praised for wise righteous and holy Wherfore this witnesseth sufficiently that I teach not mans doctrine After the same maner Christ speaketh also in the seuenth of Iohn The vvorld can not hate you but me it hateth because I testifie of it that the vvorkes thereof are euill And in the third of Iohn This is condemnation that light is come into the vvorld and men loued darknes more then light because rheir vvorkes vvere euill Nowe that I teach the things which are of God saith the Apostle hereby it may sufficiently appeare that I preach the grace goodnes glory of God alone Moreouer he that speaketh as Christ saith those things which his Lord and maister hath commaunded him and glorifieth not him selfe but him whose messenger he is bringeth and teacheth the true woorde of god But I teache those things onely which are commaunded me from aboue neither glorifie I my selfe but him that sent me Besides that I stirre vp against my selfe the wrath and indignation both of the Iewes and Gentiles Therefore my doctrine is true pure certaine and of God neither can there be any other much lesse then any better then this my doctrine is Wherfore whatsoeuer doctrine els teacheth not as mine doth that all men are sinners and are iustified by faith only in Christ must needes be false wicked blasphemous accursed and deuillish and such also are all they which either teach it or receaue it So we with Paule both boldly and assuredly doe pronounce all such doctrine to be accursed and abhominable as dissenteth from ours For in deede we seke not by our preaching the praise of men or the fauour of Princes or Bishops but the fauour of God alone whose onely grace and mercy we preach despising and treading vnder our feete whatsoeuer is of our selues Whosoeuer he be then which shall teach any other gospell or that which is contrary to ours let vs be bold to say that he is sent of the Deuill and hold him accursed Verse 10. Or goe I about to please men That is doe I serue men or God He hath alwaies a glaunce at the false Apostles These saith he must nedes seeke to please to flatter men for by this meanes they seeke that they againe may glory in their flesh Moreouer because they will not beare the hatred and persecution of men they teach circumcision onely to auoide the persecution of the crosse of Christ as followeth in the 5 chapter So at this day you may finde many which labour to please men to the end they may liue in peace and securitie of the flesh they teach mans doctrine that is to say wicked things or els they allow the blasphemies and wicked iudgements of the aduersaries contrary to the word of God and against their owne conscience that they may keepe stil the fauour of Princes and Bishops and enioy their goods But we because we endeuour to please God and not mē do stirre vp against vs the malice of the Deuill and of hell it selfe we beare the reproches and sclaunders of the world death al the mischiefes that can be wrought against vs. So saith Paule here I seeke not to please men that they may praise my doctrine and report me to be an excellent teacher but I desire only that my doctrine may please God and by this meanes I make men my mortal enemies Which thing I find by experience to be most true for they requite me with infamy sclaunder imprisonment and sword Contrariwise the false Apostles teach the things that are of men that is to say such things as be pleasant and plausible to mans reason and that to the end they may liue in ease and purchase the fauour good will and praise of the people And such men finde that they seeke for For they are praised and magnified of men So saith Christ also Math. 6. That hypocrits do al things to be praised of mē And in the. 5. of Iohn he sharply reproueth such Hovv can ye beleue saith he vvhich receaue honour one of an other and seeke not the honour that commeth of God alone These things which Paule hath hitherto taught are in a maner examples onely In the meane time notwithstanding he is very earnest euery where in prouing his doctrine to be sincere and vnfained Therefore he exhorteth the Galathians that they forsake it not for any other doctrine Verse 10. For if I should yet please men I vvere not the seruaunt of God All these things are to be referred to the whole office and ministerie of Paule to shew what a contrarietie there was betwene his conuersation before in the Iewish law and his conuersation now vnder the gospell As if he would say Doe ye thinke that I goe about still to please men as I did in times past So he speaketh afterwardes in the fifte chapter If I yet preach Circumcision vvhy doe I suffer persecution As though he would say Doe ye not see and heare of my daily conflictes great persecutions and afflictions After I was conuerted called to office of Apostleship I neuer taught mans doctrine neither sought I to please men but God onely That is to say I seke not by my ministerie doctrine the praise and fauour of men but of God. Here againe is to be marked how maliciously and craftely the false apostles went about to bring Paule into hatred among the Galathians They picked out of his preachings wrytings certaine cōtradictions as our aduersaries at this day do out of our bokes by this meanes they would haue cōuinced him that he had taught cōtrary things Wherfore they said that ther was no credit to be geuē vnto him but the Circūcisiō and the law ought to be kept Which thing he himself also by his example had allowed because he had circumcised Timothy according to the lawe had purified him selfe with other foure men in the temple at Ierusalem had shauen his head at Cenchrea These cauillers surmised that Paule was constrayned to doe these thinges by the commaundement and authority of the Apostles Which notwithstanding he had kept as indifferent bearing with the infirmity of the weake brethern which yet vnderstode not the christian liberty lest they should be offended To whose cauillations thus he aunswereth How true it is which the false apostles forge against me for the ouerthrowing of my gospell and setting vp of the law and Circumcision againe the matter it selfe sufficiently declareth For if I would preach the law and Circumcision and commend the strength power and will of man I should not be so hated of them but should please them maruelously well Vers 11.12 Novv I certefie you brethern that the gospell vvhich vvas preached of me vvas not after man For neither receaued I it of man neither vvas I taught it but by the reuelation of Iesus Christ Here is the principal poynt of all this matter which containeth a confutation of his aduersaries
in heauen that is to say that Christ according to his proper and true definition is no Moses no lawgeuer no tyraunt but a Mediator for sinnes a free geuer of grace righteousnes and life who gaue him selfe not for our merits holines righteousnes godly life but for our sinnes In deede Christ is an enterpreter of the law but that is not his proper and principall office These things as touching the words we know wel enough and cā talke of them but in practise and in the conflict when the deuill goeth about to deface Christ to plucke the word of grace out of our hartes we finde that we doe not yet know them well and as we should doe He that at that time could define Christ truly and could magnifie him and behold him as his most sweete Sauiour and high Priest and not as a straite Iudge this man had ouercome all euils and were already in the kingdome of heauen But this to doe in the conflict is of all things the most hardest I speake this by experience for I know the Deuils subtilties who at that time not onely goeth about to feare vs with the terrour of the lawe yea and also of a little mote maketh many beames that is to say of that which is no sinne he maketh a very hell for he is maruelous craftie both in aggrauating sinne and in puffing vp the cōscience euen in good works but also is wont to feare vs with the very person of the Mediatour into the which he transformeth him selfe and laying before vs some place of the scripture or some saying of Christ suddenly he striketh our harts and sheweth him selfe vnto vs in such sort as if he were Christ in deede leauing vs sticking so fast in that cogitation that our conscience would sweare it were the same Christ whose saying he alledged Moreouer such is the subtilty of this enemy that he will not sette before vs Christ entierly and wholy but a peece of Christ onely namely that he is the soone of God and man borne of the virgin and by and by he patcheth therto some other thing that is to say some saying of Christ wherwith he terrifieth the impenitent sinners such as that is in the 13. of Luke Except ye repent ye shall all likevvise perish And so corrupting the true definition of Christ with his poison he bringeth to passe that albeit we beleue him to be Christ the true Mediatour yet in very deede our troubled conscience feeleth and iudgeth him to be a tiraunt and a iudge Thus we being deceaued by Sathan doe easily lose that sweete sight of our high Priest and sauiour Christ which being once lost we shunne him no lesse then the deuill him selfe And this is the cause why I doe so earnestly call vpon you to learne the true and proper definition of Christ out of these words of Paule vvhich gaue him selfe for our sinnes If he gaue him selfe to death for oure sinnes then vndoubtedly he is no tiraunt or iudge which will condemne vs for our sinnes He is no caster downe of the afflicted but a raiser vp of those that are fallen a mercifull releuer and comforter of the heauy and broken harted Els should Paule lie in saying vvhich gaue him selfe for our sinnes If I define Christ thus I define him rightly and take hold of the true Christ and possesse him in deede Also I lette passe the curious speculations touching the diuine maiestie and I stay my selfe in the humanitie of Christ and so I learne truly to know the will of god Here is then no feare but altogether sweetnes ioy peace of conscience and such like And herewithal a light also is opened which sheweth me the true knowledge of God of my selfe of all creatures and of all the iniquitie of the Deuils kingdome We teach no newe thing but we repeate and establish olde things which the apostles all godly teachers haue taught before vs And would to God we could so teach establish them that we might not only haue them in our mouth but also well grounded in the bottome of our harte and especially that we might be able to vse them in the agony and conflicte of death Verse 4. That he might deliuer vs from this present euil vvorld In these words also Paule handleth yet more largely the argument of this Epistle He calleth this whole world which hath bene is and shall be the present vvorld to put a difference betwixt this and that euerlasting world which is to come Moreouer he calleth it an euill world because that whatsoeuer is in this world is subiect to the malice of the Deuil raigning ouer the whole world For this cause the world is said to be the kingdome of the Deuill For there is nothing els in this world but ignoraunce contenpt blasphemy and hatred of god Also disobedience against all the words and works of god In and vnder this kingdome of the world are we Here againe you see that no man is able by his owne workes or his owne strēgth to put away sinne because this present world is euill and as S. Iohn sayth is set vpon mischeefe As many therfore as are in the world are the bond slaues of the deuill constrained to serue him and to doe all things at his pleasure What auailed it then to set vp so many orders of religions for the putting away of sinnes to deuise so many great and exceeding painfull workes to weare heary coates to beat the body with whips till the bloud followed to goe on pilgrimage to S. Iames in harnes and such other like Be it so that thou doest all these things yet neuertheles doth this determinate sentence remaine stil That thou art in this present euel vvorld not in the kingdom of Christ And if thou be not in the kingdom of Christ it is certaine that thou doest belong vnto the kingdom of Satan which is this euil world Therfore all giftes either of the body or of the minde which thou possessest as wisedom righteousnes holines eloquence power beautie riches are but the slauish instruments of the hellish tyrannie and with all these thou art compelled to serue the deuill and to promote and enlarge his kingdom First with thy wisedom thou dost darken the wisedom and knowledge of Christ and by thy wicked doctrine leadest men out of the way so that they can not come to the grace and knowledge of Christ Thou settest out and praisest thine owne righteousnes and holines but the righteousnes of Christ by which onely we are iustified and quickened thou doest detest and condemne as wicked and deuillish To be shorte by thy power thou destroyest the kingdom of Christ and doest abuse the same to roote out the gospell to persecute and kill the ministers of Christ and so many as heare them Wherfore if thou be without Christ this thy wisedom is double foolishnes thy righteousnesse double sinne and impietie because it knoweth not
the wisedom and righteousnes of Christ moreouer it darkneth hindreth blasphemeth and persecuteth the same Therfore Paule doth rightly call it the euill or vvicked vvorld for when it is at the best then is it worst In the religious wise and learned men the world is at the best and yet in very dede in them it is double euill I ouerpasse those grosse vices which are against the second table as disobedience to parents to magistrates addulteries whoredomes couetousnes thefts murthers and maliciousnes wherin the world is altogether drowned which notwithstanding are light faultes if ye compare them with the wisedom and righteousnes of the wicked wherwith they fight against the first table This white Deuill which forceth men to commit spirituall sinnes that they may sell them for righteousnes is farre more daungerous then the blacke deuill which onely enforceth them to commit fleshly sinnes which the world acknowledgeth to be sinnes By these wordes then That he might deliuer vs c. Paule sheweth what is the argument of this Epistle to wit that we haue neede of grace and of Christ and that no other creature neither man nor Angell can deliuer man out of this present euill world For these workes are onely belonging to the diuine Maiestie and are not in the power of any either man or Angell that Christ hath put away sinne and hath deliuered vs from the tyrannie and kingdom of the Deuill that is to say from this wicked world which is an obedient seruaunt and a willing follower of the Deuill his god Whatsoeuer that murtherer and father of lies either doth or speaketh that the world as his most loyall and obedient sonne diligently followeth and performeth And therfore it is full of the ignoraunce of God of hatred lying errours blasphemie and of the contempt of God Moreouer of grosse sinnes murthers adulteries fornications theftes robberies and such like because he followeth his father the deuill who is a lier and a murtherer And the more wise righteous and holy men are without Christ so much the more hurt they doe to the gospell So we also that were religious men were double wicked in the Papacie before God did lighten vs with the knowledge of his gospell and yet notwithstanding vnder the colour of true pietie and holines Let these words then of Paule stand as they are in deede true and effectual not coloured or coūterfait namely that this present world is euill Let it nothing at all moue thee that in a great nombre of men there be many excellent vertues and that there is so great a shew of holines in hypocrites But marke thou rather what Paule sayeth out of whose wordes thou maist boldly and freely pronounce this sentence against the world That the world with all his wisedome power and righteousnes is the kingdom of the deuill out of the which God onely is able to deliuer vs by his onely begotten sonne Therfore let vs praise God the father geue him harty thankes for this his vnmeasurable mercy that hath deliuered vs out of the kingdom of the Deuill in which we were holden captiues by his owne sonne when it was impossible to be done by oure own strength And let vs acknowledge together with Paule that all our works righteousnes with all which we could not make the deuil to stoupe one hear bredth are but losse and dung Also let vs cast vnder our feete and vtterly abhorre all the power of free will all Pharasaicall wisedom and righteousnes all religious orders all Masses ceremonies vowes fastings and such like as a most filthie defiled cloth and as the most daungerous poyson of the Deuill Contrariwise let vs extoll and magnifie the glory of Christ who hath deliuered vs by his death not out of a world onely but out of an euill world Paule then by this word Euill sheweth that the kingdom of the world or the Deuils kingdom is a kingdom of iniquitie ignoraunce errour sinne death blasphemie desperation and euerlasting damnation On the other side the kingdom of Christ is a kingdom of equitie light grace remission of sinnes peace consolation sauing health and euerlasting life into the which we are translated by our Lord Iesus Christ to whom be glory world without end So be it Verse 4. According to the vvill of God euen our father Here Paule so placeth and setteth in order euery word that there is not one of them but it fighteth against those false Apostles for the article of iustification Christ sayth he hath deliuered vs out of this most wicked kingdom of the deuill and the world And this hath he done according to the will good pleasure and commaundement of the father wherfore we be not deliuered by our owne will or running nor by our owne wisedom or policie but for that God hath taken mercy vpon vs and hath loued vs like as it is wrytten also in an other place Herein hath appeared the great loue of God tovvardes vs not that vve haue loued God but that he hath loued vs and hath sent his onely begotten sonne to be a reconciliation for our sinnes That we then are deliuered from this present euill world it is of mere grace and no desert of our ours Paule is so plentifull and so vehement in amplifying and extolling the grace of God that he sharpeneth directeth euery word against the false Apostles There is also here another cause why Paule maketh mention of the Fathers wil which also in many places of S. Iohns gospel is declared wher christ cōmēding his office calleth vs back to his fathers wil that in his words works we should not so much loke vpon him as vpō the father For Christ came into this world toke mans nature vpō him that he might be made a sacrifice for the sinnes of the whole world so recōcile vs to God the father that he alone might declare vnto vs how that this was done through the good pleasure of his father that we by fastning our eyes vpō Christ might be drawn caried streight vnto the father For we must not thinke as I haue warned you before that by the curious searching of the Maiestie of God any thing concerning God can be known to our saluation but by taking hold of Christ who according to the wil of the father hath geuē himself to the death for our sinnes Whē thou shalt acknowledge this to be the wil of God through christ then wrath ceaseth feare and trembling vanisheth away neither doth God appeare any other then mercifull who by his determinate coūsell would that his sonne should die for vs that we might liue thorow him This knowledge maketh the hart chearfull so that it stedfastly beleueth that God is not angry but that he so loueth vs wretched sinners that he gaue his onely begotten sonne for vs It is not for nought therfore that Paule doth so oftē repeat and beat into our minds that
to be briefe all things goe forward prousperously This most happy course of the gospell some madde head would soone stoppe and in one moment would ouerturne all that we in many yeres with greate labour haue builded Euen so it befell to Paule the electe vessell of Christ He had wonne the churches of Galatia with greate care and trauel which the false Apostles in a short time after his departure ouerthrew as this and diuers other of his Epistles doe witnesse So greate is the weakenes and wreatchednes of this present life and we so walke in the middest of Satans snares that one fantasticall head may destroy and vtterly ouerthrow in a short space al that which many true ministers labouring night and day haue builded vp many yeares before This we learne at this day by experience to our great greife and yet we can not remedie this enormitie Seeing then that the church is so softe and so tender a thinge and is so soone ouerthrowne men must watch cherefully against these fantasticall spirites who when they haue heard a few Sermons or haue read a fewe leaues in the holy scriptures by and by they make themselues maisters and controulers of all learners and teachers contrary to the authoritie of all men Many such also thou maiest finde at this day among handicrafts men bold and malapert fellowes who hauing bene tried by no temptations haue neuer learned to feare God nor haue had any taste or feeling of grace These for that they are void of the holy Ghost teach what liketh them selues such things as are plausible to the common people Then the vnskilfull multitude longing to heare newes doe by and by ioine them selues vnto them yea and many also which thinke themselues well seene in the doctrine of faith and after a sort haue bene tried with temptations are seduced by them Sith Paule therefore by his owne experience may teach vs that congregations which are wonne by exceeding greate labour are easily and soone ouerthrowne we ought with singular care to watch against the Deuil raunging euery where lest he come while we sleepe and sow tares among the wheate for though the shepardes be neuer so watchfull and diligent yet is the Christian flocke in daunger of Sathan For Paule as I said with singular studie and diligence had planted churches in Galathia and yet he had scarsly set his foote as they say out of the dore but by and by the false Apostles ouerthrew some whose fall afterward was the cause of greate ruines in the churches of Galatia This so sodaine and so greate a losse no doubt was more bitter vnto the Apostle then death Therefore let vs watch diligently first euery one for him selfe secondly all Teachers not onely for them selues but also for the whole church that we enter not into temptation Verse 6. Ye are remoued avvay Here once againe he vseth not a sharpe but a most gentle word He sayeth not I maruell that ye slide so soone backe that ye are so disobedient light inconstant and vnthankfull but that ye are so soone remoued away As if he would say Ye are altogether patients or sufferers For ye haue done no harme but ye haue suffered and receaued harme To the intent therefore that he might call backe againe those backesliders he rather accuseth those that did remoue then those that were remoued and yet very modestly he blameth them also when he complaineth that they were remoued As if he would say Albeit I embrace you with a fatherly affection and know that ye are deceaued not by your owne fault but by the fault of these false Apostles yet notwithstanding I would haue wished that ye had growne vp a litle more in the strength of sound doctrine Ye tooke not hold enough vpon the word ye rooted not your selues depe enough in it and that is the cause that at so light a blast of winde ye are carried away and remoued Ierome thinketh that Paule ment to enterprete the name of the Galathians by alluding to the Hebrew word Galath which is as much to say as falne or caried away As though he would say Ye are right Galathians both in name and in dede that is to say falne or remoued away Some thinke that we Germans are descended of the Galathians Neither is this diuination perhaps vntrue For we Germans are not much vnlike to them in nature And I my selfe also am constrained to wish to my cuntreimen more stedfastnes and constancie For in all things that we doe at the first brunt we be very hotte but when that heate of our first affections is alaied anone we become more slacke and looke with what rashnes we beginne things with the same we geue them ouer and vtterly reiect them At the first when the light of the gospel after so great darknes of mens traditions began to appeare many were zelously bent to godlines they heard Sermons greedely had the ministers of Gods word in reuerence But now when the doctrine of pietie and godlines is happely reformed with so great encrease of Gods word many which before seemed earnest disciples become contemners and very enemies Who not onely cast of the studie and zeale of Gods word and despise the ministers therof but also hate all good learning and become plaine hogs and bellie Gods worthy doutles to be compared vnto those foolish and inconstant Galathians Verse 6. From him that hath called you in the grace of Christ This place is somewhat doubtfull and therfore it hath a double vnderstanding The first is From that Christ that hath called you in grace The other is From him that is to say from God vvhich hath called you in the grace of Christ I embrace the former For it liketh me that euen as Paule a litle before made Christ the Redemer who by his death deliuereth vs from this present euill world also the giuer of Grace and Peace equally with God the father so he should also make him here the caller in grace For Paules speciall purpose is to beat into our minds the benefite of Christ by whom we come vnto the father There is also in these wordes From him that hath called vs in grace a great vehemencie Wherin is contained withal a contrary relation As if he would say Alas how lightly do you suffer your selues to be withdrawne and remoued from Christ which hath called you not as Moises did to the law workes sinne wrath and damnation but altogether to grace So we also complaine at this day with Paule that the blindnes and peruersnes of men is horrible in that none will receaue the doctrine of grace and saluation Or if there be any that receaue it yet they quickly slide backe againe and fall from it whereas notwithstanding it bringeth with it all good things as well ghostly as bodely namely forgeuenes of sinnes true righteousnes peace of conscience and euerlasting life Moreouer it bringeth light and sound
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
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
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
contemptible as Paule was among the Galathians as here he witnesseth of him selfe and to receaue him as an angel from heauen and to geue him such honour as if he had bene Christ Iesus him selfe and not to be offended with his afflictions being so great and so many Wherefore by these wordes he highly commendeth the vertue of the Galathians which he sayeth he will kepe in perpetuall remembraunce and so much estemeth the same that he desireth it may be knowne vnto all men Notwithstanding in setting forth so highly their benefites and praises he sheweth couertly how entirely they loued him before the comming of the false apostles and therwithall he moueth them to continue as they began and to embrace hym with no lesse loue and reuerence then they did before And hereby it may also appeare that the false apostles had greater aucthoritie amōg the Galathians then Paule himselfe For the Galathians being moued with their authoritie preferred them farre aboue Paule whom before they so dearly loued and receaued as an angell of god c. Verse 15. VVhat vvas then your felicitie As if he would say How happie were ye counted how much were ye then praised and commended The like maner of speech we haue in the song of the virgin Marie All generations shall call me blessed And these words VVhat vvas then your felicitie containe in them a certeine vehemēcie As if he would say ye were not only blessed but in all things most blessed highly cōmēded Thus he goeth about to qualifie mitigate his bitter potion that is to say his sharpe chiding fearing lest the Galathians should be offended therwith especially knowing that the false apostles would sclaūder him and most spitefully interprete his wordes For this is the qualitie and nature of these Vipers that they will sclaunder maliciously peruert those words which procede from a simple and sincere heart and wrest them cleane contrary to the true sense and meaning thereof They are maruelous cunning workemen in this matter farre passing all the witte and eloquence of all the Rhetoricians in the world For they are ledde with a wicked spirite which so bewitcheth them that they being enflamed with a diuelish rage against the Faithfull can no otherwise doe but maliciously interprete and wickedly peruert their wordes and wrytings Therefore they are like vnto the spider which sucketh venome out of sweete and pleasant flowers and this procedeth not of the flowers but of their owne venemous nature which turneth that into poyson which of it selfe is good and holesome Paule therefore by these milde and sweet wordes goeth about to preuent the false apostles to the ende they should haue no occasion to sclaunder and peruert his wordes after this maner Paule handleth you very vngentely he calleth you foolish bewitched and disobecient to the truth which is a sure token that he seeketh not your saluation but accounteth you as damned and reiected from Christe Ver. 15. For I beare you record that if it had bene possible ye vvould haue plucked out your ovvne eyes and haue geuen them to me He praiseth the Galathians aboue measure Ye did not onely entreat me sayth he most curteously and with all reuerence receauing me as an angell of God c but also if necessitie had required ye would haue plucked out your owne eyes and geuen them to me yea ye would haue bestowed your liues for me And in dede the Galathians bestowed their liues for him For in that they receaued and mainteined Paule whom the world accounted most execrable and accursed they turned vpon their owne heades as receauers mainteiners of Paule the cruell hatred and indignation of all the Iewes and Gentiles So also at this day the name of Luther is most odious to that world He that praiseth me sinneth worse then any idolater blasphemer periurer whoremonger adulterer murtherer or theefe It must needes be therfore that the Galathians were wel established in the doctrine faith of Christ seeing that they with so great daūger of their liues receaued maintained Paule which was hated throughout all the world For else they would neuer haue sustained the cruel hatred of the whole world Vers 16. Am I therfore becōe your enemy because I tel you the truth Here he sheweth the reason why he speaketh the Galathians so faire For he suspecteth that they take him for their enemie because he had reproued them so sharply I pray you sayth he set apart these rebukes and separate them from doctrine and ye shal finde that my purpose was not to rebuke you but to teach you the truth In deede I confesse that my Epistle is sharpe and seuere but by this seueritie I goe about to call you backe againe to the truth of the Gospel from the which ye are falne and to kepe you in the same therfore applie this sharpnes this bitter potiō not to your persons but to your disease And iudge me not to be your enemy in rebuking you so sharply but rather thinke that I am your father For vnlesse I loued you dearly as my children and knew also that I am beloued of you I would not haue reproued you so sharply It is the part of a frend freely to admonish his frend if he doe amisse and when he is so admonished if he be wise he is not angry with the other which hath so frendly admonished him and tolde him the truth but geueth him thanks It is commonly seene in the world that truth bringeth hatred and that he is accounted an enemie which speaketh the truth But amongst frendes it is not so much lesse amongst Christians Seing therefore I haue reprehended you of mere loue to the ende ye might abide in the truth ye ought not to be offended with me nor lose the truth or thinke me your enemie because of my fatherly reprehension All these things are spoken of Paule to confirme that which he sayd before Be ye as I am Ye haue not hurt me c. Verse 17. They are ielous ouer you amisse c. He reproueth here the flattery of the false apostles For Satan is wont by his ministers through wonderfull subtiltie craftie sleightes to begile the simple As Paule sayth Rom. 16. VVith faire speech and flattering they deceaue the hearts of the simple For first of all they make great protestations that they seeke nothing else but the aduaūcement of Gods glory and moreouer that they are moued by the spirite because the miserable people are neglected or else because the truth is not purely taught of others to teach the infallible truth that by this meanes the elect may be deliuered from errour and may come to the true light knowledge of the truth Moreouer they promise vndouted saluation to those that receaue their doctrine If vigilant and faithfull pastors doe not withstand these rauening wolues they will doe great harme to the church vnder this pretēce of godlines vnder this sheepes clothing
chastly that they should be no adulterers no fornicatours no wantons and if they cannot liue chastly he would haue them to marrie Also that they should not be contentious or quarellers that they should not be geuen to drunkennes or surfetting but that they should abstaine from all these things Chastitie or continencie containeth all these Hierome expoundeth it of virginitie onely as though they that be married could not be chast or as though the Apostle did wryte these things onely to virgines In the 1. and .2 Chapt. to Tit. he warneth also Bishops yong women and maried folkes both man and wife to be chast and pure Verse 23. Against such there is no lavve In deede there is a lawe but not against such As he sayth also in an other place The lavve is not geuen to the righteous man. For the righteous liueth in such wise that he hath no neede of any lawe to admonish or to constraine him but without constraint of the lawe he willingly doth those things which the lawe requireth Therefore the law cannot accuse or condemne those that beleue in Christe In deede the law troubleth and terrifieth our consciences but Christ apprehēded by Faith vanquisheth it with all his terrours threatnings To them therefore the lawe is vtterly abolished and hath no power to accuse them for they doe that of their owne accord which the law requireth They haue receaued the holy Ghost by Faith who wil not suffer them to be idle Although the flesh resist yet doe they walke after the spirite So a Christian accomplisheth the law inwardly by Faith for Christ is the perfection of the lawe vnto righteousnes to all that doe beleue outwardly by workes and by remission of sinnes But those which performe the workes or desires of the flesh the law doth accuse and condemne both ciuily and spiritually Verse 24. For they that are Christes haue crucified the flesh vvith the affections and lustes thereof This whole place concerning workes sheweth that the true beleuers are no hypocrites Therfore let no man deceaue him selfe For whosoeuer sayeth he pertaine vnto Christe haue crucified the flesh with all the vices and lustes thereof For the Sainctes in as much as they haue not yet vtterly put of the corrupt and sinnefull flesh are enclined to sinne and doe neither feare not loue God so perfectly as they ought to doe Also they be prouoked to anger to enuie to impatiencie to vncleane lusts and such like motions which notwithstanding they accomplish not for as Paule here sayeth they crucifie the flesh with all the affectiōs and lusts therof Which thing they do not onely when they represse the wantonnes of the flesh with fasting and other exercises but also as Paule sayd before when they walke according to the spirite that is when they being admonished by the threatnings of God wherby he sheweth that he will seuerely punish sinne are afeard to commit sinne Also when they being armed with the word of God with faith and with prayer doe not obey the lustes of the flesh When they resist the flesh after this maner they naile it to the crosse with the lustes and desires thereof so that although the flesh be yet aliue yet can it not performe that which it would doe for as much as it is bound both hand and foote and fast nailed to the crosse The faithfull then so long as they liue here doe crucifie the flesh that is to say they feele the lusts therof but they obey them not For they being furnished with the armour of God that is with Faith hope and the sword of the spirite doe resist the flesh and with these spirituall nailes they fasten the same vnto the crosse so that it is constrained to be subiect to the spirite Afterwardes when they die they put it of wholy and when they shall rise againe from death to life they shall haue a pure and vncorrupt flesh without all affections and lustes The sixth Chapter If vve liue in the spirite let vs also vvalke in the spirite THE Apostle reckened before amongst the workes of the flesh heresie and enuie and pronounced sentence against those which are enuious and which are authors of Sectes that they should not inherite the kingdom of god And now as if he had forgotten that which he sayd a litle before he againe reproueth those which prouoke and enuie one an other Why doth he so was it not sufficient to haue done it once In deede he doth it of purpose for he taketh occasion here to inueigh against that execrable vice of vaineglory which was the cause of the troubles that were in all the churches of Galatia and hath bene alwayes most pernicious and hurtful to the whole Church of Christe Therefore in his Epistle to Titus he would not that a proud mā should be ordained a Bishop For Pride as Augustine truly saith is the mother of all heresies or rather the headspring of all sinne and confusion Which thing all histories as well holy as prophane doe witnesse Now vainglory or arrogancie hath alwayes ben a common poyson in the world which the very Heathen Poetes and Hystorigraphers haue alwayes vehemently reproued There is no village wherin there is not some one or other to be found that would be counted wiser and be more estemed then all then rest But they are chiefly infected with this disease which stand vpon their reputatiō for learning and wisedom In this case no mā wil yeld to an other according to this saying Ye shall not lightly finde a man that vvill yeelde vnto others the praise of vvitte and skill For it is a goodly thing to see men poynt at one and say this is he But it is not so hurtful in priuate persons no nor in any kind of magistrate as it is in them that haue any charge in the church Albeit in ciuile gouernment specially if it be in great personages it is not onely a cause of troubles and ruines of common weales but also of the troubles and alteration of kingdoms and Empires Which thing the hystories both of the Scripture and prophane wryters doe witnesse But when this poyson creepeth into the Church or spirituall kingdom it can not be expressed how hurtfull it is For there is no contention as touching learning witte beautie riches kingdoms Empires and such like but as touching saluation or damnation eternall life or eternall death Therfore Paul earnestly exhorteth the ministers of the word to flie this vice saying If vve liue in the spirit c. As if he should say If it be true that we liue in the spirite let vs also procede and walke in the spirit For where the spirite is it reneweth men and worketh in them new motions that is to say wheras they were before vaineglorious wrathfull and enuious it maketh them now humble gentle and patient Such men seeke not their owne glory but the glory of God they doe not prouoke or enuie one
quieted VVhat peace Paule vvisheth to Christians Psal. 2.2 Iohn 10.23 Iohn 14.27 Peace of the vvorld The grace of te vvorld VVhy this is added and froÌ„ our Lord Iesus Christ Exod. 23 â—0 That Meritemongers or such as seeke to iustifie theÌ„ selues by theÌ„ selues shutte out Christ and vvill only haue to doe vvith God. The Alcoran is a boke containing the Turkes religion receaued froÌ„ Mahomet a false prophet that vvas among them The vvill of God is to be sought in Christ 1. Cor. 1.21 The fall of Lucifer VVhat God is in his ovvne nature 1. Cor. 1.13 VVhere the vvil of God is to be sought Iob. 36.23 24.25 Esaias 2 10. Prouerb 25 27. 2 Esdras 12 4. 2 Esdras 13.52 Eccles 3 22. Rom. 12 3. Io. 14 6. Christ the vvay the truth and the life The afflicted conscience vvrestling vvith the iudgment of God by faith onely in Christ is comforted Mat. 11 28. Coloss 2 3.2 9. Mat. 11.27 Io. 10.15 Genes 28.12 Christian diuinitie beginneth at Christ lying in the lappe of the virgine Mary Io. 1.18 Christ God. The deuill an aduersarie to faith 1. Iohn 5.4 The povver of the father and of Christ equall Esaias 42.8 Hovve Christ giueth grace and peace The vvorks of Christ are diuine and proper to God. One and the self same Godhead of the father and of the sonne Arrians Mahomet The vvorkes of Christ VVhich hath geuen himself Iohn 1.36 The greatnes of sin is to be vveied by the greatnes of the price Rom. 17 14. Sinne a puisaÌ„t tiraunt holding all men captiues The iudgemeÌ„t of the Godly A great vehemencie alvvayes to be marked in pronovvnes Mans reason doth extenuate and lessen sinne The hypocrits vvould that these vvordes vvere rather spoken to shevv the humilitie of Paul then the greatnes of our sinnes for that they can not heare The picture of the Iusticiaries and meritmongers Luke 1â— 11 The cheefe vvisedom of Christians Sinnes against the first table Satan is vvoÌ„t to chauÌ„ge our righteousnes into sinnes Hovv vve must ansvver the deuil reasoning vvith vs. Io. 5.24 Io. 11.25 1 Io. 4.9 Esaias 53.6 Esaias 53.8 The proper and true definition of Christ Galat. 1.4 Ebr. 10.10 Colos 2.14 Let euery man learne to apply this pronovvne our to him selfe The true picture of Christ VVhat snares Sathan layeth for vs. This sentence is diligently to be vrged vvhich gaue him selfe for vs. VVhy Paule doth call this vvorld present and euill Io. 12.31 1. Iohn 5.19 That the vngodly vvith al their gifts doe serue the Deuill They that knovve not Christ the more vvise and righteous they are the more do they hate and persecute the gospell Galat. 1.4 The vvhite deuill Spirituall vvhoredomes the most abhominable Christ only deliuereth vs out of this present euell vvorld The vvorld obayeth his prince the deuill VVhat sinnes are in the vvorld VVhat the vvorld is vvith all his vertues and righteousnes Phil. 3.8 Esay 64.6 The kingdom of the vvorld The kingdom of Christ Colossa 13. Iohn 3.16 Iohn 4.10 Iohn 8.16 It is a great consolation to knovv that Christ is geueÌ„ for vs by the vvill of his father God is a common father both to Christ and to vs. Iohn 10.17 VVhat knees vve ought to bovve vvhen vve mention the name of God. Gal. 1.8.9 Galat. 5.10 Hovve Preachers ought to behaue theÌ„ selues in bringing backe such as are gone astray and falne through vveakenes The studie of Bishopes to maintaine their Lordeship and soueraintie 1 Cor. 10.12 VVhat an hard thing it is to plant a church That vvhich in long time of godly preachers if builded vp of one vvicked teachers is quickly destroied The Church is a most tender thing He speaketh of the Anabaptistes The right picture of fantasticall spirites The churches are ouerthrovvne vvhile the teachers sleepe 1. Peter 5.8 Math. 13.25 Vvhat Hierom vvould that Paule should meane by calling them Galathians The dispositioÌ„ of the Germaines This may vvel be said of vs English men for our heat is sone cooled and that may appeare by our cold proceedings at this day A double exposition vpon this place VVhat good things the doctrine of grace bringeth vvith it The vvorld hateth the light and loueth darknes Io. 1.9.10 VVhat revvard the vvicked vvould repay to Christ for his benefits Io. 1.5 The calling of Christ The vvhite Deuill The blacke Deuill Sathan chauÌ„geth himselfe into an Angel of light The false Apostles condemne Paules doctrine Acts. 15.5 The nature of heretiks liuely painted out The Deuill vvill not be blacke in his Ministers A prouerbe among ths Germains The Deuill doth more hurt on the right hand then on the left Ephes 6.22 The troublers of the church Hovve the false Apostles had slaundered Paule That vngodly teachers condemne and persecute the godly Euery one that teacheth vvorkes is a troubler of mens consciences The Papistes vvorse then the false Apostles amoÌ„g the Galathians Actes 15.1 False Apostles brag of their ovvne doings and dispraise other mens False Apostles trouble and ouerthrovv the gospell of Christ The most vvicked teachers vvould be taken for holy instructers The righteousnes of the lavv and the righteousnes of grace are contrary They that mingle the righteousnes of the lavve and grace together are subuerters of the gospell of Christ The discommodities that follovv the mingling of faith and vvorks together The vehemeÌ„t zeale of Paule against the false Apostles Iosua 6.26 Leuit. 16.29 Exod. 17.14 The Gospell of Paule Acts. 13.2 Rom. 1.2 Deut. 18.15 Act. 3.22 The vehemencie of Paule against the false Apostles An horrible sentence against the Papistes The contents of the tvvo first chapters The reason of the Papists to proue that the Church is aboue the scripture The vvord of God must only be taught in the church VVhat revvard Paule receaued for his paines taking VVhat the ministers of God ought to seeke Ephes 2.3 The summe and effect of the doctrine of the Gospel Psal. 19. â— To teach the things that are of God Iohn 7.7 VVhy the vvorld hateth Christ Iohn 3.19 Signes that testifie Paules doctrine to be true False Apostles seeke to please men Teachers of mens traditions doe please men The revvard of godly teachers The revvard of false and vngodly teachers Mat. 6.2 Io. 5.44 Verse 11. Lies and sclaÌ„ders deuised by the false Apostles against Paule Acts. 16.5 Acts. 18.13 Acts. 21.24 1 Cor. 15.1 Acts. 9.1 The chiefe purpose of Paule in this disputation Paules doctrine vvas not after man. Christ both God and man VVhere Paule receaued the Gospell Acts. 9.71 Verse 1â— The argument of the false Apostles takeÌ„ from the authoritie of the Apostles So great is the vveaknes eueÌ„ of the godly that they are hardli dravvn to Gods promises though they be most certaine The office of the lavv Exod. 19.18 He alludeth to the geuing of the lavv in mount Synai The conflictes of the godly Galat. 5.17 Rom. 7.23 Faith is the gift of God. The cheefe seruice of God. VVhat inconueniences follovv the lothing of Gods vvord ‖
SpeculatioÌ„ is a naked knovvledge vvithout practise Iam. 1.23.24 The doctrine of true godlines is kept by prayer and earnest studie of the vvorde The enemies of the godly The reason vvhich at this day is vsed against vs and preuaileth vvith many The Deuils argument Doctour Staupitius a fauourer of Luthers doctrine vvheÌ„ he began to preach The doctrine of the gospell attributeth all things vnto God and nothing to man. Mat. 1 1â— Neither Angels nor Apostles or any other to be beleued if they teach any thing against the vvord of God. The errour of Peter Galat. 2.11 A chefe argument against vs. A preacher must be sure of his calling and doctrine Galat. 1.8 The zeale of Paule Actes 8.1 Actes 9.12 Actes 16.4 Rom. 9.3 VVhat Paule calleth the traditions of the fathers Phil. 3.5 Phil. 3. â— The first iourney of Paule Paules merite or desert By vvhat deserts vve attaine to grace VVhat maner of Saincts the Deuill loueth Iohn Hus. Publicans and sinners are farre better then merit-mongers Our desert The Papistes a bloudy generation By vvhat deserts vve attaine grace 2 Pet. 1. â— Mat. 12.45 The deserts of S. Paule Paules doctrine The definition of the Gospel 1 Cor. 1.30 The craftie Sophists haue turned the Gospell into the lavve of loue and Christ into Moses Heb. 10.10 The Gospell is not learned by any studie of man but is taught from aboue of God. Acts. 9.4 Paule is the Apostle of the Gentiles Ro. 15.15.16.17 Paules diuinitie The office of Paule to the Gentiles The confutation of the argument of the false Apostles Paule became all things to all men 1. Cor. 9.20 VVhy Paule glorieth so much that he hath not learned his gospel of any man. Paule svveareth The testimony of all the churches in Iudea for Paule Paules doctrine Contention of such as vvere turned from the Ievves against Paule Acts. 15.89 The declaration of Paule and Barnabas as touching those things vvhich vvere done among the Gentiles VVhat they aunsvvere to Paule in this disputation vvhich are so earnest for the lavve They that vvere conuerted from among the Ievves hardly forsooke the lavve Custome is a double nature God alvvayes beareth vvith the infirmities of his people 1 Reg. 8.21 Exod. 34.6.7 VVhat they had to say for themselues that resisted Paule Paule taketh vnto him vvitnesses Barnabas and Titus Barnabas Not as hauing any soueraintie othervvise then an Euangelist or chiefe of the eldershippe of the churches 1 Tit. 1.5 Paule so defendeth the gospel that he vvill haue all things geue place vnto it Actes 13 3â— The question that vvas haÌ„dled in the meting of the Apostles * The practise of the church in the time of the Apostles as touching Synodes and conferences teach vs novv to vse the same vvhen vve haue any controuersie VVhy Paule sayth lest I had run in vaine VVhat vvas decreed in this conference Hovv Paule refused circumcision 1. Cor. 7.18 Hovv vve teach fasting and other Christian exercises novv a dayes VVhat vvas determined in that meting of the Apostles Actes 15. â—0 VVhy Paule vvould not suffer Titus to be circumcised The obstinate aduersaries defend their vvicked blasphemies by tyrannie and violence Math. 6.9.10 The victorie of Paule against the fals Apostles 1. Cor. 8.8 The Pope putteth righteousnes in the keping of his traditioÌ„s and damnation in breaking of them The gospell of the false apostles The gospell of the Pope and other heretikes the Anabaptistes Verse 7. Of preachers vvhich preach Christ corruptly The truth of the gospell vvhat it is The corruptioÌ„ of the gospell The doctrine of the Papistes concerning faith The obiect of reason The obiect of faith is the thing vvhervnto the eie of faith loketh vvhich is Christ Faith adorned vvith charity True faith Sleights practised of the false apostles against Paule * These be the corruptions vvhich Luther here sayth that he tolerateth more then he ought to do but the safest vvay is quite to reiect them The Popes thunderbolts It is a point of true godlines to be stout against the merit-mongers for keping our Christian liberty VVhen faith is sound all things are safe The holy obstinacie and stoutnes of the Godly The doctrine of the lavv The doctrine of the Gospel Galat. 2.3 They are to be restrained to such as serue to edification or els vve ought to leaue them VVhy Paule geueth not vnto the apostles any glorious title The argument of the false Apostles against Paule The vvord of God to be preferred before all titles and persons vvhatsoeuer God respecteth no mans person Deut. 10.17 2 Chron. 19.7 Rom. 2.11 Eccles 35.16 Acts. 10.34 Ephes 6.9 Colos 3.26 Iudas Saule Ismaell Esau MaÌ„ regardeth the person Euery creature of God may be called the veile of God because God is as it vvere couered and shadovved vnder it * 1. Cor. 13.12 Deut. 5.10 Mat. 4.4 MaÌ„ trusteth to the veiles of God and not to God himselfe The outvvard veiles are Gods good creatures but vve must not trust in them vvhich is vvicked God suffreth his deare sainctes to fal into great vices that vve shuld not cleaue to their persons * 2. Sam. 11.4.17 * Mat. 26.69 Marke 14.66 Luke 22.55 Iohn 18.25 Men are but men Paule calleth the Apostleship the person of man. The outvvard person is not to be looked vpon in iudgement Deut. 1. VVhat can the Pope othervvise do being Antichrist but take vpon him dominion such as Gods vvord neuer allovved of Marke vvhat seruitude Luther vvas coÌ„tent to endure so that he and others might enioy the liberty of conscience Acts. 4.19 The dominion of the Pope intolerable Rom. â— 9.10 VVhat Paule did in that conference The holy pride of the godly against the Pope VVhyâ—e the godly are proude against the Pope * The Pope is no povver ordeined of God. This is impossible for Antechrist the soÌ„ne of perdition to acknovvledge 1 Cor. 13.7 Loue suffereth all things but faith can beare nothing 2 Pet. 1.4 To Peter is coÌ„mitted the Gospell ouer circumcision and to Paule ouer vncircuÌ„cision Actes 10.17 1. Peter 1.1 Actes 9.20 Mat. 23.9.10 Marc. 16.15 Coloss 1.5.6 Actes 13.1.2 Peter the Apostle of the Ievves and Paule of the Gentiles Actes 9.20 Paule preached also to the Ievves Act. 13.45.46 Math. 10.6 Actes 28 2â— Rom. 1.14 VncircuÌ„cisioÌ„ Circumcision Paule receaueth not his gospel of the other Apostles The Apostles calling equall Equalitie among the Apostles Actes 15.14 The Gospell of Peter mightie Actes 19.11.12 The stoutnes of Paul is not carnall VVhat Paule calleth grace in this place Peter alovveth the ministerie of Paul. Paule and the other Apostles taught all one gospell A good minister must be carefull for the poore Esay 61.1 Math. 11.1 Luke 4.16 The vvorld is forvvard to geue for the maintenaunce of vngodlines but it careth not for Gods ministers Math. 25 3â— The maiestie of this article of iustificatioÌ„ Mar. 10.39 Math. 16.25 It behoueth vs to be obstinate in Gods matter A Christian vvill openly reproue vices in his brother The Prophets and Apostles
geueth to the lavv 1 Cor. 15.56 The commendation of the lavv Rom. 7.12.14 The lavve is good and the lavv is euill Galat. 4.3 The lavve and Christe are tvvo vvhich can not stand together Esay 28.20 VVhy Paule calleth the lavv the elements of the vvorld 2. Cor. 3.6.7.9 Rom. 7.12.14 2. Cor. 3.6.7.9 The lavve is holy and righteous and yet is it the administration of death Galath 3.5.9 1. Cor. 15.56 2. Cor. 3.6 Paules maner of speaking must be marked Actes 9.15 The person office of Christ VVhy Paule calleth the mother of Christ a vvoman and not a virgin Iohn 1. â— 14 The errour blasphemie of the Papistes and Turkes The true picture of Christe Iohn 1.15 Iohn 3.17 The office of Christe A false opinion of Christ is not easely cast of The iudgemeÌ„t of naturall reason concerning Christ The sentences vvhich set out Christ plainly ought alvvais to be before our eyes Faith is our victorie 1. Iohn 5.4 The conflictes of the godly The vvrastliÌ„g of the flesh against the spirite in the Sainctes Galaâ— 5.17 The maner of our redemption Galat. 3.23 Rom. 5.12 Ephes 2.3 1. Pet. 2.20 Math. 26.65 Luc. 23.5 Luke 22.44 Luke 23.24.33 A maruelous combate betvvene the lavv Christ Ephes 2.3 The lavve ruleth all mankinde Math. 11.28 The lavv condemned and killed by Christe Christ by double right hath conquered the lavve * Prosopopoeia is a figure vvherby things that haue no life are fained personally to speake or to be spoken to Ephes 2.16 Ephes 4. â— c. Psal. 68.18 Rom. 8.3 Christ hy his victorie hath deliuered vs froÌ„ the terrors of the lavv The offence of the lavve agaiÌ„st Christ can not be forgeuen 1. Cor. 15.57 That vve be made righteous by Faith. The lavve by his iudgemeÌ„t killed the son of God. Coloss 2 1â— Christe vvas made vnder the lavve Christe suffered all the tyrannie of the lavve Christe came not to make lavves but to take the lavve cleane avvay The ministerie of Moises Galath 3.13 It is not the proper office of Christe to teach the lavv The particuler benefites of Christe Iohn 14.12 Christ is God by nature The true picture of Christe 1. Cor. 2.14 The obedieÌ„ce of the lavv is in the righteous Genes 22.18 In thy Seede Galath â— â—3 The Papistes merite ex congruo condigâ—o The holy Ghost is sent tvvo maner of vvayes Math. 3.16 Actes 2.3 1. Cor. 14.22 Actes 15.5 Signes of renevving of the mind in the Godly Christe our onely merite of congruence and vvorthines both before grace and after 1. Cor. 1 1â— Philip. 1.29 Psal. 116.10 The remnants of sinne in the Sainctes Smal differeÌ„ce in outvvard shevv betvvene a christian and a maÌ„ that is but outvvardly and ciuily righteous 1. Cor. 2.14 1. Cor. â— 16 Signes of the presence of the holy Ghost 1. Cor. 4.4 The doctrine of the Sophisters teaching that no man could knovv vvhether he vvere in the fauour of God or no. VVe must assure our selues that vve are vnder grace Rom. 8.9 Psal. 119.115 Grace is more strong and mighty then sinne Rom. 1.34 Psal. 5.9 Psal. 10.7 VVeaknes of Faith in the godly The full assuraÌ„ce of Faith. Galath 4.4 Esay 53.11 Psal. 51.10 Rom. 8.26 1. Pet. 5.8 The Deuils roring Ephes 6. â—6 The cry of the holy ghost in the hearts of the godly Ephes 6.16 Esay 42.3 Rom. 8.26 c. The profit of temptations Galath 3.13 Heb. 2.14 Rom. 3.27 Hovv vve are affected in the true triall and terrours of conscience 1. Cor. 12.9 The groning of the heart is a crie Luke 18.6.7 The vveapons of the godly vvhervvith they ouerthrovv the kingdom of the Pope c. Exod. 14.15 The crie of Moses at the red sea The office of the holy ghost In vvhom the holy Ghost doth his office and at vvhat time The tentation of Moses at the red sea Exod. 14 13.1â— The gronings of the faithful before God are great cries Psal. 31.1 Ah Father The Pope taught that vve must dout of Gods fauour tovvardes vs He speaketh not here of that douting vvhich sometimes riseth of infirmitie in the godly but of vvilful douting vvhich the Papistes teach maintaine The Pope kingdom The Papacy is a very slaughterhouse of consciences Eccle. 9. â—â— The chief drift of the Scripture to make vs certaine of the mercie of God tovvard vs Rom. 4.25 Iohn 3.16 One sentence out of the boke of the Preacher not vvell vnderstand vvas of more force in the Papacie then all the promises of the scripture Doutfulnes of saluation in th Papacie Hovv vve mai knovv that are iÌ„ gods fauour and haue the holy Ghost The doctrine vvhich vve professe is certaine The true meaniÌ„g of the sentence out of the .9 of Ecclesiastes VVhat thanks the vvorld geueth to them that deserue vvell of it Hovv vve must ouercome vnthaÌ„kfulnes Psal. 109.3.4 The vvill of God is seene in his vvord By vvhat meanes the adoption cometh vnto vâ— Galath 3.28 Galat. 4.3 VVhat Paule meaneth by a seruaunt in this place Rom. 3.20 Rom. 4.15 Galath 3 2â— The lavv must not be suffred to rule in the conscience Reuelat. 10.3 The lavv hath no povver ouer the conscience but ouer the flesh Gen. 22.4.5 VVhat the adoption bringeth 1. Cor. 13 1â— 1. Pet. 1.23 The vvord of God is the vvombe of God. Philip. 1. â—1 The godly haue nede of the comfort of the holy Ghost Rom. 7.24 Galath â— â—7 In this life vve haue but only the first fruits of the spirite Rom. 8.23 Paule hath alvvayes the name of christ in his mouth 1. Pet. 1.9 To slide in Faith is an easie thing The sleightes of the deuil to bring men froÌ„ Faith to the lavve VVhy Paule sayth that the Galathians returned back to vveake and beggerly elements God is knovven by Christe onely Iohn 1.18 Rom. 8.32 The true knovvledge of God. The highest vvisedom of reason Luke 15.11.12 1. Cor. 1.14 Rom. 3.11 There is no difference betvvene the Turks Ievves and Papists The imagination of all the meritmongers alike All meritmongers honour a God vvhich by nature is no God. God abhorreth vvil vvorshippings and vvorkes deâ—â—sed by man. Doctrine concerning the true God. To vvhat euils they be subiect vvhich destroy the doctrine of faith Rom. 1â— 5 Rom. 4.15 Rom. 1â— 4 God is not knovvne and the Blessing geueÌ„ through the lavv but by the gospel Genes 22.18 Rom. 2. â—2 The Gentiles Idolatry vvas grose CoÌ„trarivvise the Ievves Idolatry vvas outvvardly holy and therefore more hurtfull Rom. 1.19.20 A generall particular knovvledge of God. Rom. 3.11 Iohn 1.18 No man hath sene God. The diuers opinions of men concerning the vvill of god Rom. 1.22 VVhence idolatrie came The opinion of the Monke as touching Gods vvill VVorshippers of God vvithout his vvord VVithout Christe all vvorshippiÌ„gs and all lavves are Idolatrie The vvill of God. Galath 3.9 Galath 4.7 Ye are knovvn of God. Math. 11.17 Esay 53.11 The Apostles euen in their life time savv the subuersioÌ„ of those churches vvhich
vehemeÌ„t flames of carnall lust in Hierome The flesh is to be subdued not killed Ephes 5.29 1. Cor. 7.9 The godly feele the concupiscence or lust of the flesh Psal. 4.4 The faithfull haue flesh vvhich resisteth the spirite Rom. 7 1â— The godly feele the terrours and captiuitie of sinne The Monkes such other cloisterers neuer had experience of any spirituall tentations Christ our righteousnes Rom. 9.33 The outvvard righteousnes of the faithfull The godly feling the corruptions of the flesh must not despaire The battell of the flesh and the spirite in the godly To vvalke in the spirite Let all troubled consciences comfort them selues by this example of Martin Luther and say as he said Stanpitius a godly learned man of vvhom he made mention before A holy desperâ—tion â— Psal 143.2 Psal. 130. â— VVhat the godly must do vvhen they feele sinne The conflict battell of the flesh and the spirite in the children of God. Rom 1. â—8 A Christian a maruellous vvorkman Read more hereof before in the lease 246. and in the line 32. The children of God do fele the rebellion of the flesh against the spirite To vvhom God doth not impute sinne Rom. 14.23 The errour of the Sophisters or Scholemen The vvisedom of the godly The godly only feele sinne Rom. 1.14 Galath 5.24 Rom. 8.12 Sentence pronouÌ„ced agaiÌ„st such as obey the lusts of the flesh The true Sainctes of God. Psal. 32.5.6 Psal. 143. â— To be led by the spirite Galath 4.4 VVhat it is to be led by the spirite Hovv a troubled minde is to be comforted Novv the lusts of the flesh must be ouercome The great and vehement tentations of Luther Not to be vnder the lavve Math. 7.10 Hypocrites mingled amongst the godly Euery age of man hath his peculiar temptations * That is a secrete contempt of God vvherof Dauid speaketh Psal. 3.2 Some are exercised vvith greater tentations and some vvith lesse Luke 2.48 2. Cor. â— 5 Rom. 7 2â— VVhom the Stoickes couÌ„ted vvise meÌ„ VVho they be vvhich Christ and his Apostles cal saiÌ„cts VVho be true Sainctes The vveaknes of Faith. Al the faithful be Sainctes A holy life I beleue that there is a holy Church I do not see but I beleue Hypocriticall holines The church is holy The church prayeth that her sinnes maâ— be forgeuen To feele the vnclennes of the flesh is profitable To the godly those things vvhich are euil turne vnto good Christian doctrine raiseth vp and comforteth vveake and troubled consciences VVhat Paule meaneth by flesh Idolatrie or Idoll seruice Carthusians or charterhouse moâ—kâ— The false and true vvorshipping of God. Idolatrie is vnknovvne to the vvorld The Masse horrible idolatrie and blasphemie against Christ Flesh. The vvorkes of the flesh as the Papistes define them Reason estemeth idolatry and heresie for most excellent vertues VVitchcraft Idolatrie Iusticiaries or iustifiers of themselues The Pope an Archheretike No vnitie or concord in the Popish church Drunkards surfetters The most sobre and temperate are many times most assailed vvith tentations Hovv the burning heat of lustes may be quenched An horrible sentence pronounced by Paule The fruites of the spirite Rom. 12.10 The scripture exhorteth vs to reioyce in God. The ioy of the spirite LoÌ„g sufferaÌ„ce or perseuerance The gentlenes and mildnes of Christe Ex libro Clementis ad Iacobum fratrem Domini Chastitie The lavv is abolished to the beleuers in Christ VVhat it is to crucifie the fleâ—h The armour of God. * After the coÌ„mon diuision this is the .25 verse of the former chapter Vaineglory a detestable vice and most pernicious to the church of god Tit. 1.7 Hovv great a mischefe vain glory is Ouide Horace Rom. 12.10 Vaineglory a common vice in the church Math. 9. â—8 2 Cor. 11 15. The nature of false teachers 1. Timo. ◠◠〈◊〉 â— â—0 Rom 10 1â— The authoritie of the false apostles The false apostles despised Paule Such as thrust them selues into the ministerie The ende of vaineglorious teachers Phil. 3.19 Psal. 1.4.5 VVhat vve ought to seke in the gospell Rom. 1.32 Iohn 7 1â— VVhat it is to vvalke in the spirite VVhy God layeth the crosse vpon the preachers of the gospel Rom. 14.16 Rom. 12.10 VVhen men be praised the flesh vvaxeth proud 2. Sam. 14.17 2. Cor. 6.8 VVho vvalke in order and vvho do not Galath 1.5 1. Cor. 4.7 Priuie open enemies of the Gospell VVe must not be proud of our spirituall giftes Luke 12 4â— Ephes 4.12 Actes 10.34 Vainglorious spirites Galath 4.17 Rom. 3.25 The praise of the person of the ministerie Rom. 14.16 2. Cor. 6.3 The effect and fruite of vaineglory Galath 2.5 VVhat offences are to be forgeuen Leuit. 6.3 Gal. 2.20.3.16 Sathan lieth in vvait both against purity of doctrine life Hovv pastorâ— ought to deale vvith them that are fallen The Pope and his bishops are tormeÌ„tors of mens coÌ„sciences Sayings of Pope Gregorie 2. Thes 2.3 By vvhat meanes the Pope establisheth his tyrannie and povver Hovve they that are falne ought to be intreated The spirite of mekenes Ezech. 34.4 Ex libro de vitis patrum Math. 7.3 1. Cor. 10.12 2. Sam. â—1 Loue. 1. Cor. 13.4 Rom. 13.9 VVhose burdens are to be borne 1. Tim. 5.22 The authors of Sectes painted out iÌ„ their right colours Mat. 18.24 â—1 Deceauers of themselues Apoc. 3.17 Desire of vain-glory Vainglorious heades Three vices of the vaineglorious linked together Phil. 2.27 The people delited vvith nouelties He shall lacke no praise that preacheth the Gospel purely The ende of the ministerie of the vvord 2. Tim. 4.5 To haue praise in himselfe VVhat is the glory of heretikes The glory of the godly Iâ—hn 16.32 Phil. 4.4 The vvorld dishonoreth the godly ministers of the vvord 1. Cor. 6.3 The Gospell is the vvord of the crosse and offence 1. Cor. 1.18 The disciples of the gospel VVhat it is for a man to proue his ovvne vvork Exod 20 7. 1. Sam. 2.30 1. Cor. 4.2 The vvorke of euery mans calling Phil. 3.19 2. Tim. 3.9 Psal. 37.6 In death and in the day of iudgement other mennes praises profit not Rom. 2.16 A comparison betvene good vvorkes and hypocriticall vvorke Vaineglory A commaundemeÌ„t for the nourishing of the ministers of the vvord of God. The ministers of SathaÌ„ haue pleÌ„tie but the ministers of Christe doe vvant Luke 2.7 Luke 9.58 Iohn 19. â— Cor. 8. 9. 1. Tim. 4.1 SathaÌ„ oppresseth the gospell tvvo vvaies Mâ—â—h 1.7 Fulnes of Gods vvord bringeth lothing 1. Cor. 9.11 The vvorld lodeth the ministers of Sathan vvith all vvorldly good things The punishment of vnthankfulnes In all good things Gentlemen citizens and husbandmen despisers of Gods ministers Luke 10. â—6 1. Sam. 8.7 Psal. 34.10 Psal. 37.19 Reuerence necessary liuing due to the ministers of the vvord 1. Cor. 9.13.14 Exod. 3. â—â— VVhat it is to sovve in the spirite The heretikes called Encratites VVhose errour the Papistes haue reuiued as touching matrimonie and therfore they may cruely be called nevv Encratites VVe must doe good vvithout vveerines Iohn 9.4 Iohn 12.35 The houshold of faith The motherly affection of Paule Enormities in the false apostles Galath 1.8 Phil. 3.19 Gen. 17.10 14. Gen. 17 1â— Phil. 2.21 The lavv is not accomplished vvith outvvard vvorkes Rom. 14 2â— VVorks done vvithout faith are sinnes The peril that follovveth ambition and vaine glory * That is they do but kepe your flesh in a seruile and slauish exercise The glory of the Christians Actes 5.41 The faithfull suffer for Christe Math. 5.11.12 The glory of the vvorld The crosse of Christ 2. Cor. 1.5 Col. 1.24 The afflictioÌ„s of the godly are the afflictioÌ„s of Christ Actes 9.4 Zach. 2.1 The feeling of the head is most sensible The crosse of the godly iâ— svveete 2. Cor 1.5 Psal. 44 22. Math. 11.30 To glory in the crosse of Christ Rom. 5.3 2. Cor. 7.5 1. Sam. 22.22 Zach. 2. â— Iohn 15.19 To be crucified to the vvorld The contrary iudgement of the faithful of the vvorld as concerning true doctrine 1. Cor. 2.13 1. Iohn 3.8 Iohn 8.44 The vvorld condemneth the life and doctrine of the godly Psal. 139.22 Ephes 6.16 2. Cor. 1â— â— ChristiaÌ„ righteousnes 1. Cor. 1. â— 1. Cor. 2.14 VVithout Christ there is no saluation Vncircumcision signifieth all the Gentiles Circumcision all the Ievves Lavves be good The vse of ceremonies and lavves 1. Cor. 14.40 Gal. 3.5 Eph. 4.24 A nevv creature Actes 15.9 The renevving of the members of the body folovv the renevving of the minde The Papists imagined God to be a marchaunt and to sell his grace for vvorkes and merites A right rule Eph. 4.24 The righteousnes of Monkes Peace Mercy Rom. 9.4.5 Rom. 9.7 8. Ephes 1.16 1. Cor. 4.9 1. Cor. 4.11.12.13 2. Cor. 6.4.5.6 2. Cor. 11 2â—.24.25 â—â— The markes vvhich vve beare at this day Ephes 6.16 Math. 26.41