy hearte abideth fixed in the obiect which is called Christ who being nailed to the crosse and accursed not for him selfe but for vs as the text saith vvas made a curse for vs. Holde fast this and lay it against all the sentences of the lawe and workes whatsoeuer and say doest thou heare this Satan Here must he needes geue place for he knoweth that Christe is his Lorde and master Verse 11. And that no man is iustified by the lavve in the sight of God it is euident For the iust shall liue by faith This is an other argument grounded vpon the testimony of the Prophet Habacucke And it is a sentence of greate weight and aucthoritie which Paule setteth against all the sentences that speake of the lawe and workes As if he should say what neede we any longe disputation Here I bringe forth a moste plaine testimonie of the Prophet againste the which no man can cauill The iust man shall liue by faith If he liue by faith then he liueth not by the lawe For the lawe is not of faith And here Paule excludeth workes and the lawe as things contrary to faith The Sophisters as they are alwayes ready to corrupt the scriptures do wrest and peruert this place after this manner The iust man doth liue by faith that is to wirte say they by a faith which is effectuall or working or formed and made perfect with charitie but if it be a faith not formed with charitie then doth it not iustifie This glose they them selues haue forged and by the same they doe iniurie to the wordes of the Prophet If they did call this formed or furnished faith the true faith which the Gospell teacheth this their glose should nothing at all offend me for then faith should not be separated from charitie but from the vaine opinion of faith As we also put a difference betwene a counterfeit faith and a true faith The counterfeit faith is that which heareth of God of Christ and of all the mysteries of his incarnation and our redemption which also apprehendeth beareth away those things which it heareth yea and can talke goodly thereof and yet there remaineth nothinge els in the hearte but a naked opinion and a sounde of the Gospell which howe farre of it is from true faith hereby it may appeare in that it neither renueth nor changeth the hearte it maketh not a new man but leaueth him in the vanity of his former opinion and conuersation and this is a very pernicious faith The morall philosopher is much better then the hypocrite hauing such a faith Wherefore if they would make a distinction betwene their formed faith and a false or counterfeit faith as I haue said their distinction should not offend me But they speake of faith in such sorte that they make charitie the forme and perfection of faith This is to preferre charitie before faith and to attribute righteousnes not to faith but to charitie wherefore when they doe not attribute righteousnes to faith but onely for charities sake they attribute to faith nothing at al. But the holy Ghost which geueth to all men both mouth tongue knoweth howe to speake He coulde haue said as the Sophisters doe wickedly imagine The righteous man shall liue by faith formed and beautified or made perfecte by charitie But this he omitteth of purpose and saith plainely The righteous man liueth by faith Let these doltish Sophisters goe therfore with this their wicked and pestilent glose We will still hold and extoll this faith which God himselfe hath called faith that is to say a true and a certaine faith which doubteth not of God nor of the diuine promises nor of the forgeuenes of sinnes through Christ that we may dwel sure safe in this our obiect Christ and may keepe still before our eies the passion and bloud of the Mediatour and all his benefites Now faith alone which â—â—ieth holde vpon Christ is the onely meane that we suffer not these benefites to be takeÌ„ out of our sight or wrested from vs by any meanes Therfore reiecting this pestilent glose we must vnderstaÌ„d this place of faith onely And this Paule himselfe declareth when he disputeth against faith formed with charitie after this sorte Verse 12 And the lavv is not of faith The Scholemen say The righteous man doth liue if his faith be formed and adorned with charitie But contrariwise Paule saith The lavv is not of faith But what is the law Is it not also a commaundement touching charity yea the law commaundeth nothing els but charitie as we may see by the texte it selfe Thou shalt loue the Lord thy God vvith all thy soule c. Againe shevving mercy vnto thousands that loue him and keepe his commaundements Also In these tvvo commaundementes consist the lavve and the Prophetes If the lawe then that commaundeth charitie be contrary to Faith it must needes follow that charitie is not of faith So Paule plainely confuteth that glose which the Sophisters haue forged touching their formed faith and speaketh onely of faith as it is separate from the law Nowe the law being separate and set aparte charitie is also set aparte with all that belongeth to the lawe and faith onely is left which iustifieth and quickneth to euerlasting life Paule therfore reasoneth here out of a plaine testimony of the Prophet that there is none which obtaineth iustification and life before God but the beleeuing man who obtaineth righteousnes and euerlasting life without the law and without charitie by faith alone The reason is because the law is not of faith that is the law is not faith or any thing belonging to faith for it beleueth not neither are the works of the lawe faith nor yet of faith therfore faith is a thing much differing from the law like as the promise is a thing much differing from the law For the promise is not apprehended by working but by beleuing Yea there is as greate a difference betwene the promise and the law and consequently betwene faith and works as there is distaunce betwene heauen and earth It is impossible therefore that faith should be of the lawe For faith only resteth in the promise it onely apprehendeth and knoweth God and standeth onely in receauing good things of God. Contrariwise the law and workes consist in exacting in doing and in geuing vnto god As Abell offering his sacrifice geueth vnto God but he beleuing receaueth of god Paule therefore concludeth mightely out of that place of Habacuck that the righteous maÌ„ liueth by faith alone For the law in no
wise belongeth vnto faith because the lawe is not the promise But faith resteth onely vpon the promise Wherefore as there is a difference betwene the lawe and the promise so is there also betwene workes and faith And therefore that glose of the Scholemen is wicked and false which ioyneth the law with faith yea rather it quēcheth faith and setteth the law in the place of faith And here note that Paule alwaies speaketh of such as would do the law morally and not according to the Gospell But whatsoeuer is said of good workes according to the meaning of the Gospell the same is attributed to faith alone Verse 12. But the man that shall doe those things shal liue in them I take this clause to be spoken by way of derision And yet I denye not but that it may be also expounded morally to wit that they which doe the law ciuilly and externally that is without faith shal liue in it that is to witt they shall not be punished but shall haue corporall rewardes through it But I vnderstand this place generally as I doe that saying of Christ Doe this and thou shalt liue so that a man may take it to be spoken in manner of a taunt or derision Now Paule here goeth about to shew what is the very true righteousnes of the law and of the Gospell The righteousnes of the law is to fulfill the law according to that saying He that shall doe those things shall liue in them The righteousnes of faith is to beleue according to that saying The righteous man doth liue by faith The law therfore requireth that we should yeeld somwhat vnto god But faith requireth no works of vs or that we should geue any thing vnto God but that we beleuing the promise of God should receaue of him Therfore the office of the law in his highest perfection is to worke as the office of faith is to assent vnto the promises For faith is the faith of the promise and the worke is the worke of the law Paule therefore standeth vpon this worde Doing and that he may plainly shew what is the confidence of the lawe and what is the confidence of workes he compareth the one with the other the promise with the law and faith with workes He saith that of the law ther cometh nothing els but only Doing but faith is a cleane contrary thing namely that which receaueth and holdeth the promise Fye vpon these Sophisters therfore with their cursed glose and with their blinde distinction of faith formed and vnformed For these newe forged termes faith formed faith vnformed faith gottē by mans industry and such like are very monsters of the Deuil inuented to no other ende but to deface and destroy the true Christian doctrine and faith to blaspheme and to treade downe Christe and to establishe the righteousnes of workes In deede workes must follow faith but faith must not be workes or workes faith but the limites and kingedomes both of the law or workes and of faith must be rightly distinguished the one from the other When we beleue therefore then doe we liue simply by faith in Christ who is without sinne who is also our couerture our propitiation and remission of sinnes Contrarywise when we doe the lawe we worke in deede but we haue not righteousnes nor life For the office of the law is not to make righteous and to geue life but to shew forth sinne and to destroy In deede the lawe saith He that shall doe these thinges shall liue in them But where is he which doth the lawe that is which loueth God with all his hearte and his neighbour as himselfe Therefore no man doth the lawe and although he goe about to doe it neuer so much yet in doing it he doth it not therefore he abideth vnder the Curse But faith worketh not but beleueth in Christ the Iustifier Therefore a man liueth not because of his doing but because of his beleuing But a faithfull man performeth the lawe and that which he doth not is forgeuen him through the remission of sinnes for Christes sake and that which is remaining is not imputed vnto him Paule therefore in this place and in the tenth chapter to the Romaines compareth the righteousnes of the lawe and of faith together where he saith He that shall doe those thinges shall liue in them As though he would say It were indeede a goodly matter if we could accomplish the law but because no man doth it we must flie vnto Christ vvho is the ende of the lavve to righteousnes to euery one that beleueth He vvas made vnder the lavve that he might redeeme vs that vvere vnder the lavve Beleuing in him we receaue the holy Ghost and we begin to doe the lawe and that which we doe not is not imputed vnto vs because of our faith in Christ But in the life to come we shall no more haue neede of faith For then we shall not see darkely through a glasse as we now doe but we shall see face to face that is to say there shall be a most glorious brightnes of the eternall Maiestie in which we shall see God euen as he is There shall be a true and a perfect knowledge and loue of God a perfect light of reason and a good wil not such a morall and philosophicall will as the popish Scholemen dreame of but an heauenly diuine and eternall will. Here in the meane time in spirite by faith we looke for the hope of righteousnes Contrariwise they that seeke forgeuenes of sinnes by the lawe and not by Christ doe neuer performe the lawe but abide vnder the Curse Paule therefore calleth them onely righteous which are iustified through the promise or through faith in the promise without the lawe Wherefore they that are of the workes of the lawe and will seeme to doe the lawe doe it not For the Apostle simply concludeth that all they which are of the workes of the lawe are vnder the Curse vnder the which they shoulde not be if they fulfilled the lawe In deede it is true that a man doing the workes of the law shall liue in them that is shall be blessed but such a one can not be founde Now seeing there is a double vse of the lawe the one politike and the other sptrituall he that will vnderstande this sentence ciuilly may doe it after this sorte He that shall doe those thinges shall liue in them that is if a man obey the magistrate outwardly and in the politike gouernment he shall auoid punishment and death For the ciuill magistrate hath no power ouer him This is the politike vse of the lawe which serueth to bridle those that are rude and vntractable But Paule here speaketh not of this vse but entreateth of this place like a Diuine therefore there is a condition necessarily included As if he saide If men could keepe the lawe they should be
happy But where are they They are not therfore Doers of the lawe except they be first made righteous before and without the lawe through faith Wherefore when Paule curseth and condemneth those that are of the works of the law he speaketh not of such as are iustified through faith but of such as goe about to be iustified by works without faith in Christ This I say lest any man should follow the fond imagination of Ierome who being deceaued by Origene vnderstoode nothing at all in Paule but onely considered of him as a meere ciuill Lawyer Hereupon he reasoneth after this manner The holy Patriarches Prophetes and Kinges were circumcised and offered sacrifice therefore they obserued the law But it were a wicked thing to say that they are vnder the Curse therfore all they that are of the works of the law are not vnder the Curse Thus he fighteth against Paule without all iudgement making no difference betwene the true doers of the law iustified by faith and those workers which seeke to be iustified by the lawe without faith But Paule speaketh here nothing at all against those that are iustified by faith and are true doers of the law in deede for they are not of the workes of the law but againste those which not onely doe not keepe the law but also sinne against the same For the law commaundeth that we should feare loue worship God with a true faith This they doe not but choose out new kindes of worship and workes which were neuer commaunded of God by which God is not pacified but more prouoked to anger according to that saying They vvorship me in vaine vvith the commaundementes of men Therefore they are full of impietie rebelles against God and idolaters sinning greuously against the first commaundement aboue all the rest Moreouer they haue also wicked concupiscence and other greate passions Briefely there is no good thing in them but that outwardly they would seeme to be righteous and would haue men to thinke that they doe the law So we also which are made righteous by faith as were the Patriarches Prophetes and all the Sainctes are not of the works of the law as concerning the matter of iustification But in that we are in the flesh and haue as yet the remnauntes of sinne in vs we are vnder the law yet not vnder the Curse because the remnaunts of sinne are not imputed vnto vs for Christes sake in whom we beleue For the flesh is an enemy vnto God that concupiscence which yet remaineth in vs not onely fulfilleth not the law but also sinneth against the same rebelling against vs and leading vs captiue into bondage Rom. 7. Now if the law be not fulfilled in the Sainctes but that many things are done in them contrary to the law if euill concupiscence and the remnauntes of sinne are yet remaining in them which doe so hinder them that they can not feare and loue God they can not call vpon God with assured trust they can not praise God and reuerence his worde as they should do much more is this true in a man which is not yet iustified by faith but is an enemy vnto God and with all his hearte despiseth and hateth the worde and worke of god Ye see then that Paule speaketh here of such as will fulfill the law and be iustified thereby although they haue not yet receaued faith and not of the fathers and Saincts as Ierome imagineth which are iustified by faith already Verse 13. Christ hath redeemed vs from the the Curse of the lavv vvhen he vvas made a Curse for vs For it is vvritten Cursed is euery one that hangeth on tree Here againe Ierome and the Schoolemen which followe him are much troubled and miserably racke this most comfortable place seeking to remoue this ignominie and reproche from Christ that he should be called a Curse or execration They shift of this sentence after this manner that Paule spake not here in good earnest And therefore they moste wickedly affirme that the Scripture in Paule agreeth not with it selfe And this they proue after this manner The sentence saye they of Moses which Paule here alleadgeth speaketh not of Christ Moreouer this generall clause vvho so euer which Paule hath is not added in Moses Again Paule omitteth this word of God which is in Moses To conclude it is euident enough that Moses speaketh of a theefe or a malefactor which by his euil deedes hath deserued the gallowes as the Scripture plainly witnesseth in the 21. chapter of Deuteronomy Therefore they aske this question howe this sentence may be applied to Christ that he is accursed of God and hanged vpon a tree seing that he is no malefactor or theefe but righteous and holy This may peraduenture moue the simple and ignoraunt who thinke that the Sophisters or Scholemen speake these things not only wittely but religiously also and by this meanes doe maintaine the honour and glorie of Christ warning all Christians to beware that they thinke not so wickedly of Christ that he should be made a Curse c. Therefore let vs see what the meaning and purpose of Paule is Paule here did well fortifie his wordes and spake very aduisedly and to the purpose But here againe we must make a distinction as the words of Paule doe plainely shewe For he saith not that Christ was made a Curse for him selfe but for vs Therefore all the weight of the matter standeth in this word For vs. For Christ is innocent as concerning his owne person and therefore he ought not to haue bene hanged vpon a tree but because accordinge to the lawe of Moses euery theefe and malefactor ought to be hanged therefore Christe also according to the lawe ought to be hanged for he sustained the person of a sinner and of a theefe not of one but of all sinners and theeues For we are sinners and theeues and therefore giltie of death and euerlastinge damnation But Christe tooke all our sinnes vpon him and for them died vpon the crosse therefore it behoued that he should become a transgressour and as Esay the Prophet sayth chapter .53 to be reckened and accounted among transgressours and trespassers And this no doubte all the Prophetes did foresee in spirite that Christe shoulde become the greatest transgressour murtherer adulterer theefe rebell and blasphemer that euer was or coulde be in all the worlde For he being made a sacrifice for the sinnes of the whole worlde is not nowe an innocent person and without sinnes is not nowe the Sonne of God borne of the virgin Marie but a sinner which hath and carieth the sinne of Paule which was a blasphemer oppressour and persecuter of Peter which denied Christ of Dauid which was an adulterer a murtherer and caused the Gentiles to blaspheme the name of the Lorde and briefely which hath and beareth all the sinnes of all men in his bodie not that he him selfe committed them
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
no man can obtaine life except first he be righteous then in deede righteousnes should come by the law Moreouer if there were any state of life any worke any religion whereby a man might obtaine remission of sinnes righteousnes and life then should these thinges in deede iustifie and geue life but this is impossible for Verse 22. The scripture hath concluded all men vnder sinne Where First in the promises them selues as touching Christ as Genesis 3. The Seede of the vvoman shall breake the head of the serpent And Genesis 22. In thy Seede c. Whersoeuer then is any promise in the scriptures made vnto the fathers concerning Christ there the Blessing is promised that is righteousnes saluation and eternall life Therefore by the contrary it is euident that they which must receaue the Blessing are subiect to the Curse that is to say sinne eternall death for els to what ende was the Blessing promised Secondly the Scripture shutteth men vnder sinne and vnder the Curse especially by the law because it is his peculiar office to reueale sinne engender wrath as we haue declared throughout this Epistle but chiefely by this sentence of Paule VVhosoeuer are of the vvorks of the lavv are vnder the Curse Also by that place which the Apostle alleaged out of the .27 chapt of Deut Cursed is euery one that abideth not in all the vvordes of this lavve to doe them c. For these sentences in plaine wordes doe shut vnder sinne and vnder the Curse not onely those which sinne manifestly against the law or doe not outwardly accōplish the law but also those which are vnder the law and with all endeuour go about to performe the same and such were the Iewes as before I haue sayd Much more then doth the same place of Paule shut vppe vnder sinne and vnder the Curse all Monkes Friers Heremites Carthusians and such like with their professions rules and religions to the which they attributed such holines that when a mā had once made a vowe of his profession if he died by and by they dreamed that he went streight to heauen But here ye heare plainly that the Scripture shutteth all vnder sinne Therefore neither the vowe nor religion of the Carthusian be it neuer so angelicall is righteousnes before God for the Scripture hath shutte all vnder sinne all are accursed and damned Who pronounceth this sentence The Scripture And where First by this promise The Seede of the vvoman shall bruse the Serpentes head In thee shall be blessed c. and such like places Moreouer by the whole lawe whereof the principall office is to make men giltie of sinne Therefore no Monke no Carthusian no Celestine bruseth the head of the Serpent but they abide brused and broken vnder the Serpents head that is vnder the power of the Deuill Who will beleue this Briefly what so euer is without Christ and his promise whether it be the lawe of God or the lawe of man the Ceremoniall or the morall lawe without all exception is shut vnder sinne For the Scripture shutteth all vnder sinne Now he that saith all excepteth nothing Therefore we conclude with Paule that the policies and lawes of all nations be they neuer so good and necessary with all ceremonies and religions without faith in Christ are and abide vnder sinne death and eternall damnation except faith in Iesus Christ goe withall or rather before all as followeth in the texte Of this matter we haue spoken largely before Wherfore this is a true proposition Onely faith iustifieth without works which notwithstanding our aduersaries can by no meanes abide For Paule here strongly concludeth that the lawe geueth not life because it is not geuen to that ende If then the lawe doe not iustifie and geue life much lesse doe workes iustifie For when Paule sayth that the lawe geueth not life his meaning is that workes also doe not geue life For it is more to say that the law quickeneth geueth life then to say that works doe quicken geue life If then the law it selfe being fulfilled although it be impossible that it should be accomplished doe not iustifie much lesse doe workes iustifie I conclude therefore that faith onely iustifieth and bringeth life without workes Paule can not suffer this addition faith ioyned with works iustifieth but he proceedeth simplie by the negatiue Rom. 3. and before in the second chapiter Therefore by the vvorkes of the lavv sayeth he shall no flesh be iustified And againe in this place The lavve is not geuen to bring life Verse 22. That the promise by the faith of Iesus Christ shoulde be geuen to them that beleue He saide before that the Scripture hath shutte all vnder sinne What for euer No but vntill the promise shoulde be geuen Nowe the promise is the inheritaunce it selfe or the Blessing promised to Abraham to witte the deliueraunce from the lawe sinne death and the Deuill and a free geuing of grace righteousnes saluation and eternal life This promise saith he is not obtained by any merite by any law or by any worke but it is geuen To whom To those that beleue In whom In Iesus Christ who is the blessed Seede which hath redeemed all beleeuers from the Curse that they might receaue the Blessing These wordes be not obscure but plaine enough notwithstanding we must marke them diligently and way well the force and weight therof For if all be shutte vnder sinne it followeth that all nations are accursed and are destitute of the grace of God Also that they are vnder the wrath of God and the power of the Deuill and that no man can be deliuered from thē by any other meanes then by faith in Iesus Christ With these words therfore Paule fighteth strongly against the fantasticall opinions of the Papistes and all Iusticiaries touching the lawe and workes when he sayth that the promise by faith in Iesus Christ might be geuen to all beleeuers Nowe how we shoulde aunswere to those sentences which speake of workes and the rewarde thereof I haue sufficiently declared before And the matter requireth not now that we should speake any thinge of workes For we haue not here taken in hande to entreate of works but of Iustification to witte that it is not obtained by the lawe and works since all things are shutte vnder sinne and vnder the Curse but by Faith in Christ When we are out of the matter of Iustification we can not sufficiently praise and magnifie those workes which are commaunded of god For who can sufficiently commend and set forth the profite fruit of one onely worke which a Christian doth through Faith and in Faith In deede it is more precious then heauen or earth The whole world therefore is not able to geue a worthy recompence to such a good worke Yea the world hath not the grace to magnifie the holy works of the faithfull as they are worthy
but mortally hate and blaspheme God. Furthermore the lawe shutteth men vnder sinne not onely Ciuily but also Spiritually that is to say the lawe is also a spirituall prison and a very hell For when it reuealeth sinne threatneth death and the eternall wrath of God a man can not auoide it nor finde any comfort For it is not in the power of man to shake of these horrible terrours which the lawe stirreth vppe in the conscience or any other anguish or bitternes of spirite Hereof come these lamentable complaints of the Saincts which are euery where in the Psalmes In hell vvho shall confesse thee c. For then is a man shut vppe in prison out of the which he can not escape nor seeth howe he may be deliuered out of these bondes that is to say these horrible terrours Thus the law is a prison both Ciuily and Spiritually For first it restreineth and shutteth vppe the wicked that they runne not headlong according to their owne lust into all kindes of mischeefe Againe it sheweth vnto vs spiritually our sinne terrifieth and humbleth vs that when we are so terrified and humbled we may learne to knowe our owne miserie and condemnation And this is the true and the proper vse of the lawe so that it be not perpetuall For this shutting and holding vnder the lawe must endure no longer but vntill Faith come and when Faith cometh then must this spirituall prison haue his ende Here againe we see that although the lawe and the Gospell be separate farre asunder yet as touching the inward affections they are very nerely ioyned the one to the other This Paule sheweth when he sayeth VVe vvere kept vnder the lavv and shutte vppe vnto the Faith vvhich should be reuealed vnto vs. Wherefore it is not enough that we are shutte vnder the lawe for if nothing else should follow we should be driuen to desperatiō and die in our sinnes But Paule addeth moreouer that we are shutte vppe and kept vnder a Scholemaister which is the lawe not for euer but to bring vs vnto Christ who is the ende of the lawe Therefore this terrifying this humbling and this shutting vppe must not alwayes continue but onely vntill Faith be reuealed that is it shall so long continue as shall be for our profite and our saluation So that when we are cast downe and humbled by the lawe then grace remission of sinnes deliueraunce from the lawe sinne and death may become sweete vnto vs which are not obteined by workes but are receaued by Faith alone He which in time of tentation can ioyne these two things together so repugnant and contrary that is to say which when he is throughly terrified and cast downe by the lawe doth knowe that the ende of the lawe and the beginning of grace or of Faith which is to be reuealed is nowe come vseth the lawe rightly All the wicked are vtterly ignoraunt of this knowledge and this cunning Caine knewe it not when he was shutte vppe in the prison of the lawe that is he felt no terrour although he had nowe killed his brother but dissembled the matter craftely and thought that God was ignoraunt thereof Am I my brothers keeper sayth he But when he heard this word VVhat hast thou done Behold the voice of the bloud of thy brother crieth vnto me from the earth he began to feele this prison in deede What did he then He remained still shutte vppe in prison He ioyned not the Gospell with the lawe but sayd My punishment is greater then I can beare He onely respected the prison not considering that his sinne was reuealed vnto him to this ende that he should flie vnto God for mercy and pardon Therefore he despaired and denied god He beleeued not that he was shutte vppe to this end that grace and Faith might be reuealed vnto him but onely that he should still remaine in the prison of the lawe These words to be kept vnder and to be shut vppe are not vaine and vnprofitable but true and of great importaunce This keeping vnder and this prison signifieth the true and spirituall terrours wherby the conscience is so shutte vppe that in the wide world it can finde no place where it may be in safetie Yea as long as these terrours endure the conscience feeleth such anguish and sorrowe that it thinketh heauen and earth yea if they were ten times more wide and large then they are to be straiter and narrower then a mouse hole Here is a man vtterly destitute of all wisedome strength righteousnes counsell and succour For the conscience is a maruelous tender thing and therfore when it is so shutte vppe vnder the prison of the lawe it seeth no way howe to gette out and this streitnes seemeth daily so to encrease as though it would neuer haue an ende For then doth it feele the wrath of God which is infinite and inestimable whose hand he can not escape as the Psalme 139. witnesseth VVhether shall I flie from thy presence c. Like as therefore this worldly prison or shutting vppe is a bodily affliction and he that is so shutte vppe can haue no vse of his bodye euen so the trouble and anguish of minde is a spirituall prison and he that is shutte vppe in this prison can not enioy the quietnes of heart and peace of conscience And yet is it not so for euer as reason iudgeth when it feeleth this prison but vntill Faith be reuealed The sely conscience therefore must be raised vppe and comforted after this sort Brother thou art in deede shutte vppe but perswade thy selfe that this is not done to the ende that thou shouldest remaine in this prison for euer For it is wrytten that vve are shutte vppe vnto the Faith that shall be reuealed Thou art afflicted then in this prison not to thy destruction but that thou maist be refreshed by the blessed Seede Thou art killed by the lawe that through Christe thou maiste be quickened againe and restored to life Despaire not therefore as Caine Saule and Iudas did who being thus shutte vppe looked no further but to their darke prison and there still remained therefore they despaired But thou must take an other way in these terrours of conscience then they did that is thou must knowe that it is well done and good for thee to be so shut vppe confounded brought to nothing Vse therfore this shutting vppe rightly and as thou shouldest do that is to the ende that when the law hath done his office Faith may be reuealed For God doth not therfore afflict thee that thou shouldest still remaine in this affliction He wil not kill thee that thou shouldest abide in death I vvill not the death sayth he by the Prophet of a sinner c. But he will afflict thee that so thou maist be humbled and knowe that thou hast neede of mercy and the benefite of Christe This holding in prison
and cunning herein But I and such as I am haue scarsely learned the first principles therof It is learned in deede but so long as the flesh and sinne doe endure it can neuer be perfectly learned and as it should be So then a Christian is diuided into two times In that he is flesh he is vnder the lawe In that he is spirite he is vnder grace Concupiscence couetousnes ambition and pride doe alwayes cleaue to the flesh also ignoraunce contempt of God impatiencie murmuring and grudging against God because he hindereth and breaketh of our counselles our deuises and enterprises and because he speedely punisheth not such as are wicked rebellious and contemptuous persons c. Such kinde of sinnes are rooted in the flesh of the Faithfull Wherefore if thou behold nothing but the flesh thou shalt abide alwayes vnder the time of the lawe But these dayes must be shortened or else no flesh should be saued The lawe must haue his time appoynted wherein it must haue his ende The time of the lawe therefore is not perpetuall but hath his ende which ende is Iesus Christ But the time of grace is eternall For Christ being once dead dieth no more He is eternall therefore the time of grace is also eternall We may not lightly passe ouer such notable sentences as these which are in Paule as the Papistes and Sectaries are wont to doe For they containe woordes of life which doe wonderfully comfort and confirme afflicted consciences And they which know and vnderstand them well can iudge of Faith they can discerne a true feare from a false feare they can iudge of all inward affections of the heart and discerne all spirites The feare of God is an holy and a precious thing but it must not alwayes continue In deede it ought to be alwayes in a Christian because sinne is alwayes in him but it must not be alone for then is it the feare of Caine Saule and Iudas that is to say a seruile and a desperate feare A Christian therefore must vanquish feare by Faith in the word of grace he must turne away his eyes from the time of the lawe and looke vnto Christe and vnto Faith which is to be reuealed Here beginneth feare to be sweete vnto vs and maketh vs to delite in god For if a man doe onely beholde the lawe and sinne setting Faith aside he shall neuer be able to put away feare but shall at length fall to desperation Thus doth Paule very well distinguish the time of the lawe and grace Let vs also learne rightly to distinguish the time of them both not in wordes but in the inward affections which is a very hard matter For albeit these two things are separate farre asunder yet are they most nerely ioyned together in one heart Nothing is ioyned more nerely together then feare and trust then the lawe and the Gospell then sinne and grace For they are so vnited together that the one is swalowed vppe of the other Wherfore there is no coniunction like vnto this At this place Wherefore then serueth the lavve Paule beginneth to dispute of the lawe also of the vse and the abuse thereof taking occasion of that which before he had affirmed that the Faithfull doe obtaine righteousnes by grace onely and by the promise and not by the lawe Vppon that disputation rose this question VVherefore then serueth the lavve For reason hearing that righteousnes or the Blessing is obtained by grace and by the promise by and by inferreth Then the lawe profiteth nothing Wherefore the doctrine of the law must be diligently considered that we may know what and howe we ought to iudge thereof lest that either we reiect the same altogether as the fantasticall spirits do which in the yeare a thousand fiue hundred twentie and fiue stirring vppe the rusticall people to sedition sayde that the libertie of the Gospell geueth freedom to all men from al maner of lawes or else lest we should attribute the force of Iustification to the lawe For both sortes doe offend against the lawe the one on the right hand which will be iustified by the lawe and the other on the left hand which will be cleane deliuered from the lawe We must therefore keepe the high way so that we neither reiect the lawe nor attribute more vnto it then we ought to doe That which I haue before so often repeted concerning both the vses of the lawe namely the Ciuill and the Spirituall vse doe sufficiently declare that the lawe is not geuen for the righteous but as Paule sayeth in an other place for the vnrighteous and rebellious Now of the vnrighteous there are two sortes that is to say they which are to be iustified and they which are not to be iustified They that are not to be iustified must be bridled by the Ciuile vse of the lawe for they must be bound with the bondes of the lawe as sauage and vntamed beastes are bound with cordes and chaines This vse of the lawe hath no ende and of this Paule here speaketh nothing But they that are to be iustified are exercised with this Spirituall vse of the lawe for a time for it doth not alwayes continue as the Ciuill vse of the lawe doth but it looketh to Faith which is to be reuealed and when Christe commeth it shall haue his ende Hereby we may plainly see that all the sentences wherin Paule entreateth of the spirituall vse of the lawe must be vnderstand of those which are to be iustified and not of those which are iustified already For they which are iustified already in as much as they abide in Christe are farre aboue all lawe The lawe then must be layed vppon those that are to be iustified that they may be shutte vppe in the prison thereof vntill the righteousnes of Faith come Not that they obtaine this righteousnes through the lawe for that were not to vse the lawe rightly but to abuse it but that when they are cast downe and humbled by the lawe they should flie vnto Christe vvho is the end of the lavve to righteousnes to euery one that beleueth Now first they which abuse the law are all the Iusticiaries and hypocrites which dreame that men are iustified by the lawe For that vse of the lawe doth not exercise and driue a man to Faith which is to be reuealed but it maketh full careles and arrogant hypocrites swelling and presuming of the righteousnes of the lawe and hindreth the righteousnes of Faith. Secondly they abuse the lawe which will vtterly exempt a Christian man from the law as the brainsicke Anabaptistes went about to doe which was the occasion that they raised vppe that sedition of the rusticall people Of this sort there are very many also at this day which professe the Gospell with vs who being deliuered from the tyrannie of the Pope by the doctrine of the Gospell doe dreame that the Christian libertie is a dissolute
the lawe bringeth with it may daily be diminished in vs more and more As long then as we liue in the flesh which is not without sinne the lawe oftentimes retourneth and doth his office in one more and in an other lesse as their Faith is strong or weake and yet not to their destruction but to their saluation For this is the exercise of the lawe in the Sainctes namely the continuall mortification of the flesh of reason and of our owne strength and the daily renewing of our inward man as it is sayd in the .2 Cor. 4. We receaue then the first fruites of the spirite the leuen is hidde in the masse of the dough but all the dough is not yet leuened no it is yet but onely begunne to be leuened If I behold the leuen I see nothing else but pure leuen But if I behold the whole masse I see that it is not all pure leuen That is to say If I behold Christe I am altogether pure and holy knowing nothing at all of the lawe for Christe is my leuen But if I behold mine owne flesh I feele in my selfe couetousnes lust anger pride and arrogancie also the feare of death heauines hatred murmuring and impatiencie against God. The more these sinnes are in me the more is Christ absent from me or if he be present he is felt but a litle Here haue we neede of a Scholemaster to exercise and vexe this strong Asse the flesh that by this exercise sinnes may be diminished a way prepared vnto Christe For as Christe came once corporally at the time appoynted abolished the whole lawe vanquished sinne destroyed death and hell euen so he commeth spiritually without ceasing and daily quencheth and killeth these sinnes in vs. This I say that thou mayest be able to aunswere if any shall thus obiecte Christe came into the world and atonce toke away all our sinnes and clensed vs by his bloud what neede we then to heare the Gospell or to receaue the Sacramentes True it is that in as much as thou beholdest Christe the lawe and sinne are quite abolished But Christe is not yet come vnto thee or if he be come yet notwithstanding there are remnauntes of sinne in thee thou art not yet throughly leuened For where concupiscence heauines of spirite and feare of death is there is yet also the lawe and sinne Christ is not yet throughly come but when he cometh in deede he driueth away feare and heauines and bringeth peace and quietnes of conscience So farre forth then as I do apprehend Christ by Faith so much is the lawe abolished vnto me But my flesh the world and the Deuill doe hinder Faith in me that it can not be perfect Right gladly I would that that litle light of Faith which is in my heart were spread thoroughout all my body and all the members thereof but it is not done it is not by and by spreade but onely beginneth to be spreade In the meane season this is our consolation that we hauing the first fruites of the spirite doe nowe beginne to be leuened But we shall be thoroughly leuened when this body of sinne is dissolued and we shall rise newe creatures wholy together with Christe Albeit then that Christe be one and the same yesterday to day and shall be for euer and albeit that all the faithfull which were before Christ had the Gospell and Faith yet notwithstanding Christe came once in the time before determined Faith also came once when the Apostles preached and published the Gospell thoroughout the world Moreouer Christ commeth also spiritually euery day Faith likewise commeth daily by the word of the Gospel Now when Faith is come the Scholemaster is constrained to geue place with his heauy and grenous office Christ cōmeth also spiritually when we stil more and more doe knowe and vnderstand those things which by him are geuen vnto vs and encrease in grace and in the knowledge of him 2. Pet. 3. Verse 26. For ye are all the sonnes of God by Faith in Christ Iesus Paule as a true and an excellent teacher of Faith hath alwayes these wordes in his mouth By Faith In Faith Of Faith which is in Christ Iesus He sayth not ye are the children of God because ye are circumcised because ye haue heard the law and haue done the workes therof as the Iewes doe imagine and the false Apostles teach but by Faith in Iesus Christe The lawe then maketh vs not the children of God and much lesse mens traditions It can not beget vs into a new nature or a new birth but it setteth before vs that old birth wherby we were borne to the kingdome of the Deuill And so it prepareth vs to a new birth which is by Faith in Iesus Christ and not by the lawe as Paule plainly witnesseth For ye are all the children of God by Faith. c. As if he sayd Albeit ye be tormented humbled and killed by the lawe yet hath not the lawe made you righteous or made you the children of God this is the worke of Faith alone What Faith Faith in Christe Faith therefore in Christ maketh vs the children of God and not the lawe The same thing witnesseth also Iohn in the .1 chap. He gaue povver to as many as beleued in him to be the children of God. What tounge either of men or Angels can sufficiently extol and magnifie the great mercy of God towardes vs that we which are miserable sinners and by nature the children of wrath should be called to this grace and glory to be made the children and heires of God fellow heires with the sonne of God and Lordes ouer heauen and earth and that by the onely meanes of our Faith which is in Christ Iesu Verse 27. For all ye that are baptised into Christ haue put on Christ To put on Christ is taken two maner of wayes according to the law according to the gospel According to the law as it is said in the 13. chap. to the Rom Put ye on the Lord Iesus Christ that is folowe the example and vertues of Christe Doe that which he did and suffer that which he suffered And in the .1 Pet. 2. Christ hath suffred for vs leauing vs an example that vve should folovv his steppes Nowe we see in Christ a singuler patience an inestimable mildnes and loue and a wonderfull modestie in all things This goodly apparell we must put on that is to say folowe these vertues But the putting on of Christ according to the Gospell consisteth not in imitation but in a newe birth and a new creation that is to say in putting on Christes innocencie his righteousnes his wisedom his power his sauing health his life and his spirite We are clothed with the lether coate of Adam which is a mortall garment and a garment of sinne that is to say we are all subiect vnto sinne all sold vnder sinne
against him can not be forgeuē Thou hast lost thy right and soueraigntie and nowe for euer thou art not onely ouercome condemned and slaine vnto Christe but also to me beleuing in him vnto whom he hath freely geuen this victorie So the law is dead to vs for euer so that we abide in Christ Thankes be therefore to God vvhich hath geuen vs victory through our Lord Iesus Christe These things doe also confirme this doctrine that we are iustified by faith only For when this combate was fought betwixt Christ the law none of our works or deserts came betwene but onely Christ was found who putting vpon him our person made him selfe subiect to the law in perfect innocencie suffered all tyrānie Therfore the law as a theefe a cursed murtherer of the sonne of God loseth all his right and deserueth to be condemned in such sort that wheresoeuer Christe is or is once named there it is compelled to auoid flie away no otherwise thē the Deuil as the Papists imagine flieth frō the crosse Wherfore if we beleue we are deliuered from the law through Christe who hath triumphed ouer it by himself Therfore this glorious triūph purchased vnto vs by Christe is not gotten by any workes but onely by Faith therfore Faith onely iustifieth These wordes then Christe vvas made vnder the lavve c. as they are pithie and import a certaine vehemencie so are they diligently to be weyed and considered For they declare that the Sonne of God being made vnder the lawe did not onely performe one or two workes of the law that is to say he was not onely circumcised or presented in the temple or went vp to Ierusalem with other at the times appoynted or onely liued ciuily vnder the lawe but he suffered all the tyranny of the lawe For the lawe being in his principall vse and ful power set vpon Christe and so horribly assailed him that he felt such anguish and terrour as no man vpon the earth had euer felt the like This his bloudy sweat doth sufficiently witnes also his comfort by the Angell that mighty prayer which he made in the garden and briefly that lamentable cōplaint vpon the crosse O my God vvhy hast thou forsakē me These things he suffered to redeme those which were vnder the law that is to say in heauines of spirite in anguish and terrour and ready to despaire which were oppressed with the heauy burden of their sinnes as in deede we are all oppressed For as touching the flesh we sinne daily against all the commaundements of god But Paule geueth vs good comfort when he sayth God sent his sonne c. So Christe a diuine and humane person begotten of God without beginning and borne of the virgin in the time apoynted came not to make a law but to feele and suffer the terrours of the lawe with all extremitie and to ouercome the same that so he might vtterly abolish the lawe He was not made a teacher of the lawe but an obedient disciple to the law that by this his obedience he might redeme them which were vnder the lawe This is cleane contrary to the doctrine of the Papistes who haue made Christe a lawgeuer yea much more seuere and rigorous thē Moises Paule teacheth here cleane contrary to wit that God humbled his sonne vnder the lawe that is to say constrained him to beare the iudgement and curse of the lawe sinne death c. For Moises the minister of the law sinne wrath and death apprehended bound cōdemned and killed Christ and all this he suffered Therfore Christ standeth as a mere patient not as an agent in respect of the law He is not then a lawgeuer or a iudge after the law but in that he made himselfe subiect to the lawe bearing the condemnation of the law he deliuered vs from the curse therof Now wheras Christ in the Gospell geueth commaundements and teacheth the law or rather expoūdeth it this pertaineth not to the doctrine of Iustification but of good workes Moreouer it is not the proper office of Christe for the which he came principally into the world to teach the law but an accidentall or a by office like as it was to heale the weake to raise vppe the dead c. These are in deede excellent and diuine workes but yet not the very proper and principall workes of Christe For the Prophets also taught the law wrought miracles But Christ is God and man who fighting against the lawe suffered the vttermost cruelty and tyranny therof And in that he suffered the tyranny of the law he vanquished it in himselfe And afterward being raised vppe againe from death he condemned and vtterly abolished the law which was our deadly enemie so that it can not cōdemne and kill the faithfull any more Wherfore the true and proper office of Christ is to wrastle with the lawe with the sinne and the death of the whole world so to wrastle that he must suffer abide al these things and by suffering them in him selfe conquere and abolish them and by this meanes deliuer the Faithfull from the lawe and from all euils Therefore to teach the lawe and to worke myracles are particuler benefites of Christ for the which he came not principally into the world For the Prophets and especially the Apostles did greater myracles then Christ did Iohn 14. Seing then that Christ hath ouercome the law in his owne person it foloweth necessarily that he is naturally God. For there is none else whether he be man or angell which is aboue the law but onely god But Christ is aboue the law for he hath vanquished it therefore he is the sonne of God and naturally god If thou lay hold vpon Christe in such sort as Paule here painteth him out thou cāst not erre nor be confounded Moreouer thou shalt easily iudge of all kindes of life of the religions and ceremonies of the whole world But if this true picture of Christe be defaced or in any wise darkened then foloweth a confusion of all things For the natural man can not iudge of the law of God. Here faileth the cunning of the Philosophers of the Canonistes of all men For the law hath power and dominion ouer man Therfore the law iudgeth man and not man the law onely the Christian hath a true and a certaine iudgement of the law And how That it doth not iustifie Wherfore then is the law made if it doe not iustifie Righteousnes before God which is receaued by Faith alone is not the finall cause why the righteous do obey the law but the peace of the world thankfulnes towardes God and good example of life wherby other be prouoked to beleue the Gospell The Pope hath so confounded and mingled the ceremoniall lawe the morall lawe and Faith together that he hath at length preferred the ceremoniall lawe before the moral lawe and
the morall lawe before Faith. Verse 5. That vve might receaue the adoption of the sonnes Paule setteth forth amplifieth very largely this place of Gen. 22. In thy Seede shall all the natiōs of the earth be blessed A litle before he called this Blessing of the seede of Abraham righteousnes life the promise of the spirit deliuerance from the law the testament c. Here he calleth it the adoption and inheritance of euerlasting life All these this word Blessing doth comprehend For when the Curse which is sinne death c. is abolished then in the stede thereof succedeth the Blessing that is righteousnes life and all good things But by what merite haue we receaued this Blessing that is to say this adoption and inheritaunce of euerlasting life By none at all For what can men deserue that are shutte vnder sinne subiect to the curse of the lawe and worthy of euerlasting death We haue then receiued this Blessing freely and being vtterly vnworthy therof but yet not without merite What merite is that Not ours but the merite of Iesus Christ the sonne of God who being made vnder the lawe not for him selfe but for vs as Paule sayd afore that he vvas made a curse for vs redemed vs which were vnder the lawe Wherfore we haue receaued this adoption by the onely redemption of Iesus Christe the sonne of God which is our rich and euerlasting merite whether it be of congruēce or worthines going before grace or comming after And with this free adoption we haue also receaued the holy Ghost which God hath sent into our hearts crying Abba Father as foloweth Verse 6. And because you are sonnes God hath sent forth the spirite of his sonne into your hearts The holy ghost is sent two maner of wayes In the primatiue church he was sent in a manifest visible appearāce So he came vpon Christ at Iordane in the likenes of a Doue and in the likenes of fire vpon the Apostles and other beleuers And this was the first sending of the holy Ghost which was necessary in the primatiue church for it was expedient that it should be established by manifest myracles because of the vnbeleuers as Paule witnesseth 1. Cor. 14. Straunge tongues sayth he be for a signe and a token not to them that beleue but to them that beleue not But after that the Church was gathered together and cōfirmed with those myracles it was not necessary that this visible sending of the holy Ghost should continue any longer Secondly the holy Ghost is sent by the word into the hearts of the beleuers as here it is sayd God sent the spirite of his sonne c. This sending is without any visible appearance to witte when by the hearing of the externall word we receaue an inward feruencie and light wherby we are chaunged become new creatures wherby also we receaue a new iudgement a new feeling a new mouing This chaūge this new iudgemēt is no worke of reason or of the power of mā but is the gift operation of the holy Ghost which commeth with the word preached which purifieth our hearts by faith and bringeth forth in vs spirituall motions Therefore there is a great difference betwixt vs those which with force subteltie persecute the doctrine of the gospell For we by the grace of God can certainly iudge by the word of the will of God towardes vs also of all lawes and doctrines of our owne life and of the life of others Contrariwise the Papists and Sectaries can not certainly iudge of any thing For they corrupt they persecute and blaspheme the word Now without the word a man can geue no certaine iudgement of any thing And although it appeare not before the world that we be renewed in spirit and haue the holy Ghost yet notwithstanding our iudgemēt our speech our confession do declare sufficiently that the holy Ghost with his giftes is in vs For before we could iudge rightly of nothing We spake not as now we doe We confessed not that all our works were sinne and damnable that Christe was our onely merite both before grace after as now we doe in the true knowledge and light of the Gospell Wherefore let this trouble vs nothing at all that the world whose workes we testifie to be euill iudgeth vs to be most pernicious heretikes and seditious persons destroyers of religion and troublers of the common peace possessed of the Deuill speaking in vs and gouerning all our actions Against this peruerse and wicked iudgement of the world let this testimonie of our conscience be sufficient wherby we assuredly know that it is the gift of God that we doe not onely beleue in Iesus Christ but that we also openly preach and confesse him before the world As we beleue with our heart so do we speake with our mouth according to the saying of the Psalm I beleued therfore haue I spoken Moreouer we exercise our selues in the feare of God and auoide sinne as much as we may If we sinne we sinne not of purpose but of ignorance and we are sory for it We may slippe for the Deuill lieth in wait for vs both day and night Also the remnantes of sinne cleaue yet fast in our flesh therefore as touching the flesh we are sinners yea after that we haue receaued the holy Ghost And there is no great difference betwixt a Christian and a ciuill honest man. For the workes of a Christian in outward shew are but base and simple He doth his duetie according to his vocation he guideth his familie he tilleth the ground he geueth counsell he aideth and succoureth his neighbour These workes the carnall man doth not much esteme but thinketh them to be common to all men and such as the heathen may also doe For the world vnderstandeth not the things which are of the spirite of God and therefore it iudgeth peruersly of the workes of the godly But the monstrous superstition of hypocrites and their will workes they haue in great admiration They count them holy works spare no charges in maintaining the same Contrariwise the workes of the faithfull which although in outward appearance they seeme to be but vile nothing worth yet are they good works in dede and accepted of God because they are done in Faith with a cherefull heart and with obedience and thankfulnes towards God these works I say they do not onely not acknowledge to be good works but also they despise and condemne them as most wicked and abhominable The world therfore beleueth nothing lesse then that we haue that holy Ghost notwithstanding in the time of tribulation or of the crosse and of the cōfession of our faith which is that proper principall worke of those that beleue when we must either forsake wife children goodes and life or else deny Christ then it appeareth that we make confession of
tormentour c. Here now it is time that thou turne away thine eyes from the law from works and from the sense and feling of thine owne conscience and lay hold by Faith of the promise that is to say of the word of grace life which raiseth vppe againe the conscience so that now it beginneth to grone and say Although the law accuse me sinne and death terrifie me neuer so much yet O my God thou promisest grace righteousnes and euerlasting life through Iesus Christ And so that promise bringeth a sighing a groning which crieth Abba Father Verse 7. VVherfore thou art no more a seruaunt but a sonne This is the shutting vppe and the conclusion of that which he said before As if he should say This being true that we haue receaued the spirite by the Gospell whereby we crie Abba Father then is this decree pronounced in heauen that there is now no bōdage any more but mere libertie and adoption And who bringeth this libertie verely this groning By what meanes The father offreth vnto me by his promise his grace and his fatherly fauour This remaineth then that I should receaue this grace And this is done when I againe with this groning doe crie and with a childly heart doe assent vnto this name Father Here then the Father the Sonne meete and the mariage is made vp without all pompe and solemnitie that is to saye nothing at all cometh betwene no lawe nor worke is here required For what should a man doe in these terrours and horrible darknes of tentations Here is nothing else but the father promising calling me his sonne by Christe who was made vnder the law c. and I receauing and answering by this groning saying Father Here then is no exacting nothing is required but only that childly groning that apprehendeth a sure hope and trust in tribulation and saith Thou promisest and callest me thy childe for Christes sake and I againe receaue this and call thee Father This is in deede to be made children simplie and without any workes But these things without experience and practise can not be vnderstand Paule in this place taketh this word Seruaunt otherwise then he did before in the .3 chapt where he sayeth There is neither bond not free c. Here he calleth him a Seruaūt of the law that is subiect to the law as he did a litle before VVe vvere in bōdage vnder the rudimēts of the vvorld Wherfore to be a Seruaūt in this place after Paule is to be giltie and captiue vnder the law vnder the wrath of God death to behold God not as a merciful Father but as a tormentour an enemie and a tyranne This is in deede to be kept in bondage Babilonicall captiuitie to be cruelly tormented therin For the law deliuereth not from sinne and death but reuealeth and encreaseth sinne engendreth wrath This bondage sayth Paule continueth no longer it oppresseth vs not nor maketh vs heauy any more c. Paule sayeth Thou shalt be no more a seruaunt But the sentence is more generall if we say there shall be no bondage in Christe any more but mere fredome and adoption For when Faith commeth that bondage ceaseth as he sayd before in the third Chapter Now if we by the spirite of Christe crying in our hearts Abba Father be no more seruaūts but children then it foloweth that we are not onely deliuered from the horrible monsters of the Pope and all the abominations of mens traditions but also from all the iurisdiction and power of the lawe of god Wherefore we ought in no wise to suffer the lawe to raigne in our conscience and much lesse the Pope with his vaine threatnings and terrours In deede he roreth mightely as a Lion Apoc. 10. and threatneth to all those that obey not his lawes the wrath and indignation of almighty God and of his blessed Apostles c. But here Paule armeth and comforteth vs against these rorings when he sayth Thou art no more a seruaunt but a sonne Take hold of this consolation by Faith and say O lawe thy tyrannie can haue no place in the throne where Christe my Lord sitteth there I can not heare thee much lesse doe I heare thy monsters O Antichriste for I am free and a sonne who must not be subiect to any bondage or seruile lawe Let not Moises therefore with his lawes much lesse the Pope ascend vppe into the bridechamber there to lie that is to say to raigne in the conscience which Christe hath deliuered from the lawe to the ende that it should not be subiect to any bondage Let the seruauntes abide with the Asse in the valley Let none but Isaac ascend vppe into the Mountaine with his father Abraham that is let the lawe haue dominion ouer the body and ouer the olde man let him be vnder the lawe and suffer the burden to be laide vpon him let him suffer him selfe to be exercised and vexed with the lawe let the lawe limite and prescribe vnto him what he ought to doe what he ought to suffer and how he ought to liue and to gouerne him selfe among men But let it not defile the bed in which Christe should rest and sleepe alone that is to say let it not trouble the cōscience For she alone ought to liue with Christe her Spouse in the kingdom of libertie and adoption If then sayth he by the spirite of Christ ye crie Abba Father then are ye in deede no longer seruaunts but free men sonnes Therfore ye are without the lawe without sinne without death that is to say ye are saued and ye are now quite deliuered frō all euils Wherfore the adoption bringeth with it the eternall kingdom and all that heauenly inheritaunce Now how inestimable the glory of this gift is mans heart is not able to conceaue and much lesse to vtter In the meane time we see this but darkely as it were a farre of We haue this litle groning and feeble Faith which onely resteth vpon the hearing and the sound of the voyce of Christe promising Therefore we must not measure this thing by reason or by our owne feeling but by the promise of god Now because he is infinite therefore his promise is also infinite although it seeme to be neuer so much enclosed in these narrow streites these anguishes I meane Wherfore there is nothing that can now accuse terrifie or binde the conscience any more For there is no more seruitude but adoption which not onely bringeth vnto vs libertie from the law sinne and death but also the inheritaunce of euerlasting life as foloweth Verse 7. Novv if thou be a sonne thou art also the heire of God thorough Christe For he that is a sonne must be also an heire for by his birth he is worthy to be an heire There is no worke or merite that bringeth to him the inheritance but his birth only And so in
obtaining the inheritance he is a mere patient and not an agent that is to say not to beget not to labour not to care but to be borne is that which maketh him an heire So we obtaine eternall gifts namely the forgeuenes of sinnes righteousnes the glory of the resurrection and euerlasting life not as agents but as patiēts that is not by doing but by receiuing Nothing here cometh betwene but faith alone apprehendeth the promise offred Like as therfore a sōne in the politike houshold gouernmēt is made an heire by his onely birth so here faith onely maketh vs sonnes of God borne of the word which is the wombe of God wherin we are conceaued caried borne and nourished vp c. By this birth thē we are made new creatures formed by Faith in the word we are made Christians children and heires of God through Iesus Christ Now being heires we are deliuered from death sinne and the Deuill and we haue righteousnes and eternall life But this farre passeth all mans capacitie that he calleth vs heires not of some rich and mighty Prince not of the Emperour not of the world but of God the almighty creatour of all things This our inheritaunce then as Paule sayth in an other place is inestimable And if a man could comprehend the great excellencie of this matter that he is the sonne and heire of God and with a constant Faith beleue the same this man would esteme all the power and riches of all the kingdoms of the world but as filthie donge in comparison of his eternall inheritāce He would abhorre whatsoeuer is high and glorious in the world yea the greater the pompe glory of the world is the more would he hate it To conclude whatsoeuer the world most highly estemeth and magnifieth that should be in his eyes most vile and abhominable For what is all the world with all his power riches and glory in comparison of God whose sonne and heire he is Furthermore he would heartely desire with Paule to be loosed and to be with Christ and nothing could be more welcome vnto him thē speedy death which he would embrace as a most ioyfull peace knowing that it should be the ende of all his miseries and that through it he should attaine to his enheritance c. Yea a man that could perfectly beleue this should not lōg remaine aliue but should be swalowed vp incontinent with excessiue ioy But the law of the members striuing against the law of the minde hindreth Faith in vs and suffereth it not to be perfect Therefore we haue neede of the helpe comfort of the holy Ghost which in our troubles and afflictions may make intercession for vs with vnspeakeable groning as before I haue sayd Sinne yet remaineth in the flesh which oftentimes oppresseth the conscience and so hindreth faith that we can not with ioy perfectly behold desire those eternall riches which God hath geuen vnto vs through Christ Paule himselfe feeling this battell of the flesh against the spirit crieth out O vvretched mā that I am vvho shall deliuer me from this body of death He accuseth his body which notwithstanding it behoued him to loue calling it by an odious name his death As if he would say My body doth more afflict me more greuously vexe me thē death it self For it hīdred in hī also this ioy of spirit He had not alwayes the sweete and ioyfull cogitations of the heauenly inheritaunce to come but he felt oftentimes also great heauines of spirite anguish and terrours Hereby we may plainly see how hard a matter Faith is which is not easily and quickly apprehended as certaine full and lothing spirites dreame which swallow vppe at once all that is contained in the holy Scriptures The great infirmitie which is in the Sainctes and the striuing of the flesh against the spirite do sufficiently witnesse how feeble Faith is in them For a perfect Faith bringeth by and by a perfect contempt and lothing of this present life If we could fully assure our selues and constantly beleue that God is our Father and we his sonnes and heires then should we vtterly contemne this world with all the glory righteousnes wisedom and power with all the royall scepters and crownes and with all the riches and pleasures therof We should not be so carefull for this life we should not be so addicted to the world and worldly things trusting vnto them when we haue them lamenting and despairing when we lose them but we should doe all things with great loue humilitie and patience But we do the contrary for the flesh is yet strong but Faith is feeble and the spirite weake Therfore Paule sayth very well that we haue here in this life but only the first fruites of the spirite and that in the world to come we shall haue the tenthes also Verse 7. Thorough Christe Paule hath Christ alwayes in his mouth he can not forget him For he did well forsee that nothing should be lesse knowen in the world yea among them which should professe themselues to be Christians then Christe and his Gospell Therefore he talketh of him and setteth him before our eyes cōtinually And as often as he speaketh of grace righteousnes the promise adoption inheritance he is alwayes wōt to adde In Christ or thorough Christ couertly impugning the law As if he would say These things come vnto vs neither by the lawe nor by the workes thereof much lesse by our owne strength or by the workes of mens traditions but onely by Christe Vers 8.9 But euen then vvhen ye knevv not God ye did seruice vnto them vvhich by nature vvere no Gods. But novve seing ye knovv God yea rather are knovvn of God hovv turne you againe vnto impotent and beggerly rudiments vvherevnto ye vvill be in bondage againe This is the conclusion of Paules disputation From this place vnto the end of the Epistle he doth not much dispute but onely geueth precepts as touching maners Notwithstanding he first reproueth the Galathians being sore displeased that this diuine and heauenly doctrine should be so suddenly and so easily remoued out of their heartes As if he would say Ye haue teachers which will bring you backe againe into the bondage of the law This did not I but by my doctrine I called you out of darknes of the ignorance of God into a wōderful light and knowledge of him I brought you out of bōdage and set you in the freedom of the sonnes of God not by preaching vnto you the workes of the lawe or the merites of men but the grace and righteousnes of God and the geuing of heauenly eternal blessings through Christ Now seeing this is true why doe ye so soone forsake the light and returne to darknes Why doe ye suffer your selues so easily to be brought from grace vnto the law from freedom to bondage Here againe we see as before I haue sayd that to fall in
ouerthroweth whole kingdoms and Empires Therfore as many as trust to their owne strength and righteousnes doe serue a God but such a God as they them selues haue deuised and not the true God in deede For the true God speaketh thus No righteousnes wisedom nor religiō pleaseth me but that onely whereby the Father is glorified through the Sonne Whosoeuer apprehendeth this Sonne and me and my promise in him by Faith to him I am a God to him I am a Father him do I accept iustifie and saue All other abide vnder wrath because they worship that thing which by nature is no God. Whosoeuer forsaketh this doctrine must needes fall into the ignorance of God he vnderstandeth not what the true Christian righteousnes wisedom and seruice of God is he is an Idolater abiding vnder the law sinne death and the power of the Deuill and all things that he doth are accursed and condemned Therefore the Anabaptist imagining with him selfe that he pleaseth God if he be rebaptised if he forsake his house wife and children if he mortifie his flesh and suffer much aduersity and at length death it selfe yet there is not one droppe of the knowledge of Christe in him but secluding Christ he dreameth altogether of his owne workes of the forsaking of his goodes of his affliction and mortification and now differeth nothing frō the Turke Iewe or Papist in spirite or in heart but onely in the outward appearance workes and ceremonies which he hath chosen to him selfe The same confidence in workes haue all the Monkes and other religious orders notwithstanding in their apparell and other outward things there is a difference There are at this day very many like vnto these which notwithstanding would be counted among the true professors and teachers of the Gospell and as touching the words they teach that men are deliuered from their sinnes by the death of Christ But because they teach faith in such sort that they attribute more to charitie then to faith they highly dishonour Christe and wickedly peruert his word For they dreame that God regardeth accepteth vs for our charities sake wherby we being reconciled to God doe loue God and our neighbour If this be true then haue we no neede of Christ at all Such men serue not the true God but an Idol of their owne heart which they themselues haue deuised For the true God doth not regard or accept vs for our charitie vertues or newnes of life but for Christes sake c. But they make this obiection Yet notwithstāding the Scripture cōmaundeth that we should loue God with all our heart c. It is true But it foloweth not that because God cōmaūdeth vs therfore we do it If we did loue God with all our heart c. then no dout we should be iustified liue through this obedience as it is wrytten He that shal doe these things shall liue in them But the Gospel sayth Thou doest not these things therfore thou shalt not liue in them For this sentence Thou shalt loue the Lord thy God c. requireth a perfect obedience a perfect feare trust loue towards god These things men neither doe nor can performe in this corrupt nature Therfore this law Thou shalt loue the Lord thy god c. iustifieth not but accuseth condemneth all men according to that saying The lavv causeth vvrath c. Contrariwise Christ is the finishing accomplishing of the lavv to righteousnes to euery one that beleueth Of this we haue spoken largely before In like maner the Iewe keping the law with this opinion that he by this obediēce wil please God serueth not the true God but is an Idolater worshipping a dreame an idoll of his owne heart which is no where to be found For the God of his fathers whom he saith he worshippeth promised to Abraham a Seede thorough the which all nations should be blessed Therfore God is knowen the Blessing is geuē not by the lawe but by the Gospel of Christ Although Paule speake these words Thē vvhē ye knevv not God ye did seruice c. properly prīcipally to the Galathians which were Gentiles yet notwithstanding by the same words he also toucheth the Iewes who though they had reiected their Idols outwardly yet in their hearts they worshipped them more then did the Gentiles as it is sayd Rom. 2. Thou abhorrest Idols committest sacriledge The Gētiles were not the people of God they had not his word and therfore their Idolatrie was grosse But the Idolatrous Iewes cloked their Idolatrie with the name and word of God as all Iusticiaries which seeke righteousnes by workes are wont to doe and so with this outward shew of holines they deceiued many Therfore Idolatrie the more holy and spirituall it is the more hurtfull it is But how may these two contrary sayings which the Apostle here setteth downe be recōciled together Ye knevv not God ye vvorshipped God. I answer All mē naturally haue this general knowledge that there is a God according to the saying Ro. 1. Forasmuch as that vvhich may be knovvn of god vvas manifest in thē For God was made manifest vnto thē in that the inuisible things of him did appeare by the creation of the world Moreouer the ceremonies religiōs which were alwaies remained among al nations sufficiently witnesse that all men haue had a certain general knowledge of god But whether they had it by nature or by the tradition of their forefathers I wil not here dispute But here some wil obiect againe If all mē knew God wherfore thē doth Paul say that the Galathians knew not God before the preaching of the Gospel I answer There is a double knowledge of God general perticuler All men haue the generall knowledge namely that there is a God that he created heauen earth that he is iust that he punisheth the wicked But what god thīketh of vs what his wil is towards vs what he wil geue do to the end we may be deliuered from sinne death and be saued which is the true knowledge of God in dede this they know not As it may be that I know some man by sight whō yet in dede I know not thorowly because I vnderstand not what affection he beareth towards me So mē know naturally that there is a god but what his wil is or what is not his will they doe not know For it is wrytten There is none that vnderstādeth God. And in an other place No mā hath sene God that is to say no man hath knowen what is the will of god Now what doth it auaile thee if thou know that there is a God yet art ignorāt what is his will towards thee Here some thinke one thing some an other The Iewes imagine this to be the will of God if they worship him according to the rule of Moses lawe the Turke if he obserue his Alcoran the
Monke if he kepe his order and performe his vowes But all these are deceaued and become vaine in their owne cogitations as Paule sayeth Rom. 1. not knowing what pleaseth or displeaseth God therfore in steed of the true and naturall God they worship the dreames and imaginations of their owne heart This is it that Paul meaneth whē he saith vvhē ye knevv not God that is when ye knew not the wil of God ye serued those which by nature were no gods that is to say ye serued the dreames imaginatiōs of your owne heart wherby ye imagined without the word the God was to be worshipped with this or that worke with this or that rite or ceremonie For vpon this proposition which all men doe naturally hold namely that there is a God hath sprong all Idolatrie which without that knowledge of the Diuinitie could neuer haue come into the world But because men had this naturall knowledge of God they conceaued vaine and wicked imaginations of God without against the word which they esteemed and maintained as the very truth it selfe and so dreamed that God is such a one as by nature he is not So the Mōke imagineth him to be such a God as forgeueth sinnes geueth grace and euerlasting life for the keping of his Rule This God is no where to be foūd therfore he serueth not the true God but that which by nature is no God to witte the imagination and Idoll of his owne heart that is to say his owne false and vaine opinion of God which he dreameth to be an vndoubted truth Now reason it selfe will enforce vs to confesse that mans opinion is no God. Therfore who so euer wil worship God without this word serueth not the true God as Paule sayth but that which by nature is no God. Therfore whether ye call rudiments here the lawe of Moises or else the traditions of the Gentiles albeit he speaketh here properly and principally of the rudiments of Moises there is no great difference For he that falleth from grace to the law falleth with no lesse daunger then he that falleth from grace to Idolatrie For without Christ there is nothing else but mere Idolatrie an Idoll and false imagination of God whether it be called Moises law or the Popes ordinance or the Turks Alcoran c. Therfore he sayth with a certaine admiration Verse 9. But novv seing ye knovv God. As though he would say This is a maruelous thing that ye knowing God by the preaching of Faith doe so suddainly reuolt from the true knowledge of his will wherein I thought ye were so surely established that I feared nothing lesse then that ye should so easily be ouerthrowne doe now againe by the instigation of the false Apostles returne to the weake and beggerly ceremonies which ye would serue againe afresh Ye heard before by my preaching that this is the will of God to blesse all nations not by circumcision or by the obseruation of the law but by Christe promised to Abraham They that beleue in him shall be blessed with faithfull Abraham they are the sonnes and heires of God. Thus I say haue ye knowen God. Verse 9. Yea rather are knovven of god c. He correcteth the sentence going before But novv seing ye haue knovven God or rather turneth it after this maner yea rather ye are knovven of God. For he feared lest they had lost God vtterly As if he would say Alas are ye come to this poynt that now ye know not God but returne againe from grace to the law Yet notwithstanding God knoweth you And in deede our knowledge is rather passiue then actiue that is to say it consisteth in this that we are rather knowen of God then that we know him All our doing that is all our endeuour to know and to apprehend God is to suffer God to worke in vs He geueth the word which when we haue receiued by Faith geuen from aboue we are new borne and made the sonnes of god This is then the sense and meaning Ye are knovven of God that is ye are visited with the word ye are endued with Faith and the holy Ghost wherby ye are renewed c. Wherfore euen by these words Ye are knovven of God he taketh away all righteousnes from the law and denieth that we attaine the knowledge of God through the worthines of our owne workes For no man knovveth the father but the sonne he to vvhom the sonne vvill reueale him Also He by his knovvledge shall iustifie many because he shall beare our iniquities Wherefore our knowledge concerning God consisteth in suffering and not in doing He much meruelleth therfore that seing they knew God truely by the Gospell they returned so suddenly backe to weake and beggerly rudiments by the perswasion of the false apostles As I my selfe also should greatly maruell if our Church which by the grace of God is godly reformed in pure doctrine and Faith should be seduced and peruerted by some fond and frantike head through the preaching of one or two sermons that they would not acknowledge me for their pastour any more Which thing notwithstanding shall one day come to passe if not whilest we liue yet when we are dead and gone For many shall then rise vppe which will be maisters and teachers who vnder a colour of true religiō shall teach false and peruerse doctrine and shall quickly ouerthrow all that we in so long time and with so great trauel haue builded We are not better then the Apostles who whiles they yet liued sawe not without their great griefe and sorow the subuersion of those Churches which they thēselues had planted through theyr ministerie Therfore it is no great maruell if we be constrained to behold the like euill at this day in those Churches where Sectaries doe raigne who hereafter when we are dead shall possesse those Churches which we haue wonne and planted by our ministerie and with their poyson infect and subuert the same And yet notwithstanding Christe shall remaine and raigne to the end of the world and that maruelously as he did vnder the Papacie Paule seemeth to speake very spitefully of the lawe when he calleth it rudiments as he did also before in the beginning of this chapt and not only rudiments but weake and beggetly rudiments and ceremonies Is it not blasphemie to geue such odious names to the law of God The lawe being in his true vse ought to serue the promises and to stand with the promises grace But if it fight against them it is no more the holy law of God but a false and a deuilish doctrine and doth nothing else but driue men to desperation therfore must be reiected Wherefore when he calleth the lawe weake and beggerly rudiments he speaketh of the lawe in respect of proud and presumpteous hypocrites which would be iustified by it and not of the law being spiritually vnderstand which engendreth wrath
here two sicke and feeble beggers meete together of whom the one is not able to helpe and heale the other but rather molesteth and troubleth the other We as being strong in Christe will gladly serue the lawe not the weake and beggerly but the mightie and rich lawe that is to say so farre forth as it hath power and dominion ouer the body For then we serue the lawe but onely in our body and outward members and not in our conscience But the Pope requireth that we should obey his lawes with this perswasion that if we doe this or that we are righteteous if we doe it not we are damned Here the lawe is more then a weake and beggerly element For whiles this bondage of the conscience continueth vnder the lawe there can be nothing but meere weaknes and pouertie Wherefore all the weight of the matter lieth in this word To serue The meaning therfore of Paule is this that he would not haue the conscience to serue vnder the lawe as a captiue but to be free and to haue dominion ouer the lawe For the conscience is dead to the law through Christ and the law againe vnto the cōscience Wherof we haue more largely entreated afore in the second Chapter Verse 10. Ye obserue dayes and monethes times and yeares By these words he plainly declareth what the false apostles taught namely the obseruation of dayes moneths times yeares The Iewes were commaunded to kepe holy the Saboth daye the new Moones the first and the seueth moneth the three appoynted times or feastes namely the pascall or passeouer the feast of weekes of the tabernacles and the yere of Iubilie These ceremonies the Galathians were also constrained by the false apostles to kepe as necessary to righteousnes Therfore he sayth that they losing the grace liberty which they had in Christe were turned backe to the seruing of weake and beggerly elements For they were perswaded by the false apostles that these lawes must nedes be kept and by keping of them they should obteine righteousnes but if they kept them not they should be damned Contrariwise Paule can in no wise suffer that mens consciences should be bound to the law of Moses but alwayes deliuereth them from the law Behold I Paule sayeth he a litle after in the .5 chap. do vvrite vnto you that if ye be circūcised Christe shall profit you nothing And Coloss 2. Let no mā iudge you in meat or drink or in a peece of an holy day or of a nevv Moone or Saboth day c. So sayth our Sauiour Christe The kingdō of God cometh not vvith obseruation of the lavv Much lesse then are mens consciences to be burdened snared with mens traditiōs Verse 11. I am in feare of you lest I haue bestovved on you labour in vaine Here Paule sheweth him selfe to be greatly troubled through the fall of the Galathians whom he would more bitterly reproue but that he feareth lest if he should deale with them more sharply he should not onely not make them better but more offend them and so vtterly alienate their mindes from him Therfore in wryting he chaungeth and mitigateth his words and as though all the harme redoūded vnto him selfe he sayth I am in feare of you lest I haue bestovved my labour on you in vaine That is to say it greueth me that I haue preached the gospell with so great diligence and faithfulnes amongst you and see no frute to come therof Notwithstanding although he shew a very louing a fatherly affection towards them yet withall he chideth them somwhat sharply but yet couertly For when he sayeth that he had laboured in vaine that is to say that he had preached the Gospell among them without any frute he sheweth couertly that either they were obstinate vnbeleuers or else were falne from the doctrine of faith Now both these as wel vnbeleuers as backsliders from the doctrine of faith are sinners wicked vnrighteous dāned Such therfore do obey the law in vaine they obserue daies moneths yeres in vaine And in these words I am in feare of you lest I haue bestovved on you labour in vaine is cōtained a certaine secret excōmunication For the Apostle meaneth hereby that the Galathiās were secluded separate frō Christ vnlesse they spedely returned to the sincere sound doctrine againe yet he pronoūced no open sentence against them For he perceaued that he could do no good with ouer sharpe dealing wherefore he chaungeth his stile and speaketh them very faire saying Verse 12. Be ye as I for I am euen as you Hetherto Paule hath ben occupied wholy in teaching and being moued with this great enormitie and wicked reuolting of the Galathians he was vehemētly incensed against them and chid them bitterly calling them fooles bewitched not beleuing the truth crucifiers of Christ c. Now the greater part of his Epistle being finished he beginneth to perceiue that he had handled them too sharply Therefore being carefull lest he should doe more hurt then good through his seueritie he sheweth that this his sharpe chiding proceded of a fatherly affection and a true Apostolical heart And so he amplifieth the matter with sweete and gentle wordes to the ende that if he had offended any as no dout there were many offended by these sweete louing words he might winne them againe And here by his owne example he admonisheth all Pastours and Ministers that they ought to beare a fatherly and motherly affection not towardes rauening wolues but towardes the poore sheepe miserably seduced and going astray patiently bearing with their faultes and infirmities instructing and restoring them with the spirite of mekenes For they can not be brought into the right way againe by any other meanes and by ouer sharpe reprouing and rebuking they are prouoked to anger or else to desperation but not to repentaunce And here is to be noted by the way that such is the nature and frute of true and sound doctrine that when it is well taught and well vnderstand it ioyneth mens hearts together with a singuler concord but when men reiect godly and sincere doctrine and embrace errors this vnitie and concord is soone broken Therfore as soone as thou seest thy brethern seduced by vaine and fantasticall spirites to fall from the article of Iustification thou shalt perceiue that by and by they wil pursue the faithfull with bitter hatred whom before they most tenderly loued This we find to be true at this day in our false brethern and other Sectaries who at the beginning of the reformation of the Gospell were glad to heare vs and redde our Bookes with great zeale and affection They acknowledged the grace of the holy Ghost in vs and reuerenced vs for the same as the ministers of god Some of them also liued familiarly with vs for a time and behaued them selues very modestly and soberly But when they were departed from vs
comfort the weake with sweete louing wordes as occasion should require Verse 20. For I am troubled for you That is to say I am so troubled in my spirite that I know not how by letters to behaue my selfe towardes you Here is a liuely description of the true affections of an Apostle He omitteth nothing he chideth the Galathians he entreateth them he speaketh them faire he highly commendeth their Faith labouring by all meanes to bring them backe againe to the truth of the Gospell and to deliuer them out of the snares of the false apostles These are vehement words proceding from a heart stirred vppe and enflamed with a hot burning zeale and therfore ought diligently to be considered Verse 21. Tell me ye that vvill be vnder the lavve doe ye not heare the lavve Here would Paule haue closed vp his Epistle for he desired not to wryte any more but rather to be present with the Galathians and to speake vnto them him selfe But he being in great perplexitie and very carefull for this matter taketh by the way this allegorie which then came into his minde For the people are greatly delighted with allegories and similitudes and therfore Christe himselfe oftentimes vseth them For they are as it were certaine pictures which set forth things as if they were painted before the eyes of the simple and therefore they moue and perswade very much especially the simple and ignorant First therfore he stirreth vp the Galathians with words and wrytings Secondly he painteth out the matter it selfe before theyr eyes with this goodly allegorie Now Paule was a maruelous cunning workman in handling of allegories For he is wont to applie them to the doctrine of Faith to grace and to Christ and not to the law and the workes therof as Origen and Hierom doe who are worthely reprehended for that they turned the plaine sentences of the Scripture where allegories haue no place into vnfitte and foolish allegories Therfore to vse allegories it is oftentimes a very daungerous thing For vnlesse a man haue the perfect knowledge of Christian doctrine he can not vse allegories rightly and as he should doe But why doth Paule call the booke of Genesis out of the which he aleageth the hystorie of Ismael and of Isaack the lawe seeing that booke containeth nothing at all concerning the law and specially that place which he aledgeth speaketh not of any law but onely containeth a plaine hystorie of Abrahams two children Paule is wont to call the first booke of Moses the lawe after the maner of the Iewes which although it cōtaine no law besides the law of circumcision but the principall doctrine therof is concerning Faith and that the Patriarkes pleased God because of their Faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses So did Paule him selfe also being a iewe And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. But it is that the vvord might be fulfilled vvhich is vvrytten in their lavve They hated me vvithout a cause Vers 22.23 For it is vvrytten that Abraham had tvvo sonnes one by a seruaunt and one by a free vvoman But he vvhich vvas of the seruaunt vvas borne after the flesh and he vvhich vvas of the free vvoman vvas borne after the spirite As if he sayd Ye forsake grace Faith and Christe and turne backe againe to the lawe ye will be vnder the lawe and become wise through it Therefore I will talke with you of the lawe I pray you then consider the lawe diligently Ye shall finde that Abraham had two sonnes Ismael by Agar and Isaack by Sara They were both the true sonnes of Abraham Ismael was as well the true sonne of Abraham as Isaack was for both came of one father of one flesh and of one Seede What was then the difference This maketh not the difference sayeth Paule that the mother of one was free and the other bond albeit it pertaineth to the allegorie but that Ismael which was borne of the bondwoman was borne after the flesh that is to say without the promise and the word of God. But Isaack was not onely borne of the freewoman but also according to the promise What thē Yet was Isaack notwithstanding as well borne of the seede of Abraham as Ismael was I graunt that they were both the children of one father and yet notwithstanding there is a difference For although Isaack were borne of the flesh yet the promise went before None obserued this difference but onely Paule which he gathered out of the text of Genesis after this maner In that Agar conceaued and brought forth Ismael there was no word of God that foreshewed that thys should come to passe but by the permission of Sara Abraham went in to his seruaunt Agar whom Sara being barren had geuen to wife to Abraham as is sayd in the booke of Genesis For Sara had heard that Abraham by the promise of God should haue seede of his body and she hoped that she should be the mother of this seede But when she had waited now for the promise many yeares with great anguish of spirite and sawe that the matter was so long differred she was out of hope This holy woman therefore geueth place for the honour of her husband and resigneth her right to an other that is to say to her maide Notwithstanding she suffreth not her husband to marrie an other wife out of his house but she geueth vnto him in mariage her seruaunt to the ende that she might be builded by her For so sayeth the hystorie Genes 16. Novv Sara Abrahams vvife bare him no children and she had a maid an Egyptian Agar by name And Sara said vnto Abraham Behold novv the Lord hath restrained me frō childe bearing I pray thee goe in to my maide it may be that I shall be builded by her This was a great humilitie of Sara who so abased her self tooke in good part this tentation trial of her faith For thus she thought God is no lier that which he hath promised to my husband he will surely performe But peraduenture God will not that I shall be the mother of that Seede It shall not greeue me that Agar should haue this honour vnto whom let my Lord enter for I may peraduenture be builded by her Ismael therefore is borne without the word and promise at the onely request of Sara For there is no word of God which commaunded Abraham thus to doe or promised vnto him a sonne but al this is done at aduenture which the wordes doe also declare It may be sayeth she that I shall be builded by her Seeing therfore there was no word of God spoken to Abraham before as there was when Sara should bring forth
of the freewoman and shall at length be cast into vtter darknes Paule therefore by these wordes bondwoman and freewoman tooke occasion as we haue heard to reiect the righteousnes of the lawe and to confirme the doctrine of Iustification And of purpose he taketh hold of this word freewoman vehemently vrging and amplifying the same especially in the beginning of the chapter folowing Whervpon he taketh occasion to reason of Christian libertie the knowledge whereof is very necessary For the Pope hath in a maner quite ouerthrowne it and made the Church subiect to mans traditions and ceremonies and to a most miserable and filthie bondage That libertie which is purchased by Christ is vnto vs at this day a most strong fort and munition wherby we defend our selues against the tyrannie of the Pope Wherfore we must diligently consider this doctrine of Christian libertie as well to confirme the doctrine of iustification as also to raise vppe and comfort weake consciences against so many troubles offences which our aduersaries doe impute vnto the Gospell Now Christian libertie is a very spirituall thing which the carnall man doth not vnderstand Yea they which haue the first frutes of the spirite and can talke well therof doe very hardly retaine it in their heart It seemeth to reason that it is a matter of small importance Therefore if the holy Ghost do not magnifie it adde a waight vnto it it is conteÌ„ned The fifth Chapter PAVLE now drawing towardes the ende of his Epistle disputeth very vehemeÌ„tly in defence of the doctrine of Faith and Christian libertie against the false apostles the enemies and destroyers of the same against whom he casteth out very thundring wordes to beate them downe and vtterly to vanquish them And therewithall he exhorteth the Galathians to flie their pernicious doctrine as a dangerous poyson In his exhortation he intermingleth threatnings and promises trying euery way that he may kepe them in that libertie which Christ had purchased for them saying Verse 1. Stand fast therefore in that libertie vvherein Christe hath made vs free That is to say Be ye stedfast So Peter sayeth Be sober and vvatch for your aduersarie the Deuill as a roaring Lion vvalketh about seeking vvhom he may deuoure vvhom resist being stedfast in the Faith. Be ye not carelesse sayth he but stedfast and constant Lie not downe and sleepe but stand vp As if he would say It standeth you in hand to be watchfull and constant that ye may keepe and hold fast that libertie wherin Christe hath made you free They that are secure and negligent can not kepe this libertie For Satan most deadly hateth the light of the Gospell that is to say the doctrine of grace libertie consolation and life Therfore when he seeth that it beginneth once to appeare forthwith he fighteth against it with all might and maine stirring vppe stormes and tempests to hinder the course therof and vtterly to ouerthrow it Wherefore Paule warneth the Faithfull not to sleepe not to be negligent but constantly and valiantly to resist Satan that he spoile them not of that libertie which Christe hath purchased for them Euery word hath here a certaine vehemencie Stand sayth he As if he should say Here haue ye neede of great diligence vigilancie In that libertie In what libertie Not in that wherwith the Emperour hath made vs free but in that wherwith Christ hath made vs free The Emperour hath geuen or rather was compelled to geue to the Bishop of Rome a free citie and other landes also immunities priuileges and prerogatiues c. This is also a libertie but it is a ciuill libertie whereby the Pope with all his cleargie is exempt from all publicke charges Moreouer there is a fleshly or rather a deuilish libertie wherby the Deuill chiefly raigneth thorow out the whole world For they that inioy this libertie obey neither God nor lawes but doe what they list This libertie the people seeke and embrace at this day and so doe the Sectaries which will be at libertie in their opinions and in all their doings to the ende they may teach and doe whatsoeuer they dreame to be good and sound without reprehension These stand in that libertie wherein the Deuill hath made them free But we speake not here of this libertie albeit the whole world seeketh no other libertie Neither doe we speake of the ciuill libertie but of a farre other maner of libertie which the Deuill hateth and resisteth with all his power This is that libertie whereby Christe hath made vs free not from an earthly bondage or from the Babylonicall captiuitie or from the tyrannie of the Turkes but froÌ„ Gods euerlasting wrath And where is this done In the conscience There resteth our libertie and goeth no farther For Christe hath made vs free not ciuily nor carnally but diuinely that is to say we are made free in such sort that our coÌ„science is now free and quiet not fearing the wrath of God to come This is that true and inestimable libertie to the excelleÌ„cie maiestie wherof if we compare the other they are but as one droppe of water in respect of the whole sea For who is able to expresse what a thing it is when a man is assured in his heart that God neither is nor will be angry with him but will be for euer a mercifull and a louing father vnto him for Christes sake This is in deede a maruelous and an incomprehensible libertie to haue the most high and soueraigne Maiestie so fauourable vnto vs that he doth not onely defend maintaine and succour vs in this life but also as touching our bodies wâ—ll so deliuer vs that our bodies which are sowen in corruption in dishonor and infirmitie shall rise againe in incorruption in glory and power Wherfore this is an inestimable libertie that we are made free from the wrath of God for euer and is greater then heauen and earth and all other creatures Of this libertie there foloweth an other whereby through Christe we are made free from the lawe sinne death the power of the Deuill hell c. For as the wrath of God can not terrifie vs for that Christe hath deliuered vs from the same so the lawe sinne and death can not accuse and condemne vs And although the law accuse vs and sinne terrifie vs yet they can not driue vs to desperation For Faith which ouercometh the world by and by sayeth These things belong not vnto me for Christe hath made me free and deliuered me from them all Likewise death which is the most mighty and most dreadful thing in all the world is vtterly vanquished in the conscience by this libertie of the spirite Wherfore the maiestie of this Christian libertie is highly to be estemed and diligently considered It is an easie matter for a maÌ„ to speake these words freedome from the wrath of God sinne and death but in the time
of tentation experiēce and practise to applie them to him selfe and to feele the excellencie of this libertie and the frute thereof it is a harder matter then can be expressed Therfore our conscience must be enstructed and prepared before hand that when we feele the accusation of the lawe the terrours of sinne the horrour of death and the wrath of God we may remoue these heauie sightes and fearfull fantasies out of our mindes and set in the place thereof the freedome purchased by Christ the forgeuenes of sinnes righteousnes life and the euerlasting mercy of god And albeit the feeling of the contrary be very strong yet let vs assure our selues that it shall not long endure according to that saying of the Prophet For a moment in mine anger I hidde my face from thee for a litle season but vvith euerlasting mercy I haue compassion on thee But this is very hard to doe Wherefore that libertie which Christ hath purchased for vs is not so soone beleued as it is named If it could be apprehended with a sure and a stedfast Faith then no rage or terrour of the word of the law sinne death or the Deuill could be so great but by by it should be swalowed vp as a litle drop of water is swallowed of the maine sea And certainly this Christian libertie swalloweth vp at once taketh quite away the whole heape of euils the law sinne death Gods wrath and briefly the serpent him selfe with his head and whole power and in the stead therof it placeth righteousnes peace euerlasting life c. But blessed is he that vnderstandeth and beleueth Let vs learne therefore to magnifie this our libertie purchased by Iesus Christe the sonne of God by whom all things were created both in heauen and earth Which libertie he hath purchased with no other price then with his owne bloud to deliuer vs not from any bodely or temporall seruitude but from a spirituall and euerlasting bondage vnder mighty and inuincible tyrannes to witte the lawe sinne death and the Deuil and so to reconcile vs vnto God his father Now since these enemies are ouercome and we reconciled vnto God by the death of his sonne it is certaine that we are righteous before God and that what so euer we doe pleaseth him And although there be certaine remnantes of sinne yet still in vs they are not laid to our charge but pardoned for Christes sake Paule vseth wordes of great force and vehemencie Stand sayth he in that libertie vvherin Christe hath made you free This libertie then is not geuen vnto vs by the law or for our righteousnes but freely for Christes sake Which thing Paule here witnesseth and plainly declareth thorow out his whole Epistle Christe also in the .8 of Iohn sayth If the sonne shall make you free there shall ye be free in deede He onely is sette betwixt vs and the euils which trouble and afflict vs he hath ouercome them and taken them away so that they cā no more oppresse vs nor condemne vs In the sted of sinne and death he geueth vnto vs righteousnes and euerlasting life and by this meanes he chaūgeth the bondage and terrours of the law into the liberty of cōscience and consolation of the Gospel which sayeth Be of good comfort my sonne thy sinnes are forgeuen thee Whosoeuer then beleueth in Christ the sonne of God he hath this libertie Reason can not perceaue the excellencie of this matter which when a man considereth in spirite he shall see that it is inestimable For who is able to conceaue in his minde how great and vnspeakable a gift it is to haue the forgeuenes of sinnes righteousnes euerlasting life in the sted of the law sinne death and the wrath of God to haue God him selfe fauourable and merciful for euer The Papists and the hypocrites that seeke the righteousnes of the lawe or their owne righteousnes doe glory that they likewise haue remission of sinnes righteousnes life and the grace of god For they vaunt that they also haue this libertie and they promise the same vnto others but in very deede they are the seruauntes of corruption and in the time of tentation all their vaine confidence vanisheth away euen in a moment For they trust vnto the workes and satisfactions of men and not to the word of God nor vnto Christe Wherefore it is impossible for the Iusticiaries which seeke to winne heauen life and saluation by workes and merites to know what the libertie and deliuerance from sinne is Contrariwise our libertie hath for her foundation Christe him selfe who is our euerlasting high Bishop sitting at the right hand of God making intercessiō for vs Wherfore the forgeuenes of sinnes righteousnes life libertie which we haue through him is sure certaine perpetual so that we beleue this Wherefore if we cleaue vnto Christ with a stedfast Faith and stand fast in that libertie wherein he hath made vs free we shall obtaine those inestimable gifts but if we be carelesse and negligent we shall lose them It is not without cause that Paule biddeth vs watch and stand fast for he knew that the Deuil seeketh nothing more then to spoile vs of this libertie which cost Christe so great a price and to entāgle vs againe by his ministers in the yoke of bondage as foloweth Verse 1. And be not entangled againe vvith the yoke of bondage Paule hath spoken most effectually and profoundly as concerning grace and Christian libertie and with high and mighty wordes hath exhorted the Galathians to continue in the same for it is easily lost Therefore he biddeth them stand fast lest that through negligence or securitie they fall backe againe from grace and Faith to the law and workes Now because reason iudgeth that there can be no daunger in preferring the righteousnes of the law before the righteousnes of Faith therefore with a certaine indignation he enueyeth against the lawe and with great contempt he calleth it a yoke yea a yoke of bondage So Peter calleth it also Acts. 15 VVhy tempt ye God to lay a yoke on the disciples neckes vvhich neither our fathers nor vve vvere able to beare And thus he turneth all things to the contrary For the false Apostles did abase the promise and magnified the law and the works thereof in this wise If ye will be made free say they from sinne and death and obtaine righteousnes and life fulfil the law be circumcised obserue dayes moneths times and yeres offer sacrifices and doe such other like things then shall this obedience of the law iustifie and saue you But Paule sayth the contrary They sayth he that teach the law after this sort do not set mens consciences at libertie but snare and entangle them with a yoke yea and that with a yoke of bondage He speaketh therfore of the law very basely and contemptuously and calleth it an hard bondage and a seruile yoke
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
for me in heauen So both these sayings are true that I am made righteous alredy by that righteousnes which is begun in me and also I am raised vppe in the same hope against sinne and waite for the full consummation of perfect righteousnes in heauen These things are not rightly vnderstand but when they be put in practise VVhat difference there is betwene Faith and Hope Here riseth a question what difference there is betwene Faith and Hope The Sophisters and Schoolemē haue laboured very much in this matter but they could neuer shew any certaintie Yea to vs which trauell in the holy Scriptures with much diligence and also with more fulnes and power of spirite be it spoken without any bragge it is hard to finde any differēce For there is so great affinitie betwene Faith and hope that the one can not be seperate from the other Notwithstanding there is a difference betwene them which is gathered of their seuerall offices diuersitie of working and of their endes First they differ in respect of their subiect that is of the groūd wherin they rest For Faith resteth in the vnderstanding and hope resteth in the will but in very deede they can not be seperated the one hauing respect to the other as the two Cherubins of the Mercieseat which could not be deuided Secondly they differ in respect of their office that is of theyr working For faith telleth what is to be done it teacheth prescribeth and directeth and it is a knowledge Hope is an exhortatiō which stirreth vp the minde that it may be strong bold and couragious that it may suffer and endure aduersitie and in the middest thereof wait for better things Thirdly they differ as touching their obiect that is the speciall matter whervnto they looke For Faith hath for her obiect the truth teaching vs to cleaue surely therto and loketh vpon the word and promise of the thing that is promised Hope hath for her obiect the goodnes of God and loketh vpon the thing which is promised in the word that is vpon such matters as Faith teacheth vs to be hoped for Fourthly they differ in order For Faith is the beginning of life before all tribulation Heb. 11. But hope cometh afterwardes proceding of tribulations Rom. 5. Fiftly they differ by the diuersitie of working For Faith is a teacher and a iudge fighting against errours and heresies iudging spirites doctrines But hope is as it were the Generall or Captaine of the field fighting against tribulation the crosse impatiencie heauines of spirite weaknes desperation and blasphemie and it waiteth for good things euen in the middest of all euils Therefore when I am instructed by Faith in the word of God and lay holde of Christe beleuing in him with my whole heart then am I righteous by this knowledge When I am so iustified by Faith or by this knowledge by and by cometh the Deuill the father of lies and laboureth to extinguish my Faith by wiles and subtilties that is to say by lies errours and heresies Moreouer because he is a murtherer he goeth about also to oppresse it by violence Here hope wrastlinge layeth holde on the thinge reuealed by Faithe and ouercometh the Deuill that warreth against Faith and after this victorie foloweth peace ioy in the holy Ghost So that in very deede faith hope can scarsely be discerned the one from the other yet is there a certaine difference betwene them And that it may be the better perceaued I will set out the matter by a similitude In ciuill gouernment Prudence and Fortitude doe differ and yet these two vertues are so ioyned together that they can not easily be seuered Now fortitude is a constancie of minde which is not discouraged in aduersity but endureth valiantly waiteth for better things But if fortitude be not guided by prudence it is but temeritie and rashnes On the other side if fortitude be not ioyned with prudence that prudence is but vaine and vnprofitable Therfore like as in policy prudence is but vaine without fortitude euen so in Diuinitie Faith without hope is nothing For hope endureth aduersity and is constant therin and in the end ouercometh all euils And on the other side like as fortitude without prudence is rashnes euen so hope without faith is a presumption in spirite and a tempting of God for it hath no knowledge of Christ and of the truth which Faith teacheth and therfore it is but a blind rashnes arrogancie Wherfore a godly man afore all things must haue a right vnderstanding instructed by Faith according to the which the minde may be guided in afflictiōs that it may hope for those good things which Faith hath reuealed and taught To be short Faith is conceaued by teaching for thereby the minde is instructed what the truthe is Hope is conceaued by exhortation for by exhortation hope is stirred vppe in afflictions which cōfirmeth him that is alredy iustified by Faith that he be not ouercome by aduersities but that he may be able more strongly to resist them notwithstanding if the sparke of Faith should not geue light to the will it could not be perswaded to lay holde vpon hope We haue Faith then wherby we are taught vnderstand and know the heauenly wisedom apprehende Christe and continue in his grace But as soone as we lay hold vpon Christe by Faith and confesse him forthwith our enemies the world the flesh and the Deuil rise vppe against vs hating and persecuting vs most cruelly both in body and spirite Wherefore we thus beleuing and iustified by Faith in spirite doe wait for the hope of our righteousnes And we wait through patience for we see feele the flatte contrary For the world with his Prince the Deuill assaileth vs mightely both within and without Moreouer sinne yet still remaineth in vs which driueth vs into heauines Notwithstanding we geue not ouer for all this but raise vppe our mind strongly through Faith which lightneth teacheth guideth the same And thus we abide firme and constant and ouercome al aduersities through him which hath loued vs vntil our righteousnes which we beleue and wait for be reuealed By Faith therefore we began by hope we continue and by reuelation we shall obtaine the whole In the meane time whilest we liue here because we beleue we teach the word and publish the knowledge of Christe vnto others Thus doing we suffer persecution according to this text I beleued and therefore did I speake and I vvas fore troubled with patience being strengthened and encouraged throughe hope wherevnto the Scripture exhorteth vs with most sweete and comfortable promises taught and reuealed vnto vs by Faith. And thus doth hope spring vp encrease in vs Rō 15. That through patience and comfort of the Scripture vve may haue hope Paule therfore not without cause ioyneth patience in tribulatiōs and hope together in the .5 and .8 to the Romains and in other places
also for by them hope is stirred vppe 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
Also they know that they haue an euerlastīg righteousnes which they wait for through hope as a certaine and sure possession laid vp for them in heauen euen when they feele the horrible terrours of sinne and death Moreouer that they are then Lordes of all things when they are most destitute of all things according to that saying hauing nothing and yet possessing all things This sayeth the Scripture is to conceaue comfort through hope But this cunning is not learned without great and often tentations Verse 6. For in Iesus Christe neither circumcision auaileth any thing neither vncircumcision but Faith vvhich vvorketh by loue That is to say Faith which is not fained nor hypocritical but true and liuely This is that faith which exerciseth requireth good works through loue It is as much to say as He that will be a true Christian in deede or one of Christes kingdom must be a true beleuer Now he beleueth not truely if workes of charitie folow not his Faith. So on both hands as well on the right hand as on the left he shutteth hypocrites out of Christes kingdom On the left hand he shutteth out the Iewes and all such as will worke their owne saluation saying In Christ neither circumcision that is to say no works no seruice no worshipping no kinde of life in the world but faith without any trust in works or merites auaileth before god On the right hand he shutteth out all slouthfull and idle persons which say if faith iustifie without works then let vs worke nothing but let vs onely beleue and doe what we list Not so ye enemies of grace Paule sayeth otherwise And although it be true that onely faith iustifieth yet he speaketh here of Faith in an other respect that is to say that after it hath iustified it is not idle but occupied and exercised in working through loue Paule therfore in this place setteth forth the whole life of a Christian man namely that inwardly it consisteth in faith towards God and outwardly in charitie and good works towardes our neighbour So that a man is a perfect Christ an inwardly through faith before God who hath no neede of our workes and outwardly before men to whom our Faith profiteth nothing but our charitie or our works Therfore when we haue heard or vnderstād of this forme of Christian life to witte that it is faith and charitie as I haue sayd it is not yet declared what Faith or what charitie is for this is an other question For as touching faith or the inward nature force and vse of Faith he hath spoken before Where he shewed that it is our righteousnes or rather our iustification before god Here he ioyneth it with charitie and workes that is to say he speaketh of the externall office thereof which is to stirre vs vp to doe good workes and to bring forth in vs the frutes of charitie to the profite of our neighbour Verse 7. Ye did runne vvell vvho did let you that ye did not obey the truth These are plaine wordes Paule affirmeth that he teacheth them the truth and the selfe same thing that he taught them before and that they ranne well so long as they obeyed the truth that is they beleued and liued rightly but now they did not so since they were misled by the false apostles Moreouer he vseth here a new kinde of speech in calling the Christian life a course or a race For among the Hebrues to runne or to walke signifieth as much as to liue or to be conuersant The teachers doe runne when they teach purely and the hearers or learners doe runne when they receaue the word with ioy and when the frutes of the spirite doe folow Which thing was done as long as Paule was present as he witnessed before in the third and fourth chap. And here he sayeth Ye did runne vvell that is to say all things went forward well and happely among you ye liued very well ye went on the right way to euerlasting life which the word of God promised you c. These wordes Ye did runne vvell containe in them a singuler comfort This tentation oftentimes exerciseth the godly that their life seemeth vnto them to be rather a certaine slow creeping then a running But if they abide in sound doctrine and walke in the spirite lette this nothing trouble them thoughe their doings seeme to goe slowly forward or rather to creepe God iudgeth farre otherwise For that which seemeth vnto vs to be very slow scarsely to creepe runneth swiftly in Gods sight Againe that which is to vs nothing els but sorrow mourning and death is before God ioy mirth true happines Therfore Christ sayth Blessed are ye that mourne vveepe for ye shal receaue cōfort ye shall laugh c. All things shall turne to the best to them which beleue in the sonne of God be it sorrow or be it death it selfe Therefore they be true runners in deede and whatsoeuer they doe it runneth well goeth happely forward by the furtherance of Gods spirite which can not skill of slow procedings Verse 7. VVho did let you that you did not obey the truth They are hindred in this course which fall away from Faith and grace to the lawe and workes as it hapned to the Galathians being misled and seduced by the false apostles whom he couertly reprehendeth with these wordes vvho did let you that ye did not obey the truth In like maner he sayd before in the third Chap. vvho hath bevvitched you that ye should not obey the truth And here Paule sheweth by the way that men are so strongly bewitched with false doctrine that they embrace lies heresies in the sted of the truth and spirituall doctrine And on the other side they say and sweare that the sound doctrine which before they loued is erroneous that their errour is sound doctrine maintaining and defending the same with all their power Euen so the false apostles brought the Galathians which ranne well at the beginning into this opinion to beleue that they erred and went very slowly forward when Paule was their teacher But afterwardes they being seduced by the false apostles and falling cleane away from the truth were so strongly bewitched with their false perswasion that they thought them selues to be in an happie state and that they ranne very well The same hapneth at this day to such as are seduced by the Sectaries and fantasticall spirits Therfore I am wont to say that falling in doctrine cometh not of man but of the Deuil and is most perillous to witte euen from the high heauen to the bottom of hell For they that continue in errour are so farre of from acknowledging their sinne that they maintaine the same to be high righteousnes Wherfore it is vnpossible for them to obtaine pardon Verse 8. It is not the persvvasion of him that calleth you This is a great consolation and a singulare doctrine whereby
vpō this their fall vnlesse they repented This fatherly and Apostolicall care and admonition of Paule moued some of them nothing at all For many of them acknowledged Paule no more for their teacher but preferred the false apostles farre aboue him of whom they thought them selues to haue receaued the true doctrine and not of Paule Moreouer the false apostles no doubt sclaundered Paule among the Galathians saying that he was an obstinate and a contentious fellow which for a light matter would breake the vnitie of the churches and for no other cause but that he alone would be counted wise and be magnified of them Through this false accusation they made Paule very odious vnto many Some other which had not yet vtterly forsakē his doctrine thought that there was no daunger in dissenting a litle from him in the doctrine of iustification Faith. Wherfore when they heard that Paule made so hainous a matter of that which seemed vnto them to be but light and of small importance then maruelled and thus they thought with themselues Be it so that we haue swarned something from the doctrine of Paule and that there hath bene some fault in vs yet that being but a small matter he ought to winke thereat or at least not to vehemently to amplifie it lest by the occasion thereof the concord of the Churches should be broken Wherevnto he answereth with this sentence A litle leuen leueneth or maketh sovver the vvhole lumpe of dough And this is a caueat or an admonition which Paule stādeth much vppon And we also ought greatly to esteme the same at this day For our aduersaries in like maner obiect against vs that we are contentious obstinate and intractable in defending our doctrine and euen in matters of no great importance But these are the craftie fetches of the Deuill whereby he goeth about vtterly to ouerthrow our doctrine To this we answer therefore with Paule that a litle leuen maketh sovver the vvhole lumpe In Philosophie a small fault in the beginning is a great and a foule fault in the ende So in Diuinitie one litle errour ouerthroweth the whole doctrine Wherefore we must separate life and doctrine farre asunder The doctrine is not ours but Gods whose ministers onely we are called therefore we may not chaunge or diminish one tittle therof The life is ours therefore as touching that we are ready to doe to suffer to forgeue c. what so euer our aduersaries shall require of vs so that Faith and doctrine may remaine sound and vncorrupt of the which we say alwayes with Paule A litle leuen leueneth c. A small mote in the eye hurteth the eye And our Sauiour Christ sayeth The light of the body is the eye therefore vvhen thine eye is single then is thy vvhole body light but if thine eye be euill then thy body is darke Againe If thy body shall haue no part darke then shall all be light By this allegorie Christe signifieth that the eye that is to say the doctrine ought to be most simple cleare and sincere hauing in it no darknes no cloud c. And Iames the Apostle sayth He that faileth in one poynt is giltie of all This place therfore maketh very much for vs against these cauillers which say that we breake charitie to the great hurt and damage of the churches But we protest that we desire nothing more then to be at vnitie with all men so that they leaue vnto vs the doctrine of Faith entire and vncorrupt to the which all things ought to geue place be it charitie an Apostle or an angell from heauen Let vs suffer them therfore to extoll charity and concord as much as they list but on the other side lette vs magnifie the maiestie of the word and Faith. Charitie may be neglected in time and place without any daunger but so can not the word and Faith be Charitie suffereth all things geueth place to all men Contrariwise Faith suffereth nothing geueth place to no man Charitie in geuing place in beleuing in geuing and forgeuing is oftentimes deceaued and yet notwithstanding being so deceaued it suffereth no losse which is to be called true losse in deede that is to say it loseth not Christe Therefore it is not offended but continueth still constant in well doing yea euen towards the vnthankfull and vnworthy Contrariwise in the matter of Faith and saluation when men teach lies and errours vnder the colour of the truth and seduce many here hath charitie no place For here we lose not any benefite bestowed vppon the vnthankfull but we lose the word Faith Christe and euerlasting life Let it not moue vs therfore that they vrge so much the keping of charitie and concord For who so loueth not God his word it is no matter what or how much he loueth Paule therfore by this sentence admonisheth as well teachers as hearers to take heede that they esteme not the doctrine of Faith as a light matter wherw t they may dally at their plesure It is as a bright sunne beame comming downe from heauen which lightneth directeth and guideth vs Now like as the world with all the wisedom and power thereof is not able to stoppe or turne away the beames of the sunne comming downe from heauen directly vnto the earth euen so can there nothing be added to the doctrine of Faith or taken from it for that is an vtter defacing and ouerthrowing of the whole Verse 10. I haue trust in you through the Lord. As if he would say I haue taught admonished and reproued you enough so that ye would hearken vnto me Notwithstanding I hope wel of you in the lord Here riseth a question whether Paule doth wel whē he sayth he hath a good hope or trust of the Galathians seing the holy Scripture forbiddeth any trust to be put in men Both Faith and charitie haue their trust and beleefe but after diuers sorts by reason of the diuersitie of their obiectes Faith trusteth in God and therfore it can not be deceaued charitie beleueth man and therefore it is often deceaued Now this Faith that springeth of charitie is so necessary to this present life that without it life can not continue in the world For if one man should not beleue trust an other what life should we liue vpon earth The true Christians doe sooner beleue and geue credite through charitie then the childrē of this world doe For faith towards men is a fruite of the spirit or of christian Faith in the godly Herevpon Paule had a trust of that Galathians yea though they were falne frō his doctrine but yet through the lord As if he should say I trust vnto you so farre forth as the Lord is in you ye in him that is to say so farre forth as ye abide in the truth From which if you fall away seduced by the ministers of Sathan I will not trust vnto you any more Thus it is
vnder the Pope Now Paule goeth about to declare out of the ten commaundements what it is to serue one an other through loue Verse 14. For the vvhole lavve is fulfilled in one vvord vvhich is this Thou shalt loue thy neighbour as thy selfe Paule after that he hath laid the foundation of Christian doctrine is wont to build gold siluer and precious stones vpon it Now there is no other foundation as he himselfe sayeth to the Corinthians than Iesus Christ or the righteousnes of Christe Vpon this foundation he buildeth now good workes yea good workes in deede all which he comprehendeth in one precept Thou shalt loue thy neighbour as thy selfe As if he should say when I say that ye must serue one an other through loue I meane the selfe same thing that the lawe sayeth in an other place Thou shalt loue thy neighbour as thy selfe And this is truely to interprete the Scriptures and Gods commaundements Now in geuing preceptes of loue he couertly toucheth by the way the false teachers against whom he setteth him selfe mightely that he may defend and stablish his doctrine of good workes against them As if he sayd O ye Galathians I haue hetherto taught you the true and spirituall life and now also I will teach you what be good workes in deede And this will I doe to the ende ye may know that the vaine and foolish workes of ceremonies which the false Apostles doe onely vrge are farre inferiour to the workes of charitie For such is the foolishnes and madnes of all wicked teachers and fantasticall spirites that not onely they leaue the true foundation and pure doctrine but also continuing alwayes in their superstitions they neuer attaine to good workes Therefore as Paule sayeth they build nothing but woode hay and stubble vppon the foundation So the false apostles which were the most earnest defenders of workes did not teach or require the workes of charitie as that Christians shuld loue one an other that they should be ready to helpe their neighbours in all necessities not onely with their goods but also with their body that is to say with tounge hand heart and with their whole strength but onely they required that circumcision should be kept that dayes monethes yeres and times should be obserued and other good workes they could teach none For after they had destroyed the foundation which is Christ darkened the doctrine of Faith it was impossible that there should remaine any true vse exercise or opinion of good workes Take away the tree the frute must needes perish The Apostle therfore diligently exhorteth the Christians to exercise themselues in good workes after that they haue heard and receaued the pure doctrine of Faith. For the remnauntes of sinne doe yet still remaine euen in those that be iustified which as they are contrary to Faith and hinder it so doe they hinder vs from doing good workes Moreouer mans reason and the flesh which in the sainctes them selues resisteth the spirite and in the wicked doth mightely raigne is naturally delited with Pharisaicall superstitions that is to say it taketh more pleasure in measuring God by her owne imaginations than by his word and doth the works that she her selfe hath chosen with farre greater zeale then those which God hath commaunded Wherfore it is necessary that the godly preachers should as diligently teach and vrge the doctrine of good workes as the doctrine of Faith for Satan is a deadly enemie to both Notwithstanding faith must first be planted for without Faith it is impossible to vnderstand what a good worke is or what pleaseth God. Let no man thinke therefore that he thorowly knoweth this commaūdement Thou shalt loue thy neighbour as thy selfe In deede it is very short and easy as touching the wordes but shew me the teachers and hearers that in teaching learning and liuing doe exercise and accomplish it rightly Therefore these wordes Serue ye one an other through loue and these also Thou shalt loue thy neighbor as thy self are incomprehensible no man no not euen the godly doe sufficiently consider teach and exercise the same And which is a wōderful thing the faithfull haue this tentation that if they omit neuer so light a matter which they ought to do by and by their conscience is wounded but they are not so troubled if they neglect the dueties of charitie as daily they doe or beare not a sincere and brotherly loue and affection towards their neighbour For they doe not so much regard the commaundement of charitie as their owne superstitions from the which they be not altogether free during this life Paule therfore reprehendeth the Galathians in these words For the vvhole lavv is fulfilled in one vvord As if he had said ye are drowned in your superstitions ceremonies concerning places times which profit neither your selues nor others and in the meane while ye neglect charitie which ye ought onely to haue kept What madnes is this So sayth Ierome We weare cōsume our bodies with watching fasting and labour but we neglect charitie which is the onely lady mistresse of workes And this may be wel seene in the Monkes who straitly obserue their traditions concerning their ceremonies fasting watching apparel such like In this case if they omitte any thing be it neuer so litle they sinne deadly But whē they do not only neglect charitie but also hate one an other to the death they sinne not nor offend God at all Therefore by this commaundement Paule not onely teacheth good works but also cōdemneth fantasticall and superstitious works He not onely buildeth gold siluer and precious stones vpon the foundation but also throweth downe the woode and burneth vp the hay stubble God witnessed by examples in the olde Testament how much he did alwayes esteme of charitie whervnto he would haue that very law it self and the ceremonies therof to geue place At such time as Dauid and they that were with him were hungrie and had not what to eate they did eate the holy shewbread which by the lawe the lay people might not eate but onely the priests Christes disciples brake the Saboth in plucking the eares of corne yea and Christ him selfe brake the Saboth as sayd the Iewes in healing the sicke on the Saboth day All these things shew that charitie or loue ought to be preferred before all lawes ceremonies that God requireth nothing so much at our handes as loue towardes our neighbour The same thing Christe also witnesseth when he sayeth And the second is like vnto this Verse 14. For all the lavv is fulfilled in one vvord As if he sayd Why doe ye burden your selues with the lawe Why doe ye so toile and tormoile your selues about the ceremonies of the law about meates dayes places and such other things as how ye ought to eate drinke keepe your feastes sacrifice c. Leaue of these follies and hearken what
I say All the lawe is fully comprehended in this one saying Thou shalt loue thy neighbour as thy selfe God deliteth not in the obseruation of the ceremonies of the lawe neither hath he any neede of them The onely thing that he requireth at your hands is this that ye beleue in Christ whom he hath sent in whom ye are made perfect and haue all things But if vnto Faith which is the most acceptable seruice of God ye will also adde lawes then assure your selues that all lawes are comprehended in this short commaundement Thou shalt loue thy neighbour as thy selfe Endeuour your selues to keepe this commaundement which being kept ye haue fulfilled all lawes Paule is a very good expounder of Gods commaundementes For he draweth all Moises into a briefe summe shewing that nothing else is cōtained in all his lawes which are in a maner infinite but this short sentence Thou shalt loue thy neighbour as thy selfe Naturall reason is offended with this basenes and shortnes of wordes for it is soone sayd Beleue in Christ And againe Loue thy neighbour as thy selfe Therefore it despiseth both the doctrine of Faith and true good works notwithstanding this base vile word of faith as reason taketh it Beleue in Christ is the power of God to the faithfull whereby they ouercome sinne death the Deuill c. wherby also they attaine saluation eternall life Thus to serue one an other through loue that is to instruct him that goeth astray to comfort him that is afflicted to raise vppe him that is weake to helpe thy neighbour by all meanes possible to beare with his infirmities to endure troubles labours ingratitude contempt in the Church in ciuile life conuersation to obey the Magistrate to geue due honour to thy parentes to be patient at home with a froward wife and an vnruely familie c these I say are workes which reason iudgeth to be of no valew But beleue me they are such workes that the whole world is not able to comprehend the excellencie and worthines thereof for it doth not measure workes or any other thing by the word of God but by the iudgement of wicked blinde and foolish reason Yea it knoweth not the valew of any one of the least good works that can be which are true good works in deede Therfore when men dreame that they well vnderstand the commaundement of charitie they are vtterly deceaued In deede they haue it wrytten in their heart for they naturally iudge that a man ought to doe vnto an other as he would an other should do vnto him But it foloweth not therefore that they vnderstand it For if they did they would also performe it in deede and would preferre loue and charitie before all their workes They would not so highly esteme their owne superstitious toyes as to goe with an heauie countenaunce hanging downe the head to be vnmarried to liue with bread and water to dwell in the wildernes to be poorely apparelled c. These monstrous and superstitious workes which they haue deuised and chosen vnto themselues God neither commaunding nor approuing the same they esteme to be so holy and so excellent that they surmount and darken charitie which is as it were the Sunne of all good works So great and incomprehēsible is the blindnes of mans reason that it is vnable not onely to iudge rightly of the doctrine of Faith but also of external conuersation and workes Wherfore we must fight strongly as well against the opinions of our owne heart to the which we are naturally more enclined in the matter of saluation then to the word of God as also against the counterfet visour holy shew of our owne wilworkes that so we may learne to magnifie the workes which euery man doth in his vocation although they seeme outwardly neuer so base and contemptible if they haue the warrant of Gods worde and contrariwise to despise those workes which reason chooseth without the commaundement of God seeme they neuer so excellent and holy Of this commaundement I haue largely entreated in an other place and therfore I will now but lightly ouerrunne it In deede this is briefly spoken Loue thy neighbour as thy selfe but yet very aptly and to that purpose No man can geue a more certaine a better or a nearer example then a mans owne selfe Therfore if thou wouldest know how thy neighbour ought to be loued and wouldest haue a plaine example therof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and frendship of all men to be holpen with the counsell the goods and the strength of all men of all creatures Wherfore thou hast no neede of any booke to instruct and to admonish thee how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou needest no Scholemaster in this matter aske counsell onely of thine owne heart and that shall teach thee sufficiently that thou oughtest to loue thy neighbour as thy selfe Moreouer loue or charitie is an excellent vertue which not onely maketh a man willing and ready to serue his neighbour with tounge with hand with money and worldly goods but with his body and euen with his life also And thus to doe it is not prouoked by good desertes or any thing else neither is it hindred through euill desertes or ingratitude The mother doth therefore nourish and cherish her child because she loueth it Now my neighbour is euery man specially which hath neede of my helpe as Christ expoundeth it in the .10 chapt of Luke Who although he hath done me some wrong or hurt me by any maner of way yet notwithstanding he hath not put of the nature of man or ceased to be flesh and bloud the creature of God most like vnto my selfe briefly he ceaseth not to be my neighbour As long then as the nature of man remaineth in him so long also remaineth the commaundement of loue which requireth at my hād that I should not despise mine own flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it .1 Cor. 13. Paule therefore commendeth charitie to the Galathians and to all the faithfull for they onely loue in deede and exhorteth them that through charitie one of them should serue an other As if he would say Ye neede not to burden your selues with circumcision and with the ceremonies of Moises law but aboue all things continue in the doctrine of faith which ye haue receaued of me Afterwards if ye will doe good workes I will in one word shew you the chiefest and greatest works and how ye shall fulfill all lawes Serue ye one an other through loue Ye shall not lacke them to whom ye may doe good for the world is ful of such as neede the helpe of others
This is a perfect and a sound doctrine of Faith and loue and also the shortest and the longest Diuinitie The shortest as touching the words and sentences but as touching the vse and practise it is more large more longe more profound and more high then the whole world Verse 15. If ye bite and deuoure one an other take heede lest ye be consumed one of an other By these wordes Paule witnesseth that if the foundation that is to say if Faith in Christ be ouerthrowne by wicked teachers no peace or concord cā remaine in the church either in doctrine or life but there must needes be diuers opinions and dissensions from time to time both in doctrine and life wherby it commeth to passe that one biteth and deuoureth an other that is to say one iudgeth and condemneth an other vntill at length they be consumed Hereof not onely the Scripture but also the examples of all times beare witnes After that Aphrike was peruerted by the Manichees by and by folowed the Donatistes who also disagreeing among them selues were diuided into three sundry Sectes And how many Sectes haue we at this day springing vppe one after an other One Sect bringeth forth an other and one condemneth an other Thus when the vnitie of the spirite is broken it is vnpossible that there should be any concord either in doctrine or life but daily new errours must nedes spring vp without measure and without end Paule therefore teacheth that such occasions of discord are to be auoided and he sheweth how they may be auoided This sayth he is the way to vnitie and concord Let euery man doe his duetie in that kinde of life which God hath called him vnto Let him not lift vp himselfe aboue others nor finde fault at other mens workes and commend his owne but let euery one serue an other through loue This is a true and a simple doctrine touching good works This do not they teach which haue made shipwracke of faith haue conceaued fantasticall opinions concerning Faith good workes but disagreeing among them selues as touching the doctrine of Faith and workes they bite and deuoure that is to say they accuse condemne one an other as Paule here sayth of the Galathians If ye bite and deuoure one an other take heede lest ye be consumed one of an other As if he would say doe not accuse and condemne one an other for circumcision for obseruing of holy dayes or other ceremonies but rather geue your selues to serue and helpe one an other through charitie Or else if ye continue in biting deuouring one an other take heede that ye be not consumed that is to say that ye perish not vtterly yea and that bodely which cōmōly hapneth especially to the authors of Sects as it did to Arrius others and to certaine also in our time For he that hath laid his foūdation on the sand and buildeth hay stubble and such like must needes fall be consumed for all those things are ordained for the fire I will not say that after such bitings deuourings the ruine destructiō not of one citie but of whole countreys kingdoms are wont to folow Now the Apostle sheweth what it is to serue one an other through loue It is a hard a dangerous matter to teach that we are made righteous by faith without works yet to require workes withall Here except the ministers of Christe be faithfull wise disposers of the mysteries of God rightly diuiding the word of truth faith workes are by and by confounded Both these doctrines as well of faith as of works must be diligētly taught and vrged and yet so that both may remaine with in their bounds Otherwise if they teach works only as they do in the Popes kingdom then is faith lost If faith onely be taught then carnall men by and by dreame that workes be not needefull The Apostle began a litle before to exhort men to good workes and to teach that the whole lawe was fulfilled in one word namely Thou shalt loue thy neighbour as thy selfe Here will some man say Paule thorowout his whole Epistle taketh away righteousnes from the law for sayeth he By the vvorks of the lavv shall no flesh be iustified Also As many as are vnder the vvorks of the lavv are vnder the curse But now whē he sayth that the whole law is fulfilled in one word he seemeth to haue forgotten the matter whereof he hath entreated in all this Epistle and to be of a quite contrary opinion to witte that they which doe the works of charitie fulfill the law and be righteous To this obiection he answereth after this maner Verse 16. But I say vvalke in the spirite and ye shall not fulfill the vvorkes of the flesh As if he should haue sayd I haue not forgotten my former discourse concerning Faith neither doe I now reuoke the same in that I exhort you to mutuall loue saying that the vvhole lavve is fulfilled through loue but I am still of the same minde and opinion that I was before To the ende therefore that ye may rightly vnderstand me I adde this moreouer VValke in the spirite and ye shall not fulfill the lustes of the flesh A confutation of the argument of the Schoolemen Loue is the fulfilling of the lavve therfore the lavve iustifieth Although Paule speaketh here expresly and plainly enough yet hath he litle preuailed For the Schoolemen not vnderstanding this place of Paule Loue is the fulfilling of the lavv haue gathered out of it after this maner If loue be the fulfilling of the law it foloweth then that loue is righteousnes therfore if we loue we be righteous These profound clarkes doe argue from the word to the worke from doctrine or preceptes to life after this sort The lawe hath commaunded loue therefore the worke of loue foloweth out of hand But this is a foolish consequence to draw an argumēt from precepts and to ground the conclusion vppon workes True it is that we ought to fulfill the lawe and to be iustified through the fulfilling thereof but sinne hindreth vs In deede the law prescribeth and commaundeth that we should loue God with all our heart c. and that we should loue our neighbour as our selues but it foloweth not this is wrytten therfore it is done the law commaundeth loue therefore we loue There is not one man to be found vppon the whole earth which so loueth God and his neighbour as the lawe requireth But in the life to come where we shall be throughly clensed from all vices and sinnes and shall be made as pure as cleare as the Sunne we shall loue perfectly and shall be righteous through perfect loue But in this life that puritie is hindred by the flesh for as long as we liue sinne remaineth in our flesh By reason wherof the corrupt loue of our selues is so mightie that it farre surmounteth the loue of god
of our neighbour In the meane time notwithstanding that we may be righteous in this life also we haue Christe the Mercie seat and throne of grace and because we beleue in him sinne is not imputed vnto vs Faith therfore is our righteousnes in this life But in the life to come when we shall be thorowly clensed and deliuered from all sinnes and concupiscence we shall haue no more neede of Faith and hope but we shall then loue perfectly It is a great errour therfore to attribute iustification or righteousnes to loue whiche is nothinge or if it be any thinge yet is it not so great that it can pacifie God for loue euen in the faithfull as I haue sayd is imperfect and impure But no vncleane thing shall enter into the kingdom of god Notwithstanding in the meane while this trust and confidence sustaineth vs that Christe who a lonely committed no sinne and in whose mouth was neuer foūd any guile doth ouershadow vs with his righteousnes We being couered with this cloud and shrouded vnder this shadow this heauen of remission of sinnes throne of grace doe begin to loue and to fulfill the law Yet for this fulfilling we are not iustified nor accepted of God whilest we liue here But whē Christ hath deliuered vp the kingdom to God his father abolished all principalitie and God shall be all in all then shall Faith and hope cease and loue shall be perfect and euerlasting 1. Cor. 13. This thing the popish Schoolemen vnderstand not and therfore when they heare that loue is the summe of the whole lawe by and by they inferre Ergo the law iustifieth Or contrariwise when they read in Paule that Faith maketh a man righteous yea say they Faith formed and furnished with charitie But that is not the meaning of Paule as I haue largely declared before If we were pure from all sinne and were inflamed with perfect loue both towardes God and our neighbour then should we in deede be righteous and holy through loue and God could require no more of vs This is not done in this present life but is differred vntill the life to come In deede we receaue here the gift and first frutes of the spirite so that we begin to loue howbeit very slenderly But if we loued God truely and perfectly as the law of God requireth which sayeth Thou shalt loue the Lord thy God vvith all thy heart vvith all thy soule and vvith all thy strength then should we be as well contented with pouertie as with wealth with paine as with pleasure with life as with death Yea he that could loue God truly and perfectly in dede should not long continue in this life but should straight way be swalowed vp by this charitie But now mans nature is so corrupt and drowned in sinne that it can not haue any right sense or cogitation of god It loueth not God but hateth him deadly Wherfore as Iohn sayth VVe loued not god but he loued vs sent his sonne to be a reconciliation for our sinnes And as Paule sayth before in the second Chap Christe hath loued me and geuen him selfe for me And in the .4 Chap. But vvhen the fulnes of time vvas come God sent forth his sonne made of a vvoman and made vnder the lavve that he might redeme them vvhich vvere vnder the lavv We being redemed and iustified by this Sonne begin to loue according to that saying of Paule in the .8 to the Romains That vvhich vvas impossible to the lavv in as much as it vvas vveake because of the flesh God sending his ovvne sonne in the similitude of sinnefull flesh and for sinne condemned sinne in the flesh that the righteousnes of the lavv might be fulfilled in vs that is might begin to be fulfilled They are mere dreames therfore which the Sophisters and Schoolemen haue taught concerning the fulfilling of the lawe Wherfore Paule sheweth by these words VValke in the spirit how he would haue that sentence to be vnderstād where he sayd Serue ye one an other through loue And againe Loue is the fulfillīg of the lavv c. As if he should say When I bid you loue one an other this is it that I require of you that ye walke in the spirit For I know that ye shall not fulfill the law because sinne dwelleth in you as lōg as ye liue and therfore it is impossible that ye should fulfill the law Notwithstādīg in the meane while endeuor your selues diligētly to walk in the spirit that is wrastle in spirit against the flesh folow spiritual motions c. It appeareth then that he had not forgotten the matter of iustifition For when he biddeth them to walke in the spirit he plainly denieth that works do iustifie As if he shuld say When I speake of the fulfilling of the law I meane not that ye are iustified by the law but this I meane that there be two contrary capitaines in you the spirite and the flesh God hath stirred vp in your bodies a strife and a battaile For the spirite wrastleth against the flesh the flesh against the spirit Here I require nothing else of you but that ye folow the spirit as your captaine and guide that ye resist that captaine the flesh for that is all that ye be able to doe Obey the spirit and fight against the flesh Therfore when I teach you to obserue the lawe and exhort you to loue one an other thinke not that I goe about to reuoke that which I haue taught concerning the doctrine of Faith and that now I attribute iustification to the lawe or to charitie but my meaning is that ye should walke in the spirite and that ye should not fulfill the lustes of the flesh Paule vseth very fitte wordes and to the purpose As if he would say we come not yet to the fulfilling of the lawe therefore we must walke in the spirite and be exercised therein that we may thinke say and doe those things which are of the spirite and resist those things which are of the flesh therfore he addeth Verse 16. And ye shall not fulfill the lustes of the flesh As if he would say The desires or lustes of the flesh be not yet dead in vs but spring vppe againe and fight against the spirite The flesh of no faithful man is so good which being offended would not bite and deuour or at the least omitte somewhat of that commaundement of loue Yea euen at the first brunt he can not refraine him selfe but is angrie with his neighbour desireth to be reuenged and hateth him as an enemie or at the least loueth him not so much as he should doe and as this commaundement requireth And this hapneth euen to the faithfull Therefore the Apostle hath geuen this rule for the faithfull that they should serue one an other through loue that they should beare the burdens and infirmities one of an
consent to the flesh which alwayes enticeth vs to some euill but to resist it by the spirit We must not be ouercome with impatiencie for the vnthankfulnes and contempt of the people which abuseth the Christian libertie but through the spirite we must ouercome this all other temptations Looke then how much we striue against the flesh by the spirite so much are we outwardly righteous Albeit this righteousnes doth not commend vs before God. Let no man therefore despaire if he feele the flesh oftentimes to stirre vppe new battell against the spirite or if he can not by and by subdue the flesh and make it obedient vnto the spirite I also doe wish my selfe to haue a more valiaunt and constant heart which might be able not only boldly to contemne the threatnings of tyrants the heresies offences and tumults which Satan and his souldiers the enemies of the Gospell stirre vp but also might by and by shake of the vexatiōs and anguish of spirit and briefly might not feare the sharpnes of death but receaue and embrace it as a most frendly ghest But I find an other law in my members rebelling against the law of my minde c. Some other doe wrastle with inferiour temptations as pouertie reproch impatiencie and such like Let no man maruel therfore or be dismaied when he feeleth in his body this battell of the flesh against the spirite but let him plucke vp his heart and comfort him selfe with these wordes of Paule The flesh lusteth against the spirite Also These are contrary one to an other so that ye doe not those things that you vvould For by these sentences he comforteth them that be tēpted As if he should say It is impossible for you to folow the guiding of the spirit in all thinges without any feeling or hinderance of the flesh Nay the flesh will resist and so resist and hinder you that ye can not doe those things which gladly ye would Here it shalt be enough if ye resist the flesh and fulfill not the lust therof that is to say if ye folow the spirite and not the flesh which easily is ouerthrowne by impatiencie coueteth to reuenge biteth grudgeth hateth God is angrie with him despaireth c. Therefore when a man feeleth this battell of the flesh lette him not be discouraged therewith but let him resist in spirite and say I am a sinner and I feele sinne in me for I haue not yet put of the flesh in which sinne dwelleth so long as it liueth But I will obey the spirite and not the flesh that is I will by Faith and hope lay hold vpon Christe and by his word I will raise vppe my selfe and being so raised vppe I will not fulfill the lust of the flesh It is very profitable for the godly to know this and to beare it wel in minde for it wonderfully comforteth them when they are tempted When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to say if I felt any euill motion fleshly lust wrath hatred or enuie against any brother I assayed many wayes to helpe and to quiet my conscience but it would not be For the cōcupiscence and lust of my flesh did alwayes returne so that I could not rest but was cōtinually vexed with these thoughts This or that sinne thou hast cōmitted thou art infected with enuie with impatiencie such other sinnes therfore thou art entred into this holy Order in vaine and all thy good works are vnprofitable If then I had rightly vnderstand these sentences of Paule The flesh lusteth cōtrary to the spirit the spirit contrary to the flesh And These tvvo are one against an other so that ye can not do the things that ye vvould doe I should not haue so miserably tormented my selfe but should haue thought and sayd to my selfe as now commonly I doe Martine thou shalt not vtterly be without sinne for thou hast flesh thou shalt therefore feele the battell thereof according to that saying of Paule The flesh resisteth the spirite Despaire not therefore but resist it strongly and fulfill not the lust thereof Thus doing thou art not vnder the lawe I remember that Staupitius was wont to say I haue vowed vnto God aboue a thousand times that I would become a better mā but I neuer performed that which I vowed Hereafter I wil make no such vow for I haue now learned by experience that I am not able to performe it Vnlesse therefore God be fauourable and mercifull vnto me for Christes sake and graunt vnto me a blessed happie hower when I shall depart out of this miserable life I shall not be able with all my vowes and all my good deedes to stand before him This was not onely a true but also a godly an holy desperation and this must all they confesse both with mouth and heart which wil be saued For the godly trust not to their owne righteousnes but say with Dauid Enter not into iudgement vvith thy seruaunt for in thy sight shall none that liueth be iustified Againe If thou O Lord shouldest straitly marke iniquities O Lord vvho shall stand They loke vnto Christ their Reconciler who gaue his life for their sinnes Moreouer they know that the remnant of sinne which is in their flesh is not laid to their charge but freely pardoned Notwithstāding in the meane while they fight in spirite against the flesh lest they should fulfill the lustes thereof And although they feele the flesh to rage and rebell against the spirite and them selues also to fall sometimes into sinne through infirmitie yet are they not discouraged not thinke therefore that their state and kinde of life and the workes which are done according to their calling displease God but they raise vppe them selues by Faith. The faithfull therefore receaue great consolation by this doctrine of Paule in that they know them selues to haue part of the flesh and part of the spirite but yet so notwithstanding that the spirite ruleth and the flesh is subdued and kept vnder awe that righteousnes raigneth and sinne serueth He that knoweth not this doctrine and thinketh that the faithfull ought to be without all fault and yet seeth the contrary in him selfe must needes at the length be swalowed vppe by the spirite of heauines and fall into desperation But who so knoweth this doctrine well and vseth it rightly to him the things that are euil turne vnto good For when the flesh prouoketh him to sinne by occasion therof he is stirred vp and enforced to seeke forgeuenes of sinnes by Christe and to embrace the righteousnes of Faith which else he would not so greatly esteme nor seeke for the same with so great desire Therefore it profiteth vs very much to feele sometimes the wickednes of our nature and corruption of our flesh that yet by this meanes we may be
imagination the Monkes and Scholemen hadde of their Sainctes as though they hadde bene very senselesse blockes and without all affections The virgine Marie felt great griefe and sorowe of spirite when she missed her sonne Luke 2. Dauid in the Psalmes complaineth that he is almost swalowed vppe with excessiue sorrowe for the greatnes of his temptations and sinnes Paule also complaineth that he hath battelles without and terrours within and that in his flesh he serueth the lawe of sinne He sayeth that he is carefull for all the Churches and that God shewed great mercie towardes him in that he deliuered Epaphroditus being at the poynt of death to life againe lest he should haue had sorrow vppon sorrow Therefore the Sainctes of the Papists are like to the Stoickes who imagined such wise men as in all the world were neuer yet to be found And by this foolish and Deuelish perswasion which proceeded of the ignoraunce of this doctrine of Paule the Scholemen brought both them selues and others without number into horrible desperation When I was a Monke I did oftentimes most hartely wish that I might once be so happy as to see the conuersation and life of some Sainct or holy man But in the meane time I imagined such a Sainct as liued in the wildernes abstaining from meat and drinke and liuing onely with rootes of herbes and colde water and this opinion of those monstrous sainctes I had learned not onely out of the bookes of the Sophisters and Scholemen but also out of the bookes of the fathers For thus wryteth Hierome in a certaine place As touching meates and drinkes I say nothing for as much as it is excesse that euē such as are weake and feeble should vse cold water or eate any sodden thing c. But now in the light of the Gospel we plainly see who they are whom Christ and his Apostles call Saincts Not they which liue a sole a single life or straitly obserue dayes meates apparel such other things or in outward appearance do other great monstrous works as we read of many in the liues of the fathers but they which being called by the sound of the Gospell and baptised doe beleue that they be iustified and clensed by the death of Christ So Paule euery where wryting to Christians calleth them holy the children and heires of God c. Who so euer then doe beleue in Christe whether they be men or women bond or free are all Sainctes not by their owne workes but by the workes of God which they receiue by Faith as his word his Sacraments the passion of Christ his death resurrection victorie and the sending of the holy Ghost To conclude they are Sainctes through such a holines as they freely receaue not through such a holines as they them selues haue gotten by their owne industrie good workes and merites So the ministers of the worde the Magistrates of common weales parents children maisters seruauntes c. are true Saincts if first and before all things they assure themselues that Christ is their wisedom righteousnes sanctification and redemption Secondly if euery one doe his duetie in his vocation according to the rule of Gods word and obey not the flesh but represse the lustes and desires thereof by the spirite Now where as all be not of like strength to resist temptatiōs but many infirmities and offences are seene in the most part of men this nothing hindereth their holines so that their sinnes procede not of an obstinate wilfulnes but onely of frailtie and infirmitie For as I haue sayd before the godly doe feele the desires and lusts of the flesh but they resist them to the ende that they accomplish them not Also if they at any time vnaduisedly fall into sinne yet notwithstāding they obtaine forgeuenes thereof if by Faith in Christe they be raised vppe againe who would not that we should driue away but seeke out and bring whom the straying and lost sheepe c. Therfore God forbid that I should straighte way iudge those which are weake in Faith and maners to be prophane or vnholy if I see that they loue reuerence the word of God to come to the supper of the Lord c. For these God hath receaued counteth them righteous thorough the remissiō of sinnes to him they stand or fall c. Wherefore with great reioysing I geue thankes to God for that he hath abundantly and aboue measure graunted that vnto me which I so earnestly desired of him when I was a Monke For he hath geuen vnto me the grace to see not one but many Sainctes yea an infinite nomber of true sainctes not such as the Sophisters haue deuised but such as Christe himselfe his Apostles doe describe Of the which nomber I assure my selfe to be one For I am baptised and I doe beleue that Christ my Lord by his death hath redemed and deliuered me from all my sinnes and hath geuen to me eternall righteousnes and holines And let him be holden accursed who so euer shall not geue this honour vnto Christe to beleue that by his death his word c. he is iustified and sanctified Wherfore reiecting this foolish and wicked opinion concerning the name of Saincts which in the time of Poperie and ignorance we thought to pertaine onely to the Sainctes which are in heauen and in earth to the Heremites and Monkes which did certaine great and straunge workes let vs now learne by the holy Scripture that all they which faithfully beleue in Christ are Saincts The world hath in great admiration the holines of Benedict Gregorie Bernard Fraunces and such like because it heareth that they haue done in outward appearance and in the iudgement of the world certaine great and excellent workes Doutles Hyllarie Cyrill Athanasius Ambrose Augustine and others were Saincts also which liued not so strait and seuere a life as they did but were conuersant amongs men and did eate common meates drunke wine and vsed clenly and comely apparell so that in a maner there was no difference betwene them other honest men as touching the common custome and the vse of things necessary for this life and yet were they to be preferred farre aboue the other These men taught the doctrine and faith of Christe sincerely purely without any superstition they resisted heretikes they purged the church from innumerable errours their company and familiaritie was comfortable to many and specially to those which were afflicted and heauie harted whom they raised vppe and comforted by the word of god For they did not withdraw them selues from the company of men but they executed their offices euen where most resort of people was Contrariwise the other not onely taught many things contrary to the Faith but also were themselues the authors first inuentours of many superstitions errours abhominable ceremonies and wicked worshippings Therefore except at the houre of death they laid hold of Christe and reposed their whole
trust in his death and victorie theyr strait and painfull life auailed them nothing at all These things sufficiently declare who be the true Sainctes in deede and which is to be called a holy life Not the life of those which lurke in caues dennes which make their bodies leane with fasting which weare hear and doe other like things with this perswasion and trust that they shall haue some singular reward in heauen aboue all other Christians but of those which be baptised and beleue in Christ which put of the olde man with his workes but not at once For concupiscence and lust remaineth in them so long as they liue the feeling wherof doth hurt them nothing at all if they suffer it not to raigne in them but subdue it to the spirite This doctrine bringeth great consolation to godly mindes that when they feele these dartes of the flesh wherewith Sathan assaileth the spirite they should not despaire As it hapneth to many in the Papacie which thought that they ought to feele no concupiscence of the flesh where as notwithstanding Hierome Gregorie Benedict Barnard and others whom the Monks set before them as a perfect example of chastitie and of all Christian vertues could neuer come so farre as to feele no concupiscence or lust of the flesh Yea they felt it and that very strongly Which thing they acknowledge and plainly confesse in diuers places of their bookes Therfore we rightly confesse in the articles of our beleefe that we beleue there is a holy Church For it is inuisible dwelling in spirit in a place that none can attaine vnto and therefore her holines can not be seene For God doth so hide and couer her with infirmities with sinnes with errours with diuers formes of the crosse and offences that according to the iudgement of reason it is no where to be seene They that are ignorant of this when they see the infirmities and sinnes of those which are baptised which haue the word and beleue it are by and by offended and iudge them not to pertaine to the Church And in the meane while they dreame that the Heremites the Monks and such other shauelings are the church which honour God with their lippes and worship him in vaine because they folow not the word of God but the doctrines and commaundements of men teach others to doe the same And because they doe certaine superstitious and monstrous works which carnal reason magnifieth and highly estemeth therfore they iudge them only to be Saincts and to be the church And in so doing they chaunge and turne this article of the Faith cleane contrary I beleue that there is a holy church c. and in the steede of this word I beleue they put in I see These kinds of righteousnes holines of mans owne deuising are nothing else but spiritual sorceries wherw t the eyes minds of mē are blinded led frō the knowledge of true holines But thus teach we that the Church hath no spot nor wrinkle but is holy and yet through Faith onely in Christ Iesus Againe that she is holy in life and cōuersation by abstaining from the lusts of the flesh and exercise of spirituall works but yet not in such sort that he is deliuered from all euill desires or purged from all wicked opinions and errours For the church alwayes confesseth her sinnes prayeth that her faults may be pardoned Also she beleueth the forgeuenes of sinnes The Saincts therfore doe sinne fall and also erre but yet through ignorance For they would not willingly deny Christe forsake the Gospell c therefore they haue remission of sinnes And if through ignorance they erre also in doctrine yet is this pardoned for in the ende they acknowledge their errour and rest onely vppon the truth and the grace of God offered in Christe as Hierome Gregorie Bernard and others did Let Christians then endeuour to auoide the workes of the flesh but the desires or lustes of the flesh they can not auoide It is very profitable therfore for them to feele the vncleane lustes of the flesh lest they should be puffed vp with some vaine wicked opinion of the righteousnes of their owne works as though they were accepted before God for the same The Monks being puffed vp with this opinion of their owne righteousnes thought thēselues to be so holy that they solde their righteousnes holines to others although they were cōuinced by the testimony of their owne hearts that they were vncleane So pernitious and pestilent a poyson it is for a mā to trust in his owne righteousnes to thinke himselfe to be cleane But the godly because they feele the vnclennes of their owne harts therfore they cānot trust to their own righteousnes This feeling so maketh thē to stoupe so hūbleth them that they cannot trust to their owne good workes but are constrained to flie vnto Christe their Mercy seat and onely succour who hath not a corrupt and sinfull but a most pure and holy flesh which he hath geuen for the life of the world in him they finde a sound and perfect righteousnes Thus they continue in humilitie not counterfet and Monkish but true and vnfained because of the vncleanes which yet remaineth in their flesh for the which if God would straitly iudge them they should be foūd giltie of eternal death But because they lift not vp thē selues proudly against God but with a broken a cōtrite heart humbly acknowledging their sinnes resting wholy vppon the benefite of the Mediatour Christ they come forth into the presence of God and pray that for his sake their sinnes may be forgeuen them God spreadeth ouer them an infinite heauen of grace and doth not impute vnto them their sinnes for Christes sake This I say to the end that we may take heede of the pernicious errours of the Papists touching the holines of life wherin our minds were so wrapped that without great difficultie we could not winde our selues out of them Wherfore doe your endeuour with diligence that ye may discerne and rightly iudge betwene true righteousnes or holines and that which is hypocriticall then shall ye behold the kingdom of Christ with other eyes then carnall reason doth that is with spirituall eyes and certainly iudge those to be true Sainctes in deede which are baptised and beleue in Christe and afterwardes in the same Faith wherby they are iustified and their sinnes both past and present are forgeuen doe abstaine from the desires of the flesh But from these desires they are not thorowly clensed for the flesh lusteth against the spirite Notwithstanding these vncleane rebellious lustes doe still remaine in them to this ende that they may be humbled and being so humbled they may feele the sweetenes of the grace and benefite of Christe So these remnauntes of vncleane lustes and sinnes doe nothing at all hinder but greatly furder the godly For the more they feele
Wherfore it was not possible for them to vnderstād Paule But here we may plainly see that Paule reckeneth idolatry and heresy amōgs the works of the flesh which two as before we haue said reason estemeth to be most high excellēt vertues wisedō religion holines rightousnes Paul Col. 2. calleth it the religion of angels But although it seeme to be neuer so holy spiritual yet is it nothīg else but a worke of the flesh an abhomination and idolatry against the Gospell against faith and against the true seruice of god This do the faithfull see for they haue spirituall eyes but the Iusticiaries iudge the contrary For a Monke can not be perswaded that his vowes be works of the flesh So the Turke beleueth nothing lesse then that his Alcaron his washings and other ceremonies which he obserueth be workes of the flesh VVitchcraft Of witchcraft I haue spoken before in the .3 Chap. This vice was very cōmon in these our dayes before the light truth of the gospel was reueled Whē I was a child there were many witches sorcerers which bewitched both cattel men but specially children did great harme also otherwise But now in the light of the Gospell these things be not so commonly heard of for the Gospell thrusteth the Deuill out of his seat with all his illusions But now he bewitcheth mē much more horribly namely with spirituall sorcerie and witchcraft Paule reckneth witchcraft among the works of the flesh which notwithstanding as all mē know is not a work of fleshly lust or lechery but a kinde of idolatry For witchcraft couenanteth with the Deuil superstition or idolatrie couenanteth with God albeit not with the true God but with a counterfet god Wherfore idolatry is in dede a spiritual witchcraft For as witches doe enchaunt cattel men so idolaters that is to say all Iusticiaries or iustifiers of thēselues go about to bewitch god and to make him such a one as they doe imagine Now they imagine him to be such a one as will iustifie them not of his mere grace and mercy and through Faith in Christe but in respect of their wil worshipping and works of their owne choosing and in recompēce therof wil geue them righteousnes and life euerlasting But whiles they go about to bewitch God they bewitch thēselues For if they continue in this wicked opinion which they cōceiue of God they shall die in their idolatrie and be damned The workes of the flesh are well knowne for the most part therfore they shall not neede any further declaration Sectes By the name of Sects Paule meaneth here not those diuisions or contentions which rise sometimes in the gouernment of housholdes or of common weales for worldly and earthly matters but those which rise in the Church about doctrine Faith and workes Heresies that is to say Sectes haue alwayes bene in the Church as we haue sayd before in diuers places Notwithstanding the Pope is an Archhereticke and the head of all heretickes for he hath filled the world as it were with an huge floud of infinite Sectes and errours What concord and vnitie was there in so great diuersitie of the Monkes and other religious Orders No one sort or Sect of them could agree with an other for they measured their holines by the straitnes of their Orders Hereof it commeth that the Carthusian wil needes be counted holier then the Franciscane so likewise the rest Wherfore there is no vnity of spirit nor concord of mindes but great discord in the papisticall church There is no conformitie in their doctrine faith religion or seruing of God but all things are cleane contrary Contrariwise amongst the Christians the word faith religion sacramēts seruice Christ God hart soule mind vnderstāding are all one and commō to all and as touching outward conuersation the diuersitie of states degrees conditiōs of life hindreth this spirituall concord and vnitie nothing at all as before I haue sayd And they which haue this vnitie of the spirit can certainly iudge of all Sects which otherwise no man vnderstandeth As in deede no diuine in that Papacie vnderstode that Paule in this place cōdemneth all the worshippings religiōs cōtinencie honest conuersation holy life in outward appearance of all the Papists Sectaries schismatikes but they all thought that he speaketh of the grosse idolatrie and heresies of the Gentiles Turks which manifestly blaspheme the name of Christ Dronkennes Gluttonie Paule doth not say that to eate drinke be workes of the flesh but to be drūken to surfet which of all other vices are most cōmon at this day Who so are geuen to this beastly dissolutenes excesse let them know that they are not spiritual how much so euer they boast them selues so to be but they folow the flesh and performe the filthie workes thereof Therfore is this horrible sentence pronoūced against them that they shal not be inheritours of the kingdom of god Paule would therfore that Christiās should flie drunkennes surfetting liuing soberly moderately without all excesse lest by pāpering the flesh they shuld be prouoked to wātonnes As in deede after surfetting belly cheare the flesh is wont to waxe wanton to be inflamed with outragious lust But it is not sufficiēt only to restraine this outragious wātonnes lust of the flesh which foloweth drūkennes surfetting or any maner of excesse but also the flesh when it is most sobre in his best tēperance must be subdued repressed lest it fulfill his lustes desires For it oftentimes cometh to passe that euē they which are most sobre are tempted most of al As Hierom wryteth of himselfe My face sayth he was pale with fasting my minde was enflamed with fleshly desires in my cold body and although my flesh was half dead alredy yet that flames of vnclene lust boiled within me Hereof I my selfe also had experiēce whē I was a Mōke The heat therfore of vncleane lusts is not quēched by fastīg only but we must be aided also by the spirite that is by the meditation of Gods word faith praier In deede fasting represseth the grosse assaultes of fleshly lust but the desires of the flesh are ouercome by no abstinence from meates an drinkes but onely by the meditation of the word of God and inuocation of Christe Verse 21. And such like For it is vnpossible to recken vp all the workes of the flesh Verse 21. VVherof I tell you as I haue also told you before that they vvhich doe such things shall not inherite the kingdom of God. This is a very hard a terrible saying but yet very necessary against false Christiās and careles hypocrites which bragge of the Gospell of Faith of the spirit and yet in all securitie they performe the workes of the flesh But chiefly the heretickes being puffed vp with opinions of spirituall matters as they
dreame are possessed of the Deuil and altogether carnall therefore they performe and fulfill the desires of the flesh euen with all the power of the soule Therfore most necessary it was that so horrible and terrible a sentence should be pronounced by the Apostle against such careles contemners and obstinate hypocrites namely that all they which do such works of the flesh as Paule hath recited shall not inherite the kingdom of God that yet some of them being terrified by this seuere sentence may begin to fight against the workes of the flesh by the spirit that they accomplish not the same Verse 22. But the fruits of the spirite are loue ioy peace long suffering svvetenes goodnes faithfulnes gentlenes or mekenes temperance The Apostle sayeth not the workes of the spirite as he sayd the workes of the flesh but he adorneth these Christian vertues with a more honorable name calling them the frutes of the spirite For they bring with them most excellent frutes and commodities for they that haue them geue glory to God and with the same doe allure and prouoke others to embrace the doctrine and Faith of Christ Loue. It had bene enough to haue sayd Loue and no more for loue extendeth it selfe vnto all the fruites of the spirite And in the. 1. Cor. 13. Paule attributeth to loue all the fruites which are done in the spirite when he sayth Loue is patiēt curteous c. Notwithstāding he would set it here by it selfe amongs the rest of the fruites of the spirit and in the first place thereby to admonish the Christians that before all things they should loue one an other geuing honour one to an other euery man esteming better of an other then of him selfe and seruing one an other because they haue Christ the holy Ghost dwelling in them because of the word baptisme other gifts of God which christiās haue Ioy. This is the voyce of the Bridegrome and of the Bride that is to say sweete cogitations of Christ holesom exhortations plesant songs or Psalmes praises and thanks geuing wherby the godly do instruct stirre vp and refresh them selues Therefore God loueth not heauines and doulfulnes of spirite he hateth vncomfortable doctrine heauy and sorowfull cogitations and loueth chearfull hearts For therefore hath he sent his sonne not to oppresse vs with heauines and sorrow but to cheare vp our soules in him For this cause the Prophets the Apostles and Christ him selfe do exhort vs yea they commaūd vs to reioyce be glad Zach. 9. Reioyce thou daughter of Syon be ioyful thou daughter of Ierusalem for behold thy king commeth to thee And in the Psalmes it is often sayd Be ioyfull in the Lord. Paule sayth Reioyce in the Lord alvvaies c. And Christe sayeth Reioyce because your names are vvryttē in heauen Where this ioy of the spirit is there the heart inwardly reioyceth through faith in Christ with ful assurance that he is our Sauiour and our byshop and outwardly it expresseth this ioy with wordes and gestures Also the faithfull reioyce when they see that the Gospell spreadeth abrode that many be wonne to the Faith and that the kingdom of Christ is enlarged Peace Both towardes God men the Christians may be peaceable quiet not contentious nor hating one an other but one bearing an others burden through long suffering or perseuerance without the which peace cannot continue and therfore Paule putteth it next after peace Long suffering or perseuerance Wherby a mā doth not only beare aduersities iniuries reproches such like but also with patiēce waiteth for the amendmēt of those which haue done him any wrong When the Deuil cannot by force ouercome those which are tempted then seketh he to ouercome them by long cōtinuance For he knoweth that we be earthen vessels which can not long endure hold out many knockes violent strokes therfore with long continuance of tēptations he ouercometh many To vanquish these his cōtinuall assaults we must vse long sufferance which patiētly looketh not only for the amendment of those which doe vs wrong but also for the ende of those temptations which the Deuil raiseth vp against vs. Gentlenes Which is when a man is gentle and tractable in his conuersation in his whole life For such as wil be true folowers of the Gospel must not be sharpe and bitter but gentle milde courteous and faire spoken which should encourage others to delite in their company which can winke at other mens faults or at least expound them to the best which will be well contented to yelde and geue place to others contented to beare with those which are froward intractable as the very Heathen sayd Thou must know the maners of thy frend but thou must not hate thē Such a one was our Sauiour Christ as euery where is to be sene in that Gospell It is wryttē of Peter that he wept so often as he remēbred the sweete mildnes of Christe which he vsed in his daily conuersation It is an excellent vertue and most necessary in euery kinde of life Goodnes Which is when a man willingly helpeth others in their necessitie by geuing lending and such other meanes Faith. When Paule here reckeneth faith amongs the fruites of the spirit it is manifest that he speaketh not of Faith which is in Christe but of the fidelitie humanitie of one man towards an other Herevpon he sayeth in the .13 Chap. of the first to the Cor. that charitie beleueth all things Therfore he that hath this faith is not suspicious but milde taketh all things to the best And although he be deceaued and findeth himselfe to be mocked yet such is his patiencie and softnes that he letteth it passe Briefly he is ready to beleue al mē but he trusteth not all On the cōtrary where this vertue is lacking there men are suspicious froward waiward dogged so neither wil beleue any thing nor geue place to any body They can suffer nothing Whatsoeuer a mā saith or doth neuer so wel they cauill sclander it so that who so serueth not their humor cā neuer please them Therefore it is impossible for thē to kepe charity frendship concord peace with men But if these vertues be takē away what is this life else but biting and deuouring one of an other Faith therfore in this place is whē one mā geueth credite to an other in things pertaining to this present life For what maner of life should we lead in this world if one man should not credite an other Mekenes Which is when a man is not lightly moued or prouoked to anger There be infinite occasions in this life which prouoke men to anger but the godly ouer come them by meekenes Temperance chastitie or continencie This is a sobrietie or modestie in the whole life of man which vertue Paule setteth against the works of the flesh He would therfore that Christians should liue soberly and
the messenger of Sathan to buffette him because he should not be exalted out of measure through the greatnes of his reuelations Therfore Augustine sayeth very well If a minister of the word be praised he is in daunger If a brother despise or dispraise him he is also in daunger He that heareth a preacher of the word ought to reuerence him for the wordes sake but if he be proud therof he is in daunger Contrariwise if he be despised he is out of daunger but so is not he which despiseth him Wherfore we must honour our great benefite that is that is of the preaching of the word and receauing of the Sacraments We must also reuerence one an other according to that saying In geuing honour one to an other c. But whersoeuer this is done by and by the flesh is tickled with vaineglory and waxeth proud For there is none no not among the godly which would not rather be praised than dispraised except perhaps some be so well stablished in this behalfe that he will be moued neither with praises nor reproches As that woman sayde of Dauid 2. Sam. 14. My Lord the king is like an angel of God vvhich vvill neither be moued vvith blessing nor curssing Likewise Paule sayth by honour and dishonour by euill report and good report c. Such mē as be neither puffed vp with praise nor throwne downe with dispraise but endeuour simplie to set forth the benefite glory of Christ to seeke the saluation of soules do walke orderly Contrariwise they which waxe proud in hearing of their owne praises not seking the glory of Christ but their owne also they which being moued with reproches sclaunders doe forsake the ministery of the word walke not orderly Wherfore let euery one see that he walke orderly and specially such as boast of the spirite If thou be praised know that it is not thou that is praised but Christ to whō all praise honour is due For in that thou teachest the word purely liuest godly these are not thine own gifts but the gifts of God therfore thou art not praised but God in thee When thou dost acknowledge this thou wilt walke orderly not be puft vp with vainglory for what hast thou that thou hast not receiued but wilt cōfesse that thou hast receaued the same of God and wilt not be moued with iniuries reproches or persecution to forsake thy calling God therfore of his speciall grace at this day couereth our glory with infamie reproch mortall hatred cruel persecution railing cursing of the whole world also with the contempt ingratitude euen of those among whō we liue as wel the common sort as also the citizens gentlemē and noble men whose enimitie hatred persecution against the gospel like as it is priuie inward so is it more dāgerous then the crueltie outragious dealings of our open enemies that we shuld not waxe proud of the gifts of God in vs This milstone must be hāged about our necke that we be not infected with that pestilent poyson of vainglory Some there be of our side which loue reuerēce vs for the ministery of the word but where there is one that reuerenceth vs there be on the other side an hundreth that hate persecute vs These spiteful dealīgs therfore these persecutions of our enemies this great cōtempt and ingratitude this cruell and priuie hatred of them among whom we liue are such pleasant sights and make vs so mery that we easily for get vainglory Wherfore reioysing in the Lord who is our glory we remaine in order Those gifts which we haue we acknowledge to be the gifts of God not our owne geuen for the edifying of the body of Christ Therfore we be not proud of thē For we know that more is required of thē to whō much is cōmitted then of thē which haue receiued but litle Moreouer we know that there is no respect of persons before God. Therfore a pore artificer faithfully vsing the gift which God hath geuen him pleaseth God no lesse than a preacher of the word for he serueth God in the same faith and with the same spirit Wherfore we ought no lesse to regard the meanest Christians than they regard vs And by this meanes shall we continue free from the poyson of vainglory and walke in the spirit Contrariwise the fantastical spirits which seeke their owne glory the fauour of men the peace of the world the ease of the flesh not the glory of Christ nor yet the health of mens soules although they protest that they seeke nothing else cā not choose but discouer thēselues in commending their owne doctrine and industrie dispraising other mens all to get them a name praise These vaineglorious spirites do not reioyce glory in the Lord but then do they glory then are they stout and hardy when they are magnified of the people Whose hearts they win by wonderfull sleights subtelties for in their words gestures wrytings they can coūterfet dissemble al things But when they are not praised and commended of the people then be they the most fearful men in the world for they hate shunney crosse of Christ and persecution On the contrary when they are praise and magnified as I sayd none are so stout no Hector no Achilles so bold and hardy as they Such a slie crafty beast therfore is flesh that for no other cause it forsaketh his function corrupteth true doctrine and breaketh the cōcord of the church then only vpon this cursed vainglory Therfore it is not without cause that Paule so sharply inueigheth against it both here and in other places as before in the .4 Chap. They are sayth he ielous ouer you amisse yea they vvould exclude you from me that ye should altogether loue them that is to say they would discredite me that they themselues might be famous They seke not Christes glory and your saluation but their owne glory my reproch and your bondage Verse 26. Let vs not be desirous of vainglory Which is to glory not in God as I haue said but in lies in the opinion liking estimatiō of the people Here is no right foūdation of true glory but a false foūdation therfore impossible long to stād He that praiseth a mā as he is a mā is a lier for there is nothing praise worthy in him but all thīgs are worthy of cōdēnatiō Therfore as touchīg our person this is our glory that all mē haue sinned are gilty of euerlasting death before god But the case is otherwise whē our ministery is praised wherfore we must not only wish but also to the vttermost of our power endeuour that mē may magnify it haue it in due reuerence for this shal turne to their saluation Paul warneth the Rom. that they offend no mā to the end sayth he that
game and therefore they goe about especially the Gentlemen to make their pastours subiect vnto them like seruaunts and slaues And if we had not so godly a Prince and one that so loueth the truth they had ere this time driuen vs out of the countrey When the pastours aske their dutie or complaine that they suffer penurie they cry out the priestes be couetous they would haue plentie no man is able to satisfie their vnsatiable couetousnes if they were true Gospellers they should haue nothing of their owne but as poore men ought to folow poore Christ to suffer all aduersities c. Paule horribly threatneth here such tyrannes such mockers of God who so carelesly proudly doe scorne the miserable preachers and yet will seeme to be Gospellers and not to be mockers of God but to worshippe him very deuoutly Be not deceiued sayth he God is not mocked that is to say he doth not suffer him selfe to be mocked in his ministers For he sayeth He that despiseth you despiseth me Also he sayeth vnto Samuel They haue not cast thee avvay but me Therfore O ye mockers although God differre his punishment for a season yet when he seeth time he will finde you out and will punish this contempt of his word bitter hatred which ye beare against his ministers Therfore ye deceiue not God but your selues and ye shall not laugh at God but he will laugh at you Psalme 2. But our proud Gentlemen citizens and common people are nothing at all moued with this dreadfull threatning Neuertheles they shall feele when death approcheth whether they haue mocked thēselues or vs nay rather not vs but God himselfe as Paule saith here In the meane time because they proudly despise our admonitiōs with an intollerable pride we speake these things to our cōfort to the ende we may know that it is better to suffer wrong than to do wrōg for patience is euer innocēt harmles Moreouer God will not suffer his ministers to starue for honger but euen when the rich men suffer scarsitie and honger he wil feede them and in the dayes of famine they shall haue enough Verse 7. For vvhatsoeuer a man sovveth that shall he reape All these things tende to this purpose that ministers should be nourished and maintained For my part I doe not gladly interprete such sentences for they seeme to commend vs and so they doe in dede Moreouer if a mā stand much in repeting such things to his hearers it hath some shew of couetousnes Notwithstanding men must be admonished hereof that they may know that they ought to yelde vnto their pastours both reuerence and a necessary liuing Our Sauiour Christe teacheth the same thing in the .10 of Luke Eating and drinking such things as they haue for the labourer is vvorthy of his revvard And Paule sayth in an other place Doe ye not knovv that they vvhich sacrifice in the tēple liue of the sacrifices that they vvhich serue at the altare are partakers of the altare euē so hath the lord ordained that they vvhich preach the gospel should liue of the Gospel It is good that we also which are in the ministerie should know these things lest for our labour we might with euill cōscience receaue the stipend which is geuen vnto vs of that Popes goods And although such goodes were heaped together by mere fraud disceit yet notwithstanding God spoyling the Egyptians that is to say the Papistes of their goods turneth them here amongst vs to a good and holy vse not when noble men and gentlemen spoile them and abuse them but when they which sette forth Gods glory and bring vppe youth vertuously are maintained therewith Let vs know then that we may with good conscience since God hath ordained and commaūded that they which preach the Gospell should liue of the Gospell vse those things that are geuen vs of the Church goodes for the necessary sustentation of our life to the ende we may attend vpon our office the better Let no man therefore make any scrupule hereof as though it were not lawfull for him to vse such goodes Verse 8. For he that sovveth in the flesh shall of the flesh reape corruption but he that sovveth in the spirite shall of the spirite reape euerlasting life He addeth a similitude and an allegorie And this generall sentence of sowing he applieth to the particular matter of nourishing and maintaining the ministers of the word saying He that sovveth in the spirite that is to say he that chearisheth the teachers of Gods word doth a spirituall worke and shall reape euerlasting life Here riseth a question whether we deserue eternall life by good works for so Paule seemeth to auouch in this place As touching such sentences which speake of workes and the reward of them we haue treated very largely before in the .5 chapter And very necessary it is after the example of Paule to exhort the faithfull to good workes that is to say to exercise their faith by good workes For if they folow not faith it is a manifest token that their Faith is no true faith Therefore the Apostle sayth He that sovveth in the flesh some vnderstand it in his owne flesh that is to say he that geueth nothing to the ministers of Gods word but onely feedeth and careth for him selfe which is the counsell of the flesh that man shall of the flesh reape corruption not onely in this present life but also in the life to come For the goods of the wicked shall wast away and they them selues also at length shall shamefully perish The Apostle would faine stirre vp his hearers to be liberall and beneficiall towards their pastours and preachers But what a misery is it that the peruersenes and ingratitude of men should be so great that the churches should neede this admonition The Encratites abused this place for the confirmation of their wicked opinion against mariage expounding it after this maner He that soweth in the flesh shall reape corruption that is to say he that marieth a wife shall be damned Ergo a wife is a damnable thing and mariage is euill for as much as there is in it a sowing in the flesh These beastes were so destitute of all iudgement that they perceiued not whereabout the Apostle went I speake this to the ende ye may see how easily the Deuill by his ministers can turne away the heartes of the simple from the truth Germanie shall shortly haue an infinite number of such beastes yea and already hath very many For on the one side it persecuteth and killeth the godly ministers and on the other side it neglecteth and despiseth them and suffereth them to liue in great penurie Let vs arme our selues against these and such like errours and let vs learne to know the true meaning of the Scriptures For Paule speaketh not here of matrimonie but of nourishing the ministers of the church which euery mā
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
be feared from hearing of them As if he should say Behold I sette before your eyes what maner of teachers ye haue First they are vaineglorious men which seeke nothing but their owne profite and care for nothing but their owne bellie Secondly they flie the crosse and finally they teach no truth or certaintie but all their sayings and doings are counterfet and full of hypocrisie Wherefore although they keepe the lawe outwardly yet in keping it they keepe it not For without the holy ghost the law can not be kept But the holy Ghost can not be receaued without christ and where the holy ghost dwelleth not ther dwelleth an vncleane spirit that is to say despising god seking his owne gaine and glory Therfore al that he doth as touchīg the law is mere hypocrisie double sinne For an vncleane heart doth not fulfill the lawe but only maketh an outward shew thereof and so is it more confirmed in his wickednes and hypocrisie And this sentence is diligently to be marked that they which are circumcised keepe not the lawe that is to say that they which are circumcised are not circūcised It may also be applied vnto other workes He that worketh prayeth or suffereth without Christ worketh praieth suffereth in vaine for all that is not of faith is sinne It profiteth a man therefore nothing at all to be outwardly circumcised to fast to pray or to doe any other worke if he be within a despiser of grace of forgeuenes of sinnes of faith of Christe c. and be puffed vp with the opinion presumption of his owne righteousnes which are horrible sinnes against the first table and afterward there folow also other sinnes against the secōd table as disobedience whoredom furiousnes wrath hatred and such other Therfore he saith very wel that they which be circumcised keepe not the lawe but onely pretend that they keepe it But this counterfetting or rather hypocrisie is double wickednes afore God. What meane the false apostles whē they would haue you to be circumcised Not that ye might become righteous although they so beare you in hand but that they may glory in your flesh Now who would not detest this most pestilēt vice of ambition and desire of glory which is sought with so great perill of mennes soules They are sayth he disceitfull shameles and vaine spirites which serue their owne belly and hate the crosse Againe which is worst of all they compel you to be circumcised according to the lawe that they may therby abuse your flesh to their owne glory in the meane season they bring your soules into daūger of euerlasting destruction For what gaine ye else before God but damnation and what else before men but that the false apostles may glory that they are your teachers and ye their disciples and yet they teach you that which they them selues do not Thus doth he sharply reproue the false apostles These wordes That they may glory in your flesh are very effectuall As if he should say they haue not the word of the spirit therfore it is impossible for you to receaue the spirite by their preaching They do but only exercise your flesh making you fleshly Iusticiaries or iustifiers of your selues Outwardly they obserue dayes times sacrifices and such other things according to the lawe which are altogither carnall whereby ye reape nothing else but vnprofitable labour and damnation And on the other side this they gaine thereby that they boast that they are your teachers and haue called you backe from the doctrine of Paule the heretike vnto their mother the Synagoge So at this day the Papistes bragge that they call backe those to the bosome of their mother the holy church whom they deceaue and seduce Contrariwise we glory not in your flesh but we glory as touching your spirite because ye haue receaued the spirite by our preaching Galath 3.2 Verse 14. But God forbid that I should glory but in the crosse of our Lord Iesu Christ The Apostle closeth vp the matter with an indignation with great vehemencie of spirite he casteth out these wordes But God forbid c. As if he should say This carnall glory and ambition of the false apostles is so daungerous a poyson that I wish it were buried in hell for it is the cause of the destruction of many But let them glory in the flesh that list and let them perish with their cursed glory As for me I desire no other glory but that whereby I glory and reioyce in the crosse of Cbriste After the same maner speaketh he also Rom. 5. VVe glory in our afflictions Also in the .2 Cor. 12. T vvill glory in mine infirmities Here Paule sheweth what is the glory and reioysing of the Christians namely to glory and to be proud in tribulations reproches infirmities c. The world iudgeth of the Christians not onely that they are wretched and miserable men but also most cruelly and yet as it thinketh with a true zeale hateth persecuteth condemneth and killeth them as most pernicious plages of the spirituall worldly kingdom that is to say like heretikes and rebels But because they do not suffer these things for murther theft and such other wickednes but for the loue of Christe whose benefite and glory they sette forth therefore they glory in tribulations and in the crosse of Christe and are glad with the Apostles that they are counted worthy to suffer rebuke for the name of Christ So must we glory at this day when the Pope and the whole world most cruelly persecute vs condemne vs and kill vs because we suffer these things not for our euil dedes as theeues murtherers c. but for Christes sake our Lord and Sauiour whose Gospell we truly preach Now our glory is encreased and confirmed principally by these two things First because we are certaine that our doctrine is sound perfect Secondly because our crosse and suffering is the suffering of Christ Therfore when the world persecuteth and killeth vs we haue no cause to complaine or lament but we ought rather to reioyce and be glad In deede the world iudgeth vs to be vnhappy accursed But on the other side Christ who is greater thā the world and for whom we suffer pronoūceth vs to be blessed willeth vs to reioyce Blessed are ye sayth he vvhen men reuile you persecute you and falsly say all maner of euill against you for my sake Reioyce and be glad Our glory then is an other maner of glory then the glory of the world is which reioyceth not in tribulation reproch persecution and death c. but glorieth altogether in power in riches peace honour wisedom and his owne righteousnes But mourning and confusion is the ende of this glory Moreouer the crosse of Christ doth not signifie that peece of wood which Christ did beare vpon his shoulders and to the which he was afterwardes nailed but generally
measure in prison more plenteously in death oft Of the Ievves fiue times receiued I fortie stripes saue one I vvas thrise beaten vvith roddes I vvas once stoned I suffered thrise shippevvracke night and day haue I bene in the deepe sea In iourneyings I vvas often in perilles of vvaters in perilles of robbers in perilles of mine ovvne nation in perilles among the Gentiles in perilles in the Citie in perilles in the vvildernes in perilles in the sea in perilles among false brethren c. These be the true markes and imprinted signes of which the Apostle speaketh in this place The which we also at this day by the grace of God beare in our bodies for Christes cause For the world persecuteth killeth vs false brethren deadly hate vs SathaÌ„ inwardly in our heart with his fiery dartes terrifieth vs and for none other cause but for that we teach Christ to be our righteousnes life These markes we choose not of any deuotion neither do we gladly suffer them but because the world and the Deuill do lay them vpon vs for Christes cause we are compelled to suffer them and we reioyce in spirite with Paule which is alwayes willing glorieth and reioyceth that we beare them in our body for they are a seale and most sure testimonie of true doctrine and faith These things Paule spake as I shewed afore with a certaine displeasure and indignation Verse 18. Brethren the grace of our Lord Iesus Christe be vvith your spirite Amen This is his last farewell He endeth the Epistle with the same wordes wherewith he began As if he sayd I haue taught you Christ purely I haue entreated you I haue chidden you and I haue lette passe nothing which I thought profitable for you I can say no more but that I heartely pray that our Lord Iesus Christe would blesse and encrease my labour and gouerne you with his holy spirite for euer Thus haue ye the exposition of Paules Epistle to the Galathians The Lord Iesus Christ our iustifier and Sauiour who gaue vnto me the grace and power to expound this Epistle and to you likewise to heare it preserue and stablish both you and me which I most hartely desire that we daily growing more and more in the knowledge of his grace and Faith vnfained may be found vnblameable and without fault in the day of our redemption To whom with the father and the holy Ghost be glory world without end AMEN 1. TIMOT 1. Vnto the King euerlasting immortall inuisible vnto God onely vvise be honour and glory for euer and euer AMEN FINIS Samuul 1. Esay 41. 1. Cor. 1. Hereof reade more in the Apologie of the church of England and in the booke of monuments fol. 992. Col. 2. Rom. 4. Iac. 2. Mar. 1. Mat. 3. Gen. 3 vers 2. Genes 4. Genes 6. 2. Peter 2.5 Genes 10.6 c. 1 Actes 14. Actes 7 5â— The church of the Gentiles 1. Cor. 2.1 1. Cor. 1.30 The argument of iustificatioÌ„ very necessary and diligently to be handled The rage of Sathan a sure argumeÌ„t that the day of iudgemeÌ„t is at hande The outrages of the Anabaptistes The Deuill troubleth not those that are buried and dead in sinne but especially those that are godly and hate sinne Genes 3 ver 15. For vvhose cause specially Luther setteth forth this vvorke and vvho they be that onely vnderstand this doctrine The dignitie of Gods vvord and the sacraments depend not vpon the vvorthines or vnvvorthines of the minister Iudges â—5 4. 1. Timot. 1 1â— Eccles 11 4. Psal. 121.4 The Churche shall neuer be quiet in this vvorld Vnderstande this of pestileÌ„t Libertines vvhich vvould vtterly take avvay the lavv al feare of god and the ministerie of his vvord Osea 4 4. Mich. â— 6. An exhortatioÌ„ to ministers 1. Cor. 11 19. 2. Cor. 6 15. Genes 3 5. 2. Cor. 1.12 Hovve many kindes of righteousnes there are Christian righteousnes The righteousnesse of faithe aptlye called the passiue righteousnes because it coÌ„sisteth in suffering receauing like as the righteousnes of the lavv is called th' actiue righteousnesse because it coÌ„sisteth in doing vvorking The infirmitie of man in teÌ„ptations The lavve can not comfort vs in afflictions The lavve is not giuen to a righteous maÌ„ but to the lavvlesse and disobedient Tit. 1 9 Rom. 3 20. Rom. 6 14. Rom. 10 4. Galat. 3 24 Po. 1 1â— Good vvorkes not forbiddeÌ„ ChristiaÌ„ righteousnesse not vvroughte by vs but vvrought in vs 1. Cor. 15.49 VVe caÌ„ do nothing for the obtaining of ChristiaÌ„ righteousnesse Io. 16 10. Heb. 1 3. 1. Cor. 1 30. Heb. 4.15 Rom. 4 15. 1. Io. 5 18. 1. Iohn 5.18 Rom. 1. vers 19.20.21 c. The drifte of the Apostle in the Epistle to the GalathiaÌ„s See vvhat vve fal into vvhen vve neglecte this doctrine or vvant true zeale to aduaÌ„ce the same 1. Cor. 1.30 Heb. 7.25 Rom. 4. 15. 1. Cor. 6.19 The occasioÌ„ of vvryting this Epistle to the Galathians The Deuil hateth the gospel stirreth vp vvicked meÌ„ against it The doctrine of the gospell The accusatioÌ„s vvhervvith the vvorlde chargeth the gospell The effectes of the gospell Coloss 1. ver 1â— The authority of the false Apostels Io. 8. Rom. 4 4.5.6 Math. 7 ver 22 The argument of the papistes against vs. VVith hovve greate constaÌ„cie S. Paule defendeth his vocation and authoritie against the false Apostles The summe of the tvvo first chapters Galat. 5. The minister of God must be sure of his calling The glorying of S. Paule necessary and holy Rom. 11.13 The Preachers are to be receaued as messengers from God by vvhose ministerie God himselfe speaketh The calling of the Apostles 1 Cor. 10.28 Ephes 4.11 VVho be Apostles Actes 1.24.25 The calling of Mathias Actes 9.15 The Apostles sainctes Math. 27 5. They vvhich be not called do kil and destroy The certaintie of calling VVhat daunger they be in vvhich haue no lavvfull calling VVhy Paule exalteth his calling so in euery place The profite of extolling our calling A holy pride The summe of the Epistle to the GalathiaÌ„s Math. 12.34 VVhat Paule goeth about in this Epistle Rom. 4.24.25 The victorie of Christ is ours 1. Cor. 15.57 Iohn 11.25 VVhy he saith and all the brethern These fantasticall spirites flie the crosse and therfore betake them selues to such places vvhere they may liue at ease The condition of all godly preachers The coÌ„fort of faithfull teachers laboring vnder the crosse 1. Cor. 2 9. The constant faith of Luther 1 Pet. 5 4. The vvord sacramentes are not polluted by our vngodlines The seat of Antichrist 2. Thes 2.4 The churche dispersed through the vvorld Grace Peace The article of of iustificatioÌ„ is continually to be beaten into our heds The greeting of the Apostle straunge and vnheard of to the vvorld Sinne. Conscience The doctrine of Christians Grace Peace Sinne is not released but by grace alone The vvorld knovveth not the doctrine of true godlines Onely by grace is the conscience
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 ‖
the lavve VVho make Christ a minister of sinne The Gospell vvhat it is Commaundements in the Gospell vvhat they are The lavve is the ministery of sinne vvrath and death The Conscience thus gathereth Thou hast sinned therfore thou art giltie of euerlasting death A picture of Christ Deut 34. The lavve Christe Christ hath taken avvay all euils and hath brought vnto vs all good things VVhat Paule had destroyed by the ministery of the Gospell Moses geueth place to christ and the lavve to the gospel The Papistes are destroyers of the kingdome of Christ The difference of the lavve and the Gospell diligently to be marked Hovv the Monkes vvere vvont to coÌ„fort condemned Persons at the time of their death The maner of Popish confessions Faith vvithout vvorkes Paules maner of speach vnknovvne to mans reason Paule calleth grace the lavv Phrases of speach onely proper to the scripture The lavve against the lavv Psal. 68.19 Ephes 4.8 Hos 13.14 1. Cor. 15.55 Death against death Paules heresy He that is dead to the lavve liueth to God. The doctrine of the papists A speciall principle amongst the diuines That the lavv is abrogated Christ free froÌ„ the graue I am dead to the lavv VVhat it is to die to the lavve The flesh is subiect to the lavve but not to the conscience The coÌ„science ansvvering to the accusatioÌ„ of the lavve To liue vnto God. VVho is a Christian 1. Cor. â— 21 Death against death The lavve maketh vs not righteous but faith onely The very poynt of all this matter Coloss 2.15 In the matter of iustificatioÌ„ there is nothing for vs to doe but to heare vvhat Christ hath done for vs to apprehend the same by faith Good vvorks This sentence vvell vnderstand in the time of trouble maketh a man strong against all tentations A speeche or Dialoge betvvene the lavv and conscience The lavve of libertie A consolation against the terrours of the lavv c. The binding lavv through Christ is bouÌ„d it selfe Sinne condeÌ„ned and condemning Death killed and death killing As Satan is to others ouer vvhoÌ„ he hath dominion so is Christ to Sathan vvhom he holdeth bouÌ„d that he can not hurt vs farther theÌ„ he geueth him leaue 1. Iohn 5.4.5 VVhy Paule calleth grace the lavve The lavve bound and condemned cannot accuse vs. A holy pride Hovv he calleth libertie the lavv The lavv of grace binding the lavv of the ten commauÌ„dements Death killed by death that is the death vvhich vvas due to me is killed by Christes death The svveete and comfortable names of Christ Christ a poyson against death The lavv of the mind sette against the lavv of the members A most ioyfull combat The flesh subiect to the lavv but not the conscience To be crucified vvith Christ 1. Pet. â— 21 The true life of the faithful The faithfull crucified and deade to the lavv The glory of the faithfull VVe must haue Ghrist onely before our eies Such is our misery that intentations and afflictions vve set Christ aside and loke backe into our ovvne life past He speaketh of the olde man. Christ bestovveth himself and all that he hath vpon those that beleue in him VVhatsoeuer good the godly haue in theÌ„ it is Christes and vve are so knit together that he liueth in vs and vve in him Paules excelent and heauenly maner of speach Albeit the faithfull be sinners yet are they also righteous The Papistes faith Faith so knitteth all beleuers Christ together that they become one person Ephes 5.30 True faith is not idle VVhat occasion the malicious take of this doctrine Hovv the vveake are to be instructed Good vvorks are not the cause but the frutes of righteousnes Life taken tvvo maner of vvaies The faithfull liue not their ovvne life but the life of Christ Christ is our life The faithfull liue in the flesh but not according to the flesh To liue in the faith of the sonne of God. Philip. 2.7 The differeÌ„ce betvvene the faithfull and vnfaithfull The true vvay to iustificatioÌ„ The pestilent doctrine of the Papistes and PelagiaÌ„s These meritemoÌ„gers turne these vvordes of Paule vpside dovvne To doe vvhat in vs lieth The Papistes do apply matters of policy and ciuill gouernment to the church Rom. 7.14 The Papistes doe graunt that nature is corrupt but they say that the povvers and qualities of nature remaine sound and vncorrupt Christ first loued vs and not vve him The bragging of the integritie of our natural qualities is in vaine The greatnes of the price to be vvel vveyed that vvas geuen for vs. The sluggishnes of the Papists in handling the holy scriptures Hovv sectes may be vvithstande Hath geuen himselfe for me The true force of faith The lavve loueth not sinners but accuseth them A true definition of Christ The greatest cunning that Christians can haue is to define Christ rightly Christ loueth the afflicted and such as feele the vveight of their sinnes Me. For me As by Adam all became giltie so by Christ all that beleue are made righteous They that seke to be made righteous by the lavv reiect the grace of God. Antichrist reiecteth grace and denieth faith VVhat it is to reiect grace The vvorld is so vntovvard that it reiecteth the grace of God. Corrupters of Paule If the desert of congruence auaile ought then is Christ dead in vaine If the lavv iustifie Christ died in vaine The righteousnes of all Saincts is nothing in comparison of the righteousnes of Christ A common sinne to reiect the grace of God. The Pope the chiefe author of all abhominations in the church The Popes pardons If the lavv iustifie then is Christ died in vaine A comparing of Christ and the lavv together The deuilish peruersnes of the vvorld Ciuill righteousnes hath her revvards The righteousnes of faith is the righteousnes that pleaseth God. Reason although it be lightned vvith the lavve yea and the lavve of God yet it can not iustifie Galath 2.21 The praise of the righteousnes of the lavve VVho make Christ to haue died in vaine 2. Timot. 4.5 Paules order in teaching O ye foolish Galathians Paule offendeth not in chiding the Galathians so sharply The chiding of parents tovvards their children Anger sometimes a necessary vertue Iust anger is called in the scripture zeale or ielousie Math. 13 33. The sharp rebukings of the holy Ghost Prouerb 27.6 The naturall vice of the Galathians The remnants of naturall vices remaine in the Godly Ebr. 12. The scripture being one and the selfe same truth is diuersly handled of sundry men Grace by litle and litle clenseth those that be godly from their old sinnes Galat. 5.17 Rom. 7.13.14 There is none so pure vnspotted that he may be called a Puritane but Christ 1. Pet. 2.22 Esay 53.9 1. Iohn 3.2 A goodly coÌ„mendation of the righteousnes of the lavve That vvitchcraft and sorcerie are the vvorkes of the deuill Sathan bevvitcheth men spiritually The blindnes of those that are bevvitched Luthers conflâ—ctes vvith Satan 1. Peter 5.8 The
Maâ—â—c 1.2 The vvord Faith signifieth in the Hebrevv tonge truth Genes 15 4.5.6 Rom 4.13 Rom. 4.3 Habac. 1.4 Heb. 11. Faithe Faith thiÌ„keth aright of God and not reason Truth and faith signifie both one thing Iohn 5.24 Iohn 11.25.26 Heb. 9.11 Heb. 10. That Paule doth rightly alledge that place out of the .15 of Genesis and to his purpose Genes 3.15 All the promises are to be referred to the first promise Actes 15.10.11 1. Cor. 15.4 Iohn 8.56 Actes 10.1.2.3 The faith of the fathers of vs bothe one Coloss 1.18 Reuel 1. 1. Thes 4.15.16 Math. 24. That the place of Genesis may vvell be applied to faith in christ Abraham a father both of Ievves and the Gentiles Genes 17.4 Rom. 4.17 The children of Abraham after the flesh are not Abrahams children but such as vvalke in the steppes of faith Rom. 4.11 Genes 17.4 Rom. 4.17 A begetting Abraham and a beleuing Abraham The vaine bragging of the Ievves An argument grounded vpon the certaintie of time Genes 15.6 Genes 22.16 Rom. 4.20 Genes 15.6 Rom. 4.18 Genes 17 1â— Abraham vvas iustified before Circumcision .430 yeares before the lavv Rom. 4.10.11.12 Galat. 3.8 Genes 15.6 Rom. 4 3. The Ievves corrupt the scriptures Genes 12.13 Actes 3.23 VVhat the Ievves call blessing A nevv Abraham It is a great glory to be borne of Abrahams sede The exposition of these vvordes In thee shal be blessed Genes 15.5 Abrahams faith and out all one Io. 3.5 6. VVe must marke diligently vvhat is set out to vs in the promises of the lavv Genes 15. â— Genes 17 4. Genes 15.5 A vvorking Abraham and a beleuing Abraham Rom. 4.3 That all nations are blessed Psal. 2.8 Psal. 19.3 The Prophets diligently vvaied those promises that vvere made vnto the fathers The office of the priesthod of the church of Christ Our blessing is spirituall and not corporall as the Ievves dreame The diligence of the Prophetes Hoseas 13.14 Genes 3. Genes 12. â— The Blessing is receaued onely by faith The Pope setteth Christ forth as an example and not as a gifte Io. 13 1â— In the matter of iustificatioÌ„ vve must loke vpon Christ as a gifte and not as an example Galat 3.9 All nations through faith are blessed therfore vvith out faith all are accursed The righteousnes of faith and ciuill righteousnes Ciuill lavves and ordinaunces are good and of God. The righteousnes of faith and ciuill righteousnes are easily confounded Hovv the aduersaries sclauder and vvrest our vvordes The corporall blessing deliuereth vs not from sinnes Corporall things are the good creatures of God. The lavve of sinne vvrath and death Corporal blessings are to be sundred from spirituall blessings God bestovveth his giftes both vpon the good euill Rom. 1.20 The effectes of the lavve Deut. 27 2â— Rom. 2.13 Iames. 1 2â— Rom. 8 4. Sentences in the scriptures somtime seme to be coÌ„trary To doe the lavve Tvvo maner of doers of the lavve To be of the lavve To be of faith To doe the lavve A fulfiller of the lavv after the Papistes opinion These be the vvorks preparatorie as the Papists cal them vvhich goe before iustification as the efficient cause therof The vvickednes and error of meritmongers Rom. 10.2 Rom. 10.3 The effect of the lavve Genes 17. To fulfill the lavve Galaâ— â— Hovv the lavv is to be done To doe the lavv This vvord Doer of the lavv vvithout the promise of the Gospell is a fained terme A doer of the lavv In diuine matters the doer is framed through faith before there be any deedes The godly are not made righteous by doing righteous things Rom. 2.13 The doctrine of the Scholemen or Sophistes In policie the vvorke is not iudged to be good except it be done vvith a good vvill much more in Diuinitie The effectes of the lavv Galath 3. The vvickednes and error of hypocrites The vvorship of the first coÌ„maundement Math. 24.5 The godly iudge al thiÌ„gs 2. Pet. 2.1 â— Exod. 32.4 The tvvo golden calues of Ieroboam 1. Kings 12.28 Rom. â— Hypocrites go about to doe that thing vvhich belongeth onely to Christe The doctrine of the Monks The Pope chalengeth a Diuinitie or Diuine povver as vvel as god himselfe The vse of the doctrine of faith The Pope is Antichrist Math. 24.5 2. Thes 2.4 Math. 24.15 Mar. 13.14 Luc. 22.20 Dan. 9.27 VVhat a mischeuous thing hypocrisie is Euery meritemoÌ„ger is both the matter the vvorke or the vvorke the vvorkeman The true doers of the lavve 2. Pet. 1 1â— The godly do not the lavve perfectly Luc. 10.30.31.32.33 c. VVhat a Doer of the lavve Moises requireth Exod. 34.7.8.9 Psal. 143.2 Rom. 5. â—â— That vve are made Doers of the lavve throughe Christe The proposition Places of the lavve and vvorke The righteousnes of the lavv vvas also knovven to the heathen To doe naturally morally and spiritually Morall Philosophie The popishe Schoolemen thinke a right iudgement of reason and a good intent vvithout faith to be sufficient to commend the vvorke Hovve vve must aunsvver vnto our aduersaries vrging these tearmes of Doing and vvorking To doe in diuinitie vvhat it is Heb. 11. â—2 Sa. 17.34.35.36 A rule to be obserued as touching those places vvhich speake of vvorkes 1. Sam. 17.37 45. 46. 47. The vvorke of Dauid is a faithfull vvorke Genes 5.24 Heb. 11.4 The sacrifice of Abell and Caine. Gens 4.3.4.5 The visour of the vvork is not to be regarded but the hearte of the vvorker iâ— to be considered Hebr. 11. Verse 4. Verse 5. Verse â— A rule The vvorke is nothiÌ„g vvorth vvithout faith Hebr. 11.6 Heb. 4. Abels sacrifice vvas faithful and Caines vnfaithfull The scripture some time speaketh of faith vvithout vvorks and some time of faith vvith vvorkes Galat. 5.6 Doe this and thou shalt liue * These termes the Papistes vse and set them in the place of faith The scripture sometime speaketh of one nature in Christ sometime of both A rule of the communication of the proprieties called commanicatio Idiomatum Luc. 2.10 Luc. 1.22 The maÌ„ Christ created all things If thou vvilt enter into life c. Faith simple Faith compound * Fac totum is that vvhich is all in all and doth all alone The places of vvorkes mentioned in the scriptures must be expounded as the Epistle to the Hebrevves expoundeth them Ebr. 11.33 Verse 35. The difference betvvene morall doing and spirituall doing Hypocrites doe many things but vvithout faith Dan. 4 2â— The Papistes learne their diuinitie out of Aristotle an heathen Philosopher A generall auÌ„svver to al the argumentes of the aduersaries The argument of all arguments most strong and mighty to holde fall the head Christ Galat. â— 3 Christ vvas made a curse for vs. Circumcision is not the death of Christ A plaine and simple aunsvvere to the places of scripture concerning vvorkes No Iusticiary seking righteousnes by the lavv and vvorkes can vvrest this solution from the faithfull Habaeue 2.4 Rom. 1.17 Eâ—r 10.38 Hovv the Sophisters corrupt this place The
iust doth liue by faith The differeÌ„ce betvvene a true and a false faith The formed faith of the Scholemen True faith before God. Faith only taketh holde of Christ The lavv teacheth loue Deut. 6.5 Mat. 22.37 Mar. 12.29 Exod. 20.6 Mat. 22.40 The beleuing man obtaineth righteousnes and euerlasting life vvith out the lavve and charitie The promise and the lavv faith and vvorks are separate the one from the other The lavv Faith. They that doe the lavv morally The righteousnes of the lavv Galat. 3 1â— The righteousnes of faith Verse 11. The office of the lavv and the office of faith Fides formata Fides informis Fides acquisita such other are cursed and monstrous termes deuised by the Papistes The office of the lavve VVhere is he that doth the lavve The office of faith Rom. 10. â— Rom. 10.4 Christ the end of the lavv Galat. 4.4 5. The Godly do the lavve 1. Cor. 11.11 VVhen faith hath an ondâ— VVho they are that Paule calleth righteous To doe the lavve A double vse of the lavve The imaginatioÌ„ of Ierome vnderstanding Paule as though he spake of the lavv but morally and as it is separate from faith A picture of al Hypocrites Mat 15.9 Rom. 7.23 Remnauntes of sinne in the Sainctes and in the elect of God. Deutâ—â— â—1 â—5 Deut. 3â— â—5 Christ bearing the curse not for himselfe VVhat this vvorde for us importeth Christ tooke vpon him the person of a transgressour and therefore must be hanged Esay 53.12 Christ the greatest sinner of all others because he bare the sinnes of the vvhole vvorld Esay 53.5 Mat. 8 17. 1. Pet. 2. â—â— Christ tooke our sinnes vpon him VVhat incommodities follovve of the doctrine of the ScholemeÌ„ Christ must be vvrapped as vvell in our sinnes as in our flesh and bloud An obiection that Christ ought not to be called a Curse Christ is made a Curse and become sinne for vs 2. Cor. 5. â— Io. 1.29 Christ the Lambe of God 1. Pet. 2.22 Our sinne must become Christes ovvne sinne Esay 53.6 Psal. 40 1â— A singular coÌ„solation of the faithfull * He alludeth to the brasen Serpent The faith of the Papistes formed and made perfect vvith charity Our sinnes are taken avvay by Christ alone Of vvhat pointes the doctrine of the Gospell encreateth The lavv hath accused and killed Christ The article of iustification * This opposition called Antithesis is a comparing and matching of tvvo contraties together 1. Cor. 15.57 A maruelous comâ—ate betvvene sinne and righteousnes in Christ Righteousnes Sinne. Righteousnes the conquerour of sinne The combate betvvene life and death The conquered life the vanquisher of death Hoseas 13.34 The conflict of the curse vvith the blessing Christ the ouercommer of the Curse Colos 2.15 In him selfe Sinne and death abolished to all beleuers Io. 5.40 They that deny the article of the Diuiniti of Christ deny also the article of redeÌ„ption They become Turkes and Gentiles vvhich denie the Diuinitie of Christ Christ God by nature The blindnes and vvickednes of the Papistes The harnesse of Christians â–ª set out Ephes 6. The vvorke of God to abolish death and to geue life 2. Pet. 2. â—1 Luke 11.26 VVhat maner of doctrine the doctrine of the Gospell iâ— Christ tooke our sinnes of his ovvne accord and therfore it behoued him to be made a Curse for them Philip. 2.7 Faith onely layeth holde vpon the victory of Christe The Deuil and heretikes lie in vvait to deceaue the Godly I beleue that there is an holy Church The vveaknes of the godly VVhat the Sophisters thinke of Christe Esay 5â— To the beleuers sinne and death are aboliâ—hed The remnants of sinne dead in the saincts Christ hath redemed vs froÌ„ the Curse therfore not the lavve By nature vve are all vnder the Curse but Christ hath redemed al that beleue in him All men yea the most holy remaine vnder the Curse vvithout Christ Hovve Christ is truely knovven 2. Cor. 5.25 Christ is made a Curse and sinne for vs. All the curses of the lavve be laid vpon Christ This is a most sure argumeÌ„t taken out of the vvhole lavve Paule diligently vvayeth this sentence of Genesis In thy seede c. All nations The Ievves attained not to righteousnes through the lavve Rom. 10. In thy seede Christ became accursed that he might blesse all nations Hovv the nations vvere deliuered froÌ„ the Curse In one person Christ ioyneth God and maÌ„ together Hypocrites are offended at the doctrin of the gospell Psa 88.15.16 The true mysteries The Fathers of the old Testament reioyced more of the benefite of Christ then vve doe The proper office of Apostles The blessing geuen vnto the Gentiles by Christe The vvorde Blessing Our desert vvherby vve obtaine the Blessing The vvay hovv to escape the Curse Our sinnes are cast vpon Christ and his righteousnes is geuen vnto vs. The mercy of God tovvards sinners vnspeakeable The greatnes of Gods mercy is so exceeding that it can scant be beleued Of vvhat things the Gospell entreateth The promise of the spirite The nature of Faith. Verse 14. VVhat maner of doctrine the Apostolicall doctrine is The chaunge of things reserrued to Christ alone Exod. â—0 The first commaundement the spring of all the vvisedom of God. Humaine things must be confirmed by diuine things and not contrarivvise diuine things by humaine things An argument taken from Gods creatures holdeth The often vse of similitudes in the holy scriptures Math. 7.11 Rom 13. Ierems 3â— 16 VVhen arguing from humaâ—ne things is of force VVhen it is not of force Our loue is corrupted The testament of a maÌ„ is not chaunged Gods Testament is chauÌ„ged A Testament or last vvill is confirmed by the death of him that maketh it The TestameÌ„t of God ought to be kept vvith greater fidelitie then mans Testament The TestameÌ„t oâ— last VVill of God. VVho are the destroyers of Gods Testament The nature of hypocrites Paule calleth the promise a Testament The TestameÌ„t of man is a shadovve of Gods Testament Christ the Seede promised to Abraham An obiectioÌ„ of the Ievves Paule confuteth the obiection of the Ievves VVhy the lavv is added to the promise The letters he calleth the vvritten vvill or Testament The promise is confirmed by the lavve therefore not abolished VVhat discommoditie should follovve if the lavve should abolish the promise The lavv doth not abrogate the promise but Faith laying hold vpon the promise doth abrogate the lavv The vvritten lavve A Similitude AbrahaÌ„ vvas not made righteous by the lavve for vvhen he liued ther vvas no lavve VVhat maner of arguments Paule vseth The lavv and the promise must be distinguished Both the lavv and the promise must haue their ovvne proper places appoynted vnto them VVhat incommodities follovve of the mingling of the lavve and the promise together The promise must not be confounded vvith the lavve The argument touching the promise The office of the lavve Galat. 3 1â— Galat. 3.10 1. Cor. 15.56 Verse 14. A difference
betvvene the lavve and the promise To promise and to require are distinct things The inheritaunce is geueÌ„ by the promise and not by the lavve VVhat the Blessing is vvhich is geueÌ„ vs through Christ The murmuring of the Ievves against the doctrine of Paule for the stablishiÌ„g of faith Math. 21.31 The murmuring of the Papistes against the gospell The iudgemeÌ„t of reason concerning the doctrine of the Gospell vvhich teacheth that the lavve vvas geuen for transgressioÌ„s Galat. 3.19 Rom. 2.14 Rom. 6.1 Rom. 3.8 Christ is iudged to be a blasphemer and a seditious person All things are to be done for the elects sake Dogges Hogges The lavv iustifieth not therfore it is vnprofitable is a naughtie consequence The proper office and vse of the lavve VVhen the lavve is good Al men do naturally iudge that the lavve doth iustifie Reason is ignoraunt of the righteousnes of faith The opinion of the righteousnes of the lavv most pernitious VVhat the great soueraigntie of the Deuill is throughout the vvhole vvorld As all things are distinct so are the vses of things Euery creature serueth in his order and place The office of the lavve Rom. 5.20 The vse of politike lavves An obiection All lavves are geuen to bridle transgressions The povver of the Deuil God hath ordayned Magistrates parents lavves c. that sinnes might be brideled The spirituall vse of the lavv The spirituall vse of the lavv vnknovven to reason * Hercules vvas a mighty Champion vvhich stevve the great monster Hydra as the Poetes faine vvhich had a hundred neckes vvith serpeÌ„ts heads Hypocrites are feated and humbled by the lavve Ierem. 13. â—â— The opinion of righteousnes hovv pernicious it is The opinion of righteousnes an horrible monster The proper office of the lavve 3. Reg. 19.11.12.13 Exod. 19.20 The children of Israel could not abide the voice of God speaking out of the fire Exod. 20.19 Deut. 5.24.18.16 Dâ—uter 4.24 The lavv hath still the same office that it had vvhen it vvas geuen in Mount Sina The Ievves vvere afraide at the voyce of the lavv Deut. 5.26 Deut. 4.24 The same hapneth to hypocrites such as put righteousnes in vvorks that happened to the Ievves standing at Mount Sina Very fevve vnderstande the proper vse of the lavve It is a matter of great importaÌ„ce to vnderstand the proper vse of the lavv The light of the lavv The lavv in his true vse terrefieth The light of the Gospell The proper vse and office of the Gospel The doctrine of faith can not remaine sound vnlesse the lavve be rightly discerned from the Gospell Luke 18. Rom. 7.11 The lavv profitable tvvo maner of vvaies The lavve a Minister to grace A singular coÌ„fort for all afflicted consciences The doctrine of the Gospell belongeth to those vvhich are thorovvly terrified vvith the lavve Esay 42.3 Math. 12.20 The time of the lavve and the time of Grace Reason in the time of tentatation flieth not to the doctrin of grace but to the doctrine of the lavve The lavv doth not onely shevv vnto a man his sinne but also driueth him to Christ Luke 4 1â— Math. 11. â—8 The perfect vse of the lavve Hovve long the dominion of the lavve endureth The lavve according to the letter endured vntill Christ and there ceased Mat. 11.12.13 Hovve long the lavve must raigne in the conscience Psal. 42.7 Psal. 69.2 Psal. 26.9 Psal. 6â— 17 The continuaunce of the lavv literally spiritually The terrours of the lavve are driuen avvay by faith Math. 18.20 Eccles 4.10 The solitarie or Monkish life hath hurt many Math. 26.39 Luke 23.41 Iohn 17.1 * Angelles as ministers gaue it to Moises by the authority of Christ Heb. 1. The lavve geuen by Angels the Gospell by Christ The lavv vvas geuen to endure but for a time but the Gospell vvas geuen to endure for euer Christ is not a Mediatour according to the lavv as Moises vvas Exod. â— â— Exod. 19.20 Moises a Mediatour The lavv maketh men afraid therfore it iustifieth not Nothing is more intolerable to man then the lavv The lavv flattereth not reason and therfore reason hateth it 2. Cor. 3 1â— Exod. 34.30 The place of Paule expounded as touching the couering of Moises face Verses 30.33.34.35 Faith in Christ driueth avvay the terrours of the lavve The povver of freevvill * But serueth both for the Ievves and Gentiles to ioyne them to God. The vvord Mediatour includeth tvvo The lavve hauing put on a veile maketh vs not afraid Because God speaketh not novv in his Maiestie as he did in the Mount but by the voice of man therfore men feare him not nor regarde his lavve The lavve in his true vse killeth The office of a Mediatour Moses a Mediatour of the veile VVhen vve are terrified by the lavve vve haue nede of another maner of Mediatour then Moses Christ hideth not the lavv but taketh it avvay and therefore is a better Mediatour then Moses A Mediatoure is he that standeth betvvene the offender and him that is offended God of his iustice can not forgeue sinne vvithout satisfaction vvhich is done by Christ Christ is the Mediatour betvvene God and sinners vvhich are quite contrary one to the other Col. 2.24 Man can not abide the hearing of the lavv therfore he can not keepe the lavv The doctrine of the lavv The proper vse of the lavv The lavve is good and holy and yet intolerable to mans nature Exod. 2.3 Deut. 4.40 The lavv containeth profitable doctrine and yet a man can not heare it The lavve maketh not men better but vvorse * Constant and alvvaies like him selfe The iudgemeÌ„t of the Ievves and of all others as touching the lavv Reason can not abide to heare the good lavv of God. God maketh not the promise because of our vvorthines but for his ovvne mercies sake Iosua 24.2.3 Genes 12.1.2 The promises of God are absolute not made in respect of our vvorthines The promises of God are not hindered because of our sinnes 2. Pet. 3.9 A Diuelish dreame of the Ievves The lavve is not against the promises of God. VVhen the office and time of the lavve is accomplished Psal. 109 2â— The lavv maketh troubled and afflicted soules to thirst for Christ Math. 11 28. Vpon vvhom Christ bestovveth his benefites Math. 11.5 Iohn 7.37.38 Deut. 18.15 The lavve quickneth not but killeth * The Papistes diuide the gospel in to precepts and CouÌ„sels to the precepts men are bounde say they but not to the Counsels Paul teacheth that no lavve vvas geuen to bring life but the Pope teacheth quite contrary The iudgemeÌ„t of men naturally as touching the lavve VVhat profite cometh by knovving the difference betvvene the lavve and the Gospell The true and perfect vse of the lavve Genes 3.15 Genes 22. The scripture shutteth all vnder the Curse first by the promise Secondly by the lavve Galat. 3.10 Deut. 27.26 Cursed is euery one that abideth not in all things c. The principall office of the lavve * These things in Luthers time vvere counted so
careful for your saluation This is a liuely example to teach all ministers how to be careful for their sheepe and to assay euery way that by chiding faire speaking or entreating they may reteine them in sound doctrine and turne them from subtill seducers and false teachers Verse 19. My litle children of vvhom I trauaile in birth againe vntill Christ be formed in you All his wordes are waightie and fitly framed to the purpose that they may moue the hearts of the Galathians and winne theyr fauour and good will againe And these are sweete and louing words when he calleth them his children When he sayeth of vvhom I trauaile in birth it is an allegorie For the Apostles are in the stede of parentes as Scholemasters also are in their place and calling For as the parents beget the bodely forme euen so the other beget the forme of the minde Now the forme of a Christian minde is Faith or the confidence of the heart which layeth hold vppon Christe and cleaueth to him alone and to nothing else The heart being furnished with this confidence or assurance to witte that for Christes sake we are righteous hath the true forme of Christe Now this forme is geuen by the ministerie of the word as it is sayd 1. Corrinthians 4 I haue begotten you through the Gospell that is to say in spirit that ye might know Christe and beleue in him Also 2. Corrinthians 3. Ye are the Epistle of Christe ministred by vs and vvritten not vvith incke but vvith the spirite of the liuing God. For the word commeth from the mouth of the Apostle or of the minister and entreth into the heart of him that heareth it There the holy Ghost is present and emprinteth the word in the heart so that it consenteth vnto it Thus euery godly teacher is a father which engendreth and formeth the true shape of a Christian heart and that by the ministerie of the word Moreouer by these wordes of vvhom I trauaile in birth he toucheth the false apostles As though he would say I did beget you rightly through the Gospell but these corrupters haue formed a new shape in your heart not of Christe but of Moses so that now your affiance is not grounded any more vpon Christe but vpon the workes of the lawe This is not the true forme of Christe but it is an other forme and altogether deuilish And he sayth not of whom I trauaile in birth vntill my forme be fashioned in you but vntill Christe be formed in you that is to say I trauaile that ye may receaue againe the forme and similitude of Christe and not of Paule In which wordes he againe reproueth the false apostles For they had abolished the forme of Christe in the heartes of the beleuers and had deuised an other forme that is to say their owne As he sayeth Chap. 6. They vvould haue you circumcised that they might reioyce in your flesh Of this forme of Christe he speaketh also in the third to the Colossians Put ye on the nevve man vvhich is renevved in knovvledge after the image of him that created him Paule therefore goeth about to repaire the forme of Christe in the Galathians that was disfigured and corrupted by the false apostles which is that they should thinke speake and will as God doth whose thought and will is that we should obtaine remission of our sinnes and euerlasting life by Iesus Christ his onely Sonne whom he sent into the world to the ende he might be the propiciation for our sinnes and that we should know that through this his sonne he is appeased and become our louing father They that beleue this are like vnto God that is to say all their thoughtes are of God as the affection of their heart is they haue the same forme in their minde which God or Iesus Christe hath This is to be renewed in the spirite of our minde and to put on the new man which after God is created in righteousnes and true holines as Paule sayth Ephes 4. He sayeth then that he traueileth againe of the Galathians in birth notwithstanding in such sort that the forme of the children be not the forme of the Apostle so that the children should not resemble the forme of Paule or of Cephas c. but of an other Father that is to say Christ I will fashion him sayeth he in you to the ende ye may be like minded in all things vnto Christe himselfe To be briefe I trauell of you in birth that is to say I labour carefully to call you backe againe to your former Faith the which ye haue lost being deceaued by the craft and subteltie of the false apostles and are returned to the lawe and workes Therefore I must now againe carefully trauell to bring you backe from the lawe to the Faith of Christ This he calleth to trauell in birth c. Verse 20. And I vvould I vvere vvith you novv that I might chaūge my voice c. These are the true cares of an Apostle It is a common saying that a letter is a dead messenger for it can geue no more then it hath And no Epistle or letter is wrytten so exactly wherein there is not somewhat lacking For the circumstances are diuers there is a diuersitie of times places persons manners and affections all which no Epistle can expresse Therefore it moueth the reader diuersly making him now sadde now merry as he him selfe is disposed But if any thing be spoken sharpely or out of time the liuely voyce of a man may expound mitigate or correct the same Therfore the Apostle wisheth that he were with them to the end he might temper and chaunge his voyce as he should see it needefull by the qualities of their affections As if he should see any of them very much troubled he might so temper his wordes that they should not be oppressed therby with more heauines Contrariwise if he should see others high minded he might sharply reprehend them lest they should be too secure and careles and so at length become contemners of God. Wherefore he could not deuise how he being absent should deale with them by letters As if he should say If my Epistle be to sharpe I feare I shall more offend then amende some of you Againe if it be too gentle it will not profite those which are peruerse and obstinate For dead letters and wordes geue no more then they haue Contrariwise the liuely voyce of a man compared to an Epistle is a Queene For it can adde diminish it can chaūge it selfe in to all maner of affections times places persons To be briefe I would gladly conuert you by letters that is to say cal you backe from the law to the Faith of Iesus Christe but I feare that I shall not so doe by my dead letters But if I were with you I could chaūge my voice I could reproue them bitterly that are obstinate and