Galatians 3 commentary

Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.

The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but laid for a time under the Divine punishment. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.

The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.

If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.

The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to Christ, that they might be justified by faith. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. Most men continue shut up as in a dark dungeon, in love with their sins, being blinded and lulled asleep by Satan, through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.

Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.

1. O foolish Galatians. An expostulation is here interwoven — I should rather say, inserted — amidst his doctrinal statements. Some will wonder that he did not delay it to the close of the Epistle, but the very serious nature of the errors which he has brought forward unquestionably roused him to a burst of passion. When we hear that the Son of God, with all his benefits, is rejected, that his death is esteemed as nothing, what pious mind would not break out into indignation? He therefore declares that those who allowed themselves to be involved in so heinous a crime must have been ἀνόητοι, that is, “disordered in mind.” He accuses them not only of having suffered themselves to be deceived, but of having been carried away by some sort of magical enchantment, “Βασκαίνειν, ‘to enchant, to fascinate, to delude by magical charms,’ — -rather an uncommon word, ἃπαξ λεγόμενον in the New Testament. It may amuse to notice the etumon of the word. Some grammarians have strangely thought it derived from φάεσι καίνειν, ‘to kill with the eyes.’ Its true etymology obviously is, βάω, βάσκω, βασκάω βασκαίνω. βάσκω (equivalent to φάσκω,), ‘to say, to speak,’ comes, in the form βασκαίνω, to signify κακολογεῖν, ‘to calumniate,’ then ‘to deceive,’ then ‘to deceive by magical arts.’” — Brown. which is a still more serious charge. He insinuates that their fall partook more of madness than of folly.

Some think that Paul refers to the temper of the nation, that, being sprung from barbarians, it was more difficult to train them; but I rather think that he refers to the subject itself. It looks like something supernatural, that, after enjoying the gospel in such clearness, they should be affected by the delusions of Satan. He does not merely say that they were “bewitched” and “disordered in mind,” because they did not obey the truth; but because, after having received instruction so clear, so full, so tender, and so powerful, they immediately fell away. Erasmus has chosen to interpret the words, “that ye should not believe the truth.” I am not quite prepared to set aside that rendering, but would prefer the word obey, because Paul does not charge them with having, from the outset, rejected the gospel, but with not having persevered in obedience.

Before whose eyes. This is intended, as I have already hinted, to express an aggravation; for, the better opportunities they had of knowing Christ, the more heinous was the criminality of forsaking him. Such, he tells them, was the clearness of his doctrine, that it was not naked doctrine, but the express, living image of Christ. Καὶ μὴν οὐκ ἐν τὣ Γαλατῶν χώρᾳ ἀλλ ᾿ ἐν ̔ιεροσολύμοις ἐσταυρώθν. Πῶς οὖν φησιν, ἐν ὑμῖν; Τὢς πίστεως δεικνὺς τὴν ἰσχυν καὶ τὰ πόρ᾿ῥωθεν δυναμένης ὁρᾷν. Καὶ οὐκ εἶπεν, ἐσταυρώθη ἀλλὰ προεγράθη ἐσταυρωμένος δηλῶν ὅτι τοῖς τὢς πίστεως ὀφθαλμοῖς ἀκριβέστερον ἐθεώρησαν τῶν παρόντων ἐνίων καὶ τὰ γινόμενα θεωμένων “Yet it was not in the country of the Galatians, but in Jerusalem, that he was crucified. How, then, does he say, ‘Among you?’ To demonstrate the power of faith, which is able to see even distant objects, And he does not say, ‘Was crucified,’ but ‘Was painted crucified,’ shewing that by the eyes of faith they beheld more distinctly than some who were present and saw the transactions.” — Chrysostom. They had known Christ in such a manner, that they might be almost said to have seen him.

Jesus Christ hath been evidently set forth. Augustine’s interpretation of the word προεγράφη, (“hath been set forth,”) is harsh, and inconsistent with Paul’s design. He makes it to signify that Christ was to be thrust out from possession. Others propose a different phrase, (proscriptus,) which, if used in the sense of “openly proclaimed,” would not be inapplicable. The Greeks, accordingly, borrow from this verb the word προγράμματα, to denote boards on which property intended to be sold was published, so as to be exposed to the view of all. But the participle, painted, is less ambiguous, and, in my own opinion, is exceedingly appropriate. To shew how energetic his preaching was, Paul first compares it to a picture, which exhibited to them, in a lively manner, the image of Christ.

But, not satisfied with this comparison, he adds, Christ hath been crucified among you, intimating that the actual sight of Christ’s death could not have affected them more powerfully than his own preaching. The view given by some, that the Galatians had “crucified to themselves (Hebrews 6:6) the Son of God afresh, and put him to an open shame;” that they had withdrawn from the purity of the gospel; or, at least, had lent their ear, and given their confidence, to impostors who crucified him, — appears to me overstrained. The meaning therefore is, that Paul’s doctrine had instructed them concerning Christ in such a manner as if he had been exhibited to them in a picture, nay, “crucified among them.” Such a representation could not have been made by any eloquence, or by “enticing words of man’s wisdom,” (1 Corinthians 2:4,) had it not been accompanied by that power of the Spirit, of which Paul has treated largely in both the Epistles to the Corinthians.

Let those who would discharge aright the ministry of the gospel learn, not merely to speak and declaim, but to penetrate into the consciences of men, to make them see Christ crucified, and feel the shedding of his blood. “Display the sufferings of Christ like one who was an eye-witness of those sufferings, and hold up the blood, the precious blood of atonement, as issuing warm from the cross.” — Robert Hall. When the Church has painters such as these, she no longer needs the dead images of wood and stone, she no longer requires pictures; both of which, unquestionably, were first admitted to Christian temples when the pastors had become dumb and been converted into mere idols, or when they uttered a few words from the pulpit in such a cold and careless manner, that the power and efficacy of the ministry were utterly extinguished.

2. This one I wish to learn from you. He now proceeds to support his cause by additional arguments. The first is drawn from their experience, for he reminds them in what manner the gospel was introduced among themselves. When they heard the gospel, they received the Spirit. It was not to the law, therefore, but to faith, that they owed the reception of this benefit. This same argument is employed by Peter in the defense which he makes to his brethren for having baptized uncircumcised persons. (Acts 10:47.) Paul and Barnabas followed the same course in the debate which they maintained at Jerusalem on this subject. (Acts 15:2, 12.) There was therefore manifest ingratitude in not submitting to the doctrine, by means of which they had received the Holy Spirit. The opportunity which he gives them to reply is expressive not of doubt, but of greater confidence: for their convictions, founded on their own experience, forced them to acknowledge that it was true.

Faith is here put, by a figure of speech, for the gospel, which is elsewhere called “the law of faith,” (Romans 3:27,) because it exhibits to us the free grace of God in Christ, without any merit of works. The Spirit means here, I think, the grace of regeneration, which is common to all believers; though I have no objection to understand it as referring to the peculiar gifts by which the Lord, at that period, honored the preaching of the gospel. “Did ye receive that Spirit which was the fullest evidence of your being justified, accepted, and received as the children and people of God, by conformity to the law of Moses, or by embracing the doctrine of the gospel? If by embracing the doctrine of the gospel, then you became justified by embracing that doctrine, and consequently need not conform to the law of Moses, in order to obtain justification.” — Chandler.

It may be objected, that the Spirit was not, in this respect, given to all. But, it was enough for Paul’s purpose, that the Galatians knew that the power of the Holy Spirit in his Church had accompanied Paul’s doctrine, and that believers were variously endowed with the gifts of the Spirit for general edification. It may likewise be objected, that those gifts were not infallible signs of adoption, and so do not apply to the present question. I reply, that it was enough that the Lord had confirmed the doctrine of Paul by the visible gifts of his Spirit. A still simpler view of the case is, that they had been distinguished by the ordinary privilege of adoption, before those impostors had brought forward their additions. “In whom,” says he to the Ephesians,

“ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.” (Ephesians 1:13.)

3. Are ye so foolish? Commentators are not agreed as to what he means by the Spirit and by the flesh. He alludes, in my opinion, to what he had said about the Spirit. As if he had said, “As the doctrine of the gospel brought to you the Holy Spirit, the commencement of your course was spiritual; but now ye have fallen into a worse condition, and may be said to have fallen from the Spirit into the flesh.” The flesh denotes either outward and fading flyings, such as ceremonies are, particularly when they are separated from Christ; or it denotes dead and fading doctrine. There was a strange inconsistency between their splendid commencement and their future progress.

4. Have ye suffered so many things? This is another argument. Having suffered so many things in behalf of the gospel, would they now, in an instant, lose it all? Nay, he puts it in the way of reproach, if they were willing to lose the advantage of so many illustrious struggles which they had made for the faith. If the true faith had not been delivered to them by Paul, it was rash to suffer anything in defense of a bad cause; but they had experienced the presence of God amidst their persecutions. Accordingly, he charges the false apostles with ill-will in depriving the Galatians of such valuable ornaments. But to mitigate the severity of this complaint, he adds, if it be yet in vain; thus inspiring their minds with the expectation of something better, and rousing them to the exercise of repentance. For the intention of all chastisement is, not to drive men to despair, but to lead them to a better course.

5. He therefore that ministereth. He is not now speaking of the grace of regeneration, but of the other gifts of the Spirit; for a subject different from the preceding one is manifestly introduced. He warns them that all the gifts of the Holy Spirit, in which they excelled, are the fruits of the gospel, of that gospel which had been preached among them by his own lips. Their new teachers deprived them of those gifts when they left the gospel, and fled to another kind of doctrine. In proportion to the value which they attached to those gifts, to which the apostle here adds miracles, they ought the more carefully and resolutely to adhere to the gospel.

Galatians 3:6-9

6. Even as Abraham believed God, and it was accounted to him for righteousness.

6. Quemadmodum Abraham credidit Deo, et imputatum est illi in justitiam. (Genesis 15:6 Romans 4:3 James 2:23.)

7. Know ye therefore, that they which are of faith, the same are the children of Abraham.

7. Cognoscite ergo, quod qui ex fide sunt, ii sunt filii Abrahae.

8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

8. Scriptura autem, quia praevidebat, quod ex fide justificet Deus Gentes, ante evangelizavit Abrahae: In to benedicentur omnes Gentes. (Genesis 22:18.)

9. So then they which be of faith are blessed with faithful Abraham.

9. Itaque qui ex fide sunt, benedicuntur cure fideli Abraham.

Having appealed to facts and experience, he now gives quotations from Scripture. And first, he brings forward the example of Abraham. Arguments drawn from examples are not always so conclusive, but this is one of the most powerful, because neither in the subject nor in the person is there any ground of exception. There is no variety of roads to righteousness, and so Abraham is called “the father of all them that believe,” (Romans 4:11,) because he is a pattern adapted to all; nay, in his person has been laid down to us the universal rule for obtaining righteousness.

6. Even as Abraham. We must here supply some such phrase as but rather; for, having put a question, he resolved instantly to cut off every ground of hesitation. At least the phrase “even as,” (καθὼς,) refers only to the verse immediately preceding, to the “ministration of the Spirit and of miracles by the hearing of faith;” as if he had said, that, in the grace bestowed on them, a similarity might be found to the case of Abraham.

Believed God. By this quotation he proves both here, and in the 4th chapter of the Epistle to the Romans, that men are justified by faith, because the faith of Abraham was accounted to him, for righteousness. (Romans 4:3.) We must here inquire briefly, first, what Paul intends by faith; secondly, what is righteousness; and thirdly, why faith is represented to be a cause of justification. Faith does not mean any kind of conviction which men may have of the truth of God; for though Cain had a hundred times exercised faith in God when denouncing punishment against him, this had nothing to do with obtaining righteousness. Abraham was justified by believing, because, when he received from God a promise of fatherly kindness, he embraced it as certain. Faith therefore has a relation and respect to such a divine promise as may enable men to place their trust and confidence in God.

As to the word righteousness, we must attend to the phraseology of Moses. When he says, that

“he believed in the Lord, and he counted it to him for righteousness,” (Genesis 15:6,)

he intimates that that person is righteous who is reckoned as such in the sight of God. Now, since men have not righteousness dwelling within themselves, they obtain this by imputation; because God holds their faith as accounted for righteousness. We are therefore said to be “justified by faith,” (Romans 3:28; 5:1,) not because faith infuses into us a habit or quality, but because we are accepted by God.

But why does faith receive such honor as to be entitled a cause of our justification? First, we must observe, that it is merely an instrumental cause; for, strictly speaking, our righteousness is nothing else than God’s free acceptance of us, on which our salvation is founded. But as the Lord testifies his love and grace in the gospel, by offering to us that righteousness of which I have spoken, so we receive it by faith. And thus, when we ascribe to faith a man’s justification, we are not treating of the principal cause, but merely pointing out the way in which men arrive at true righteousness. For this righteousness is not a quality which exists in men, but is the mere gift of God, and is enjoyed by faith only; and not even as a reward justly due to faith, but because we receive by faith what God freely gives. All such expressions as the following are of similar import: We are “justified freely by his grace.” (Romans 3:24.) Christ is our righteousness. The mercy of God is the cause of our righteousness. By the death and resurrection of Christ, righteousness has been procured for us. Righteousness is bestowed on us through the gospel. We obtain righteousness by faith.

Hence appears the ridiculousness of the blunder of attempting to reconcile the two propositions, that we are justified by faith, and that we are justified at the same time by works; for he who is “just by faith” (Habakkuk 2:4 Hebrews 10:38) is poor and destitute of personal righteousness, and relies on the grace of God alone. And this is the reason why Paul, in the Epistle to the Romans, concludes that Abraham, having obtained righteousness by faith, had no right to glory before God. (Romans 4:2.) For it is not said that faith was imputed to him for a part of righteousness, but simply for righteousness; so that his faith was truly his righteousness. Besides, faith looks at nothing but the mercy of God, and a dead and risen Christ. All merit of works is thus excluded from being the cause of justification, when the whole is ascribed to faith. For faith, — so far as it embraces the undeserved goodness of God, Christ with all his benefits, the testimony of our adoption which is contained in the gospel, — is universally contrasted with the law, with the merit of works, and with human excellence. The notion of the sophists, that it is contrasted with ceremonies alone, will presently be disproved, with little difficulty, from the context. Let us therefore remember, that those who are righteous by faith, are righteous out of themselves, that is, in Christ.

Hence, too, we obtain a refutation of the idle cavilling of certain persons who evade Paul’s reasoning. Moses they tell us, gives the name of righteousness to goodness; and so means nothing more than that Abraham was reckoned a good man, because he believed God. Giddy minds of this description, raised up in our time by Satan, endeavor, by indirect slanders, to undermine the certainty of Scripture. Paul knew that Moses was not there giving lessons to boys in grammar, but was speaking of a decision which God had pronounced, and very properly viewed the word righteousness in a theological sense. For it is not in that sense in which goodness is mentioned with approbation among men, that we are accounted righteous in the sight of God, but only where we render perfect obedience to the law. Righteousness is contrasted with the transgression of the law, even in its smallest point; and because we have it not from ourselves, it is freely given to us by God.

But here the Jews object that Paul has completely tortured the words of Moses to suit his own purpose; for Moses does not here treat of Christ, or of eternal life, but only mentions an earthly inheritance. The Papists are not very different from the Jews; for, though they do not venture to inveigh against Paul, they entirely evade his meaning. Paul, we reply, takes for granted, what Christians hold to be a first principle, that whatever promises the Lord made to Abraham were appendages of that first promise,

“I am thy shield, and thy exceeding great reward.” (Genesis 15:1.)

When Abraham received the promise,

“In multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore” (Genesis 22:17,)

he did not limit his view to that word, but included it in the grace of adoption as a part of the whole, and, in the same manner, every other promise was viewed by him as a testimony of God’s fatherly kindness, which tended to strengthen his hope of salvation. Unbelievers differ from the children of God in this respect, that, while they enjoy in common with them the bounties of Providence, they devour them like cattle, and look no higher. The children of God, on the other hand, knowing that all their blessings have been sanctified by the promises, acknowledge God in them as their Father. They are often directed, in this way, to the hope of eternal life; for they begin with the faith of their adoption, which is the foundation of the whole. Abraham was not justified merely because he believed that God would “multiply his seed,” (Genesis 22:17,) but because he embraced the grace of God, trusting to the promised Mediator, in whom, as Paul elsewhere declares, “all the promises of God are yea and amen.” (2 Corinthians 1:20.)

7. Know ye therefore, or, ye know; for both readings are equally agreeable to the Greek termination γινώσκετε. But it matters little which is preferred, for the meaning is the same, only that the old translation, (know ye,) which I have followed, is more energetic. “The scope of the passage shews that γινώσκετε is not the Indicative, but the Imperative. Paul does not presuppose that the Galatians acknowledge this principle; he is exerting himself to convince them of it.” — Brown. He says that those “are of faith,” who have relinquished all confidence in works, and rely on the promise of God alone. It is on the authority of Paul himself that we give this interpretation; for in the Epistle to the Romans he thus writes:

“To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness.” (Romans 4:4,5.)

To be of faith, therefore, is to rest their righteousness and hope of salvation on the mercy of God. That such are the children of God he concludes from the preceding statement; for if Abraham was justified by faith those who wish to be his children must likewise abide firmly by faith. He has omitted one remark, which will be readily supplied, that there is no place in the church for any man who is not a son of Abraham.

8. The scripture foreseeing. What he had said in a general manner is now applied expressly to the Gentiles; for the calling of the Gentiles was a new and extraordinary occurrence. Doubts existed as to the manner in which they should be called. Some thought that they were required “to be circumcised and to keep the law,” (Acts 15:24,) and that otherwise they were shut out from having a share in the covenant. But Paul shews, on the other hand, that by faith they arrive at the blessing, and by faith they must be “in grafted” (Romans 11:17, 24,) into the family of Abraham. How does he prove this? Because it is said, In thee shall all nations be blessed. These words unquestionably recall that all must be blessed in the same manner as Abraham; for he is the model, nay, the rule, to be universally observed. Now, he obtained the blessing by faith, and in the same manner must it be obtained by all.

9. Faithful Abraham. This expression is very emphatic. They are blessed, not with Abraham as circumcised, nor as entitled to boast of the works of the law, nor as a Hebrew, nor as relying on his own excellence, but with Abraham, who by faith alone obtained the blessing; for no personal quality is here taken into the account, but faith alone. The word Blessing is variously employed in Scripture: but here it signifies Adoption into the inheritance of eternal life.

Galatians 3:10-14

10. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

10. Quictrnque enim ex operibus Legis sunt, sub maledictione sunt. Scripture est enim (Deuteronomy 27:26): Maledictus omnis, qui non permanet in omnibus, quae scripta sunt in libro Legis, ut facial ca.

11. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

11. Quod autem in Lege nerno justificetur apud Deum, patet, quia justus ex fide rivet. (Habakkuk 2:4 Romans 1:17 Hebrews 10:38.)

12. And the law is not of faith: but, The man that doeth them shall live in them.

12. Lex autern non estex fide, sed, Qui fecerit haec homo, rivet in ipsis. (Leviticus 18:5.)

13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

13. Christus nos redemit a maledictione Legis, factus pro nobis maledictio: (scriptum est enim, maledictus omnis qui pependerit in ligno, (Deuteronomy 21:23,)

14. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

14. Ut in Gentes benedictio Abrabae perveniat per Christum Iesnrn; quo promissionern Spiritus aecipiaruns per fidem.

10. For as many as are of the works of the law. The argument is drawn from the contradictory nature of the two schemes; for the same fountain does not yield both hot and cold. The law holds all living men under its curse; and from the law, therefore, it is in vain to expect a blessing. They are declared to be of the works of the law who place their trust for salvation in those works; for such modes of expression must always be interpreted by the state of the question. Now, we know that the controversy here relates to righteousness. All who wish to be justified by the works of the law are declared to be liable to the curse. But how does he prove this? The sentence of the law is, that all who have transgressed any part of the law are cursed. Let us now see if there be any living man who fulfils the law. But no such person, it is evident, has been, or ever can be found. All to a man are here condemned. The minor and the conclusion are wanting, for the entire syllogism would run thus: “Whoever has come short in any part of the law is cursed; all are held chargeable with this guilt; therefore all are cursed.” This argument of Paul would not stand, if we had sufficient strength to fulfill the law; for there would then be a fatal objection to the minor proposition. Either Paul reasons badly, or it is impossible for men to fulfill the law.

An antagonist might now object: “I admit that all transgressors are accursed; what then? Men will be found who keep the law; for they are free to choose good or evil.” But Paul places here beyond controversy, what the Papists at this day hold to be a detestable doctrine, that men are destitute of strength to keep the law. And so he concludes boldly that all are cursed, because all have been commanded to keep the law perfectly; which implies that in the present corruption of our nature the power of keeping it perfectly is wanting. Hence we conclude that the curse which the law pronounces, though, in the phrase of logicians, it is accidental, is here perpetual and inseparable from its nature. The blessing which it offers to us is excluded by our depravity, so that the curse alone remains.

11. But that no man, is justified by the law. He again argues from a comparison of contradictory schemes. “If we are justified by faith, it is not by the law: but we are justified by faith therefore it is not by the law.” The minor is proved by a passage from Habakkuk, which is also quoted in the Epistle to the Romans. (Habakkuk 2:4; Romans 1:17.) The major is proved by the difference in the methods of justification. The law justifies him who fulfils all its precepts, while faith justifies those who are destitute of the merit of works, and who rely on Christ alone. To be justified by our own merit, and to be justified by the grace of another, are two schemes which cannot be reconciled: one of them must be overturned by the other. Such is the amount of the argument: let us now attend to the separate clauses.

The just shall live by faith. As we had occasion to expound this passage where it occurs in the Epistle to the Romans, it will be unnecessary to repeat the exposition of it here. The prophet evidently describes a proud confidence in the flesh as contrasted with true faith. He declares, that “the just shall live;” by which he means, not that they are supported for a short period, and liable to be overwhelmed by an approaching storm; but that they shall continue to live, and that, even amidst the most imminent danger, their life shall be preserved. There is therefore no weight in the scornful reproaches of our adversaries, who allege that the prophet there employs the word Faith in a wider acceptation than Paul does in this passage. By Faith he evidently means the exercise of a calm, steady conscience, relying on God alone; so that Paul’s quotation is properly applied.

12. And the law is not of faith. The law evidently is not contrary to faith; otherwise God would be unlike himself; but we must return to a principle already noticed, that Paul’s language is modified by the present aspect of the case. The contradiction between the law and faith lies in the matter of justification. You will more easily unite fire and water, than reconcile these two statements, that men are justified by faith, and that they are justified by the law. “The law is not of faith;” that is, it has a method of justifying a man which is wholly at variance with faith.

But the man who shall do these things. The difference lies in this, that man, when he fulfils the law, is reckoned righteous by a legal righteousness, which he proves by a quotation from Moses. (Leviticus 18:5.) Now, what is the righteousness of faith? He defines it in the Epistle to the Romans,

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” (Romans 10:9.)

And yet it does not follow from this, that faith is inactive, or that it sets believers free from good works. For the present question is not, whether believers ought to keep the law as far as they can, (which is beyond all doubt,) but whether they can obtain righteousness by works, which is impossible. But since God promises life to the doers of the law, why does Paul affirm that they are not righteous? The reply to this objection is easy. There are none righteous by the works of the law, because there are none who do those works. We admit that the doers of the law, if there were any such, are righteous; but since that is a conditional agreement, all are excluded from life, because no man performs that righteousness which he ought. We must bear in memory what I have already stated, that to do the law is not to obey it in part, but to fulfill everything which belongs to righteousness; and all are at the greatest distance from such perfection.

13. Christ hath redeemed us. The apostle had made all who are under the law subject to the curse; from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it, by shewing that Christ hath made us free, which still farther aids his purpose. If we are saved, because we have been freed from the curse of the law, then righteousness is not by the law. He next points out the manner in which we are made free.

It is written, Cursed is every one that hangeth on a tree. Now, Christ hung upon the cross, therefore he fell under that curse. But it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, he does not say that Christ was cursed, but, which is still more, that he was a curse, — intimating, that the curse “of all men “La malediction de tous hommes.” was laid upon him” (Isaiah 53:6.) If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession of which we glory. It was not unknown to God what death his own Son would die, when he pronounced the law, “He that is hanged is accursed of God.” (Deuteronomy 21:23.)

But how does it happen, it will be asked, that a beloved Son is cursed by his Father? We reply, there are two things which must be considered, not only in the person of Christ, but even in his human nature. The one is, that he was the unspotted Lamb of God, full of blessing and of grace; the other is, that he placed himself in our room, and thus became a sinner, and subject to the curse, not in himself indeed, but in us, yet in such a manner, that it became necessary for him to occupy our place. He could not cease to be the object of his Father’s love, and yet he endured his wrath. For how could he reconcile the Father to us, if he had incurred his hatred and displeasure? We conclude, that he “did always those things that pleased” (John 8:29) his Father. Again, how would he have freed us from the wrath of God, if he had not transferred it from us to himself? Thus, “he was wounded for our transgressions,” (Isaiah 53:5,) and had to deal with God as an angry judge. This is the foolishness of the cross, (1 Corinthians 1:18,) and the admiration of angels, (1 Peter 1:12,) which not only exceeds, but swallows up, all the wisdom of the world.

14. That the blessing of Abraham. Having said that “Christ hath redeemed us from the curse of the law” he now applies that statement more closely to his purpose. The promised blessing of Abraham is founded on this, and flows from it to the Gentiles. If the Jews must be delivered from the law, in order to become the heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit? And if that blessing is found in Christ alone, it is faith in Christ which alone brings it into our possession.

The promise of the Spirit appears to me to mean, agreeably to a Hebrew idiom, a spiritual promise. Although that promise relates to the New Testament, “I will pour out my Spirit upon all flesh,” (Joel 2:28,) yet, in this passage, Paul refers to another subject. The spirit is here contrasted with all outward things, not with ceremonies merely, but with lineal descent, so as to leave no room for diversity of rank. From the nature of the promise, he proves that Jews differ nothing from Gentiles; because, if it is spiritual, it is received by faith alone.

Galatians 3:15-18

15. Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

15. Fratres, (secundum hominem dico) Hominis licet pactum, tamen si sit comprobatum, nemo rejicit aut addit aliquid.

16. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

16. Porro Abrahae dictae sunt promissiones, et semini ejus. Non dicit, Et seminibus, tanquam Deuteronomy multis, sed tanquam Deuteronomy uno, Et semini tuo, qui est Christus.

17. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

17. Hoc autem dico: pactum ante comprobatum a Deo erga Christum, Lex, quae post annos quadringentos et triginta coepit, non facit irritum, ut abroget Promissionem.

18. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

18. Nam si ex Lege haereditas, non jam ex Promissione; atqui Abrahae per Promissionem donavit Deus.

15. I speak after the manner of men. By this expression he intended to put them to the blush. It is highly disgraceful and base that the testimony of God should have less weight with us than that of a mortal man. In demanding that the sacred covenant of God shall receive not less deference than is commonly yielded to ordinary human transactions, he does not place God on a level with men. The immense distance between God and men is still left for their consideration.

Though it be but a man’s covenant. This is an argument from the less to the greater. Human contracts are admitted on all hands to be binding: how much more what God has established? The Greek word διαθήκη, here used, signifies more frequently, what the Latin versions here render it, (testamentum,) a testament; but sometimes too, a covenant, though in this latter sense the plural number is more generally employed. It is of little importance to the present passage, whether you explain it covenant or testament. The case is different with the Epistle to the Hebrews, where the apostle unquestionably alludes to testaments, (Hebrews 9:16, 17;) but here I prefer to take it simply for the covenant which God made. The analogy from which the apostle argues, would not apply so strictly to a testament as to a covenant. The apostle appears to reason from human bargains to that solemn covenant into which God entered with Abraham. If human bargains be so firm that they can receive no addition, how much more must this covenant remain inviolable?

16. Now to Abraham, and his seed. Before pursuing his argument, he introduces an observation about the substance of the covenant, that it rests on Christ alone. But if Christ be the foundation of the bargain, it follows that it is of free grace; and this too is the meaning of the word promise. As the law has respect to men and to their works, so the promise has respect to the grace of God and to faith.

He saith not, And to seeds. To prove that in this place God speaks of Christ, he calls attention to the singular number as denoting some particular seed. I have often been astonished that Christians, when they saw this passage so perversely tortured by the Jews, did not make a more determined resistance; for all pass it slightly as if it were an indisputed territory. And yet there is much plausibility in their objection. Since the word seed is a collective noun, Paul appears to reason inconclusively, when he contends that a single individual is denoted by this word, under which all the descendants of Abraham are comprehended in a passage already quoted, “In multiplying I will multiply thy seed, זרע (zerang,) or זרעך (zargnacha,) as the stars of the heaven, and as the sand which is upon the sea-shore.” (Genesis 22:17.) Having, as they imagine, detected the fallacy of the argument, they treat us with haughty triumph.

I am the more surprised that our own writers should have been silent on this head, as we have abundant means of repelling their slander. Among Abraham’s own sons a division began, for one of the sons was cut off from the family. “In Isaac shall thy seed be called.” (Genesis 21:12.) Consequently Ishmael is not included in the reckoning. Let us come a step lower. Do the Jews allow that the posterity of Esau are the blessed seed? nay, it will be maintained that their father, though the first-born, was struck off. And how many nations have sprung from the stock of Abraham who have no share in this “calling?” The twelve patriarchs, at length, formed twelve heads, not because they were descended from the line of Abraham, but because they had been appointed by a particular election of God. Since the ten tribes were carried away, (Hosa 9:17,) how many thousands have so degenerated that they no longer hold a name among the seed of Abraham? Lastly, a trial was made of the tribe of Judah, that the real succession to the blessing might be transmitted among a small people. And this had been predicted by Isaiah,

“Though thy people Israel be as the sand of the sea, yet a remnant of them shall return.” (Isaiah 10:22.)

Hitherto I have said nothing which the Jews themselves do not acknowledge. Let them answer me then; how comes it that the thirteen tribes sprung from the twelve patriarchs were the seed of Abraham, in preference to Ishmaelites and Edomites? Why do they exclusively glory in that name, and set aside the others as a spurious seed? They will, no doubt, boast that they have obtained it by their own merit; but Scripture, on the contrary, asserts that all depends on the calling of God; for we must constantly return to the privilege conveyed in these words, “In Isaac shall thy seed be called.” (Genesis 21:12.) The uninterrupted succession to this privilege must have been in force until Christ; for, in the person of David, the Lord afterwards brought back by recovery, as we might say, the promise which had been made to Abraham. In proving, therefore, that this prediction applies to a single individual, Paul does not make his argument rest on the use of the singular number. He merely shews that the word seed must denote one who was not only descended from Abraham according to the flesh, but had been likewise appointed for this purpose by the calling of God. If the Jews deny this, they will only make themselves ridiculous by their obstinacy.

But as Paul likewise argues from these words, that a covenant had been made in Christ, or to Christ, let us inquire into the force of that expression,

“In thy seed shall all the nations of the earth be blessed.” (Genesis 22:18.)

The Jews taunt the apostle with making a comparison, as if the seed of Abraham were to be quoted as an example in all disastrous omens and prayers; while, on the contrary, to curse in Sodom or Israel is to employ the name of Sodom or Israel in forms of cursing. This, I own, is sometimes the case, but not always; for to bless one’s self in God has quite a different meaning, as the Jews themselves admit. Since, therefore, the phrase is ambiguous, denoting sometimes a cause and sometimes a comparison, wherever, it occurs, it must be explained by the context. We have ascertained, then, that we are all cursed by nature, and that the blessing of Abraham has been promised to all nations. Do all indiscriminately reach it? Certainly not, but those only who are “gathered” (Isaiah 66:8) to the Messiah; for when, under His government and direction, they are collected into one body, they then become one people. Whoever then, laying disputing aside, shall inquire into the truth, will readily acknowledge that the words here signify not a mere comparison but a cause; and hence it follows that Paul had good ground for saying, that the covenant was made in Christ, or in reference to Christ.

17. The law which was four hundred and thirty years after. If we listen to Origen and Jerome and all the Papists, there will be little difficulty in refuting this argument. Paul reasons thus: “A promise was given to Abraham four hundred and thirty years before the publication of the law; therefore the law which came after could not disannul the promise; and hence he concludes that ceremonies are not necessary.” But it may be objected, the sacraments were given in order to preserve the faith, and why should Paul separate them from the promise? He does so separate them, and proceeds to argue on the matter. The ceremonies themselves are not so much considered by him as something higher, — the effect of justification which was attributed to them by false apostles, and the obligation on the conscience. From ceremonies, accordingly, he takes occasion to discuss the whole subject of faith and works. If the point in dispute had no connection with obtaining righteousness, with the merit of works, or with ensnaring the conscience, ceremonies would be quite consistent with the promise.

What, then, is meant by this disannulling of the promise, against which the apostle contends? The impostors denied that salvation is freely promised to men, and received by faith, and, as we shall presently see, urged the necessity of works in order to merit salvation. I return to Paul’s own language. “The law,” he says, “is later than the promise, and therefore does not revoke it; for a covenant once sanctioned must remain perpetually binding.” I again repeat, if you do not understand that the promise is free, there will be no force in the statement; for the law and the promise are not at variance but on this single point, that the law justifies a man by the merit of works, and the promise bestows righteousness freely. This is made abundantly clear when he calls it a covenant founded on Christ.

But here we shall have the Papists to oppose us, for they will find a ready method of evading this argument. “We do not require,” they will say, “that the old ceremonies shall be any longer binding; let them be laid out of the question; nevertheless a man is justified by the moral law. For this law, which is as old as the creation of man, went before God’s covenant with Abraham; so that Paul’s reasoning is either frivolous, or it holds against ceremonies alone.” I answer, Paul took into account what was certainly true, that, except by a covenant with God, no reward is due to works. Admitting, then, that the law justifies, yet before the law men could not merit salvation by works, because there was no covenant. All that I am now affirming is granted by the scholastic theologians: for they maintain that works are meritorious of salvation, not by their intrinsic worth, but by the acceptance of God, (to use their own phrase,) and on the ground of a covenant. Consequently, where no divine covenant, no declaration of acceptance is found, — no works will be available for justification: so that Paul’s argument is perfectly conclusive. He tells us that God made two covenants with men; one through Abraham, and another through Moses. The former, being founded on Christ, was free; and therefore the law, which came after, could not enable men to obtain salvation otherwise than by grace, for then, “it would make the promise of none effect.” That this is the meaning appears clearly from what immediately follows.

18. If the inheritance be of the law. His opponents might still reply, that nothing was farther from their intention than to weaken or disannul God’s covenant. To deprive them of every kind of subterfuge, he comes forward with the assertion, that salvation by the law, and salvation by the promise of God, are wholly inconsistent with each other. Who will dare to explain this as applying to ceremonies alone, while Paul comprehends under it whatever interferes with a free promise? Beyond all doubt, he excludes works of every description. “For,” says he to the Romans,

“if they which are of the law be heirs, faith is made void, and the promise made of none effect.” (Romans 4:14.)

Why so? Because salvation would be suspended on the condition of satisfying the law; and so he immediately concludes:

“Therefore it is of faith, that it might be by grace, in order that the promise might be sure to all the seed.” (Romans 4:16.)

Let us carefully remember the reason why, in comparing the promise with the law, the establishment of the one overturns the other. The reason is, that the promise has respect to faith, and the law to works. Faith receives what is freely given, but to works a reward is paid. And he immediately adds, God gave it to Abraham, not by requiring some sort of compensation on his part, but by free promise; for if you view it as conditional, the word gave, (κεχάρισται,) would be utterly inapplicable.

Galatians 3:19-22

19. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

19. Quid igitur Lex? transgressionum causa adjuneta fuit, donee veniret semen, cui promissum fuerat, ordinata per angelos in manu mediatoris.

20. Now a mediator is not a mediator of one, but God is one.

20. Porro mediator unius non est; Deus autem unus est.

21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

21. Lexne igitur adversus promissiones Dei? absit; nam si data esset Lex, quae posset vivificare, vere ex Lege esset justitia.

22. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

22. Sed conclusit Scriptura omnia sub peccatum, ut promissio ex fide Iesu Christi daretur credentibus.

When we are told that the law has no influence in obtaining justification, various suggestions immediately arise, that it must be either useless, or opposed to God’s covenant, or something of that sort. Nay, it might occur, why should we not say of the law, what Jeremiah says of the New Testament, (Jeremiah 31:31,) that it was given at a later period, in order to supply the weakness of the former doctrine? Objections of this kind must be answered, if Paul wished to satisfy the Galatians. First, then, he inquires, — what is the use of the law? Having come after the promise, it appears to have been intended to supply its defects; and there was room at least for doubting, whether the promise would have been effectual, if it had not been aided by the law. Let it be observed, that Paul does not speak of the moral law only, but of everything connected with the office held by Moses. That office, which was peculiar to Moses, consisted in laying down a rule of life and ceremonies to be observed in the worship of God, and in afterwards adding promises and threatenings. Many promises, no doubt, relating to the free mercy of God and to Christ, are to be found in his writings; and these promises belong to faith. But this must be viewed as accidental, and altogether foreign to the inquiry, so far as a comparison is made between the law and the doctrine of grace. Let it be remembered, that the amount of the question is this: When a promise had been made, why did Moses afterwards add that new condition, “If a man do, he shall live in them;” and, “Cursed be he that confirmeth not all the words of this law to do them?” (Leviticus 18:5; Deuteronomy 27:26.) Was it to produce something better and more perfect?

19. Because of transgressions. The law has manifold uses, but Paul confines himself to that which bears on his present subject. He did not propose to inquire in how many ways the law is of advantage to men. It is necessary to put readers on their guard on this point; for very many, I find, have fallen into the mistake of acknowledging no other advantage belonging to the law, but what is expressed in this passage. Paul himself elsewhere speaks of the precepts of the law as profitable for doctrine and exhortations. (2 Timothy 3:16.) The definition here given of the use of the law is not complete, and those who refuse to make any other acknowledgment in favor of the law do wrong. Now, what is the import of the phrase, because of transgressions? It agrees with the saying of philosophers, that “The law was made for restraining evil-doers,” and with the old proverb, “From bad manners have sprung good laws.” But Paul’s meaning is more extensive than the words may seem to convey. He means that the law was published in order to make known transgressions, and in this way to compel men to acknowledge their guilt. As men naturally are too ready to excuse themselves, so, until they are roused by the law, their consciences are asleep.

“Until the law,” says Paul, “sin was in the world: but sin is not imputed where there is no law.” (Romans 5:13.)

The law came and roused the sleepers, for this is the true preparation for Christ. “By the law is the knowledge of sin.” (Romans 3:20.) Why?

“That Sin by the commandment might become exceeding sinful.” (Romans 7:13.)

Thus, “the law was added because of transgressions,” in order to reveal their true character, or, as he tells the Romans, that it might make them to abound. (Romans 5:20.)

This passage has tortured the ingenuity of Origen, but to no purpose. If God summon consciences to his tribunal, that those qualities in their transgression, which would otherwise give them pleasure, may humble them by a conviction of guilt, — if he shake off the listlessness which overwhelmed all dread of his judgment-seat, — if he drag to light; sin, which lurked like a thief in the den of hypocrisy, — what is there in all this that can be reckoned absurd? But it may be objected: “As the law is the rule of a devout and holy life, why is it said to be added ‘because of transgressions,’ rather than ‘because of obedience?’” I answer, however much it may point out true righteousness, yet, owing to the corruption of our nature, its instruction tends only to increase transgressions, until the Spirit of regeneration come, who writes it on the heart; and that Spirit is not given by the law, but is received by faith. This saying of Paul, let the reader remember, is not of a philosophical or political character, but expresses a purpose of the law, with which the world had been always unacquainted.

Till the seed should come. If it has respect to seed, it must be to that on which the blessing has been pronounced, and therefore it does not interfere with the promise. The word till, (ἄχρις οὗ,) signifies so long as the seed is expected: and hence it follows, that it must have been intended to occupy not the highest, but a subordinate rank. It was given in order to rouse men to the expectation of Christ. But was it necessary that it should last only until the coming of Christ? For if so, it follows that it is now abolished. The whole of that administration, I reply, was temporal, and was given for the purpose of preserving among the ancient people an attachment to the faith of Christ. And yet I do not admit that, by the coming of Christ, the whole law was abolished. The apostle did not intend this, but merely that the mode of administration, which for a time had been introduced, must receive its accomplishment in Christ, who is the fulfillment of the promise. “Qui est le parfait accomplissement de la promesse.” “Who is the perfect accomplishment of the promise.” But on this subject we shall have occasion to speak more fully afterwards.

Ordained by angels. The circumstance, that it was delivered through angels, tends to the commendation of the law. This is declared by Stephen (Acts 7:53) also, who says, that they had “received the law, (εἰς διαταγὰς ἀγγέλων,) into the dispositions of angels.” The interpretation given by some, that Moses and Aaron, and the priests, are the angels here meant, is more ingenious than solid. Nor is it wonderful that angels, by whom God bestows on us some of the smallest of his blessings, should have been intrusted also with this office of attending as witnesses at the promulgation of the law.

In the hand of a Mediator Hand usually signifies ministration; but as angels were ministers in giving the law, I consider “the hand of the Mediator” to denote the highest rank of service. The Mediator was at the head of the embassy, and angels were united with him as his companions. Some apply this expression to Moses, as marking a comparison between Moses and Christ; but I agree rather with the ancient expositors, who apply it to Christ himself. “Though some learned men have been of opinion that the mediator here mentioned is the Son of God, yet I think no reasonable doubt can be entertained as to its denoting Moses. Strictly speaking, Aaron, or rather the priesthood, was the mediator of the old covenant. It answers to the Great High-Priest, (ἀρχιερεύς,) Mediator, (μεσίτης,) and Surety, (ἔγγυος,) of the new covenant. But the reference seems here to the giving of the law: that was by Moses. ‘The law was given by Moses.’ (John 1:17.) God speaks to Moses, and Moses speaks to the people; and this arrangement was entered into by the express request of the people themselves. Moses himself says, ‘I stood between the Lord and you at that time. (Deuteronomy 5:5.) Philo calls Moses μεσίτης.” — Brown. This view, it will be found, agrees better with the context, though I differ from the ancients likewise as to the meaning of the word. Mediator does not, as they imagine, signify here one who makes reconciliation, which it does in these words,

“There is one Mediator between God and men, the man Christ Jesus,” (1 Timothy 2:5,)

— but an ambassador employed in promulgating a law.

We are thus to understand, that, since the beginning of the world, God has held no intercourse with men, but through the agency of his eternal Wisdom or Son. Hence Peter says, that the holy prophets spake by the “Spirit of Christ,” (1 Peter 1:11,) and Paul makes him the leader of the people in the wilderness. (1 Corinthians 10:4.) And certainly the Angel who appeared to Moses, (Exodus 3:2,) can be no other person; for he claims to himself the peculiar and essential name of God, which is never applied to creatures. As he is the Mediator of reconciliation, by whom we are accepted of God, — the Mediator of intercession, who opens up for us a way to “call on the Father,” (1 Peter 1:17,) — so he has always been the Mediator of all doctrine, because by him God has always revealed himself to men. And this he intended to state expressly, for the purpose of informing the Galatians, that he who is the foundation of the covenant of grace, held also the highest rank in the giving of the law.

20. Now, a mediator is not a mediator of one. Some are disposed to philosophize on this expression, and would make Paul’s meaning to be, that the twofold nature of Christ is not one in essence. But that Paul is here speaking of the contracting parties, no man of sound judgment entertains a doubt. And so they commonly expound it, that there is no room for a Mediator, unless when one of the parties has a matter to transact with the other. But why that statement should have been introduced they leave undetermined, though the passage manifestly deserves the most careful attention. There may, perhaps, be an Anticipation (πρόληψις) of some wicked thought that might arise about a change of the divine purpose. Some one might say, “As men, when they change their mind about their covenants, are wont to retract them, so has it happened with the covenants of God.” If you take this to be the meaning, then, in the former clause, Paul would acknowledge that men, who occupy one side of this contract, are unsteady and changeable, while God nevertheless remains the same, is consistent with himself, and partakes not of the unsteadiness of men.

But when I take a closer view of the whole subject, I rather think that it marks a difference between Jews and Gentiles. Christ is not the Mediator of one, because, in respect of outward character, there is a diversity of condition among those with whom, through his mediation, God enters into covenant. But Paul asserts that we have no right to judge in this manner of the covenant of God, as if it contradicted itself, or varied according to the diversities of men. The words are now clear. As Christ formerly reconciled God to the Jews in making a covenant, so now he is the Mediator of the Gentiles. The Jews differ widely from the Gentiles; for circumcision and ceremonies have erected “the middle wall of partition between them.” (Ephesians 2:14.) They were “nigh” to God, (Ephesians 2:13,) while the Gentiles were “afar off;” but still God is consistent with himself. This becomes evident, when Christ brings those who formerly differed among themselves to one God, and makes them unite in one body. God is one, because he always continues to be like himself, and, with unvarying regularity, holds fixed and unalterable the purpose which he has once made. “This is confessedly one of the most obscure passages in the New Testament, and, perhaps, above all others, ‘vexatus ab interpretibus,’ (tortured by interpreters,) if it be true, as Winer affirms, that there are no less than 250 modes of explanation, most of which are stated and reviewed by Koppe, Berger, Keil, Bonitz, Weigand, and Scheft.” — (Bloomfield.) Schott remarks, that the bare fact of upwards of 250 interpretations makes it impossible to deny that some obscurity attaches to the Apostle’s language in this passage, arising chiefly from mere brevity of style, but judiciously adds, that, had there not been many commentators more eager to bring forward anything that has the appearance of novelty, than to investigate the ordinary meaning of the terms, the scope of the passage, and the doctrinal statements and reasonings contained in the writings of the Apostle Paul, the interpretations would never have swelled to so large an amount. — Ed.

21. Is the law then against the promises of God? The certainty and steadiness of the divine purpose being admitted, we are bound equally to conclude that its results are not contrary to each other. Still there was a difficulty to be resolved, arising from the apparent contradiction between the Law and the covenant of grace. This is, perhaps, an exclamation. Dreading no farther contradiction, now that the point is settled, Paul concludes, that the former arguments have placed it beyond a doubt, and exclaims: “Who will now dare to imagine a disagreement between the law and the promises?” And yet this does not prevent Paul from proceeding to remove the difficulties that might still arise.

Before answering the question, he expresses, in his usual manner, a high disdain of such folly; thus intimating the strong abhorrence with which pious men must regard whatever brings reproach on the Divine character. But another instance of high address, which claims our notice, is found in this turn of expression. He charges his adversaries with the offense of making God contradict himself. For from him the Law and the promises have evidently proceeded: whoever then alleges any contradiction between them blasphemes against God: but they do contradict each other, if the Law justifies. Thus does Paul most dexterously retort upon his adversaries the charge which they falsely and calumniously brought against him.

For if there had been a law given. The reply is (what is called) indirect, and does not plainly assert an agreement between the law and the promises, but contains all that is necessary to remove the contradiction. At first sight, you would say that this sentence departs from the context, and has nothing to do with the solution of the question; but this is not the case. The law would be opposed to the promises, if it had the power of justifying; for there would be two opposite methods of justifying a man, two separate roads towards the attainment of righteousness. But Paul refuses to the law such a power; so that the contradiction is removed. I would admit, says he, that righteousness is obtained by the law, if salvation were found in it. But what?

22. The Scripture hath concluded. By the word Scripture is chiefly intended the law itself. It “hath concluded all under sin,” and therefore, instead of giving, it takes away righteousness from all. The reasoning is most powerful. “You seek righteousness in the law: but the law itself, with the whole of Scripture, leaves nothing to men but condemnation; for all men, with their works, are pronounced to be unrighteous: who then shall live by the law?” He alludes to these words,

“He who shall do these things, shall live in them.” (Leviticus 18:5.)

Shut out by it, says he, from life through guilt, in vain should we seek salvation by the law. — The word translated all (τὰ πάντα) signifies all things, and conveys more than if he had said all men; for it embraces not only men, but every thing which they possess or can accomplish.

That the promise by faith. There is no remedy but to throw away the righteousness of works, and betake ourselves to the faith of Christ. The result is certain. If works come into judgment, we are all condemned; therefore we obtain, by the faith of Christ, a free righteousness. This sentence is full of the highest consolation. It tells us that, wherever we hear ourselves condemned in Scripture, there is help provided for us in Christ, if we betake ourselves to him. We are lost, though God were silent: why then does he so often pronounce that we are lost? It is that we may not perish by everlasting destruction, but, struck and confounded by such a dreadful sentence, may by faith seek Christ, through whom we “pass from death into life.” (1 John 3:14.) By a figure of speech, (μετωνυμία,) in which the thing containing is put for the thing contained, the promise denotes that which is promised.

Galatians 3:23-29

23. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

23. Antequam autem veniret fides, sub Lege custodiebamur, conclusi sub fidem, quae revelanda erat.

24. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

24. Itaque Lex paedagogus noster fuit in Christum, ut ex fide justificaremur.

25. But after that faith is come, we are no longer under a schoolmaster.

25. Adveniente autem fide, non amplius sub paedagogo sumus.

26. For ye are all the children of God by faith in Christ Jesus.

26. Nam omnes filii Dei estis per fidem in Christo Iesu.

27. For as many of you as have been baptized into Christ have put on Christ.

27. Siquidem quicunque in Christum baptizati estis, Christum induistis.

28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

28. Non est Iudaeus neque Graecus, non est servus neque liber, non est masculus neque femina; onmes enim vos unus estis in Christo Iesu.

29. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

29. Si autem vos Christi, ergo semen Abrahae estis, et secundum promissionem haeredes.

23. Before faith came. The question proposed is now more fully defined. He explains at great length the use of the law, and the reason why it was temporal; for otherwise it would have appeared to be always unreasonable that a law should be delivered to the Jews, from which the Gentiles were excluded. If there be but one church consisting of Jews and Gentiles, why is there a diversity in its government? Whence is this new liberty derived, and on what authority does it rest, since the fathers were under subjection to the law? He therefore informs us, that the distinction is such as not to interrupt the union and harmony of the church.

We must again remind the reader that Paul does not treat exclusively of ceremonies, or of the moral law, but embraces the whole economy by which the Lord governed his people under the Old Testament. It became a subject of dispute whether the form of government instituted by Moses had any influence in obtaining righteousness. Paul compares this law first to a prison, and next to a schoolmaster. Such was the nature of the law, as both comparisons plainly show, that it could not have been in force beyond a certain time.

Faith denotes the full revelation of those things which, during the darkness of the shadows of the law, were dimly seen; for he does not intend to say that the fathers, who lived under the law, did not possess faith. The faith of Abraham has already come under our notice, and other instances are quoted by the author of the Epistle to the Hebrews. (Hebrews 11.) The doctrine of faith, in short, is attested by Moses and all the prophets: but, as faith was not then clearly manifested, so the time of faith is an appellation here given, not in an absolute, but in a comparative sense, to the time of the New Testament. That this was his meaning is evident from what he immediately adds, that they were shut up under the faith which should afterwards be revealed; for this implies that those who were under the custody of the law were partakers of the same faith. The law did not restrain them from faith; but, that they might not wander from the fold of faith, it kept possession of themselves. There is an elegant allusion, too, to what he had formerly said, that “the scripture hath concluded all under sin.” They were besieged on every hand by the curse, but this siege was counteracted by an imprisonment which protected them from the curse; so that the imprisonment by the law is here proved to have been highly generous in its character.

Faith was not yet revealed, not because the fathers wanted light, but because they had less light than we have. The ceremonies might be said to shadow out an absent Christ, but to us he is represented as actually present, and thus while they had the mirror, we have the substance. Whatever might be the amount of darkness under the law, the fathers were not ignorant of the road in which they ought to walk. Though the dawn is not equal to the splendor of noon, yet, as it is sufficient to direct a journey, travelers do not wait till the sun is fully risen. Their portion of light resembled the dawn, which was enough to preserve them from all error, and guide them to everlasting blessedness.

24. Wherefore the law was our schoolmaster This is the second comparison, which still more clearly expresses Paul’s design. A schoolmaster is not appointed for the whole life, but only for childhood, as the etymology of the Greek word παιδαγωγός implies. “As the law was before compared to a jailer, so it is here likened to a παιδαγωγός, by which term is not to be understood a schoolmaster, (for that would have been διδάσκαλος,) but the paedagous or person (usually a freedman or slave) who conducted children to and from school, attended them out of school hours, formed their manners, superintended their moral conduct, and in various respects prepared them for the διδάσκαλος.” — Bloomfield. Our author’s observations on παιδαγωγός, in another passage, have brought out the full meaning of this word, and the classical authorities for the use of it, in the translator’s notes. — Calvin on the Corinthians, vol. 1, p. 169. — Ed Besides, in training a child, the object is to prepare him, by the instructions of childhood, for maturer years. The comparison applies in both respects to the law, for its authority was limited to a particular age, and its whole object was to prepare its scholars in such a manner, that, when its elementary instructions were closed, they might make progress worthy of manhood. And so he adds, that it was our schoolmaster (εἰς Χριστὸν) unto Christ. The grammarian, when he has trained a boy, delivers him into the hands of another, who conducts him through the higher branches of a finished education. In like manner, the law was the grammar of theology, which, after carrying its scholars a short way, handed them over to faith to be completed. Thus, Paul compares the Jews to children, and us to advanced youth.

But a question arises, what was the instruction or education of this schoolmaster? First, the law, by displaying the justice of God, convinced them that in themselves they were unrighteous; for in the commandments of God, as in a mirror, they might see how far they were distant from true righteousness. They were thus reminded that righteousness must be sought in some other quarter. The promises of the law served the same purpose, and might lead to such reflections as these: “If you cannot obtain life by works but by fulfilling the law, some new and different method must be sought. Your weakness will never allow you to ascend so high; nay, though you desire and strive ever so much, you will fall far short of the object.” The threatenings, on the other hand, pressed and entreated them to seek refuge from the wrath and curse of God, and gave them no rest till they were constrained to seek the grace of Christ.

Such too, was the tendency of all the ceremonies; for what end did sacrifices and washings serve but to keep the mind continually fixed on pollution and condemnation? When a man’s uncleanness is placed before his eyes, when the unoffending animal is held forth as the image of his own death, how can he indulge in sleep? How can he but be roused to the earnest cry for deliverance? Beyond all doubt, ceremonies accomplished their object, not merely by alarming and humbling the conscience, but by exciting them to the faith of the coming Redeemer. In the imposing services of the Mosaic ritual, every thing that was presented to the eye bore an impress of Christ. The law, in short, was nothing else than an immense variety of exercises, in which the worshippers were led by the hand to Christ.

That we might be justified by faith. He has already said that the law is not perfect, when he compared it to the training of childhood; but it would make men perfect if it bestowed upon them righteousness. What remains but that faith shall take its place? And so it does, when we, who are destitute of a righteousness of our own, are clothed by it with the righteousness of Christ. Thus is the saying accomplished, “he hath filled the hungry with good things.” (Luke 1:53.)

25. But after that faith is come. This phrase has been already considered. It denotes the brighter revelation of grace after that “the vail of the temple was rent in twain,” (Matthew 27:51,) which, we know, was effected by the manifestation of Christ. He affirms that, under the reign of Christ, there is no longer any childhood which needs to be placed under a schoolmaster, and that, consequently, the law has resigned its office, — which is another application of the comparison. There were two things which he had undertaken to prove, — that the law is a preparation for Christ, and that it is temporal. But here the question is again put, Is the law so abolished that we have nothing to do with it? I answer, the law, so far as it is a rule of life, a bridle to keep us in the fear of the Lord, a spur to correct the sluggishness of our flesh, — so far, in short, as it is

“profitable for doctrine, for reproof, for correction, for instruction in righteousness, that believers may be instructed in every good work,” (2 Timothy 3:16, 17,)

— is as much in force as ever, and remains untouched.

In what respect, then, is it abolished? Paul, we have said, looks at the law as possessing certain qualities, and those qualities we shall enumerate. It annexes to works a reward and a punishment; that is, it promises life to those who keep it, and curses all transgressors. Meanwhile, it requires from man the highest perfection and most exact obedience. It makes no abatement, gives no pardon, but calls to a severe reckoning the smallest offenses. It does not openly exhibit Christ and his grace, but points him out at a distance, and only when hidden by the covering of ceremonies. All such qualities of the law, Paul tells us, are abolished; so that the office of Moses is now at an end, so far as it differs in outward aspect from a covenant of grace.

26. For ye are all the children of God. It would be unjust, and in the highest degree unreasonable, that the law should hold believers in perpetual slavery. This is proved by the additional argument, that they are the children of God. It would not be enough to say that we are no longer children, unless it were added that we are freemen; for in slaves age makes no alteration. The fact of their being the children of God proves their freedom. How? By faith in Christ Jesus; for

“as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” (John 1:12.)

Since, then, by faith we have obtained adoption, by faith likewise we have obtained our freedom.

27. As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth — which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. “If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ.” — Jerome. With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they “put on Christ;” just as, in the Epistle to the Romans, he says,

“that we have been planted together into his death, so as to be also partakers of his resurrection.” (Romans 6:5.)

In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!

28. There is neither Jew nor Greek. The meaning is, that there is no distinction of persons here, and therefore it is of no consequence to what nation or condition any one may belong: nor is circumcision any more regarded than sex or civil rank. And why? Because Christ makes them all one. Whatever may have been their former differences, Christ alone is able to unite them all. Ye are one: the distinction is now removed. The apostle’s object is to shew that the grace of adoption, and the hope of salvation, do not depend on the law, but are contained in Christ alone, who therefore is all. Greek is here put, as usual, for Gentile, and one department for the whole class.

29. Then are ye Abraham’s seed. This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, — but to repress the pride of the Jews, who gloried in their privilege, as if they alone were the people of God. They reckoned no distinction higher than to belong to the race of Abraham; and this very distinction he makes to be common to all who believe in Christ. The conclusion rests on this argument, that Christ is the blessed seed, in whom, as we have said, all the children of Abraham are united. He proves this by the universal offer of the inheritance to them all, from which it follows, that the promise includes them among the children. It deserves notice, that, wherever faith is mentioned, it is always his relation to the promise.

CHAPTER 4

Galatians 4:1-5

1. Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

1. Dico antem: quamdiu haeres puer est, nihil differt a servo, quum tamen sit dominus onmium;

2. But is under tutors and governors, until the time appointed of the father.

2. Sed sub tutoribus et curatorbus est, usque ad tempus a patre definitum.

3. Even so we, when we were children, were in bondage under the elements of the world:

3. Sic et nos quum essemus pueri, sub elementis mundi in servitute eramus.

4. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

4. Quando autem venit plenitudo temporis, misit Deus Filium suum, facturn ex muliere, redactum sub Legem;

5. To redeem them that were under the law, that we might receive the adoption of sons.

5. Ut eos, qui sub Lege erant, redimeter, ut adoptionem reciperemus.

CHAPTER 3

Ga 3:1-29. Reproof of the Galatians for Abandoning Faith for Legalism. Justification by Faith Vindicated: The Law Shown to Be Subsequent to the Promise: Believers Are the Spiritual Seed of Abraham, Who Was Justified by Faith. The Law Was Our Schoolmaster to Bring Us to Christ, that We Might Become Children of God by Faith.

1. that ye should not obey the truth--omitted in the oldest manuscripts.

bewitched--fascinated you so that you have lost your wits. Themistius says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.

you--emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (Ga 2:19, 20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.

2. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, Ga 3:5; Mr 16:17; He 2:4; and by spiritual graces, Ga 3:14; Ga 4:5, 6; Ep 1:13), or by the hearing of faith?" The "only" implies, "I desire, omitting other arguments, to rest the question on this alone"; I who was your teacher, desire now to "learn" this one thing from you. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [Bengel].

hearing of faith--Faith consists not in working, but in receiving (Ro 10:16, 17).

3. begun--the Christian life (Php 1:6).

in the Spirit--Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [Estius]. Compare Ro 2:28; Php 3:3; He 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [Ellicott], in contrast to "the flesh," the element in which the law works [Alford]. Having begun your Christianity in the Spirit, that is, in the divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, namely, outward ceremonies? [Neander]. No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [Bengel].

4. Have ye suffered so many things--namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion.

in vain--fruitlessly, needlessly, since ye might have avoided them by professing Judaism [Grotius]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (Ga 4:11; 1Co 15:2, 17-19, 29-32; 2Th 1:5-7; 2Jo 8)?

yet--rather, "If it be really (or 'indeed') in vain" [Ellicott]. "If, as it must be, what I have said, 'in vain,' is really the fact" [Alford]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [Estius]. For "God has given you the Spirit and has wrought mighty works among you" (Ga 3:5; He 10:32-36) [Bengel].

5. He ... that ministereth--or "supplieth," God (2Co 9:10). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (Mr 9:38, 39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 1Co 12:1-31).

worketh miracles among you--rather, "IN you," as Ga 2:8; Mt 14:2; Ep 2:2; Php 2:13; at your conversion and since [Alford].

doeth he it by the works of the law--that is, as a consequence resulting from (so the Greek) the works of the law (compare Ga 3:2). This cannot be because the law was then unknown to you when you received those gifts of the Spirit.

6. The answer to the question in Ga 3:5 is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed," &c. (Ge 15:4-6; Ro 4:3). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works (Ga 3:6, 8, 16; Ga 4:22, 26, 28). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also.

7. they which are of faith--as the source and starting-point of their spiritual life. The same phrase is in the Greek of Ro 3:26.

the same--these, and these alone, to the exclusion of all the other descendants of Abraham.

children--Greek, "sons" (Ga 3:29).

8. And--Greek, "Moreover."

foreseeing--One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language.

would justify--rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification.

the heathen--rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles.

preached before the gospel--"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare Joh 8:56; He 4:2. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter.

In thee--not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, namely, Christ (Ga 3:16), who is the Object of faith (Ge 22:18; Psa 72:17), and imitating thy faith (see on Ga 3:9).

all nations--or as above, "all the Gentiles" (Ge 12:3; 18:18; 22:18).

be blessed--an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.

9. they--and they alone.

of faith--(See on Ga 3:7, beginning).

with--together with.

faithful--implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification.

10. Confirmation of Ga 3:9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," De 27:26, Septuagint. Perfect obedience is required by the words, "in all things." Continual obedience by the word, "continueth." No man renders this obedience (compare Ro 3:19, 20). It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (Mt 1:22; Mr 1:2; Lu 2:22, 23) [Townson].

11. by the law--Greek, "IN the law." Both in and by are included. The syllogism in this verse and Ga 3:12, is, according to Scripture, "The just shall live by faith." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, Ro 4:2)--not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith.

The just shall live by faith--(Ro 1:17; Ha 2:4). Not as Bengel and Alford, "He who is just by faith shall live." The Greek supports English Version. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works (Ga 3:12), as the conditional element wherein he is justified.

12. doeth--Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them (Ro 2:13, 17, 23; 10:5).

13. Abrupt exclamation, as he breaks away impatiently from those who would involve us again in the curse of the law, by seeking justification in it, to "Christ," who "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (Ga 3:14; compare Ga 4:3, 4). But it is not restricted solely to the Jews, as Alford thinks; for these are the representative people of the world at large, and their "law" is the embodiment of what God requires of the whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. Ga 3:10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part (Ro 2:1-29). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles.

redeemed us--bought us off from our former bondage (Ga 4:5), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood (1Pe 1:18, 19; compare Mt 20:28; Ac 20:28; 1Co 6:20; 7:23; 1Ti 2:6; 2Pe 2:1; Re 5:9).

being made--Greek, "having become."

a curse for us--Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So 2Co 5:21, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. "Curse," an execration.

written--(De 21:23). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare Ac 5:30; 10:39). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [Trypho, in Justin Martyr, p. 249] (1Pe 2:24). Hung between heaven and earth as though unworthy of either!

14. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Ga 3:8).

that we might receive the promise of the Spirit--the promised Spirit (Joe 2:28, 29; Lu 24:49). This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles), but "Christ hath redeemed us," &c.

through faith--not by works. Here he resumes the thought in Ga 3:2. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [Flacius].

15. I speak after the manner of men--I take an illustration from a merely human transaction of everyday occurrence.

but a man's covenant--whose purpose it is far less important to maintain.

if it be confirmed--when once it hath been ratified.

no man disannulleth--"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Ga 3:17-19, 21-24).

addeth--None addeth new conditions "making" the covenant "of none effect" (Ga 3:17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel.

16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken.

promises--plural, because the same promise was often repeated (Ge 12:3, 7; 15:5, 18; 17:7; 22:18), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled (Ro 11:26). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Ge 12:3), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (Ro 4:13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (Ro 4:16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party (Ga 3:19, 20), God makes His covenant of promise with the one seed, Christ (Ge 17:7), and embraces others only as they are identified with, and represented by, Christ.

one ... Christ--not in the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), including His people who are part of Himself, the Second Adam, and Head of redeemed humanity. Ga 3:28, 29 prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise."

17. this I say--"this is what I mean," by what I said in Ga 3:15.

continued ... of God--"ratified by God" (Ga 3:15).

in Christ--rather, "unto Christ" (compare Ga 3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether.

the law which was--Greek, "which came into existence four hundred thirty years after" (Ex 12:40, 41). He does not, as in the case of "the covenant," add "enacted by God" (Joh 1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (Ge 46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise.

cannot--Greek, "doth not disannul."

make ... of none effect--The promise would become so, if the power of conferring the inheritance be transferred from it to the law (Ro 4:14).

18. the inheritance--all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification (Ga 4:7; Ro 8:17; 1Co 6:9).

but God, &c.--The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law (Ro 4:14).

19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [Calvin].

added--to the original covenant of promise. This is not inconsistent with Ga 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (Ro 7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Ga 3:23, 24; Ro 4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (Ro 5:20; 7:13).

till the seed--during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Ro 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ.

come--(Compare "faith came," Ga 3:23).

the promise--(Ro 4:21).

ordained--Greek, "constituted" or "disposed."

by angels--as the instrumental enactors of the law [Alford] God delegated the law to angels as something rather alien to Him and severe (Ac 7:53; He 2:2, 3; compare De 33:2, "He came with ten thousands of saints," that is, angels, Psa 68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness.

in the hand of a mediator--namely, Moses. De 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.

20. "Now a mediator cannot be of one (but must be of two parties whom he mediates between); but God is one" (not two: owing to His essential unity not admitting of an intervening party between Him and those to be blessed; but as the One Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "the Seed," without new condition, and without a mediator such as the law had). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did (Ex 19:12, 13, 17, 21-24; He 12:19-24). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, namely, face to face directly; by promise and grace, and not conditions; to all nations united by faith in the one seed (Ep 2:14, 16, 18), and not to one people to the exclusion and severance from the One common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (1Ti 2:5). For Jesus is not a mediator separating the two parties in the covenant of promise or grace, as Moses did, but One in both nature and office with both God and man (compare "God in Christ," Ga 3:17): representing the whole universal manhood (1Co 15:22, 45, 47), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished (1Co 15:24); and God's ONENESS (Zec 14:9), as "all in all," shall be fully manifested. Compare Joh 1:17, where the two mediators--Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace--are contrasted. The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as Jarchius) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth (Zep 3:9). Paul (Ro 3:30) infers the same truth from the ONENESS of God (compare Ep 4:4-6). He, as being One, unites all believers, without distinction, to Himself (Ga 3:8, 16, 28; Ep 1:10; 2:14; compare He 2:11) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator.

21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."

life--The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.

22. But--as the law cannot give life or righteousness [Alford]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [Bengel].

the scripture--which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare Ga 3:8, "Scripture," for "the God of the Scripture."

concluded--"shut up," under condemnation, as in a prison. Compare Is 24:22, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Ga 3:7, 9, 25, 26; 5:1; Is 61:1.

all--Greek neuter, "the universe of things": the whole world, man, and all that appertains to him.

under sin--(Ro 3:9, 19; 11:32).

the promise--the inheritance promised (Ga 3:18).

by faith of Jesus Christ--that is which is by faith in Jesus Christ.

might be given--The emphasis is on "given": that it might be a free gift; not something earned by the works of the law (Ro 6:23).

to them that believe--to them that have "the faith of (in) Jesus Christ" just spoken of.

23. faith--namely, that just mentioned (Ga 3:22), of which Christ is the object.

kept--Greek, "kept in ward": the effect of the "shutting up" (Ga 3:22; Ga 4:2; Ro 7:6).

unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, Psa 78:50, Margin; Psa 31:8.

which should afterwards, &c.--"which was afterwards to be revealed."

24. "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants) need such tutoring (Ga 4:3).

might be--rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness--as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened--the law became a "schoolmaster to guide us unto Christ" [Neander]. The moral law shows us what we ought to do, and so we learn our inability to do it. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. This was the end of the whole system of sacrifices" [Tholuck].

25. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases.

26. children--Greek, "sons."

by--Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.

27. baptized into Christ--(Ro 6:3).

have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [Bengel]. Gataker defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Ro 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.

28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Ro 10:12; 1Co 12:13; Col 3:11).

bond nor free--Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Co 7:21, 22; Ep 6:8.

neither male nor female--rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Re 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lu 20:35).

one--Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Ep 2:15).

29. and heirs--The oldest manuscripts omit "and." Christ is "Abraham's seed" (Ga 3:16): ye are "one in Christ" (Ga 3:28), and one with Christ, as having "put on Christ" (Ga 3:27); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Ga 3:18); for it was to Abraham's seed that the inheritance was promised (Ga 3:16). Thus he arrives at the same truth which he set out with (Ga 3:7). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (Psa 22:30) who receive from Him a new nature and name (Ge 3:15; Is 53:10, 11; Joh 12:24). In Him the lineal descent from David becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Eze 21:27). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (Joh 1:12; Ro 9:8; 1Pe 1:23).

O foolish Galatians - O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated - they are led blindly and unresistingly on to their own destruction.

That ye should not obey the truth - This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, "It should certainly be expunged." There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth.

Among you? - Εν ὑμιν is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out."

Received ye the Spirit by the works of the law - This may refer to the miraculous gifts of the Spirit, which were very common in the apostolic Church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts? or was it by the hearing of the Gospel, prescribing faith in Christ crucified? It may also refer to the spirit of adoption, and consequently to their sonship.

Having begun in the Spirit - Having received a spiritual religion, which refined and purified your hearts; and having received the Holy Spirit of God, by which ye were endued with various miraculous influences; and the spirit of adoption, by which he were assured of the remission of sins, and incorporation with the family of God:

Are ye now made perfect by the flesh? - Are ye seeking to complete that spiritual religion, and to perfect these spiritual gifts, by the carnal rite of circumcision? It appears that by the Spirit, here, not only the Holy Spirit, but his gifts, are to be understood; and by the flesh, illud membrum in quo circumcisio peragitur; and, by a metonymy, circumcision itself.

Have ye suffered so many things in vain? - Have ye received and lost so much good? The verb πασχων, as compounded with ευ, well, or κακως, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye received all these in vain? if yet in vain - if it be credible that ye have sacrificed so many excellent benefits for an imaginary good.

He therefore that ministereth to you the Spirit - The apostle means himself: he had been the means of conveying the Holy Spirit to them, and by that Spirit he wrought miracles among them; and he did all this, not as a Jew, (for as such he had no power), but he did all as a believer in Christ. The word επιχορηγων, which we translate ministereth, is very emphatic, and signifies leading up the chorus, bringing up one after another, adding grace to grace, benefit to benefit; so that it appears that they had not only some, but many benefits; God, by means of his apostle, having greatly enriched them with various spiritual blessings.

Abraham believed God - This is quoted from Gen 15:6 (note); and St. Paul produces it, Rom 4:3-5 (note). Abraham, while even uncircumcised, believed in God, and his faith was reckoned to him for justification; and Abraham is called the father of the faithful, or, of believers. If, then, he was justified without the deeds of the law, he was justified by faith; and if he was justified by faith, long before the law was given then the law is not necessary to salvation.

It is remarkable that the Jews themselves maintained that Abraham was saved by faith. Mehilta, in Yalcut Simeoni, page 1, fol. 69, makes this assertion: "It is evident that Abraham could not obtain an inheritance either in this world or in the world to come, but by faith."

The Scripture, foreseeing - See the notes on Rom 4:3-16 (note). As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the doctrine of salvation by faith, before, to Abraham, while he was in his heathen state; and thus he is called the father of believers: therefore it must refer to them who shall believe the same Gospel among the Gentiles; and, as the door of faith was open to all the Gentiles, consequently the promise was fulfilled: In thee shall all the nations of the earth be blessed.

They which be of faith - All who believe, as Abraham has believed, are made partakers of Abraham's blessings.

As many as are of the works of the law - All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God's broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word כל col, All, in Deu 27:26, which answers to the apostle's word πασι, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and De Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.

But that no man is justified by the law - By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, Hab 2:4, has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.

And the law is not of faith - It promises no forgiveness to believing, but requires obedience. It is not, What do you believe? but, What have you done? The man that doeth them perfectly, at all times, and in all places, he shall live in them; but if in any case he fails, he forfeits his life. See the notes on Rom 1:17, etc.

Christ hath redeemed us - Εξηγορασεν· Hath bought us with a price; viz. his blood, or life.

Being made a curse for us - Being made an atonement for our sins; for whatever was offered as an atonement for sin was considered as bearing the punishment due to sin, and the person who suffered for transgression was considered as bearing the curse in his body; therefore, in the same day in which a criminal was executed it was ordered that his body should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinous culprit, was considered accursed of God, Deu 21:22, Deu 21:23; hence the necessity of removing the accursed Thing out of sight.

That the blessing of Abraham - That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory.

Might come on the Gentiles through Jesus Christ - So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them.

The promise of the Spirit - The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.

I speak after the manner of men - I am about to produce an example taken from civil transactions. If it be confirmed - If an agreement or bond be signed, sealed, and witnessed, and, in this country, being first duly stamped;

No man disannulleth - It stands under the protection of the civil law, and nothing can be legally erased or added.

Now to Abraham and his seed - The promise of salvation by faith was made to Abraham and his posterity.

He saith not, And to seeds - It was one particular kind of posterity which was intended: but as of one - which is Christ; i.e. to the spiritual head, and all believers in him, who are children of Abraham, because they are believers, Gal 3:7. But why does the apostle say, not of seeds, as of many? To this it is answered, that Abraham possessed in his family two seeds, one natural, viz. the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so, they would have belonged to his natural seed; but they did not, therefore they must have belonged to the spiritual posterity. And as we know that promises of justification, etc., could not properly be made to Christ in himself, hence we must conclude his members to be here intended, and the word Christ is put here for Christians. It is from Christ that the grace flows which constitutes Christians. Christians are those who believe after the example of Abraham; they therefore are the spiritual seed. Christ, working in and by these, makes them the light and salt of the world; and through them, under and by Christ, are all the nations of the earth blessed. This appears to be the most consistent interpretation, though every thing must be understood of Christ in the first instance, and then of Christians only through him.

Confirmed before of God in Christ - i.e. The promise of justification, etc., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, Gen 3:15, through whom every blessing is derived on mankind; and through his spiritual seed - the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ.

Four hundred and thirty years after - God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ), could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfillment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed - the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object.

In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfillment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine.

How we arrive at the sum of 430 years may be seen in the note on Exo 12:40 (note). Dr. Whitby also gives a satisfactory view of the matter. "The apostle refers to the promise made, Gen 12:3, since from that only are the 430 years to be computed, for then Abraham was 75 years old, Gen 12:4; from thence to the birth of Isaac, which happened when Abraham was 100 years old, (Gen 21:5), 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, Gen 25:26. From Jacob's birth to the descent into Egypt, 130 years, as he said to Pharaoh, Gen 47:9. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;" the sum given here, and in Exo 12:40 (note).

For if the inheritance be of the law - See the preceding arguments, in which this is proved.

Wherefore then serveth the law? - If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle's reasoning.

It was added because of transgressions - It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on Rom 4:15 (note); and especially on Rom 5:20 (note), where this subject is largely discussed, and the figure explained.

Till the seed should come - The law was to be in force till the advent of the Messiah. After that it was to cease.

It was ordained by angels - The ministry of angels was certainly used in giving the law; see Psa 68:17; Act 7:53; and Heb 2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deu 5:5.

A mediator is not a mediator of one - As a mediator, μεσιτης, signifies a middle person, there must necessarily be two parties, between whom he stands, and acts in reference to both, as he is supposed to have the interests of both equally at heart.

This verse is allowed to be both obscure and difficult; and it is certain that there is little consent among learned men and critics in their opinions concerning it. Rosenmuller thinks that the opinion of Nosselt is to be preferred to all others.

He first translates the words ὁ δε μεσιτης ἑνος ουκ εστιν thus: But he (viz. Moses) is not the mediator of that one race of Abraham, viz. the Christians; for ἑνος relates to the σπερμα ᾡ επηγγελται, the seed that should come, Gal 3:19, of which he said, ὡς εφ' ἑνος, as of one, Gal 3:16. If Paul had written ὁ δε μεσιτης του ἑνος εκεινου ουκ εστι, he is not the mediator of one, no person would have had any doubt that σπερματος, seed, ought to be supplied after ἑνος, of one, Gal 3:19-20. The same mode of speaking Paul uses, Rom 5:17; ὁ δε, but he, ὁ for αυτος, Mat 12:3, Mat 12:11, Mat 12:39, ὁ δε ειπεν, but he said. Though Moses was the Mediator between God and the Israelites, yet he was not the mediator between God and that one seed which was to come; viz. the Gentiles who should believe in Christ.

But God is one - He is the one God, who is the Father of the spirits of all flesh; the God of the Gentiles as well as the God of the Jews. That this is St. Paul's meaning is evident from his use of the same words in other places, 1Tim 2:5 : ἑις γαρ Θεος, etc., for there is one God, and one mediator between God and man, that is, there is only one God and one mediator for the whole human race; Eph 4:5, Eph 4:6 : One Lord, one faith, one baptism, εἱς Θεος και πατηρ παντων, One God and Father of All. The sense of the whole is: Moses was the mediator of one part of Abraham's seed, viz. the Israelites; but of the other seed, the Gentiles, he was certainly not the mediator; for the mediator of that seed, according to the promise of God, and covenant made with Abraham, is Christ.

Though Nosselt has got great credit for this interpretation, it was given in substance long before him by Dr. Whitby, as may be seen in the following words: "But this mediator (Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessings of Abraham, Gal 3:8, Gal 3:14. But God, who made the promise that in one should all the families of the earth be blessed, Is One; the God of the other party, the Gentiles, as well as of the Jews, επειπερ εἱς ὁ Θεος, seeing he is One God, who will justify the circumcision by faith, and the uncircumcision through faith, Rom 3:30." This exposition is so plain, and so well supported by the different scriptures already quoted, that there can be but small, if any, doubt of its propriety. The clause has been translated thus: "Now a mediator supposes two parties, of which God is but one."

Is the law then against the promises of God? - Is it possible that the intervention of the law, in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible.

For if there had been a law, etc. - If any law or rule of life could have been found out that would have given life - saved sinners from death, and made them truly happy, then righteousness- justification, should have been by that law.

But the scripture hath concluded - All the writings of the prophets have uniformly declared that men are all sinners, and the law declares the same by the continual sacrifices which it prescribes. All, therefore have sinned, and come short of the glory of God; and, being tried and found guilty, συνεκλεισεν ἡ γραφη, the Scripture hath shut them up - put them in prison, and locked them up, till the time should come in which the sentence of the law should be executed upon them: (See Rom 3:9-20, and the notes there; and particularly Rom 11:32 (note), where the apostle uses the same metaphor, and which in the note is particularly explained.) That the promise of justification, by faith of Jesus Christ, might be given to them that believe.

But before faith came - Before the Gospel was published.

We were kept under the law, shut up - Εφρουρουμεθα· We were kept as in a strong hold, συγκεκλεισμενοι, locked up, unto the faith - the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, Rom 11:32 (note).

The law was our schoolmaster - Ὁ νομος παιδαγωγος ἡμων γεγονεν εις Χριστον· The law was our pedagogue unto Christ. The παιδαγωγος, pedagogue, is not the schoolmaster, but the servant who had the care of the children to lead them to and bring them back from school, and had the care of them out of school hours. Thus the law did not teach us the living, saving knowledge; but, by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle's doctrine. See the note on Rom 10:4, where this figure is farther explained.

But, after that faith is come - When Christ was manifested in the flesh, and the Gospel was preached, we were no longer under the pedagogue; we came to Christ, learned of him, became wise unto salvation, had our fruit unto holiness, and the end eternal life.

It is worthy of remark that, as ὁ νομος, the Law, is used by St. Paul to signify, not only the law, properly so called, but the whole of the Mosaic economy, so ἡ πιστις, the Faith, is used by him to express, not merely the act of believing in Christ, but the whole of the Gospel.

For ye, who have believed the Gospel, are all the children of God by faith in Christ Jesus - But no man is a child of God by circumcision, nor by any observance of the Mosaic law.

As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Rom 6:3, Rom 6:4; and especially those on Rom 13:14 (note), where this phrase is farther explained.

There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of him; all persons of all sects, and conditions, and sexes, who believe in him, become one family through him; they are one body, of which he is the head.

Neither male nor female - With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. In many cases they were treated more like children than adults; and to this day are not permitted to assemble with the men in the synagogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal blessings; and, let me add, they are equally useful.

And if ye be Christ's - Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and the mind that was in him, then are ye Abraham's seed; ye are that real, spiritual posterity of Abraham, that other seed, to whom the promises were made; and then heirs, according to that promise, being fitted for the rest that remains for the people of God, that heavenly inheritance which was typified by the earthly Canaan, even to the Jews.

1. The Galatians, it appears, had begun well, and for a time run well, but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such the Galatians lost their religion.

2. The temptation that leads us astray may be as sudden as it is successful. We may lose in one moment the fruit of a whole life! How frequently is this the case, and how few lay it to heart! A man may fall by the means of his understanding, as well as by means of his passions.

3. How strange is it that there should be found any backslider! that one who once felt the power of Christ should ever turn aside! But it is still stranger that any one who has felt it, and given in his life and conversation full proof that he has felt it, should not only let it slip, but at last deny that he ever had it, and even ridicule a work of grace in the heart! Such instances have appeared among men.

4. The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a twofold answer.

1. This covenant was designed to last only for a time, and when that time came, having waxed old, it vanished away.

2. It was long before that void, through want of the performance of the conditions.

The covenant did not state merely, ye shall be circumcised, and observe all the rites and ceremonies of the law; but, ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself. This condition, which was the very soul of the covenant, was universally broken by that people. Need they wonder, therefore, that God has cast then off? Jesus alone can restore them, and him they continue to reject. To us the new covenant says the same things: Ye shall love the Lord, etc.; if we do not so, we also shall be cut off. Take heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God.

O thoughtless Galatians - He breaks in upon them with a beautiful abruptness. Who hath bewitched you - Thus to contradict both your own reason and experience. Before whose eyes Jesus Christ hath been as evidently set forth - By our preaching, as if he had been crucified among you.

This only would I learn of you - That is, this one argument might convince you. Did ye receive the witness and the fruit of the Spirit by performing the works of the law, or by hearing of and receiving faith?

Are ye so thoughtless - As not to consider what you have yourselves experienced? Having begun in the Spirit - Having set out under the light and power of the Spirit by faith, do ye now, when ye ought to be more spiritual, and more acquainted with the power of faith, expect to be made perfect by the flesh? Do you think to complete either your justification or sanctification, by giving up that faith, and depending on the law, which is a gross and carnal thing when opposed to the gospel?

Have ye suffered - Both from the zealous Jews and from the heathens. So many things - For adhering to the gospel. In vain - So as to lose all the blessings which ye might have obtained, by enduring to the end. If it be yet in vain - As if he had said, I hope better things, even that ye will endure to the end.

And, at the present time, Doth he that ministereth the gift of the Spirit to you, and worketh miracles among you, do it by the works of the law - That is, in confirmation of his preaching justification by works, or of his preaching justification by faith?

Doubtless in confirmation of that grand doctrine, that we are justified by faith, even as Abraham was. The Apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham: the rather, because from Abraham the Jews drew their great argument, as they do this day, both for their own continuance in Judaism, and for denying the gentiles to be the church of God. Gen 15:6

Know then that they who are partakers of his faith, these, and these only, are the sons of Abraham, and therefore heirs of the promises made to him.

And the scripture - That is, the Holy Spirit, who gave the scripture. Foreseeing that God would justify the gentiles also by faith, declared before - So great is the excellency and fulness of the scripture, that all the things which can ever be controverted are therein both foreseen and determined. In or through thee - As the father of the Messiah, shall all the nations be blessed. Gen 12:3

So then all they, and they only, who are of faith - Who truly believe. Are blessed with faithful Abraham - Receive the blessing as he did, namely, by faith.

They only receive it. For as many as are of the works of the law - As God deals with on that footing, only on the terms the law proposes, are under a curse; for it is written, Cursed is every one who continueth not in all the things which are written in the law. Who continueth not in all the things - So it requires what no man can perform, namely, perfect, uninterrupted, and perpetual obedience. Deu 27:26

But that none is justified by his obedience to the law in the sight of God - Whatever may be done in the sight of man, is farther evident from the words of Habakkuk, The just shall live by faith - That is, the man who is accounted just or righteous before God, shall continue in a state of acceptance, life, and salvation, by faith. This is the way God hath chosen. Hab 2:4.

And the law is not of faith - But quite opposite to it: it does not say, Believe; but, Do. Lev 18:5

Christ - Christ alone. The abruptness of the sentence shows an holy indignation at those who reject so great a blessing. Hath redeemed us - Whether Jews or gentiles, at an high price. From the curse of the law - The curse of God, which the law denounces against all transgressors of it. Being made a curse for us - Taking the curse upon himself, that we might be delivered from it, willingly submitting to that death which the law pronounces peculiarly accursed. Deu 21:23.

That the blessing of Abraham - The blessing promised to him. Might come on the gentiles - Also. That we - Who believe, whether Jews or gentiles. Might receive the promise of the Spirit - Which includes all the other promises. Through faith - Not by works; for faith looks wholly to the promise.

I speak after the manner of men - I illustrate this by a familiar instance, taken from the practice of men. Though it be but a man's covenant, yet, if it be once legally confirmed, none - No, not the covenanter himself, unless something unforeseen occur, which cannot be the case with God. Disannulleth, or addeth thereto - Any new conditions.

Now the promises were made to Abraham and his seed - Several promises were made to Abraham; but the chief of all, and which was several times repeated, was that of the blessing through Christ. He - That is, God. Saith not, And to seeds, as of many - As if the promise were made to several kinds of seed. But as of one - That is, one kind of seed, one posterity, one kind of sons. And to all these the blessing belonged by promise. Which is Christ - including all that believe in him. Gen 22:18.

And this I say - What I mean is this. The covenant which was before confirmed of God - By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations. Through Christ, the law which was four hundred and thirty years after - Counting from the time when the promise was first made to Abraham, Gen 12:2,3. Doth not disannul, so as to make the promise of no effect - With regard to all nations, if only the Jewish were to receive it; yea, with regard to them also, if it was by works, so as to supersede it, and introduce another way of obtaining the blessing.

And again - This is a new argument. The former was drawn from the time, this from the nature, of the transaction. If the eternal inheritance be obtained by keeping the law, it is no more by virtue of the free promise - These being just opposite to each other. But it is by promise. Therefore it is not by the law.

It - The ceremonial law. Was added - To the promise. Because of transgressions - Probably, the yoke of the ceremonial law was inflicted as a punishment for the national sin of idolatry, Exod 32:1, at least the more grievous parts of it; and the whole of it was a prophetic type of Christ. The moral law was added to the promise to discover and restrain transgressions, to convince men of their guilt, and need of the promise, and give some check to sin. And this law passeth not away; but the ceremonial law was only introduced till Christ, the seed to or through whom the promise was made, should come. And it was ordained by angels in the hand of a mediator - It was not given to Israel, like the promise to Abraham, immediately from God himself; but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, to remind them of the great Mediator.

Now the mediator is not a mediator of one - There must be two parties, or there can be no mediator between them; but God who made the free promise to Abraham is only one of the parties. The other, Abraham, was not present at the time of Moses. Therefore in the promise Moses had nothing to do. The law, wherein he was concerned, was a transaction of quite another nature.

Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth. If there had been a law which could have given life - Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification. with all the blessings consequent upon it, would have been by that law.

But, on the contrary, the scripture wherein that law is written hath concluded all under sin - Hath shut them up together, (so the word properly signifies,) as in a prison, under sentence of death, to the end that all being cut off from expecting justification by the law, the promise might be freely given to them that believe.

But before faith - That is, the gospel dispensation. Came, we were kept - As in close custody. Under the law - The Mosaic dispensation. Shut up unto the faith which was to be revealed - Reserved and prepared for the gospel dispensation.

Wherefore the law was our schoolmaster unto Christ - It was designed to train us up for Christ. And this it did both by its commands, which showed the need we had of his atonement; and its ceremonies, which all pointed us to him.

But faith - That is, the gospel dispensation. Being come, we are no longer under that schoolmaster - The Mosaic dispensation.

For ye - Christians. Are all adult sons of God - And so need a schoolmaster no longer.

For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ - Have received him as your righteousness, and are therefore sons of God through him.

There is neither Jew nor Greek - That is, there is no difference between them; they are equally accepted through faith. There is neither male nor female - Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.

If ye are Christ's - That is, believers in him.

1 O Foolish Galatians, who hath bewitched you , that you should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth , crucified among you d.

The Apostle beginnet[illegible: 1 letter] the further pursuit of the argument he was upon, with a smart reprehension of them; as men of no understanding, and bewitched. The word translated bewitched signifies vitiating the eyes, or spoiling the sight, so as that men cannot discern an obvious object in a due position. The meaning is, who hath seduced you, who hath so corrupted your understanding that your actings are as inaccountable, as the effects of witchcraft?

The word translated obey, signifies also to believe, In general it signifies to be perswaded; which may refer either to an assent to the truth, or obedience to the precepts of the Gospel.

When as Christ hath been plainly preached before you, and his Death, with the blessed end, and effects of it, hath been so made known amongst you, as if you had seen him crucified. Or else Christ may be said to be cru cified amongst them, because it was in their time, so as they could not but hear of it, and there was no more reason for them to doubt of the truth of the thing, then if he had, been crucified in their Country.

Marginal references: chap. 5.7.

2 This only would I learn of you, Received ye the spirit , by the works of the law, or by the hearing of faith ?

By the Spirit here is understood the gifts of the Spirit, which were either such as were common to all believers, (such as Faith, Love, &c.) or else such as were peculiar to some, and those not all Believers; such were those abilities for miraculous operations given to some. Some understand this Text of the former, some of the latter; It's best to take in both; all the manifestations of the Spirit then given out, either for the Sanctification and Eternal Salvation of those to whom they were given, or for the confirmation of the Truth of the Gospel.

Did you receive the Spirit by the works of the Law, that he knew they could not say they did; for they were Heathens; strangers to the Commonwealth of Israel, so as they could pretend to no works of the Law: Did you receive this Holy Spirit upon hearing the Gospel, (which is the Doctrine of Faith) preached to you: Men should take heed of villifying that Ministry, or that Doctrine, which God hath blessed to the change of their own hearts, or the hearts of others: We also may observe from hence, That the hearing the Gospel faithfully preached is a blessed means by which mens hearts are changed, and they receive the Holy Spirit: not inabling them, (as it did some and but some in the beginning of the Gospel,) to work signs and wonders, but inabling them to the operations of a Spiritual Life: The strength of the Apostles argument is this, you have the greatest reason to own that Doctrine as the truth which God hath blessed to your Souls to produce Spiritual Effects there.

Marginal references: Act. 2.38. & 8.15. & 15.8. Eph. 1.13.

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh ?

The Doctrine of their false Teachers was, that to Faith in Christ, an obedience also to the Law of Moses was necessary to justification; they did not deny Christ, or the Doctrine of the Gospel, only they pleade for the works of the Law as necessary to be superadded. The Apostle calls this first owning of Christ, and imbracing the Doctrine of Faith, a beginning in the Spirit; their adding the necessity of obedience to the Law of Moses, a being made perfect in the flesh. And argueth the unreasonableness of it, that their Iustification should be begun by a more noble, and made perfect by a more ignoble cause. He calls the Doctrine of the Gospel, Spirit, because (as he said in the former verse) they had received the Holy Spirit, by the hearing of faith; that is by hearing and receiving the Gospel. The works of the Law he calls flesh, because the Ordinances of the Law were (as the Apostle calls them, Heb. 9.10.) Carnal Ordinances imposed on the Iews till the time of reformation. He elsewhere calls them the rudiments of the World, Col. 2.8.20. and in this Epistle, chap. 4.9. he calls them beggerly Elements. For though the Ordinances of the Law were in their season spiritual, they being commanded by God; yet they being but temporary constitutions, never intended by God to continue longer than the coming of Christ, and the Law being but a Schoolmaster to lead to Christ; Christ being now come, and having dyed, and rose again from the Dead, they became useless. Besides that God never intended them as other than Rudiments and first Elements, the end of which was Christ; and the observance of which without Faith in Christ, was weak and impotent, as to the noble end of Justification; It spake great weakness therefore in the Galatians, to begin with what was more perfect, (the embracing of the Gospel, and Christ there exhibited for the justification of sinners) and to end in what was more imperfect, thinking by that to be made perfect; or else the Apostle here chargeth them with a defection from Christ, as chap. 4.9, 10, 11. and chap. 5.4. and so calleth them foolish, for beginning in the Spirit, (the Holy Spirit inwardly working in them the change of their hearts, and regenerating them;) and then apostatizing from their profession to a carnal Life: But I had rather interpret Spirit in this Text, of the Doctrine of the Gospel, dictated by the Spirit; and with the receiving of which, the Holy Spirit was given. And, so their folly is argued from their thinking to be made perfect by the beggerly elements, and worldly rudiments of the Law, when as they had first begun their profession of Christianity with embracing the more perfect Doctrine of the Gospel.

4 H ave ye suffered so many things in vain ? if it be yet in vain .

There is no doubt, but these Churches in the Regions of Galatia, had their share in the sufferings of Christians by the Jews, for their adherence to, and profession of the Doctrine of the Gospel, which they might either wholly, or in a great measure have avoided, would they have complyed with the Jews in the observance of those legal rites. Therefore, (saith the Apostle) to what purpose have you suffered so much for the owning of the Christian Religion, if you now bring your selves under the bondage of Circumcision, and other legal observances?

If it be in vain, by which words he either correcteth himself, as if he had said, but I hope better things of you, that I shall find that you did not suffer them in vain; or else he hinteth that their suffering so much would not be in vain, because by their apostacy from the true faith for which they suffered, they would in effect deny it, as if it had been false, and their former suffering would rise up in Judgment against them.

Marginal references: 2 Joh. 8.; Or, so great.

5 He therefore that ministreth to you the spirit, and worketh miracles among you , doth he it by the works of the law, or by the hearing of faith .

Ver. 2. He had asked them, whether they had received the Spirit by the works of the Law, or by hearing the Gospel? Some think what he saith here to be a continuation of the same argument, but it rather seems a new one. There he spake of their receiving the Spirit, here he speaks of the Ministration of the Spirit: some understand it of God, who gives his Holy Spirit to them that ask him, and who was the Author of those miraculous operations wrought by the Spirit. I should rather understand it of the Ministers of the Gospel, to whom God hath committed the ministration of the Spirit; and to some of whom God in the Primitive times gave a power to work miracles.

Doth God concur with our Ministry upon our preaching the Law, or upon our preaching the Gospel? So that though there be a great cognation betwixt the Apostles arguing, ver. 2. and his arguing in this verse, yet there is some difference; the Apostle there arguing from the success of preaching the Gospel, here from the ministration it self.

6 Even as Abraham believed God , and it was accounted to him for righteousness .

As Abraham was justified, so must all the children of Abraham; but Abraham believed God, (that is, agreed to the truth of all those promises which God gave him, and trusted in God for the fulfilling of them; for both those acts of the mind are included in believing God▪) and so was justified alone.

His Faith it self was not imputed to him; those that put this sense upon the words, either forget that faith it self is a work; or that the Apostle here is arguing for justification by Faith in opposition to justification by works, and cannot be imagined to have gone about to prove that justification is not by works, by proving that it is by a work. The meaning is no more than that he was upon it accounted righteous; not that God so honoured the work of Faith, but that he so rewarded it, as being the condition annexed to the promise of justification. His faith was not his righteousness, but God so rewarded his exercise of Faith, as that upon it he reckoned (or imputed) that to him which was his righteousness, viz. the righteousness of him in whom he believed as revealed unto him in the promise.

Marginal references: Gen. 15.6. Rom. 4.3. Jam. 2.23.; Or, imputed.

7 Know ye therefore that they which are of faith , the same are the children of Abraham .

Those who are Believers, and receive Jesus Christ, as exhibited and tendred to them in the Gospel, trusting not to any Righteousness of their own arising from their Obedience to the works of the Law:

They are the children of Abraham, considered as the Father of the faithful, that is, they are justified as Abraham was justified; who was justified not by his Circumcision, but upon his believing in Christ exhibited to him in the promise; not by working, but by imputation. This argument came very close to the Jews, whose great glorying was in having Abraham to their Father; for it is in effect a saying, that they were no true children of Abraham, none of that seed to whom the promise was made, if they expected Justification from the works of the Law, which Abraham never had nor expected.

Marginal references: Rom. 4.12, 16.

8 And the Scripture foreseeing that God would justifie the heathen through faith preached before the gospel r unto Abraham, saying, In thee shall all nations be blessed .

The Holy Ghost in Scripture, (by whose inspiration the Scripture was written) foreseeing, or knowing the Councels and designs of God, that the Heathen, (when the fulness of times as to them should come,) should be justified through Faith in Christ; preached the same Doctrine before unto Abraham, so as it is no new Doctrine; the Gospel which we now preach unto you, was long since revealed unto Abraham; who saw Christ's day, and rejoiced. Ioh. 8.56.

To prove which, he quoteth the promise, Gen. 12.3. where God tells Abraham, That i[illegible: 1 letter] him all the Nations of the Earth should be blessed; which quotation of it by the Apostle in this place informeth us, that it is to be understood of those Spiritual Blessings which are in Christ Jesus. For all the Nations of the Earth were no otherwise blessed in Abraham, then as Christ, (who is called the desire of all Nations, and he in whom the Gentiles should trust, and a light to enlighten the Gentiles,) descended from Abraham.

Marginal references: Gen. 12.3▪ 18.18. & [illegible: 1 letter] 18. Act. 3.[illegible: 1 letter]

9 So then they which be of faith , are blessed with faithful Abraham .

Those that believe in Jesus Christ with such a Faith as the Gospel doth require, they, and they alone,

are blessed with spiritual blessings, justified from the guilt of sin; with Abraham, that is, in the same manner, that Abraham, the Father of the faithful, and who himself was a believer, was justified; which was not, (as was before said,) by his circumcision, or by any works that he did, but by imputation upon his believing in the Lord Jesus Christ, exhibited, and held forth in the promise made to him.

10 For as many as are of the works of the law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them .

To be under the Law, is under the Covenant of works, or under the expectation of Life and Salvation only from obedience to the works of the Law. These (he saith) are under the curse, the reason of which the Apostle gives us, Rom. 8.3. Because it is made weak through our flesh, could man perfectly fulfil the Law, he might expect life from it, and salvation from his obedience to it; but the Law curseth him that continueth not in all that is written in it; If a man keepeth the whole Law, if he offends but in one point, he is guilty of all; and as liable to the wrath of God, as if he had broken it in many things▪ Hence it necessarily followeth, if no man can keep the Law of God perfectly, that all under the Law must be under the curse, and consequently cannot be blessed in faithful Abraham.

The Argument is this, Those that are under a curse, cannot be under the blessing of Justification. But those that are under the Law are under the curse. This he proves out of the Law, Deut. 27.26. where those are pronounced Cursed, who continue not in all things written in the book of the Law to do them.

11 But that no man by the law is justified in the sight of God, it is evident , for the just shall live by faith .

The Apostle by another Argument proveth that sinners are not justified by works. He grants, they may be justified by their good and blameless living before men, so as that they may have nothing to say against them, but he says they cannot by such works be justified in the sight of God. His Argument is from the opposition that is between Faith and works. He proveth from Hab. 2.4. That we are justified by Faith: Where the Prophet saith, that the just (or righteous man) shall live by Faith, fetch his life from Faith, live his Spiritual life by Faith, and obtain Eternal life by Faith, the life of his righteousness shall be by faith.

Marginal references: [illegible: 1 word]. 2.16.; [illegible: 1 word] 1.17. [illegible: 1 word]. 38.

12 And the law is not of faith , but the man that doth them, shall live in them .

The Law saith nothing of Faith in the Mediator, though faith in God be commanded in the first precept; yet Faith in Christ is not commanded by the Law as that by which the Soul shall live.

For that which the Law saith is, do this and live.

The man that doth the things contained in the Law, shall live in them; Life in the Law is promised to those who do the things which it requireth; not to them, who having failed in their performances, yet accept of the Lord Jesus Christ as the Redeemer which God hath sent, and believe in him who justifieth the ungodly. For that by the Life promised to the observation of the Law, not a temporal Life only is to be understood, but Eternal Life also, is plain from our Saviours application of it to the young man, inquiring about the way to Eternal Life, Matth. 19.16, 17. Luk. 10.28.

Marginal references: [illegible: 1 word]. 4.4, 5. [illegible: 1 word]. 5, 6. & [illegible: 1 span].; [illegible: 1 word]. 1[illegible: 1 letter].5. [illegible: 1 word] ▪ 1[illegible: 1 letter].11. [illegible: 1 word] ▪ 1[illegible: 1 letter].5.

13 Christ hath redeemed us from the curse of the law , by being made a curse for us , for it is written, cursed is every one that hangeth on a tree .

If the Law curseth [illegible: 1 letter]all those who continue not in all things contained in the Law, (as the Apostle had said, ver. 10. and proved from Deut. 27.26.) It might be objected, how will Believers then escape more than others; for none of them continue in all that is written in the Law: The Apostle here obviateth this Objection, by telling the Galatians, that as to Believers Christ had redeemed them from this curse. The word generally signifies delivering; here it signifies a deliverance by a price paid. This was

by being himself made a curse for us; not only execrable to men, but bearing the wrath and indignation of God due for sin: For so it was written, Deut. 21.23.

He that is hanged is accursed of God; that is, hath born the wrath or curse of God due to him for his sin: The Apostle applying this to Christ teacheth us, that Christ also hanging upon the Cross, bare the curse of God due to the sins of Believers; in whose stead, as well as for who[illegible: 1 letter]e good and benefit, he dyed. And indeed he could no otherway redeem believers from the curse of the Law, but by being made himself a curse for them, some think, that under the Law he who was hanged was made a curse, not only politically, but typically; as signifying that curse which Christ should be made on the behalf of the Elect.

Marginal references: [illegible: 1 word]. 8.3. [illegible: 1 word] ▪ 5.21.

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ , that we might receive the promise of the spirit through faith .

The Apostle, by the blessing of Abraham, here understands those spiritual blessings of Iustification, Reconciliation, and Adoption, which came to Abraham upon his believing, and the imputation of righteousness thereupon unto him. Christ (he saith) was made a curse for us, that all those blessings through him might come on the Gentiles; and so all the Nations of the Earth might be blessed in him. Particularly

that the Gentiles might receive the promise of the Spirit; which promise is not to be interpreted so narrowly, as only to signifie its miraculous gifts, but to be extended to all those gifts and habits of grace which are the effects of the Holy Spirit in the hearts of Believers, whether sanctifying or sealing them; which Holy Spirit is received upon persons believing: See chap. 4.6. Rom. 8.13.

15 Brethren, I speak after the manner of men, though it be but a mans covenant , yet if it be confirmed , no man disanulleth or addeth thereunto .

The word here translated Covenant, [non-Latin text not transcribed] is ordinarily translated Testament; Matth. 26.28. It signifies in the general, an ordering or disposing of things; more specially, a Testament; which is the disposition of the Testators goods after his Death. Now (saith the Apostle) I here argue according to the ordinary methods and doings of men; who have such a respect for a mans Testament; as that

if it be once confirmed, according to the methods of Law and civil S[illegible: 1 letter]nctions of men, or rather by the Death of the Testator, (for a Testament is of no force while the Testator liveth;) nor will men alter the Will or last Testament of a deceased person, though it be not as yet confirmed according to the methods of hum[illegible: 1 letter]ne Laws.

No man, that is no just man, will go about to disanul it, or add to it, nor will any just Government endure any such violation of it. Hence the Apostle argueth, both the certainty and inalterableness of the Covenant of Grace with Abraham, and until the death of Christ it was but a Covenant, or a Testament not fully confirmed, but yet inalterable, because the Covenant of that God who cannot ly, nor repent, but by the death of Christ it became a Testament, and a Testament ratified and confirmed by the Death of the person that was the Testator; therefore never to be disanulled, never capable of any additions. Those words, nor addeth thereto, are fitly added, because these false Teachers, though they might pretend not to disanul Gods Covenant, holding still Justification by Christ; yet they added thereto, making circumcision, and other legal observances necessary to Justification; whereas by Gods Covenant or Testament, confirmed now by the Death of Christ, Faith in Christ only was necessary.

Marginal references: [illegible: 1 word]. 9.17.; Or, testament.

16 Now to Abraham, and his seed were the promises made , he saith not as of seeds as to many, but as of one, and to thy seed, which was Christ .

The promises, Gen. 12.3. chap. 22.18. In the one of which places it is said, In thee; in the other, in thy seed shall all the Nations of the Earth be blessed. He saith, promises, either because of the repetition of the same promises, or taking in also other promises.

Some may object against the Apostles conclusion, that the promise respected only one, and that was Christ; because God said not seeds of many, but seed: whereas the Term Seed is a Noun of multitude, and signifieth more than one: Besides that the Hebrew word which is used Gen. 22.18. admitteth not the Plural number. But it is answered, That though the word translated seed, admitteth not the Plural Number yet had God intended more than one, he could have expressed it by words, signifying Children, or Generations, &c. 2. That the Term Seed, though a Noun of multitude, yet is often applyed to a single person; as Gen. 3.15. (where it also signifieth Christ;) Se[illegible: 1 letter]h is called another seed, Gen. 4.25. (and so in many other places.) Some think that by Seed he meaneth Believers, and so interpret it of Christ mystical. And that the scope of the Apostle in this place is to prove, that both the Iews and Gentiles were to be justified the same way; because they were justified in force, and by vertue of the promise, which was not made to many, but to one Church, which was to consist both of Iews and Gentiles, for (according to the prophesie of Cajaphas, Ioh. 11.52.) Christ dyed, that he might gather together in one the children of God that were scattered abroad. The promises made to Abraham, were but the exhibition of the Eternal Covenant of Grace, made between the Father, and his Son Christ Iesus, (who was in it both the Mediator and Surety;) which Covenant was promulged, as to Adam and Noah, so to Abraham; in these words, In thy seed shall all the Nations of the Earth be called, that is, in Christ. From whence the Apostle proveth, that there is no justification by the works of the Law, but in, and by Christ, and the exercise of Faith in him.

Marginal references: Gen. 17.7. ver. 8.

17 And this I say, that the covenant that was before confirmed of God▪ in Christ , the law which was four hundred and thirty years after, cannot disanul , that it should make the promise of no effect .

The word translated Covenant, is the same as before; ordinarily signifying ones disposal of things in his last Will and Testament. Which name is given to the Covenant of Grace, with respect to the Death of Christ; for though Christ as yet had not dyed, yet he was, by vertue of the Covenant of Redemption, and in Gods counsels, The Lamb slain from the foundation of the World, Rev. 13.8. This (he saith) was in Christ, (as Abrahams promised seed,) confirmed of God to Abraham, by Gods Oath, Heb. 6▪ 17, 18. by frequent repetitions of it, by such solemn Rites as covenants use to be confirmed by, Gen. 15.17, 18. By the Seals of Circumcision, Gen. 17.11: Rom. 4.11. By a long prescription, &c. though it received indeed its final and ultimate consummation by the Death of Christ, yet it was before many wayes confirmed.

The Law was given 430 years after the giving this promise to Abraham, though Gen. 15.13. the round number of 400 years only be mentioned: which are to be counted from the birth of Isaac; yet Exod. 12.40. they are reckoned (as here) 430 years, from Abrahams going out of Canaan, Gen. 12.4. from whence to the birth of Isaac were 25 years; Gen. 21.5. compared with chap. 12.4. From the birth of Isaac till Iacob was born, 60 years, Gen. 25.26. From thence till Iacob went down into Egypt, 130; Gen. 47.9. where they abode 215 years.

Hence the Apostle concludes, that it was impossible that the Law, which was not given till 430 years after the confirmation of the promise, should make the promise confirmed of no effect.

Marginal references: Exod. 12.40, 41.; Rom. 4.13, 14.

18 For if the inheritance be of the law, it is no more of promise , but God gave it to Abraham by promise .

If the Inheritance of the Heavenly Canaan, typified by the Earthly Canaan, the promise of which was made to Abraham, be to be obtained by the fulfilling the Law, and yielding obedience to it, then 'tis no more of the promise. It is much the same with what the Apostle said before, Rom. 4.14. and with what he had said, Rom. 11.6. If by grace, then it is no more of works, otherwise, grace is no more grace: But if it be of works, then it is no more grace; otherwise work is no more work. He shews, that there is an opposition betwixt Grace and Work, the Law, and the Promise; That which is of grace, and of the promise, is of free love; That which is of works, and the Law, is wages, and a reward of Debt.

But (saith the Apostle) God gave the inheritance to Abraham by promise; he of his free love ingaging himself thereunto.

Marginal references: Rom. 8.1[illegible: 1 letter].

19 Wherefore then serveth the law ? it was added because of transgressions , till the seed should come, to whom the promise was made u, and it was ordained by angels in the hand of a mediator .

Some might say, to what purpose was the Law given, as if there could be no use of it unless it were available to Justification.

It was (saith the Apostle) given after the promise, not to supply something wanting as to Justification, to prescribe some works that must be added; but either to restrain sin, 1 Tim. 1.9. or to shew and discover sin, to make men see that they stood in need of Christ, vid. Rom. 7.13.

Till Christ the promised Seed should come, who Rom. 10.4. is the end of the Law for righteousness to every one that believeth; upon whose coming the Law contained in Ordinances ceased. That Christ is here to be understood by the Seed, is plain by the addition, to whom the promise was made. Some here understand by the Seed, Christ and the Church, (which both make up Christ mystical;) and interpret this Text by Eph. 2.14. till the Jews and Gentiles should be both made one.

This Law (he saith) was ordained by Angels, that when Luke, Acts 7.38. speaks of the Law as published by one Angel. The Apostle, Heb. 2.2. calls it, the word sp[illegible: 1 letter]ken by Angels. We read of no Angels, Exod. 19. chap. 20. nor of any of the Saints; yet Deut. 33.2. Moses saith God came from Sinai, with Ten Thousand Saints. The Law was given either by the Ministry of an Angel, or by God attended with Angels.

In the hand, that is, (say some) under the Power of Christ the Mediator; but by the Mediator is rather to be understood Moses, which agreeth with Deut. 5.5. where Moses telleth the Iews, that he stood betwixt the Lord and them at that time, to shew them the word of the Lord, Nor is Christ any where called the Mediator of the Old, but of the New Testament, Heb. 8.6. and 12.24.

Marginal references: Joh. 15.22. Rom. 4.15. & 5.20. & 7.8.; Act. 7.53.; Joh. 1.17. 1 Tim. 2.5.

20 Now a mediatour is not a mediatour of one, but God is one .

This is a Text acknowledged by all Interpreters to be very obscure; not so much as considered in it self, (for all know, that a Mediator speaks one that goes in the middle, betwixt two persons that are at odds; so [illegible: 1 letter]annot be of one;) as in regard of the connexion of it with what went before; where he had told us, that the Law was given in the hand of a Mediator. There are various senses given of this verse, and the variety much ariseth from mens different understanding of the Mediator in whose hand the Law was given. To me the Apostle seems to magnifie the Promise above the Law, in that the promise was given to Abraham immediately by God (who is one in essence) but the Law was given not immediately by God, but by Moses as Mediator, who in that action was a Type of Christ. And God thereby shewed, that the Law would bring no man to Life and Salvation without the one, and only Mediator Christ Jesus. Christ indeed is the Mediator of the New Testament, he mediated for it, he mediateth in it; but it was mens transgression of the law that brought them in need of a Mediator, (sin being the only thing that separateth between God and Man.) God is one; and there had been no need of mediating between him and man, but for the Law which man had transgressed. Those that by the Mediator, ver. 19. understand Christ, make this the sense: That as a Mediator supposeth two parties at odds, so Christs being Mediator speaks him to have respect to Jews and Gentiles. But this Interpretation seems to make Christ the Mediator between Iews and Gentiles, whom (the Apostle saith) he made [illegible: 2 letters]th one breaking down the partition wall, Eph. 2.14. But we do not find the name of Mediator upon this account any where given unto Christ Many other senses are given, but the first mentioned seemeth the most probable, viz. that God made use of no Mediator in giving the promise, but only in giving the Law, which evidenced that Justification was not to be by it; nor had there been need of a true Mediator under the Gospel, but for the Law; mens transgression of which brought in a need of a Mediator; which proved that Justification could not be by the Law.

21 Is the law then against the promises of God? God forbid , for if there had been a law given which could have given life , verily righteousness should have been by the law .

Though it be thus, yet there is no such opposition betwixt the Law and the Promises, as that either of them make the other useless. Far be it from me (saith the Apostle) to assert any such thing! they are not contrary to one another, but subservient to one another.

For if there had been a Law, which could by our perfect performance of it, have given us a righteousness, wherein we might have stood righteous before God:

Then righteousness should have been by the Law; then men might have hoped to have been justified and accepted of God by me for such obedience; then indeed the Law had been against the promises, they holding forth another righteousness, viz. the Righteousness of God from Faith to Faith.

22 But the scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe .

It pleased God to give a Law, which if Adam had continued in his estate of innocence, might have given life; God considering man in his lapsed state, that now is not possible, Rom. 3.10. There is none righteous, no not one, and Eph. 2.3. We are all children of wrath.

That the promises of Life and Salvation might be given to those, who, according to the new Covenant of the Gospel, should receive and accept of the Mediator, and the terms of Salvation which God offers to us in the Gospel; where these promises are exhibited upon condition of Believing. Though upon our first reflection upon it, it may seem strange to us, that God having in his Eternal counsels fixed the Salvation of man upon a Covenant of Grace, and his believing in Jesus Christ, should in time first propound a Covenant of works, do this and live; yet upon our second thoughts this will appear necessary; For till man was a transgressor by breaking the Law, and violating the first Covenant, there was no room for a Mediator; no cause for mens applying themselves to a Mediator. God therefore first gave out the Covenant of works, and suffered man to break it; and then he revealed the Mediator to lapsed man; that so they who should believe in him might obtain the promise of life, to which by the fall they had forfeited their right.

Marginal references: Rom. 11.3[illegible: 1 letter]

23 But before faith came , we were kept under the law , shut up unto the faith which should afterward be revealed .

Before the Covenant of Grace, or the Doctrine of the Gospel, or Christ himself was revealed.

The Apostle either speaks of all mankind; of whom it is true, that until Gods revelation of the Covenant of Grace, they had no other way of Salvation made known to them than by the Law of works, or else of the Jews; to whom, though before Christ there was a revelation of the Gospel, yet it was more dark and imperfect, so as they were kept under the Law; but few apprehending any other way of Justification, than by the works of the Law. But the Apostle saith they were but shut up under it; God never intended it, as that by the observance of which they should be saved; but as even then

to those whom he intended to save, he made a more secret Revelation of his Gospel, so he had now more fully and plainly revealed the way of Salvation which he had from Eternity established.

24 Wherefore, the law was our school-master, to bring us unto Christ , that we might be justified by faith .

Both the Law contained in Ordinances, and the moral Law,

was our School-master; serving us in the same stead that a School-master in a School doth, who only fitteth children for higher degrees of learning at Universities. The Ceremonial Law shewed us Christ in all his Types and Sacrifices; the Moral Law, shewed us the absolute need of a Mediator, as it shewed us sin; accused and condemned us for it; and it shewed us no help either for the guilt of sin contracted, or against the power of it.

So that Gods end in giving us the law was that we might be fitted for Christ, and obtain Justification by believing in him.

Marginal references: Rom. 10.[illegible: 1 letter]

25 But after that faith is come, we are no longer under a school-master .

After that Christ, the object of saving Faith, was in the fulness of time revealed; and the Gospel, (which is the Doctrine of Faith,) was fully revealed and [illegible: 1 letter]ubl[illegible: 1 letter]shed, the time of our non-age was over.

26 For ye are all the children of God by faith in Christ Jesus .

All you that believe, whether Native Jews or Gentiles, are the children of God by Adoption through Faith in Jesus Christ. Iob. 1.12. so that you need not run back to the Law to look for help and Salvation from that; but only look unto Christ, to whom the Law was but a School-master to lead you, who being fully and clearly revealed, you may have immediate recourse to, by Faith; and need not to make use of the Jewish School-master, as hoping for Justification from the observances of the Law.

Marginal references: [illegible: 1 word]. 4.5.

27 For as many of you as have been baptized into Christ , have put on Christ .

Baptizing into Christ, may either be understood of receiving the Sacrament of Baptism; which who receiveth, is not only baptized in the Name of Christ, and into the profession of Christ; but is sacramentally, or in a sign, baptized into Christ, or else, (which considering what followeth, seemeth much more probably the sense,) it may signifie a being not only baptised with water, but with the Holy Ghost and fire.

Of those thus baptized, he saith, that they had put on Christ; they had accepted of, and received Christ for their [illegible: 3 letters]tification, and for their Sanctification. We have the like [illegible: 1 word], Rom. 13.14

Marginal references: [illegible: 1 word]. 3▪ 4.

28 There is neither Jew nor Greek , there is neither bond nor free , there is neither male, nor female, for ye are all one in Christ Jesus .

In the business of Justification, the case of Iews and Greeks is the same. This he saith, That the Galatians might not think themselves disadvantaged from their not being under the Law, as the School-master that should lead them unto Christ.

Neither doth Christ consider the qualities and circumstances of persons, whether they be Servants or Free Men; for though they be Servants, Christ hath made them free, 1 Cor. 7.22. Eph. 6.8. Col. 3.11.

Neither hath Christ any respect to Se[illegible: 1 letter]es: The Male children under the Law had many priviledges; but it is all a case under the Gospel, whether persons be Males or Females, Iews, and Gentiles rich or poor, Servants or Masters, Bond-men, or Free-men.

Marginal references: [illegible: 1 word] 10.12. [illegible: 1 word] 1[illegible: 1 letter].13.; [illegible: 1 word]. 14.15.

29 And if ye be Christs , then are you Abrahams seed , and heirs according to the promise u.

Lest these Galatians should be discouraged, because the promise was made to Abraham and his seed, and they were not the s[illegible: 1 letter]ed of Abraham; he tells them, if they were Christs, that is, if they truly believed in him, and were implanted into him, That

then they were the seed of Abraham; that seed, to which the promise was made; and though not heirs of Abraham according to the flesh, yet heirs according to the promise; vid. Rom. 9.7, 8.

Marginal references: [illegible: 1 word]. 11.12. [illegible: 1 word] 11.[illegible: 2 letters].

Justification by Faith. (a. d. 56.)

1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacrifices and purifications to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault.

He reproves them, and the reproof is very close and warm: he calls them foolish Galatians, v. 1. Though as Christians they were Wisdom's children, yet as corrupt Christians they were foolish children. Yea, he asks, Who hath bewitched you? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared was that they did not obey the truth; that is, they did not adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians.

1. Jesus Christ had been evidently set forth as crucified among them; that is, they had had the doctrine of the cross preached to them, and the sacrament of the Lord's supper administered among them, in both which Christ crucified had been set before them. Now, it was the greatest madness that could be for those who had acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians should shame us out of the folly of apostasy and backsliding.

2. He appeals to the experiences they had had of the working of the Spirit upon their souls (v. 2); he puts them in mind that, upon their becoming Christians, they had received the Spirit, that many of them at least had been made partakers not only of the sanctifying influences, but of the miraculous gifts, of the Holy Spirit, which were eminent proofs of the truth of the Christian religion and the several doctrines of it, and especially of this, that justification is by Christ only, and not by the works of the law, which was one of the peculiar and fundamental principles of it. To convince them of the folly of their departing from this doctrine, he desires to know how they came by these gifts and graces: Was it by the works of the law, that is, the preaching of the necessity of these in order to justification? This they could not say, for that doctrine had not then been preached to them, nor had they, as Gentiles, any pretence to justification in that way. Or was it by the hearing of faith, that is, the preaching of the doctrine of faith in Christ as the only way of justification? This, if they would say the truth, they were obliged to own, and therefore must be very unreasonable if they should reject a doctrine of the good effects of which they had had such experience. Note, (1.) It is usually by the ministry of the gospel that the Spirit is communicated to persons. And, (2.) Those are very unwise who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage.

3. He calls upon them to consider their past and present conduct, and thence to judge whether they were not acting very weakly and unreasonably (v. 3, 4): he tells them that they had begun in the Spirit, but now were seeking to be made perfect by the flesh; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well; but now they were turning to the law, and expected to be advanced to higher degrees of perfection by adding the observance of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment: for this, instead of being an improvement upon the gospel, was really a perversion of it; and, while they sought to be justified in this way, they were so far from being more perfect Christians that they were more in danger of becoming no Christians at all; hereby they were pulling down with one hand what they had built with the other, and undoing what they had hitherto done in Christianity. Yea, he further puts them in mind that they had not only embraced the Christian doctrine, but suffered for it too; and therefore their folly would be the more aggravated, if now they should desert it: for in this case all that they had suffered would be in vain—it would appear that they had been foolish in suffering for what they now deserted, and their sufferings would be altogether in vain, and of no advantage to them. Note, (1.) It is the folly of apostates that they lose the benefit of all they have done in religion, or suffered for it. And, (2.) It is very sad for any to live in an age of services and sufferings, of sabbaths, sermons, and sacraments, in vain; in this case former righteousness shall not be mentioned.

4. He puts them in mind that they had had ministers among them (and particularly himself) who came with a divine seal and commission; for they had ministered the Spirit to them, and wrought miracles among them: and he appeals to them whether they did it by the works of the law or by the hearing of faith, whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, was that of justification by the works of the law or by the faith of Christ; they very well knew that it was not the former, but the latter; and therefore must needs be inexcusable in forsaking a doctrine which had been so signally owned and attested, and exchanging it for one that had received no such attestations.

Justification by Faith. (a. d. 56.)

6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.

I. From the example of Abraham's justification. This argument the apostle uses, Rom. iv. Abraham believed God, and that was accounted to him for righteousness (v. 6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (v. 7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen. xii. 3), In thee shall all nations be blessed, had a reference hereunto, v. 8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (v. 9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.

II. He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us. If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, v. 10, and Deut. xxvii. 26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as v. 12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, v. 13) hath redeemed us from the curse of the law, &c. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deut. xxi. 22. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ—that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note, 1. The misery which as sinners we are sunk into—we are under the curse and condemnation of the law. 2. The love and grace of our Lord Jesus Christ towards us—he has submitted to be made a curse for us, that he might redeem us from the curse of the law. 3. The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And, 4. That it is only through faith in him that we can hope to obtain this favour.

III. To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, v. 11. The place referred to is Habak. ii. 4, where it is said, The just shall live by faith; it is again quoted, Rom. i. 17, and Heb. x. 38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness—that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith—that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev. xviii. 5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.

IV. To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, v. 15, &c. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (v. 8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diatheke signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (v. 16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person—that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (v. 18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.

Design of the Law; The True Children of Abraham. (a. d. 56.)

19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?" To this he answers,

I. The law was added because of transgressions, v. 19. It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine displeasure on the account of it; for by the law is the knowledge of sin (Rom. iii. 20), and the law entered that sin might abound, Rom. v. 20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot to which they were naturally inclined; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given.

The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb. viii. 7, 8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified.

As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (v. 20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it.

II. The law was given to convince men of the necessity of a Saviour. The apostle asks (v. 21), as what some might be willing to object, "Is the law then against the promises of God? Do they really clash and interfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men's transgressions, and to show them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (v. 22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifications, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.

III. The law was designed for a schoolmaster, to bring men to Christ, v. 24. In the foregoing verse, the apostle acquaints us with the state of the Jews under the Mosaic economy, that before faith came, or before Christ appeared and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this was that hereby they might be disposed more readily to embrace the faith which should afterwards be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with that better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the law was their schoolmaster, to bring them to Christ, that they might be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for every failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, &c., which, though they could not of themselves take away sin, were typical of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more dark and obscure manner) to him as their only relief and refuge. And thus it was their schoolmaster, to instruct and govern them in their state of minority, or, as the word paidagogos most properly signifies, their servant, to lead and conduct them to Christ (as children were wont to be led to school by those servants who had the care of them); that they might be more fully instructed by him as their schoolmaster, in the true way of justification and salvation, which is only by faith in him, and of which he was appointed to give the fullest and clearest discoveries. But lest it should be said, If the law was of this use and service under the Jewish, why may it not continue to be so under the Christian state too, the apostle adds (v. 25) that after faith has come, and the gospel dispensation has taken place, under which Christ, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaster—we have no such need of the law to direct us to him as there was then. Thus the apostle acquaints us for what uses and purposes the law served; and, from what he says concerning this matter, we may observe,

1. The goodness of God to his people of old, in giving the law to them; for though, in comparison of the gospel state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to God and to encourage their hopes in him.

2. The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which God intended in the giving of it; for they expected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom. ix. 31, 32; x. 3, 4.

3. The great advantage of the gospel state above the legal, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses. For, having shown for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ, where he particularly declares,

(1.) That we are the children of God by faith in Christ Jesus, v. 26. And here we may observe, [1.] The great and excellent privilege which real Christians enjoy under the gospel: They are the children of God; they are no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yea, they are admitted into the number, and have a right to all the privileges, of his children. [2.] How they come to obtain this privilege, and that is by faith in Christ Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into this happy relation to God, and are entitled to the privileges of it; for (John i. 12) as many as received him, to them gave he power to become the sons of God, even to those that believe on his name. And this faith in Christ, whereby they became the children of God, he reminds us (v. 27), was what they professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ. Having in baptism professed their faith in him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and having thus become the members of Christ, they were through him owned and accounted as the children of God. Here note, First, Baptism is now the solemn rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles (Matt. xxviii. 19), and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses?" But this difficulty is sufficiently removed when the apostle says, Those who are baptized into Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phil. iii. 3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life (Rom. vi. 3, 4); it would be of great advantage to us did we oftener remember this.

(2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the pre-eminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus; as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him.

(3.) That, being Christ's, we are Abraham's seed, and heirs according to the promise. Their judaizing teachers would have them believe that they must be circumcised and keep the law of Moses, or they could not be saved: "No," says the apostle, "there is no need of that; for if you be Christ's, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faithful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it." And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs follow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.

CHAP. III. Verſe 1. O fooliſh Galatians]

THoſe that are ſick of a Lethargy muſt have double the quantity of phyſick given them, that other men have in other diſeaſes. Theſe Galatians were in a ſpirituall lethargy, and are therefore thus ſharply rebuked, that they might be ſound in the faith.T[illegible: 1 letter]t. 1.13.

Who hath bewitched you] Or, Bemiſted you, and dazeled your eyes, [non-Latin text not transcribed]. ve[illegible: 1 letter]v. Pun lib. 7. cap. 2. The word properly ſignifies to overlook, as they call it, or to kill with the eyes, by caſting out venemous beams, as the Baſilisk, and as witches are ſaid to do.

Hath been evidently ſet forth] As a remedy, by looking whereon ye might have been cured or kept from that bewitching by the eye: like as the ſtung Iſraclites were healed by looking on the brazen ſerpent.

Crucified amongſt you] In the evidence of the doctrine of Chriſt crucified, and in the adminiſtration of the Lords Supper, that lively picture of Chriſt on the croſſe.

Verſe 2. Or by the hearing of faith] The Manna of the ſpirit comes down from heaven in the dews of the Miniſtery of the Goſpel. If our eyes ſee not our teachers,N[illegible: 1 letter]nb. 11.9. 1 Pet 1.23. we cannot expect to hear the voice behinde us, Iſa. 30.20, 21.

Verſe 3. Are ye ſo fooliſh?] Thoſe then that have the ſpirit may play the fools in ſome particulars. Thoſe that are recovered of a phrenſie, have yet ſome mad fits ſometimes.

Made perfect by the fleſh] As Nebuchadnezzars image, whoſe golden head ended in dirty feet.

Verſe 4. If it be in vain] q. d. It is not in vain. God keepeth the feet of the Saints, that they cannot altogether looſe the things they have wrought, they cannot fall below his ſupporting grace: the Lord puts under his hand, Pſal. 37. Yet it cannot be denied that an hypocrite may ſuffer, and all in vain, 1 Cor. 13.3. as did Alexander the Copper-ſmith, who was near unto Martyrdome, Act. 19.34. See the Note on 1 Cor. 13.3.

Verſe 5. Or by the hearing of faith] Faith (and ſo life) is let into the ſoul by the ſenſe of hearing, Iſa. 55.3. to croſſe the devil, who by the ſame door brought death into the world.

Verſe 6. It was accounted to him] This the Papiſts jearingly call a putative righteouſnes. The Jews alſo deride it, and ſay, That every fox ſhall yeeld his own skin to the flaer. See Rom. 4.9, 11, 12.

Verſe 7. The ſame are children, &c.] And heirs together with him of the world, Rom. 4. which is theirs in right, though detained a while from them by the Amorites, till their ſins be full.

Verſe 8. And the Scripture fore-ſeeing] The Scripture therefore is not a bruit dead things, as the Jeſuites blaſpheme.Greg in Reg. 3. Excellently ſpake he, who called the Scripture, Cor & animam Dei, the heart and ſoul of God.

Preached the Goſpel] There is Goſpel therefore in the old Teſtament.

In thee ſhall all Nations] See my Note on Gen. 12.3. All Nations ſhall be bleſſed, i. e. juſtified by faith.

Verſe 9. Are bleſſed, &c.] For they only are bleſſed whoſe ſins are remitted, Pſal. 32.1. O the bleſſedneſſes of that man, ſaith the Pſalmiſt.

Verſe 10. Are under the curſe] Aut faciendum, aut patiendum. He that will not have the direction of the law, muſt have the correction. [non-Latin text not transcribed].

That continueth not in all] Deut. 27.26. Heb. Shall ſtand firm, as a four-ſquare ſtone.

Verſe 11. Shall live by faith] As being juſtified by faith. See the Note on Rom. 1.17.

Verſe 12. And the law is not of faith] Becauſe it promiſeth not life to thoſe that will be juſtified by faith, but requireth works.

Verſe 13. Christ hath redeemed us] As man he bought us, as God he redeemed us, ſaith Hierome. For to redeem is properly to buy ſome things back, that were morgaged.Qui redimit, emit quol ſuum fuit & ſuum eſſe deſi[illegible: 1 letter]t. Hieron.

Curſed is every one that hangeth] The tree whereon a man was hanged, the ſtone wherewith he was ſtoned, the ſword wherewith he was beheaded, and the napkin wherewith he was ſtrangled, they were all buried, that there might be no evil memoriall of ſuch an one, to ſay, This was the tree, ſword, ſtone, Caſaub. ex Maimonide. napkin, wherewith ſuch an one was executed. Conſtantine aboliſhed this kinde of death out of the Empire. But what an odde cuſtome was that of the Tibarenes to hang their beſt friends in courteſie,Sphinx Pbiloſ. pag 752. Longaſ[non-Latin text not transcribed], ex ijs literas facere quos chares habtbant?

Verſe: 14. The promiſe of the ſpirit] That is, the ſpirituall promiſe made to Abraham, and his ſpirituall poſterity.

Verſe 15. I ſpeak after the manner] I ſet the matter forth to you by a familiar compariſon.

Though is be but a mans teſtament] William Tracy of Gloceſterſhire Eſquire, made in his Will, that he would have no funerall pomp at his burying, neither paſſed he upon a Maſſe. And he further ſaid, That he truſted in god only, and hoped by him to be ſaved, and not by any Saint. This Gentleman died, and his ſon as Executour, bought the Will to the Biſhop of Canterbury to be proved, which he ſhewed to the Convocation: and there moſt cruelly they judged that he ſhould be taken out of the ground, and be burnt as an heretick, anne 1532. Dr Parker Chancellour of Worcester executed the ſentence,Act. and Mon. 951. and was after wards lent for by King Henry 8. who laid high offence to his charge, &c. It coſt him three hundred pounds to have his pardon.

Verſe 16. Which is Chriſt] Myſticall Chriſt, that is, whole Chriſt: for he accounts not himſelf compleat without his members, who are therefore called his fullneſſe, Epheſians 1.23.

Verſe 17. Ligbtſoots Har. Prolegom. Four hundred and thirty, &c.] This ſpace of time betwixt the promiſe and the law, the divine providence call into two equall port. ons of 215. before the peoples going down to Egypt, and 215. of their being there.

Verſe 18. Gave it to Abraham] Gr. Freely gave it. What more free then gift? And what better free-hold, then the divine promiſe? [non-Latin text not transcribed]

Verſe 19. Becauſe of tranſgreſſions] Which are diſcovered by the Law. Sight of miſery, muſt go before ſenſe of mercy. Lex. lux, the law is a light (ſaith Salomon) which laies all open: as I Cor. 14.25. and threatneth deſtruction to tranſgreſſours.

And it was ordained, &c.] Therefore it is not to be diſreſpected, though we cannot attain eternall life by it.

In the hand of a Mediatour] That is, of Moſes, who was a Mediatour of that communication of the Law to the people, Exod, 20.19. Chriſt is the only Mediatour of expiation, and of Chriſt alone ſome take this text.

Verſe 20. Is not a Mediatour of one] q. d. God and men were at odds: elſe what uſe of a Mediatour? sin is the make-bate, as being a tranſgreſſion of the Law.

But God is one] One and the ſame now as of old in taking vengeance on the laws tranſgreſſours. Or, God is one party diſagreeing or diſpleaſed.

Verſe 21. Have given life] That is, have juſtified a ſinner. But herein lay the laws weakneſſe thorow the fleſh, Rom. 8.3.

Verſe 22. But the Scripture] The law and Prophets.

Hath concluded all] Gr. Hath clapt them up cloſe priſoners. [non-Latin text not transcribed]

That the promiſe, &c.] That he might have mercy upon all, Rom. 11.32. See the Note there.

Verſe 23. But before faith came, &c.] i.e. Before Chriſt came: Faith is put for the object of faith.

We were kept under the law] As in a priſon or gariſon: being circled with a compaſſing ſtrength. The ſinner, [non-Latin text not transcribed] having tranſgreſſed, is kept by the law, as with a guard or gariſon, that he cannot eſcape, unleſſe he be delivered by Chriſt.

Verſe 24. The law was our ſchoolmaſter] Such an one as that that Livy and Florus ſpeak of in Italy, who brought forth his ſcholars to Hanibal: and if he had not been more mercifull then otherwiſe, they had all periſhed.

Verſe 25. But after that faith] That is the Goſpel, or Chriſt the authour and matter of the Goſpel. See ver. 23.

Verſe 26. The children of God] Gr. The ſons of God, grown up at mans eſtate, Qui manum ferulae ſubduxiums, who are no longer under a ſchoolmaſter. How we are the children of God by faith, See the Note on Joh. 1.12.

Verſe 27. Baptized into Christ] And ſo have had your adoption ſealed up unto you: like as in the civil adoption there were certain rites and ceremonies uſually performed.

Have put on Chriſt] To juſtification and ſanctification. See the Note on Rom. 13.14. this is to be clothed with the Sun, Rev. 12.2.

Verſe 28. Ye are all one in Chriſt] Souls have on ſexes, and Chriſt is no reſpecter of perſons.

Verſe 29. Heirs according] Heirs are kept ſhort in their nonage, and ſometimes forced to borrow of ſervants: but when once at years, they have all. So ſhall the Saints in heaven, though here hard put to't.

O foolish Galatians. That is, foolish for having yielded to the influence of the false teachers, and for having embraced doctrines that tended to subvert the gospel of the Redeemer. The original word here used ανοηται denotes void of understanding; and they had shown it in a remarkable manner in rejecting the doctrine of the apostles, and in embracing the errors into which they had fallen. It will be remembered that this is an expression similar to what was applied to them by others. See the Introduction,  I. Thus Callimachus, in his hymns, calls them "a foolish people," and Hillary, himself a Gaul, calls them Gallos indociles--expressions remarkably in accordance with that used here by Paul. It is implied that they were without stability of character. The particular thing to which Paul refers here is, that they were so easily led astray by the arguments of the false teachers.

Who hath bewitched you. The word here used εβασκανε properly means, to prate about any one; and then to mislead by preterites, as if by magic arts; to fascinate; to influence by a charm. The idea here is, that they had not been led by reason and by sober judgment, but that there must have been some charm or fascination to have taken them away in this manner from what they had embraced as true, and what they had the fullest evidence was true. Paul had sufficient confidence in them to believe that they had not embraced their present views under the unbiased influence of judgment and reason, but that there must have been some fascination or charm by which it was done. It was, in fact, accomplished by the arts and the plausible pretences of those who came from among the Jews.

That ye should not obey the truth. The truth of the gospel. That you should yield your minds to falsehood and error. It should be observed, however, that this phrase is wanting in many MSS. It is omitted in the Syriac version; and many of the most important Greek and Latin Fathers omit it. Mill thinks it should be omitted; and Griesbach has omitted it. It is not essential to the passage in order to the sense; and it conveys no truth which is not elsewhere taught fully. It is apparently added to show what was the effect of their being bewitched or enchanted.

Before whose eyes. In whose very presence. That is, it has been done so clearly that you may be said to have seen it.

Jesus Christ hath been evidently set forth. By the preaching of the gospel. He has been so fully and plainly preached that you may be said to have seen him. The effect of his being preached in the manner in which it has been done, ought to have been as great as if you had seen him crucified before your eyes. The word rendered "hath been evidently set forth," προεγραφη properly, to write before and then to announce beforehand in writing; or to announce by posting up on a tablet. The meaning here is, probably, that Christ had been announced among them crucified, as if the doctrine was set forth in a public written tablet.--Robinson's Lex. There was the utmost clearness and distinctness of view, so that they need not make any mistake in regard to him. The Syriac renders it, "Christ has been crucified before your eyes as if he had been represented by painting." According to this, the idea is, that it was as plain as if there had been a representation of him by a picture. This has been done chiefly by preaching. I see no reason, however, to doubt that Paul means also to include the celebration of the Lord's Supper, in which the Lord Jesus is so clearly exhibited as a crucified Saviour.

Crucified among you? That is, represented among you as crucified. The words "among you," however, are wanting in many MSS., and obscure the sense. If they are to be retained, the meaning is, that the representations of the Lord Jesus, as crucified, had been as clear and impressive among them as if they had seen him with their own eyes. The argument is, that they had so clear a representation of the Lord Jesus, and of the design of his death, that it was strange that they had so soon been perverted from the belief of it. Had they seen the Saviour crucified; had they stood by the cross and witnessed his agony in death on account of sin, how could they doubt what was the design of his dying, and how could they be seduced from faith in his death, or be led to embrace any other method of justification? How could they now do it, when, although they had not seen him die, they had the fullest knowledge of the object for which he gave his precious life? The doctrine taught in this verse is, that a faithful exhibition of the sufferings and death of the Saviour ought to exert an influence over our minds and-hearts as if we had seen him die; and that they to whom such an exhibition has been made should avoid being led astray by the blandishments of false doctrines, and by the arts of man. Had we seen the Saviour expire, we could never have forgotten the scene. Let us endeavour to cherish a remembrance of his sufferings and death as if we had seen him die.

(a) "Galatians" Mt 7:26 (*) "bewitched" "Imposed on" (b) "you" Gal 5:7

This only would I learn of you. I would ask this of you: retaining still the language of severe reproof. The design here, and in the following verses, is to prove to them that the views which they had at first embraced were correct, and that the views which they now cherished were false. To show them this, he asks them the simple question, by what means they had obtained the exalted privileges which they enjoyed? Whether they had obtained them by the simple gospel, or whether by the observance of the law? The word "only" here, μονον, implies that this was enough to settle the question. The argument to which he was about to appeal was enough for his purpose, he did not need to go any further. They had been converted. They had received the Holy Spirit. They had had abundant evidence of their acceptance with God; and the simple matter of inquiry now was, whether this had,occurred as the regular effect of the gospel, or whether it had been by obeying the law of Moses?

Received ye the Spirit. The Holy Spirit. He refers here, doubtless, to all the manifestations of the Spirit which had been made to them, in renewing the heart, in sanctifying the soul, in comforting them in affliction, and in his miraculous agency among them. The Holy Spirit had been conferred on them at their conversion, Acts 10:44, 11:16; and this was to them proof of the favour of God, and of their being accepted by him.

By the works of the law. By obeying the law of Moses or of any law. It was in no way connected with their obeying the law. This must have been so clear to them that no one could have any doubt on the subject. The inestimably rich and precious gift of the Holy Spirit had not been conferred on them in consequence of their obeying the law.

Or by the hearing of faith? In connexion with hearing the gospel, requiring faith as a condition of salvation. The Holy Spirit was sent down only in connexion with the preaching of the gospel. It was a matter of truth, and which could not be denied, that those influences had not been imparted under the law, but had been connected with the gospel of the Redeemer. Comp. Acts 2. The doctrine taught in this verse is, that the benefits resulting to Christians from the gift of the Holy Spirit are enough to prove that the gospel is from God, and therefore true. This was the case with regard to the miraculous endowments communicated in the early ages of the church by the Holy Spirit; for the miracles which were wrought, the knowledge of languages imparted, and the conversion of thousands from the error of their ways, proved that the system was from heaven; and it is true now. Every Christian has had ample proof, from the influences of the Spirit on his heart and around him, that the system which is attended with such benefits is from heaven. His own renewed heart; his elevated and sanctified affections; his exalted hopes; his consolations in trial; his peace in the prospect of death, and the happy influences of the system around him in the conversion of others, and in the intelligence, order, and purity of the community, are ample proof that the religion is true. Such effects do not come from any attempt to keep the law; they result from no other system.. No system of infidelity produces them; no mere system of infidelity can produce them. It is only by that pure system which proclaims salvation by the grace of God, which announces salvation by the merits of the Lord Jesus, that such effects are produced. The Saviour promised the Holy Spirit to descend after his ascension to heaven to apply his work; and everywhere, under the faithful preaching of the simple gospel, that Spirit keeps up the evidence of the truth of the system by his influences on the hearts and lives of men.

(a) "Received" Eph 1:13 (b) "or by" Rom 10:17

Are ye so foolish? Can it be that you are so unwise? The idea is, that Paul hardly thought it credible that they could have pursued such a course. They had so cordially embraced the gospel when he preached to them, they had given such evidences that they were under its influence, that he regarded it as hardly possible that they should have so far abandoned it as to embrace such a system as they had done.

Having begun in the Spirit. That is, when the gospel was first preached to them. They had commenced their professedly Christian life under the influence of the Holy Spirit, and with the pure and spiritual worship of God. They had known the power and spirituality of the glorious gospel. They had been renewed by the Spirit; sanctified in some measure by him; and had submitted themselves to the spiritual influences of the gospel.

Are ye now made perfect. Tindal renders this, "ye would now end." The word here used επιτελεω, means, properly, to bring through to an end, to finish; and the sense here has probably been expressed by Tindal. The idea of perfecting, in the sense in which we now use that word, is not implied in the original. It is that of finishing, ending, completing; and the sense is, "You began your Christian career under the elevated and spiritual influences of Christianity, a system so pure and so exalted above the carnal ordinances of the Jews. Having begun thus, can it be that you are finishing your Christian course, or carrying it on to completion by the observance of those ordinances, as if they were more pure and elevating than Christianity? Can it be that you regard them as an advance on the system of the gospel?" By the flesh. By the observance of the carnal rites of the Jews--- for so the word here evidently means. This has not been an uncommon thing. Many have been professedly converted by the Spirit, and have soon fallen into the observance of mere rites and ceremonies, and depended mainly on them for salvation. Many churches have commenced their career in an elevated and spiritual manner, and have ended in the observance of mere forms. So many Christians begin their course in a spiritual manner, and end it "in the flesh" in another sense. They soon conform to the world. They are brought under the influence of worldly appetites and propensities. They forget the spiritual nature of their religion; and they live for the indulgence of ease, and for the gratification of the senses. They build themselves houses, and they "plant vineyards," and they collect around them the instruments of music, and the bowl and the wine is in their feasts, and they surrender themselves to luxury of living; and it seems as if they intended to perfect their Christianity by drawing around them as much of the world as possible. The beautiful simplicity of their early piety is gone. The blessedness of those moments when they lived by simple faith has fled. The times when they sought all their consolation in God are no more; and they now seem to differ from the world only in form. I dread to see a Christian inherit much wealth, or even to be thrown into very prosperous business. I see in it a temptation to build himself a splendid mansion, and to collect around him all that constitutes luxury among the people of the world. How natural for him to fed that if he has wealth like others, he should show it in a similar manner! And how easy for the most humble and spiritually-minded Christian, in the beginning of his Christian life, to become conformed to the world, (such is the weakness of human nature in its best forms;) and having begun in the Spirit, to end in the flesh !

(c) "begun" Gal 4:9 (d) "perfect" Heb 9:10

Have ye suffered so many things in vain? Paul reminds them of what they had endured on account of their attachment to Christianity, he assures them, that if the opinions on account of which they had suffered were false, then their sufferings had been in vain. They were of no use to them--for what advantage was it to suffer for a false opinion? The opinions for which they had suffered had not been those which they now embraced. They were not those connected with the observance of the Jewish rites. They had suffered on account of their having embraced the gospel--the system of justification by a crucified Redeemer; and now, if those sentiments were wrong, why their sufferings had been wholly in vain. See this argument pursued at much greater length in 1Cor 15:18,19,29-32.

If it be yet in vain. That is, "I trust it is not in vain. I hope you have not so far abandoned the gospel, that all your sufferings in its behalf have been of no avail. I believe the system is true; and if true, and you are sincere Christians, it will not be in vain that you have suffered in its behalf, though you have gone astray. I trust, that although your principles have been shaken, yet they have not been wholly overthrown, and that you will yet reap the reward of your having suffered so much on account of the gospel."

(1) "so many" "great" (e) "in vain" 2Jn 1:8 (*) "it be yet" "Indeed"

He therefore that ministereth, etc. This verse contains substantially a repetition of the argument in ver. 2. The argument is, that the gift of the Holy Spirit to them was not imparted in consequence of the observance of the law of Moses, but in connexion with the preaching of the gospel. By the word "he," in this place, Clarke, Doddridge, Bloomfield, Chandler, Locke, and many others, suppose that the apostle means himself. Bloomfield says that it is the common opinion of" all the ancient commentators." But this seems to me a strange opinion. The obvious reference, it seems to me, is to God, who had furnished or imparted to them the remarkable influences of the Holy Spirit; and this had been done in connexion with the preaching of the gospel, and not by the observance of the law. If, however, it refers to Paul, it means that he had been made the agent or instrument in imparting to them those remarkable endowments, and that this had been done by one who had not enforced the necessity of obeying the law of Moses, but who had preached to them the simple gospel.

Even as Abraham believed God, etc. See this passage fully explained Rom 4:3. The passage is introduced here by the apostle to show that the most eminent of the patriarchs was not saved by the deeds of the law. He was saved by faith, and this fact showed that it was possible to be saved in that way, and that it was the design of God to save men in this manner. Abraham believed God, and was justified, before the law of Moses was given. It could not, therefore, be pretended that the law was necessary to justification; for if it had been, Abraham could not have been saved. But if not necessary in his case, it was in no other; and this instance demonstrated that the false teachers among the Galatians were wrong even according to the Old Testament.

(b) "Abraham believed" Gen 15:6 (1) "was accounted" "imputed" (*) "righteous" "in order to"

Know ye therefore, etc. Learn from this case. It is an inference which follows, that all they who believe are the children of Abraham.

They which are of faith. Who believe, and who are just died in this manner.

Are the children of Abraham. Abraham was the "father of the faithful." The most remarkable trait in his character was his unwavering confidence in God. They who evinced the same trait, therefore, were worthy to be called his children. They would be justified in the same way, and in the same manner meet the approbation of God. It is implied here, that it was sufficient for salvation to have a character which would render it proper to say that we are the children of Abraham. If we are like him, if we evince the same spirit and character, we may be sure of salvation.

(c) "children of Abraham" Jn 8:39, Rom 4:11-16

And the Scripture. The word Scripture refers to the Old Testament. Jn 5:39. It is here personified, or spoken of as foreseeing. The idea is, that he by whom the Scriptures were inspired foresaw that. It is agreeable, the meaning is, to the account on the subject in the Old Testament. The Syriac renders this, "Since God foreknew that the Gentiles would be justified by faith, he before announced to Abraham, as the Scripture saith, In thee shall all nations be blessed."

Foreseeing. That is, this doctrine is contained in the Old Testament. It was foreseen and predicted that the heathen would be justified by faith, and not by the works of the law.

That God would justify the heathen. Greek, The nations- ταεθνη --the Gentiles. The fact that the heathen, or the Gentiles, would be admitted to the privileges of the true religion, and be interested in the benefits of the coming of the Messiah, is a fact which is everywhere abundantly predicted in the Old Testament. As an instance, see Isa 49:6,22,23 Isa 40. I do not know that it is anywhere distinctly foretold that the heathen would be justified by faith, nor does the argument of the apostle require us to believe this. He says that the Scriptures, that is, he who inspired the Scriptures, foresaw that fact, and that the Scriptures were written as if with the knowledge of that fact; but it is not directly affirmed. The whole structure and frame of the Old Testament, however, proceeds on the supposition that it would be so; and this is all that the declaration of the apostle requires us to understand.

Preached before the gospel. This translation does not convey quite the idea to us which the language of Paul, in the original, would to the people to whom he addressed it. We have affixed a technical sense to the phrase, "to preach the gospel." It is applied to the formal and public annunciation of the truths of religion, especially the "good news" of a Saviour's birth, and of redemption by his blood. But we are not required by the language used here to suppose that this was done to Abraham, or that "the gospel" was preached to him in the sense in which we all now use that phrase. The expression in Greek προευηγγελισατο means, merely, "the joyful news was announced beforehand to Abraham;" scil, that in him should all the nations of the earth be blessed. It was implied, indeed, that it would be by the Messiah; but the distinct point of the "good news" was not the "gospel" as we understand it, but it was that somehow through him all the nations of the earth would be made happy. Tindal has well translated it, "Showed beforehand glad tidings unto Abraham." This translation should have been adopted in our common version.

In thee shall all nations be blessed. Acts 3:25; Rom 4:13. All nations should be made happy in him, or through him. The sense is, that the Messiah was to be descended from him; and the religion of the Messiah, producing peace and salvation, was to be extended to all the nations of the earth. See Gen 12:3. Comp. Gal 3:16 of this chapter.

(d) "would justify" Gal 3:22 (e) "saying" Gen 12:3, 22:18, Acts 3:25

So then they which be of faith. They whose leading characteristic it is that they believe. This was the leading trait in the character of Abraham; and this is the leading thing required of those who embrace the gospel, and in the character of a true Christian.

Are blessed with faithful Abraham. In the same manner they are interested in the promises made to him, and they will be treated as he was. They are justified in the same manner, and admitted to the same privileges on earth and in heaven.

(f) "then they" De 27:26

For as many as are of the works of the law. As many as are seeking to be justified by yielding obedience to the law--whether the moral law, or the ceremonial law. The proposition is general; and it is designed to show that, from the nature of the ease, it is impossible to be justified by the works of the law, since, under all circumstances of obedience which we can render, we are still left with its heavy curse resting on us.

Are under the curse. The curse which the law of God denounces. Having failed by all their efforts to yield perfect obedience, they must, of course, be exposed to the curse which the law denounces on the guilty. The word rendered curse καταραν, means, as with us, properly, imprecation or cursing. It is used in the Scriptures particularly in the sense of the Hebrew --malediction, or execration, Job 31:30, Jer 29:18, Dan 9:11; of the word ,, Mal 2:2; Prov 3:33; and especially of the common Hebrew word --a curse, Gen 27:12,13, De 11:26,28,29, 23:5, 27:13, et sape al. It is here used evidently in the sense of devoting to punishment or destruction; and the idea is, that all who attempt to secure salvation by the works of the law, must be exposed to its penalty. It denounces a curse on all who do not yield entire obedience; and no partial compliance with its demands can save from the penalty.

For it is written. The substance of these words is found in De 27:26 "Cursed be he that confirmeth not all the words of this law to do them." It is the solemn close of a series of maledictions which Moses denounces in that chapter on the violators of the law. In this quotation, Paul has given the sense of the passage, but he has quoted literally neither from the Hebrew nor from the Septuagint. The sense, however, is retained. The word "cursed" here means, that the violator of the law shall be devoted to punishment or destruction. The phrase, "that continueth not," in the Hebrew is "that confirmeth not"--that does not establish or confirm by his life. He would confirm it by continuing to obey it; and thus the sense in Paul and in Moses is substantially the same. The word "all" is not expressed in the Hebrew in Deuteronomy, but it is evidently implied, and has been inserted by the English translators. It is found, however, in six MSS. of Kennicott and De Rossi; in the Samaritan text; in the Septuagint; and in several of the Targums. --Clarke.

The book of the law. That is, in the law. This phrase is not found in the passage in Deuteronomy. The expression there is, "the words of this law." Paul gives it a somewhat larger sense, and applies it to the whole of the law of God. The meaning is, that the whole law must be obeyed, or man cannot be justified by it, or will be exposed to its penalty and its curse. This idea is expressed more fully by James, 2:10, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;" that is, he is guilty of breaking the law as a whole, and must be held responsible for such violation. The sentiment here is one that is common to all law, and must be, from the nature of the case. The idea is, that a man who does not yield compliance to a whole law, is subject to its penalty, or to a curse. All law is sustained on this principle. A man who has been honest, and temperate, and industrious, and patriotic, if he commits a single act of murder, is subject to the curse of the law, and must meet the penalty. A man who has been honest and honourable in all his dealings, yet if he commit a single act of forgery, he must meet the curse denounced by the laws of his country, and bear the penalty. So in all matters pertaining to law: no matter what the integrity of the man, no matter how upright he has been, yet for the one offence the law denounces a penalty, and he must bear it. It is out of the question for him to be justified by it. He cannot plead as a reason why he should not be condemned for the act of murder or forgery, that he has in all other respects obeyed the law, or even that he has been guilty of no such offences before. Such is the idea of Paul in the passage before us. It was clear to his view that man had not, in all respects, yielded obedience to the law of God. If he had not done this, it was impossible that he should be justified by the law, and he must bear its penalty.

(g) "it is written" De 27:26

But that no man is justified, etc. The argument which Paul has been pursuing he proceeds to confirm by an express declaration of the Bible. The argument is this: "It is impossible that a man should be justified by the law, because God has appointed another way of justification." But there cannot be two ways of obtaining life; and as he has appointed faith as the condition on which men shall live, he has precluded from them the possibility of obtaining salvation in any other mode.

For, The just shall live by faith. This is quoted from Hab 2:4. This passage is also quoted by Paul in Rom 1:17. Rom 1:17. The sense here is, that life is promised to man only in connexion with faith. It is not by the works of the law that it is done. The condition of life is faith; and he lives who believes. The meaning is not, I apprehend, that the man who is justified by faith shall live; but that life is promised and exists only in connexion with faith, and that the just or righteous man obtains it only in this way. Of course it cannot be obtained by the observance of the law, but must be by some other scheme.

(a) "just shall live" Hab 2:4

And the law is not of faith. The law is not a matter of faith; it does not relate to faith; it does not require faith; it deals in other matters, and it pertains to another system than to faith.

But, The man, etc. This is the language of the law, and this is what the law teaches. It does not make provision for faith, but it requires unwavering and perpetual obedience, if man would obtain life by it. See this passage explained Rom 10:5

(b) "law is not of faith" Rom 10:5,6 (c) "The man that" Lev 18:5, Eze 20:11 (*) "live in them" "by"

Christ hath redeemed us. The word used here εξηγορασεν is not that which is usually employed in the New Testament to denote redemption. That word is λυτροω. The difference between them mainly is, that the word used here more usually relates to a purchase of any kind; the other is used strictly with reference to a ransom. The word here used is more general in its meaning; the other is strictly appropriated to a ransom. This distinction is not observable here, however, and the word here used is employed in the proper sense of redeem. It occurs in the New Testament only in this place, and in Gal 4:5, Eph 5:16, Col 4:6. It properly means, to purchase, to buy up; and then to purchase any one, to redeem, to set free. Here it means, that Christ had purchased or set us free from the curse of the law, by his being made a curse for us. On the meaning of the words redeem and ransom, Rom 3:25; 2Cor 5:21; Isa 43:3.

From the curse of the law. The curse which the law threatens, and which the execution of the law would inflict; the punishment due to sin. This must mean, that he has rescued us from the consequences of transgression in the world of woe; he has saved us from the punishment which our sins have deserved. The word "us," here, must refer to all who are redeemed; that is, to the Gentiles as well as the Jews. The curse of the law is a curse which is due to sin, and cannot be regarded as applied particularly to any one class of men. All who violate the law of God, however that law may be made known, are exposed to its penalty. The word "law" here relates to the law of God in general, to all the laws of God made known to man. The law of God denounced death as the wages of sin. It threatened punishment in the future world for ever. That would certainly have been inflicted, but for the coming and death of Christ. The world is lying by nature under this curse, and it is sweeping the race on to ruin.

Being made a curse for us. This is an exceedingly important expression. Tindal renders it, "And was made a curse for us." The Greek word is καταρα, the same word which is used in Gal 3:10. Gal 3:10. There is scarcely any passage in the New Testament on which it is more important to have correct views than this; and scarcely any one on which more erroneous opinions have been entertained. In regard to it, we may observe that it does not mean,

(1.) that by being made a curse, his character or work were in any sense displeasing to God. He approved always of what the Lord Jesus did, and he regarded his whole character with love and approbation. The passage should never be so interpreted as to leave the impression that he was in any conceivable sense the object of the Divine displeasure.

(2.) He was not ill-deserving, he was not blameworthy. He had done no wrong, he was holy, harmless, undefiled. No crime charged upon him was proved; and there is no clearer doctrine in the Bible than that, in all his character and work, the Lord Jesus was perfectly holy and pure.

(3.) He was not guilty, in any proper sense of the word. The word guilty means, properly, to be bound to punishment for crime. It does not mean, properly, to be exposed to suffering; but it always, when properly used, implies the notion of personal crime. I know that theologians have used the word in a somewhat different sense, but it is contrary to the common and just apprehensions of men. When we say that a man is guilty, we instinctively think of his having committed a crime, or having done something wrong. When a jury finds a man guilty, it implies that the man has committed a crime, and ought to be punished. But in this sense, and in no conceivable sense, where the word is properly used, was the Lord Jesus guilty.

(4.) It cannot be meant that the Lord Jesus properly bore the penalty of the law. His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured. There are some things in the penalty of the law which the Lord Jesus did not endure, and which a substitute or a vicarious victim could not endure, Remorse of conscience is a part of the inflicted penalty of the law, and will be a vital part of the sufferings of the sinner in hell--but the Lord Jesus did not endure that.

Eternity of sufferings is an essential part of the penalty of the law--but the Lord Jesus did not suffer for ever. Thus there are numerous sorrows connected with the consciousness of personal guilt, which the Lord Jesus did not and cannot endure.

(5.) He was not sinful, or a sinner, in any sense. He did not so take human guilt upon him, that the words sinful and sinner could with any propriety be applied to him. They are not applied to him in any way in the Bible; but the language there is undeviating. It is, that in all senses he was holy and undefiled. And yet language is often used on this subject which is horrible, and but little short of blasphemy, as if he was guilty, and as if he was even the greatest sinner in the universe. I have heard language used which sent a thrill of horror to my heart; and language may be found in the writings of those who hold the doctrine of imputation in the strictest sense, which is but little short of blasphemy. I have hesitated whether I should copy-expressions here on this subject from one of the greatest and best of men--I mean LUTHER--to show the nature of the views which men sometimes entertain on the subject of the imputation of sin to Christ. But as Luther deliberately published them to the world in his favourite book, which he used to call his "Catharine de Bora," after the name of his wife; and as similar views are sometimes entertained now; and as it is important that such views should be held up to universal abhorrence--no matter how respectable the source from which they emanate--I will copy a few of his expressions on this subject: "And this, no doubt, all the prophets did foresee in spirit, that Christ should become the greatest transgressor, murderer, adulterer, thief, rebel, and blasphemer, THAT EVER WAS OR COULD BE IN THE WORLD. For he, being made a sacrifice for the sins of the whole world, is not now an innocent person, and without sins; is not now the Son of God, born of the Virgin Mary; but a sinner which hath and carrieth the sin of Paul, who was a blasphemer, an oppressor, and a persecutor; of Peter, which denied Christ; of David, which was an adulterer, a murderer, and caused the Gentiles to blaspheme the name of the Lord; and, briefly, which hath and beareth all the sins of all men in his body: not that he himself committed them, but for that he received them, being committed or done of us, and laid them upon his own body, that he might make satisfaction for them with his own blood. Therefore, this general sentence of Moses comprehendeth him also, (albeit in his own person he was innocent,) because it found him amongst sinners and transgressors; like as the magistrate taketh him for a thief, and punisheth him whom he findeth among other thieves and transgressors, though he never committed anything worthy of death. When the law, therefore, found him among thieves, it condemned and killed him as a thief."

"If thou wilt deny him to be a sinner and accursed, deny also that he was crucified and dead."

"But if it be not absurd to confess and believe that Christ was crucified between two thieves, then it is not absurd to say that he was accursed, and OF ALL SINNERS THE GREATEST."

"God, our most merciful Father, sent his only Son into the world, and laid upon him all the sins of all men, saying, be thou Peter, that denier; Paul, that persecutor, blasphemer, and cruel oppressor; David, that adulterer; that sinner which did eat the apple in paradise; that thief which hanged upon the cross; and briefly, be thou the person which hath committed the sins of all men: see, therefore, that thou pay and satisfy for them."--

Luther on the Galatians, chap. iii. 13, (pp. 213--215; Edit. Loud., 1838.)

Luther was a great and holy man. He held, as firmly as any one can, to the personal holiness of the Redeemer. But this language shows how imperfect and erroneous views may warp the language of holy men; and how those sentiments led him to use language which is little less than blasphemy. Indeed, we cannot doubt that if Luther had heard this very language used by one of the numerous enemies of the gospel in his time, as applicable to the Saviour, he would have poured out the full torrent of his burning wrath, and all the stern denunciations of his most impassioned eloquence, on the head of the scoffer and the blasphemer. It is singular, it is one of the remarkable facts in the history of mind, that a man with the New Testament before him, and accustomed to contemplate daily its language, could ever have allowed himself to use expressions like these of the holy and unspotted Saviour. But what is the meaning of the language of Paul, it will be asked, when he says that he was "made a curse for us?" In reply, I answer, that the meaning must be ascertained from the passage which Paul quotes in support of his assertion, that Christ was "made a curse for us." That passage is, "Cursed is every one that hangeth on a tree." This passage is found in De 21:23. It occurs in a law respecting one who was hanged for a "sin worthy of death," De 21:22. The law was, that he should be buried the same day, and that the body should not remain suspended over the night; and it is added, as a reason for this, that "he that is hanged is accursed of God;" or, as it is in the margin, "the curse of God." The meaning is, that when one was executed for crime in this manner, he was the object of the Divine displeasure and malediction. Regarded thus as an object accursed of God, there was a propriety that the man who was executed for crime should be buried as soon as possible, that the offensive object should be hidden from the view. In quoting this passage, Paul leaves out the words "of God," and simply says, that the one who was hanged on a tree was held accursed. The sense of the passage before us is, therefore, that Jesus was subjected to what was regarded as an accursed death. He was treated in his death AS IF he had been a criminal. He was put to death in the same manner as he would have been if he had himself been guilty of the violation of the law. Had he been a thief or a murderer, had he committed the grossest and the blackest crimes this would have been the punishment to which he would have been subjected. This was the mode of punishment adapted to those crimes, and he was treated as if all these had been committed by him. Or, in other words, had he been guilty of all these, or any of these, he could not have been treated in a more shameful and ignominious manner than he was; nor could he have been subjected to a more cruel death. As has already been intimated, it does not mean that he was guilty, nor that he was not the object of the approbation and love of God, but that his death was the same that it would have been if he had been the vilest of malefactors, and that that death was regarded by the law as accursed. It was by such substituted sorrows that we are saved; and he consented to die the most shameful and painful death, as if he were the vilest malefactor, in order that the-most guilty and vile of the human race might be saved. In regard to the way in which his death is connected with our justification, see Gal 2:16. It may be observed, also, that the punishment of the cross was unknown to the Hebrews in the time of Moses, and that the passage in De 21:23 did not refer originally to that. Nor is it known that hanging criminals alive was practised among the Hebrews. Those who were guilty of great crimes were first stoned or otherwise put to death, and then their bodies were suspended for a few hours on a gibbet. In many cases, however, merely the head was suspended utter it had been severed from the body, Gen 40:17-19; Nu 25:4,5. Crucifixion was not known in the time of the giving of the law; but the Jews gave such an extent to the law in De 21:23, as to include this mode of punishment. Jn 19:31, seq. The force of the argument here, as used by the apostle Paul, is, that if to be suspended on a gibbet after having been put to death was regarded as a curse, it should not be regarded as a curse in a less degree to be suspended alive on a cross, and to be put to death in this manner. If this interpretation of the passage be correct, then it follows that this should never be used as implying, in any sense, that Christ was guilty, or that he was ill-deserving, or that he was an object of the Divine displeasure, or that he poured out on him all his wrath. He was, throughout, an object of the Divine love and approbation. God never loved him more, or approved what he did more, than when he gave himself to death on the cross. He had no hatred towards him; he had no displeasure to express towards him. And it is this which makes the atonement so wonderful and so glorious. Had he been displeased with him; had the Redeemer been properly an object of his wrath; had he in any sense deserved those sorrows, there would have been no merit in his sufferings; there would have been no atonement. What merit can there be when one suffers only what he deserves? But what made the atonement so wonderful, so glorious, so benevolent, what made it an atonement at all, was, that innocence was treated As IF it were guilt; that the most pure, and holy, and benevolent, and lovely Being on earth should consent to be treated, and should be treated by God and man, As IF he were the most vile and ill-deserving. This is the mystery of the atonement; this shows the wonders of the Divine benevolence; this is the nature of substituted sorrow; and this lays the foundation for the offer of pardon, and for the hope of eternal salvation.

(d) "Christ hath redeemed" 2Cor 5:21, Gal 4:5 (e) "Cursed is " De 21:23

That the blessing of Abraham. The blessing which Abraham enjoyed to wit, that of being justified by faith.

Might come on the Gentiles.

As well as on the Jews. Abraham was blessed in this manner before he was circumcised, Rom 4:11, and the same blessing might be imparted to others also who were not circumcised. See this argument illustrated Rom 4:10.

Through Jesus Christ. Since he has been made a curse for all, and since he had no exclusive reference to the Jews or to any other class of men, all may come and partake alike of the benefits of his salvation.

That we might receive the promise of the Spirit. That all we who are Christian converts. The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; and all his influences in renewing the heart, in sanctifying the soul, and in comforting the people of God. These influences had been obtained in virtue of the sufferings and death of the Lord Jesus in the place of sinners, and these influences were the sum of all the blessings promised by the prophets.

(a) "blessing of Abraham" Rom 4:9,16 (b) "promise of the Spirit" Isa 44:3, Eze 36:27, Joel 2:28,29 (*) "through" "by"

Brethren, I speak after the manner of men. I draw an illustration from what actually occurs among men. The illustration is, that when a contract or agreement is made by men involving obligations and promises, no one can add to it or take from it. It will remain as it was originally made. So with God. He made a solemn promise to Abraham. That promise pertained to his posterity. The blessing was connected with that promise, and it was of the nature of a compact with Abraham. But if so, then this could not be effected by the law which was four hundred years after, and the law must have been given to secure some different object from that designed by the promise made to Abraham, Gal 3:19. But the promise made to Abraham was designed to secure the "inheritance," or the favour of God; and if so, then the same thing could not be secured by the observance of the law, since there could not be two ways so unlike each other of obtaining tho. same thing. God cannot have two ways of justifying and saving men; and if he revealed a mode to Abraham, and that mode was by faith, then it could not be by the observance of the law which was given so long after. The main design of the argument and the illustration here, Gal 3:15 and following is to show that the promise made to Abraham was by no means made void by the giving of the law. The law had another design, which did not interfere with the promise made to Abraham. That stood on its own merits, irrespective of the demands and the design of the law. It is possible, as Rosenmuller suggests, that Paul may have had his eye on an objection to his view. The objection may have been, that there were important acts of legislation which succeeded the promise made to Abraham, and that that promise must have been superseded by the giving of the law. To this he replies, that the Mosaic law given at a late period could not take away or nullify a solemn promise made to Abraham, but that it was intended for a different object.

Though it be but a man's covenant. A compact or agreement between man and man. Even in such a case no one can add to it or take from it. The argument here is, that such a covenant or agreement must be much less important than a promise made by God. But even that could not be annulled. How much less, therefore, could a covenant made by God be treated as if it were vain. The word covenant here διαθηκεν is, in the margin, rendered "testament;" i.e., will. So Tindal renders it. Its proper classical signification is will or testament, though in the Septuagint and in the New Testament it is the word which is used to denote a covenant or compact. Acts 3:25. Here it is used in the proper sense of the word covenant, or compact; a mutual agreement between man and man. The idea is, that where such a covenant exists, where the faith of a man is solemnly pledged in this manner, no change can be made in the agreement. It is ratified, and firm, and final.

If it be confirmed. By a seal or otherwise.

No man disannulleth, etc. It must stand. No one can change it. No new conditions can be annexed; nor can there be any drawing back from its terms. It binds the parties to a faithful fulfillment of all the conditions. This is well understood among men; and the apostle says that the same thing must take place in regard to God.

(1) "covenant" or "testament"

Now to Abraham and his seed. To him and his posterity.

Were the promises made. The promise here referred to was that which is recorded in Gen 22:17,18: "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and in thy seed shall all the nations of the earth be blessed." He saith not, And to seeds, as of many; but as of one, etc. He does not use the plural term, as if the promise extended to many persons; but he speaks in the singular number, as if but one was intended; and that one must be the Messiah. Such is Paul's interpretation; such is evidently the sentiment which he intends to convey, and the argument which he intends to urge. He designs evidently to be understood as affirming, that in the use of the singular number σπερμα (seed,) instead of the plural σπερματα, (seeds,), there is a fair ground of argument to demonstrate that the promise related to Christ, or the Messiah, and to him primarily, if not exclusively. Now, no one ever probably read this passage without feeling a difficulty, and without asking himself whether this argument is sound, and is worthy a man of candour, and especially of an inspired man. Some of the difficulties in the passage are these.-

(1.) The promise referred to in Genesis seems to have related to the posterity of Abraham at large, without any particular reference to an individual. It is to his seed; his descendants; to all his seed or posterity. Such would be the fair and natural interpretation, should it be read by hundreds or thousands of persons who had never heard of the interpretation here put upon it by Paul.

(2.) The argument of the apostle seems to proceed on the supposition that the word "seed," σπερμα i.e., posterity, here cannot refer to more than one person; if it had, says he, it would have been in the plural number. But the fact is, that the word is often used to denote posterity at large; to refer to descendants without limitation, just as the word posterity is with us; and it is a fact, moreover, that the word is not used in the plural at all to denote a posterity, the singular form being constantly employed for that purpose. Any one who will open Tromm's Concordance to the Septuagint, or Schmids' on the New Testament, will see the most ample confirmation of this remark. Indeed, the plural form of the word is never used, except in this place in Galatians. The difficulty therefore is, that the remark here of Paul appears to be a trick of argument, or a quibble more worthy of a trifling Jewish Rabbi, than of a grave reasoner or an inspired man. I have stated this difficulty freely, just as I suppose it has struck hundreds of minds, because I do not wish to shrink from any real difficulty in examining the Bible, but to see whether it can be fairly met. In meeting it, expositors have resorted to various explanations, most of them, as it seems to me, unsatisfactory, and it is not necessary to detail them. Bishop Burner, Doddridge, and some others, suppose that the apostle means to say that the promises made to Abraham were not only appropriated to one class of his descendants, that is, to those by Isaac, but that they centered in one illustrious person, through whom all the rest are made partakers of the blessings of the Abrahamic covenant. This Doddridge admits the apostle says in "bad Greek," but still he supposes that this is the true exposition. Noesselt and Rosenmuller suppose that by the word σπερμα (seed) here, is not meant the Messiah, but Christians in general; the body of believers. But this is evidently in contradiction of the apostle, who expressly affirms that Christ was intended. It is also liable to another objection that is fatal to the opinion. The very point of the argument of the apostle is, that the singular, and not the plural form of the word, is used; and that, therefore, an individual, and not a collective body, or a number of individuals, is intended. But, according to this interpretation, the reference is, in fact, to a numerous body of individuals; to the whole body of Christians. Jerome affirms that the apostle made use of a false argument, which, although it might appear well enough to the stupid Galatians, would not be approved by wise or learned men.-- Chandler. Borger endeavours to show that this was in accordance with the mode of speaking and writing among the Hebrews, and especially that the Jewish Rabbis were accustomed to draw an argument like this from the singular number, and that the Hebrew word seed is often used by them in this manner. See his remarks as quoted by Bloomfield in loc. But the objection to this is, that though this might be common, yet it is not the less a quibble on the word, for certainly the very puerile reasoning of the Jewish Rabbis is no good authority on which to vindicate the authority of an apostle. Locke and Clarke suppose that this refers to Christ, as the spiritual Head of the mystical body, and to all believers in him. Le Clerc supposes that it is an allegorical kind of argument, that was fitted to convince the Jews only, who were accustomed to this kind of reasoning. I do not know but this solution may be satisfactory to many minds, and that it is capable of vindication, since it is not easy to say how far it is proper to make use of methods of argument used by an adversary in order to convince them. The argumenturn ad hominem is certainly allowable to a certain extent, when designed to show the legitimate tendency of the principles advanced by an opponent. But here there is no evidence that Paul was reasoning with an adversary. He was showing the Galatians, not the Jews, what was the truth; and justice to the character of the apostle requires us to suppose that he would make use of only such arguments as are in accordance with the eternal principles of truth, and such as may be seen to be true in all countries and at all times. The question then is, whether the argument of the apostle here drawn from the use of the singular word σπερμα, (seed,) is one that can be seen to be sound? or is it a mere quibble, as Jerome and Le Clerc suppose? or is it to be left to be presumed to have had a force which we cannot now trace? for this is possible. Socrates and Plato may have used arguments of a subtle nature, based on some nice distinctions of words which were perfectly sound, but which we, from our necessary ignorance of the delicate shades of meaning in the language, cannot now understand. Perhaps the following remarks may show that there is real force and propriety, in the position which the apostle takes here. If not, then I confess my inability to explain the passage.

(1.) There can be no reasonable objection to the Opinion that the promise originally made to Abraham included the Messiah, and the promised blessings were to descend through him. This is so often affirmed in the New Testament, that to deny it would be to deny the repeated declarations of the sacred writers, and to make war on the whole structure of the Bible. See particularly Rom 4. Comp. Jn 8:56. If this general principle be admitted, it will remove much perplexity from the controversy.

(2.) The promise made to Abraham, Gen 22:18) "and in thy seed (, Sept. εντωσπερματισου, where the words both in Hebrew and in Greek are in the singular number) shall all the nations of the earth be blessed," cannot refer to all the seed or the posterity of Abraham, taken collectively. He had two sons, Isaac by Rebecca, and Ishmael by Hagar, besides numerous descendants by Keturah, Gen 25:1, seq. Through a large part of these no particular blessings descended on the human family, and there is no sense in which all the families of the earth are particularly blessed in them. On any supposition, therefore, there must have been some limitation of the promise; or the word "seed" was intended to include only some portion of his descendants-- whether a particular branch, or an individual, does not yet appear. It must have referred to a part only of the posterity of Abraham; but to what part is to be learned only by subsequent revelations.

(3.) It was the intention of God to confine the blessing to one branch of the family--to Isaac and his descendants. The peculiar promised blessing was to be through him, and not through the family of Ishmael. This intention is often expressed, Gen 17:19-21; 21:12; Gen 25:11. Comp. Rom 9:7, Heb 11:18. Thus the original promise of a blessing through the posterity of Abraham became somewhat narrowed down, so as to show that there was to be, a limitation of the promise to a particular portion of his posterity.

(4.) If the promise had referred to the two branches of the family, if it had been intended to include Ishmael as well as Isaac, then some term would have been used that would have expressed this. So unlike were Isaac and Ishmael; so different in the circumstances of their birth and their future life; so dissimilar were the prophecies respecting them, that it might be said that their descendants were two races of men; and in Scripture the race of Ishmael ceased to be spoken of as the descendants or the posterity of Abraham. There was a sense in which the posterity of Isaac was regarded as the seed or posterity of Abraham in which the descendants of Ishmael were not; and the term σπερμα, or "seed," therefore, properly designated the posterity of Isaac. It might be said, then, that the promise "to thy seed" did not refer to the two races, as if he had said σπερματα "seeds," but to one, σπερμα, "the seed" of Abraham, by way of eminence.

(5.) This promise was subsequently narrowed down still more, so as to include only one portion of the descendants of Isaac. Thus it was limited to the posterity of Jacob, Esau being excluded; subsequently the peculiar blessing was promised to the family of Judah, one of the twelve sons of Jacob, (Gen 49:10;) in subsequent times it was still further narrowed down, or limited to the family of Jesse; then to that of David; then to that of Solomon, until it terminated in the Messiah, The original intention of the promise was that there should be a limitation, and that limitation was made from age to age, until it terminated in the Messiah, the Lord Jesus Christ. By being thus narrowed down from age to age, and limited by successive revelations, it was shown that the Messiah was eminently intended--which is what Paul says here. The promise was indeed, at first, general, and the term used was of the most general nature; but it was shown, from time to time, that God intended that it should be applied only to one branch or portion of the family of Abraham; and that limitation was finally so made as to terminate in the Messiah. This I take to be the meaning of this very difficult passage of Scripture; and though it may not be thought that all the perplexities are removed by these remarks, yet I trust they will be seen to be so far removed as that it will appear that there is real force in the argument of the apostle, and that it is not a mere trick of argument, or a quibble unworthy of him as an apostle and a man.

(a) "to Abraham" Gen 12:3,7, 17:7

The covenant that was confirmed before of God. By God, in his promise to Abraham. It was confirmed before the giving of the law. The confirmation was the solemn promise which God made to him.

In Christ. With respect to the Messiah; a covenant relating to him, and which promised that he should descend from Abraham. The word "in," in the phrase "in Christ," does not quite express the meaning of the Greek, ειςχριστον. That means rather "unto Christ," or unto the Messiah; i.e., the covenant had respect to him. This is a common signification of the preposition εις.

The law. The law given by God to Moses on Mount Sinai.

Which was four hundred and thirty years after. In regard to the difficulties which have been felt respecting the chronology referred to here, Acts 7:6. The exact time here referred to was probably when Abraham was called, and when the promise was first made to him. Assuming that as the time referred to, it is not difficult to make out the period of four hundred and thirty years. That promise was made when Abraham was seventy-five years old, Gen 12:3,4. From that time to the birth of Isaac, when Abraham was a hundred years old, was twenty-five years, Gen 21:5. Isaac was sixty when Jacob was born, Gen 25:26. Jacob went into Egypt when he was one hundred and thirty years old, Gen 47:9. And the Israelites sojourned there, according to the Septuagint, Ex 12:40, two hundred and fifteen years, which completes the number. See Doddridge, Whitby, and Bloomfield. This was doubtless the common computation in the time of Paul; and as his argument did not depend at all on the exactness of the reckoning, he took the estimate which was in common use, without pausing or embarrassing himself by an inquiry whether it was strictly accurate or not. His argument was the same, whether the law was given four hundred and thirty years after the promise, or only two hundred years. The argument is, that a law given after the solemn promise which had been made and confirmed, could not make that promise void. It would still be binding, according to the original intention; and the law must have been given for some purpose entirely different from that of the promise. No one can doubt the soundness of this argument. The promise to Abraham was of the nature of a compact. But no law given by one of the parties to a treaty or compact can disannul it. Two nations make a treaty of peace, involving solemn promises, pledges, and obligations. No law made afterwards by one of the nations can disannul or change that treaty. Two men make a contract with solemn pledges and promises. No act of one of the parties can change that, or alter the conditions. So it was with the covenant between God and Abraham. God made to him solemn promises, which could not be affected by a future giving of a law. God would feel himself to be under the most solemn obligation to fulfil all the promises which he had made to him.

(a) "which was" Ex 12:40,41

For if the inheritance. The inheritance promised to Abraham. The sum of the promise was, that "he should be the heir of the world." See Rom 4:13, Rom 4:13. To that heirship or inheritance Paul refers here, and says that it was an essential part of it that it was to be in virtue of the promise made to him, and not by fulfilling the law.

Be of the law. If it be by observing the law of Moses; or if it come in any way by the fulfilling of law. This is plain. Yet the Jews contended that the blessings of justification and salvation were to be in virtue of the observance of the law of Moses. But if so, says Paul, then it could not be by the promise made to Abraham, since there could not be two ways of obtaining the same blessing.

But God gave it to Abraham by promise. That, says Paul, is a settled point. It is perfectly clear; and that is to be held as an indisputable fact, that the blessing was given to Abraham by a promise. That promise was confirmed and ratified hundreds of years before the law was given, and the giving of the law could not affect it. But that promise was, that he would be the ancestor of the Messiah, and that in him all the nations of the earth should be blessed. Of course, if they were to be blessed in this way, then it was not to be by the observance of the law, and the law must have been given for a different purpose. What that was, he states in the following verses.

(b) "if the inheritance" Rom 4:14

Wherefore then serveth the law? This is obviously an objection which might be urged to the reasoning which the apostle had pursued. It was very obvious to ask, if the principles which he had laid down were correct, of what use was the law? Why was it given at all? Why were there so many wonderful exhibitions of the Divine power at its promulgation? Why were there so many commendations of it in the Scriptures? And why were there so many injunctions to obey it? Are all these to be regarded as nothing, and is the law to be esteemed as worthless? To all this the apostle replies that the law was not useless, but that it was given by God for great and important purposes, and especially for purposes closely connected with the fulfillment of the promise made to Abraham and the work of the Mediator.

It was added, προσετεθη. It was appended to all the previous institutions and promises. It was an additional arrangement, on the part of God, for great and important purposes. It was an arrangement subsequent to the giving of the promise, and was intended to secure important advantages until the superior arrangement under the Messiah should be introduced, and was with reference to that.

Because of transgressions. On account of transgressions, or with reference to them. The meaning is, that the law was given to show the true nature of transgressions, or to show what was sin. It was not to reveal a way of justification, but it was to disclose the true nature of sin; to deter men from committing it; to declare its penalty; to convince men of it, and thus to be "ancillary" to, and preparatory to, the work of redemption through the Redeemer. This is the true account of the law of God as given to apostate man, arid this use of the law still exists. This effect of the law is accomplished

(1) by showing us what God requires, and what is duty. It is the straight rule of what is right; and to depart from that is the measure of wrong.

(2.) It shows us the nature and extent of transgression, by showing us how far we have departed from it.

(3.) It shows what is the just penalty of transgression, and is thus fitted to reveal its true nature.

(4.) It is fitted to produce conviction for sin, and thus shows how evil and bitter a thing transgression is. Rom 4:15; Rom 7:7, also Rom 7:8-11.

(5.) It thus shows its own inability to justify and save men, and is a preparatory arrangement to lead men to the cross of the Redeemer. Gal 3:24. At the same time,

(6.) the law was given with reference to transgressions, in order to keep men from transgression. It was designed to restrain and control them by its denunciations, and by the fear of its threatened penalties. When Paul says that the law was given on account of transgressions, we are not to suppose that this was the sole use of the law; but that this was a main or leading purpose. It may accomplish many other important purposes, (Calvin,) but this is one leading design. And this design it still accomplishes. It shows men their duty. It reminds them of their guilt. It teaches them how far they have wandered from God. It reveals to them the penalty of disobedience. It shows them that justification by the law is impossible, and that there must be some other way by which men must be saved. And since these advantages are derived from it, it is of importance that that law should be still proclaimed, and that its high demands and its penalties should be constantly held up to the view of men.

Till the seed should come, etc. The Messiah, to whom the promise particularly applied. See Gal 3:16. It is not implied here that the law would be of no use after that, but that it would accomplish important purposes before that. A large portion of the laws of Moses would then indeed cease to be binding. They were given to accomplish important purposes among the Jews until the Messiah should comic, and then they would give way to the more important institutions of the gospel. But the moral law would continue to accomplish valuable objects after his advent, in showing men the nature of transgression, and leading them to the cross of Christ. The essential idea of Paul here is, that the whole arrangement of the Mosaic economy, including all his laws, was with reference to the Messiah. It was a part of a great and glorious whole. It was not an independent thing. It did not stand by itself. It was incomplete, and in many respects unintelligible, until he came--as one part of a tally is unmeaning and useless until the other is found. In itself it did not justify or save men, but it served to introduce a system by which they could be saved. It contained no provisions for justifying men, but it was in the design of God an essential part of a system by which they could be saved. It was not a whole in itself, but it was a part of a glorious whole, and led to the completion and fulfillment of the entire scheme by which the race could be justified and brought to heaven.

And it was ordained by angels. That is, the law was ordained by angels. The word ordained, here, διαταγεις, usually means to arrange; to dispose in order; and is commonly used with reference to the marshalling of an army. In regard to the sentiment here, that the law was ordained by angels, Acts 7:13. The Old Testament makes no mention of the presence of angels at the giving of the law; but it was a common opinion among the Jews, that the law was given by the instrumentality of angels, and arranged by them; and Paul speaks in accordance with this opinion. Comp. Heb 2:2. The sentiment here is, that the law was prescribed, ordered, or arranged by the instrumentality of the angels-- an opinion, certainly, which none can prove not to be true. In itself considered, there is no more absurdity in the opinion that the law of God should be given by the agency of angels, than there is that it should be done by the instrumentality of man. In the Septuagint De 33:2 there is an allusion of the same kind. The Hebrew is, "From his right hand went a fiery law for them." The Seventy render this, "His angels with him on his right hand." Comp. Joseph. Ant. xv. 5, 3. That angels were present at the giving of the law is more than implied, it is believed, in two passages of the Old Testament. The one is that which is referred to above, and a part of which the translators of the Septuagint expressly apply to angels, De 33:2. The Hebrew is, "Jehovah came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came [literally] with ten thousands of holiness;" that is, with his holy ten thousands, or with his holy myriads, By the holy myriads here mentioned, what can be meant but the angels? The word "holy," in the Scriptures, is not given to storms, and winds, and tempests; and the natural interpretation is, that he was attended with vast hosts of intelligent beings. The same sentiment is found in Ps 68:17: "The chariots of God are myriads, thousands repeated; the Lord is in the midst of them, as in Sinai, as in his sanctuary." Does not this evidently imply, that when he gave the law on Mount Sinai he was surrounded by a multitude of angels? See Stuart on the Hebrews, Excursus viii. pp. 565--567. It may be added, that in the fact itself there is no improbability. What is more natural than to suppose that when the law of God was promulgated in such a solemn manner on Mount Sinai to a world, that the angels should be present? If any occasion on earth has ever occurred where their presence was allowable and proper, assuredly that was one. And yet the Scriptures abound with assurances that the angels are interested in human affairs, and that they have had an important agency in the concerns of man.

In the hand. That is, under the direction or control of. To be in the hand of one is to be under his control; and the idea is, that while this was done by the ordering of the angels, or by their disposition, it was under the control of a mediator. Rosenmuller, however, and others, suppose that this means simply by, (per;); that is, that it was done by the instrumentality of a mediator. But it seems to me to imply more than this; that the mediator, here referred to had some jurisdiction or control over the law thus given; or that it was subject to him, or with reference to him. The interpretation, however, will be affected by the view which is taken of the meaning of the word mediator.

Of a mediator. The word mediator μεσιτου means, properly, one who intervenes between two parties, either as an interpreter or internuncius, or as an intercessor or reconciler. In the New Testament, in all the places where it occurs, unless the passage before us be an exception, it is applied to the Lord Jesus, the great Mediator between God and man, 1Timm 2:5, Heb 8:6, 9:15, 12:24. There has been some difference of opinion as to the reference of the word here. Rosenmuller, Grotius, Doddridge, Bloomfield, Robinson, (Lex.,) Chandler, and many others, suppose that it refers to Moses. Calvin and many others suppose that the reference is to Christ. The common sentiment among expositors undoubtedly is, that the reference is to Moses; and it is by no means easy to show that that is not the correct opinion. But to me it seems that there are reasons why it should be regarded as having reference to the great Mediator between God and man. Some of the reasons which incline me to this opinion are,

(1.) that the name mediator is not, so far as I know, applied to Moses elsewhere in the Scriptures.

(2.) The name is appropriated to the Lord Jesus. This is certainly the case in the New Testament, unless the passage before us be an exception; and the name is not found in the Old Testament.

(3.) It is difficult to see the pertinency of the remark here, or the bearing on the argument on the supposition that it refers to Moses. How would it affect the drift and purport of the apostle's reasoning? How would it bear on the case? But on the supposition that it refers to the Lord Jesus, that would be a material fact in the argument. It would show that the law was subordinate to the Messiah, and was with reference to him. It was not only subservient by being ordained by angels, but as being under the Mediator, and with reference to him, until he, the "promised seed," should come.

(4.) It is only by such an interpretation that the following "vexed" verse can be understood. If that be applied to Moses, I see not that any sense can be affixed to it that shall be pertinent or intelligible. These reasons may not appear satisfactory to others; and I admit they are not as clear as would be desirable that reasons should be in the exposition of the Bible, but they may be allowed perhaps to have some weight. If they are of weight, then the sentiment of the passage is, that the law was wholly subordinate, and could not make the promise of no effect. For

(1) it was given hundreds of years after the promise.

(2.) It was under the direction of angels, who must themselves be inferior to and subordinate to the Messiah, the Mediator between God and man. If given by their agency and instrumentality, however important it might be, it could not interfere with a direct promise made by God himself, but must be subordinate to that promise.

(3.) It was under the Mediator, the promised Messiah. It was in his hand, and subject to him. It was a part of the great plan which was contemplated in the promise, and was tributary to that, and must be so regarded. It was not an independent scheme; not a thing that stood by itself; but a scheme subordinate and tributary, and wholly under the control of the Mediator, and a part of the plan of redemption, and of course to be modified or abrogated just as that This should require, and to be regarded as wholly tributary, to it. This view will accord certainly with the argument of Paul, and with his design in showing, that the law could by no means, and in no way, interfere with the promise made to Abraham, but must be regarded as wholly subordinate to the plan of redemption.

(*) "serveth" "To what purpose then was" (c) "It was" Rom 5:20 (d) "seed" Gal 3:16 (a) "by angels" Acts 7:53 (b) "a mediator" Ex 20:19-22, De 5:22-31

Now a mediator is not a mediator of one, etc. This verse has given great perplexity to commentators. "There is, unquestionably," says Bloomfield, "no passage in the New Testament that has so much, and to so little purpose, exercised the learning and ingenuity of commentators as the present, which seems to defy all attempts to elicit any satisfactory sense, except by methods so violent as to be almost the same thing as writing the passage afresh." In regard, however, to the truth of the declarations here--that "a mediator is not a mediator of one," and that "God is one"--there cad be no doubt, and no difficulty. The very idea of a mediator supposes that there are two parties or persons between whom the mediator comes, either to reconcile them or to bear some message from the one to the other; and it is abundantly affirmed also, in the Old Testament, that there is but one God. See De 6:4. But the difficulty is, to see the pertinency or the bearing of the remark on the argument of the apostle. What does he intend to illustrate by the declaration? and how do the truths which he states illustrate the point before him? It is not consistent with the design of these Notes to detail the numerous opinions which have been entertained of the passage. They may be found in the larger commentaries, and particularly may be seen in Koppe, Excursus vii., on the Galatians. After referring to a number of works on the passage, Rosenmuller adopts the following interpretation, proposed by Noesselt, as expressing the true sense: But he (i.e., Moses) is not a mediator of one race, (to wit, the Abrahamic,) but God is the same God of them and of the Gentiles. The sense according to this is, that Moses had not reference in his office as mediator or as internuncius to the descendants of Abraham, or to that one seed or race, referred to in the promise. He added the hard conditions of the law; required its stem and severe observances; his institutions pertained to the Jews mainly. They indeed might obtain the favour of God, but by compliance with the severe laws which he had ordained. But to the one seed, the whole posterity of Abraham, they concerning whom the promise was made, the Gentiles as well as the Jews, he had no reference in his institutions: all their favours, therefore, must depend on the fulfillment of the promise made to Abraham. But God is one and the same in reference to all. His promise pertains to all. He is the common God to the Jews and the Gentiles. There is great difficulty in embracing this view of the passage, but it is not necessary for me to state the difficulty, or to attempt to show that the view here proposed cannot be defended. Whitby has expressed substantially the same interpretation of this passage: "But this mediator (namely, Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessing of Abraham, Gal 3:8,14. But God, who made the promise, `That in one should all the families of the earth be blessed,' is one; the God of the other party, the Gentiles as well as the Jews, and so as ready to justify the one as the other." According to this interpretation, the sense is, that Moses was mediator of one part of Abraham's seed, the Israelites; but was not the mediator of the other part of that seed, the Gentiles; yet there was the same God to both parties, who was equally ready to justify both. Locke has expressed a view of the passage which differs somewhat from this, but which has quite as much plausibility. According to his exposition it means, that God was but one of the parties to the promise. The Jews and the Gentiles made up the other. But at the giving of the law, Moses was a mediator only between God and the Israelites, and, therefore, could not transact anything which would tend to the disannulling of the promise which was between God and the Jews and Gentiles together, the other party to the promise. Or in other words, at the covenant made on Mount Sinai, there was really present but one of the parties, and consequently nothing could be done that would affect the other. Moses did not appear in behalf of the Gentiles. They had no representative there. He was engaged only for the Jews, for a part only of the one party, and that part could not transact anything for the whole. The giving of the law, therefore, could not affect the promise which was made to Abraham, and which related to the Jews and the Gentiles as together constituting one party. This view is plausible. It has been adopted by Doddridge, and perhaps may be the true interpretation. No one can deny, however, that it is forced, and that it is far from being obvious. It seems to be making a meaning for the apostle, or furnishing him with an argument, rather than explaining the one which he has chosen to use; and it may be doubted whether Paul would have used an argument that required so much explanation as this before it could be understood. All these expositions proceed on the supposition that the word "mediator" here refers to Moses, and that the transaction here referred to was that on Mount Sinai. I would suggest a sense of the passage which I have found in none of the commentaries which I have consulted, and which I would, therefore, propose with diffidence. All that I can claim for it is, that it may possibly be the meaning. According to the view which I shall submit, the words here are to be regarded as used in their usual signification; and the simplest interpretation possible is to be given to the propositions in the verse. One proposition is, that a mediator is not appointed with reference to one party, but to two. This proposition is universal. Wherever there is a mediator, there are always two parties. The other proposition is, that God is one; that is, that he is the same one God, in whatever form his will may be made known to men--whether by a promise as to Abraham, or by the law as to Moses. The interpretation which I would propose embraces the following particulars:

(1.) The design of the apostle is, to show that the giving of the law could not abrogate or affect the promise made to Abraham; and to show at the same time what is its true object. It could not annul the promises, says Paul. It was given long after, and could not affect them Gal 3:17. It was an addition, an appendage, a subsequent enactment for a specific purpose, yet a part of the same general plan, and subordinate to the Mediator, Gal 3:19. It was to be shown also that the law was not against the promises of God. It was a good law, Gal 3:21; and was not designed to be an opposing system, or intended to counteract the promise, or the scheme of salvation by promise, but was a part of the same great plan.

(2.) A mediator always supposes two parties. In all the transactions, therefore, where a mediator is employed, there is supposed to be two parties. When, therefore, the promise was made to Abraham with reference to the Messiah, the great Mediator, and when the law was given in the hand of the Mediator, and under his control, there is always supposed to be two parties.

(3.) The whole arrangement here referred to is under the Mediator, and with reference to him. The promise made to Abraham had reference to him, and to those who should believe on him; and the law given by Moses was also under him, and with reference to him. He was the grand object and agent of all. He was the Mediator with reference to both. Each transaction had reference to him, though in different ways; the transaction with Abraham relating to him in connexion with a promise; the transaction at the giving of the law being under his control as Mediator, and being a part of the one great plan. There was an identity of plan; and the plan had reference to the Messiah, the great Mediator.

(4.) God is one and the same. He is throughout one of the parties; and he does not change. However the arrangements may vary, whether in giving the law or imparting a promise, he is the same. There is but one God in all the transaction; and he, throughout, constitutes one of the parties. The other party is man, at first receiving the promise from this one God with reference to the Mediator through Abraham, and then receiving the law through the same Mediator on Mount Sinai. He is still the one party unchanged; and there is the same Mediator, implying all along that there are two parties.

(5.) It follows, therefore, agreeably to the argument of the apostle, that the law given so long after the promise could not abrogate it, because they pertained to the same plan, were under the same one God, who was one unchanging party in all this transaction, and had reference to the same Mediator, and were alike under his control. It followed, also, that the law was temporary, Gal 3:19 interposed for important purposes until the "seed should come," because it was a part of the same general arrangement, and was under the control of the same Mediator, and directed by the same one God, the unchanging one party in all these transactions. It followed, further, that the one could not be against the other, Gal 3:21, because they were a part of the same plan, under the control of the same Mediator, and where the same God remained unchanged as the one party. All that is assumed in this interpretation is,

(a.) that there was but one plan or arrangement, or that the transaction with Abraham and with Moses were parts of one great scheme; and,

(b.) that the Mediator here referred to was not Moses, but the Messiah, the Son of God. The following paraphrase will express the sense which I have endeavoured to convey: "The giving of the law could not annul or abrogate the promise made to Abraham. It was long after that, and it was itself subservient to that. It was given by the instrumentality of angels, and it was entirely under the control of the Mediator, the Messiah. The plan was one; and all the parts of it, in the promise made to Abraham, and in the giving of the law, were subordinate to him. A mediator always supposes two parties; and the reference to the mediator, alike in the promise to Abraham and in the giving of the law, supposes that there were two parties. God is one party--the same unchanging God in all the forms of the promise and of the law. In this state of things, it is impossible that the law should clash with the promise, or that it should supersede or modify it. It was a part of the one great plan; appointed with reference to the work which the Mediator came to do, and in accordance with the promise made to Abraham; and therefore they could not be contradictory and inconsistent." It is assumed in all this that the Messiah was contemplated in the whole arrangement, and that it was entered into with reference to him. That this may be assumed no one can deny who believes the Scriptures. The whole arrangement in the Old Testament, it is supposed, was designed to be ancillary to redemption; and the interpretation which has been submitted above is based on that supposition.

(c) "God is one" De 6:4

Is the law then against the promises of God? Is the law of Moses to be regarded as opposed to the promises made to Abraham? Does this follow from any view which can be taken of the subject? The object of the apostle in asking this question is, evidently, to take an opportunity to deny, in the most positive manner, that there can be any such clashing or contradiction. He shows, therefore, what was the design of the law, and declares that the object was to further the plan contemplated in the promise made to Abraham. It was an auxiliary to that. It was as good as a law could be; and it was designed to prepare the way for the fulfillment of the promise made to Abraham.

God forbid. It cannot be. It is impossible. I do not hold such an opinion. Such a sentiment by no means follows from what has been advanced. Comp. Rom 3:4.

For if there had been a law given which could have given life. The law of Moses is as good as a law can be. It is pure, and holy, and good. It is not the design to insinuate anything against the law in itself, or to say that as a law it is defective. But law could not give life. It is not its nature; and man cannot be justified by obedience to it. No man ever has yielded perfect compliance with it, and no man, therefore, can be justified by it. Gal 2:16, Gal 3:10.

Verily righteousness should have been by the law. Or justification would have been secured by the law. The law of Moses was as well adapted to this as a law could be. No better law could have been originated for this purpose; and if men were to attempt to justify themselves before God by their own works, the law of Moses would be as favourable for such an undertaking as any law which could be revealed. It is as reasonable, and equal, and pure. Its demands are as just, and its terms as favourable, as could be any of the terms of mere law. And such a law has been given, in part, in order to show that. justification by the law is out of the question. If men could not be justified by a law so pure, and equal, and just, so reasonable in all its requirements, and so perfect, how could they expect to be justified by conformity to any inferior or less perfect rule of life? The fact, therefore, that no one can be justified by the pure law revealed on Mount Sinai, for ever settles the question about the possibility of being justified by law.

(a) "against the promises" Mt 5:17 (b) "if there had been" Gal 2:21

But the Scripture. The Old Testament, Jn 5:39, containing the law of Moses.

Hath concluded all under sin. Has shut up συνεκλεισεν all under the condemnation of sin; that is, has declared all men, no matter what their rank and external character, to be sinners. Of course, they cannot be justified by that law which declares them to be guilty, and which condemns them, any more than the law of the land will acquit a murderer, and pronounce him innocent, at the same time that it holds him to be guilty. In regard to the meaning of the expression here used, Rom 11:32. Comp. Rom 3:9,19.

That the promise by faith of Jesus Christ, etc. That the promise referred to in the transaction with Abraham, the promise of justification and life by faith in the Messiah. Here we see one design of the law. It was to show that they could not be justified by their own works, to hedge up their way in regard to justification by their own righteousness, and to show them their need of a better righteousness. The law accomplishes the same end now. It shows men that they are guilty; and it does it in order that they may be brought under the influence of the pure system of the gospel, and become interested in the promises which are connected with eternal salvation.

(c) "all under sin" Rom 3:19,19,23 (d) "promise by faith" Rom 4:11,12,16

But before faith came. That is, the system of salvation by faith in the Lord Jesus. Faith here denotes the Christian religion, because faith is its distinguishing characteristic.

We were kept under the law. We, who were sinners; we, who have violated the law. It is a general truth, that before the gospel was introduced, men were under the condemning sentence of the law.

Shut up unto the faith. Enclosed by the law with reference to the full and glorious revelation of a system of salvation by faith. The design and tendency of the law was to shut us up to that as the only method of salvation. All other means failed. The law condemned every other mode, and the law condemned all who attempted to be justified in any other way. Man, therefore, was shut up to that as his last hope; and could look only to that for any possible prospect of salvation. The word which in this verse is rendered "were kept," εφρουρουμεθα, usually means to guard or watch, as in a castle, or as prisoners are guarded; and though the word should not be pressed too far in the interpretation, yet it implies that there was a rigid scrutiny observed; that the law guarded: them; that there was no way of escape; and that they were shut up, as prisoners under sentence of death, to the only hope, which was that of pardon.

Wherefore the law was our schoolmaster. The word rendered schoolmaster, παιδαγωγος, whence the word pedagogue, referred originally to a slave or freedman, to whose care boys were committed, and who accompanied them to the public schools. The idea here is not that, of instructor, but there is reference to the office and duty of the paedagogus among the ancients. The office was usually intrusted to slaves or freedmen. It is true, that when the paedagogus was properly qualified, he assisted the children committed to his care in preparing their lessons. But still his main duty was not instruction, but it was to watch over the boys; to restrain them from evil and temptation; and to conduct them to the schools, where they might receive instruction. See, for illustrations of this, Wetstein, Bloomfield, etc. In the passage before us, the proper notion of pedagogue is retained. In our sense of the word schoolmaster, Christ is the schoolmaster, and not the law. The law performs the office of the ancient pedagogue, to lead us to the teacher or the instructor. That teacher or instructor is Christ. The ways in which the law does this may be the following:

(1.) It restrains us and rebukes us, and keeps us as the ancient pedagogue did his boys.

(2.) The whole law was designed to be introductory to Christ. The sacrifices and offerings were designed to shadow forth the Messiah, and to introduce him to the world.

(3.) The moral law--the law of God--shows men their sin and danger, and thus leads them to the Saviour. It condemns them, and thus prepares them to welcome the offer of pardon through a Redeemer.

(4.) It still does this. The whole economy of the Jews was designed to do this; and under the preaching of the gospel it is still done. Men see that they are condemned; they are convinced by the law that they cannot save themselves, and thus they are led to the Redeemer. The effect of the preached gospel is to showy men their sins, and thus to be preparatory, to the embracing of the offer of pardon. Hence the importance of preaching the law still; and hence it is needful that men should be made to feel that they are sinners, in order that they may be prepared to embrace the offers of mercy. Comp. Rom 10:4.

(e) "the law" Col 2:17, Heb 9:9,10 (*) "schoolmaster" "Guide"

But after that faith is come. The scheme of salvation by faith. After that is revealed. Gal 3:23.

We are no longer under a schoolmaster. Under the pedagogus, or pedagogue. We are not kept in restraint, and under bondage, and led along to another to receive instruction. We are directly under the great Teacher, the Instructor himself; and have a kind of freedom which we were not allowed before. The bondage and servitude have passed away; and we are free from the burdensome ceremonies and expensive rites (comp. Acts 15:10) of the Jewish law, and from the sense of condemnation which it imposes. This was true of the converts from Judaism to Christianity--that they became free from the burdensome rites of the law; and it is true of all converts to the faith of Christ, that, having been made to see their sin by the law, and having been conducted by it to the cross of the Redeemer, they are now made free.

(*) "schoolmaster" "guide"

For ye are all the children of God, etc. All who bear the Christian name--the converts from among the Jews and Gentiles alike. Jn 1:12. The idea here is, that they are no longer under tutors and governors; they are no longer subject to the direction and will of the paedagogus; they are arrived at age, and are admitted to the privileges of sons. Gal 4:1. The language here is derived from the fact, that until the son arrived at age, he was in many respects not different from a servant. He was under laws and restraints, and subject to the will of another. When of age, he entered on the privileges of heirship, and was free to act for himself. Thus, under the law, men were under restraints, and subject to heavy exactions. Under the gospel, they are free, and admitted to the privileges of the sons of God.

(a) "children of God" Jn 1:12, 1Jn 3:1,2

For as many of you. Whether by nature Jews or Gentiles.

As have been baptized into Christ. Or unto εις--the same preposition which, in Gal 3:24, is rendered unto Christ. That is, they were baptized with reference to him, or receiving him as the Saviour. See this explained Rom 6:3.

Have put on Christ. That is, they have put on his sentiments, opinions, characteristic traits, etc., as a man clothes himself. This language was common among the ancient writers. Rom 13:14.

(c) "For as many of you" Rom 6:3

There is neither Jew nor Greek. All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Saviour; all are admitted to the same privileges as children of God. The word "Greek" here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks"-- the Greeks being the foreign nation best known to them. The Syriac renders it here "Aramean," using the word to denote the Gentiles generally. The meaning is, that whatever was the birth, or rank, or nation, or colour, or complexion, all under the gospel were on a level. They were admitted to the same privileges, and endowed with the same hopes of eternal life. This does not mean that all the civil distinctions among men are to be disregarded; it does not mean that no respect is to be shown to those in office, or to men in elevated rank; it does not mean that all are on a level in regard to talents, comforts, or wealth; but it means only that all men are on a level in regard to religion. This is the sole point under discussion; and the interpretation should be limited to this. It is not a fact that men are on a level in all things, nor is it a fact that the gospel designs to break down all the distinctions of society. Paul means to teach that no man has any preference or advantage in the kingdom of God because he is a rich man, or because he is of elevated rank; no one is under any disadvantage because he is poor, or because he is ignorant, or a slave. All at the foot of the cross are sinners; all at the communion table are saved by the same grace; all who enter into heaven, will enter clothed in the same robes of salvation, and arranged, not as princes and nobles, and rich men and poor men, in separate orders and ranks, but mingling together as redeemed by the same blood, and arranged in ranks according to their eminence in holiness. Comp. Isa 56:8.

There is neither bond nor free. The condition of a free man does not give him any peculiar claims or advantages in regard to religion; and the condition of a slave does not exclude him from the hope of heaven, or from being regarded as a child of God, on the same terms, and entitled to the same privileges as his master. In regard to religion, they are on the same level. They are alike sinners, and are alike saved by grace. They sit down at the same communion table; and they look forward to the same heaven. Christianity does not admit the one to favour because he is free, or exclude the other because he is a slave. Nor, when they are admitted to favour, does it give the one a right to lord it over the other, or to feel that he is of any more value in the eye of the Redeemer, or any nearer to his heart. The essential idea is, that they are on a level, and that they are admitted to the favour of God without respect to their external condition in society. I do not see any evidence in this passage that the Christian religion designed to abolish slavery, any more than I do in the following phrase, "there is neither male nor female," that it was intended to abolish the distinction of the sexes; nor do I see in this passage any evidence that there should not be proper respect shown by the servant to his master, though both of them are Christians, any more than there is in the following phrase, that suitable respect should not be shown in the intercourse with the sexes. Comp. 1Timm 6:1-5. But the proof is explicit, that masters and slaves may alike become Christians on the same terms, and are, in regard to their religious privileges and hopes, on a level. No peculiar favour is shown to the one, in the matter of salvation, because he is free, nor is the other excluded because he is a slave. And from this it follows,

(1.) that they should sit down to the same communion table. There should be no invidious and odious distinctions there.

(2.) They should be regarded alike as Christian brethren in the house of God, and should be addressed and treated accordingly.

(3.) The slave should excite the interest, and receive the watchful care of the pastor, as well as his master. Indeed, he may need it more; and from his ignorance, and the fewness of his opportunities, it may be proper that special attention should be bestowed on him. In regard to this doctrine of Christianity, that there is neither "bond nor free" among those who are saved, or that all are on a level in regard to salvation, we may remark further,

(1.) that it is peculiar to Christianity. All other systems of religion and philosophy make different ranks, and endeavour to promote the distinctions of caste among men. They teach that certain men are the favourites of heaven, in virtue of their birth or their rank in life, or that they have peculiar facilities for salvation. Thus, in India, the Brahmin is regarded as, by his birth, the favourite of heaven, and all others are supposed to be of a degraded rank. The great effort of men, in their systems of religion and philosophy, has been to show that there are favoured ranks and classes, and to make permanent distinctions on account of birth and blood. Christianity regards all men as made of one blood to dwell on all the face of the earth, Acts 17:26, and esteems them all to be equal in the matter of salvation; and whatever notions of equality prevail in the world, are to be traced to the influence of the Christian religion.

(2.) If men are regarded as equal before God, and as entitled to the same privileges of salvation; if there is in the great work of redemption "neither bond nor free," and those who are in the church are on a level, then such a view will induce a master to treat his slave with kindness, when that relation exists. The master who has any right feelings will regard his servant as a Christian brother, redeemed by the same blood as himself, and destined to the same heaven. He will esteem him not as "a chattel," or "a thing," or as a piece "of property," but he will regard him as an immortal being, destined with himself to the same heaven, and about to sit down with him in the realms of glory. How can he treat such a brother with unkindness or severity? How can he rise from the same communion table with him, and give way to violent feelings against him, and regard him and treat him as if he were a brute? And Christianity, by the simple principle that "the slave is a brother in the Lord," will do more to mitigate the horrors of slavery than all the enactments that men can make, and all the other views and doctrines which can be made to prevail in society. See Phm 1:16.

(3.) This doctrine would lead to universal emancipation. All are on a level before God. In the kingdom of Jesus there is neither bond nor free. One is as much an object of favour as another. With this feeling, how can a Christian hold his fellow Christian in bondage? How can he regard as "a chattle," or "a thing," one who, like himself, is an heir of glory? How can he sell him on whom the blood of Jesus has been sprinkled? Let him feel that his slave is his equal in the sight of God; that with himself he is an heir of glory; that together they are soon to stand on Mount Sion above; that the slave is an immortal being, and has been redeemed by the blood of Calvary, and how can he hold such a being in bondage, and how can he transfer him from place to place, and from hand to hand, for gold? If all masters and all slaves were to come Christians, slavery would at once cease; and the prevalence of the single principle before us would put an end to all the ways banished slavery from the Roman empire.

There is neither male nor female. Neither the male nor the female have any peculiar advantages for salvation. There are no favours shown on account of sex. Both sexes are, in this respect, on a level. This does not mean, of course, that the sexes are to be regarded as in all respects equal; nor can it mean that the two sexes may not have peculiar duties and privileges in other respects. It does not prove that one of the sexes may not perform important offices in the church, which would not be proper for the other. It does not prove that the duties of the ministry are to be performed by the female sex; nor that the various duties of domestic life, nor the various offices of society, should be performed without any reference to the distinction of sex. The interpretation should be confined to the matter under consideration; and the passage proves only that in regard to salvation they are on a level. One sex is not to be regarded as peculiarly the favourite of heaven, and the other to be excluded. Christianity thus elevates the female sex to an equality with the male, on the most important of all interests; and it has in this way made most important changes in the world wherever it has prevailed. Everywhere but in connexion with the Christian religion, woman has been degraded. She has been kept in ignorance. She has been treated as an inferior in all respects. She has been doomed to unpitied drudgery, and ignorance, and toil. So she was among the ancient Greeks and Romans; so she is among the savages of America; so she is in China, and India, and in the islands of the sea; so she is regarded in the Koran, and in all Mohammedan countries. It is Christianity alone which has elevated her; and nowhere on earth does man regard the mother of his children as an intelligent companion and friend, except where the influence of the Christian religion has been felt. At the communion table, at the foot of the cross, and in the hopes of heaven, she is on a level with man; and this fact diffuses a mild, and purifying, and elevating influence over all the relations of life. Woman has been raised from deep degradation by the influence of Christianity; and, let me add, she has everywhere acknowledged the debt of gratitude, and devoted herself, as under a deep sense of obligation, to lessening the burdens of humanity, and to the work of elevating the degraded, instructing the ignorant, and comforting the afflicted, all over the world. Never has a debt been better repaid, or the advantages of elevating one portion of the race been more apparent.

For ye are all one in Christ Jesus. You are all equally accepted through the Lord Jesus Christ; or you are all on the same level, and entitled to the same privileges in your Christian profession. Bond and free, male and female, Jew and Greek, are admitted to equal privileges, and are equally acceptable before God. And the church of God, no matter what may be the complexion, the country, the habits, or the rank of its members, IS ONE. Every man on whom is the image and the blood of Christ, is A BROTHER to every other one who bears that image, and should be treated accordingly. What an influence would be excited in the breaking up of the distinctions of rank and caste among men, what an effect in abolishing the prejudice on account of colour and country, if this were universally believed and felt!

(c) "neither Jew" Col 3:11

And if ye be Christ's. If you belong to the Messiah, and are interested in his work.

Then are ye Abraham's seed. The promise made to Abraham related to the Messiah. It was a promise that in him all should be blessed. Abraham believed in that Messiah, and was distinguished for his faith in him who was to come. If they believed in Christ, therefore, they showed that they were the spiritual descendants of Abraham. No matter whether they were Jews or Gentiles--whether they had been circumcised or not--they had the same spirit which he evinced, and were interested in the promises made to him.

And heirs according to the promise. See Rom 8:17. Are heirs of God. You inherit the blessings promised to Abraham, and partake of the felicity to which he looked forward. You have become truly heirs of God, and this is in accordance with the promise made to Abraham. It is not by the obedience of the law; it is by faith--in the same way that Abraham possessed the blessing: an arrangement before the giving of the law, and therefore one that may include all, whether Jews or Gentiles. All are on a level; and all are alike the children of God, and in the same manner, and on the same terms that Abraham was.

(a) "Abraham's seed" Gal 3:7 (b) "heirs" Rom 8:17

Observe here, 1. The object of the apostle's sharp reprehension, the churches of Galatia.

Observe, 2. The ground of their reprehension, their defection from the truth into a very great error, namely, their holding of circumcision, and the observation of the ceremonial law, as necessary to salvation; which was a making of the cross of Christ of no effect, and a virtual denial of his being come in the flesh.

From hence we learn, that the best and purest of particular churches may err, and have erred fundamentally and dangerously: For what consists such a church of, but persons all fallible? Head and members, being all sinful, are as unable to secure themselves from error, as from vice. Indeed the church of Rome talks big, and boasts of a false gift, that of infallibility; but could never yet agree where it is lodged, whether in the Pope, or in a general council; however, they are sure they have it. Well, if so, the more wicked and wretchedly inexcusably are they, in not improving their talent of infallibility for the best service of the Christian church, namely, by writing one infallible comment upon the whole Bible. What a serviceable performance would it have been in them, to pin the Pope in his chair, and hold down his hands to write, as Aaron and Hur held up Moses's hands to pray, till all the Amalekite errors and heresies, so much complained of, were routed and ruined! Woe unto them that let such an excellent gift lie idle amongst them, and unemployed by them.

Observe, 3. The high and heinous aggravation of this fault in the Galatians, before whose eyes Jesus Christ had been evidently set forth, crucified among them; that is, Christ, and their freedom by him from the bondage of the ceremonial law, had been preached to them: and his death and sufferings, with the great end and design of them, as plainly laid before them, as if Christ himself had been crucified in the midst of them.

Observe, lastly, the brand of infamy which our apostle sets upon the Judaizing doctors, heretical and false teachers; he calls them spiritual sorcerers, and their doctrines spiritual witchcraft: O foolish Galatians, who hath bewitched you?

Because, 1. As sorcerers, by deluding the senses, make persons apprehend they see what they see not; so heretics, by casting a mist of seeming reason before the understanding, do delude it, and make the deluded person believe that to be truth, which indeed is not.

2. As sorcerers, in what they do, are assisted beyond the reach of their own ability and skill, by the help of Satan; so heretical spirits are often, by Satan's concurrence with them, more than ordinarily assisted by him, in drawing multitudes after them: O foolish Galatians, who hath bewitched you? The original word seems borrowed from the practice of witches and sorcerers, who being assisted by the devil, use to cast mists before the eyes of the people, to dazzle and delude them.

Our apostle having prepared the Galatians' attention, by a very smart and sharp reprehension in the foregoing verse, returns to the subject of justification by faith without the works of the law, which he had entered upon in the former chapter, and prosecutes at large in this; and he uses five arguments to prove that we are justified by faith, and not by works;

The first is contained in the verse before us, Received ye the Spirit by the works of the law, or by the hearing of faith? As if the apostle had said, "I appeal to your own experience; you have received the Spirit yourselves, some of you for sanctification, others for miraculous operations; now I would know by what means you received it? Was it by hearing the law of Moses preached? You cannot say it: for you were heathens, and without the written law; it must then be by hearing of the gospel, the doctrine of faith, which I preached to you."

Here we have a truth expressed, and a truth implied.

The truth expressed is this, that the hearing of the gospel faithfully preached, is the instrumental mean by which persons receive the holy Spirit in the sanctifying gifts and graces of it, to enable them to live a holy and spiritual life: Received ye not the Spirit by the hearing of faith? Yes, ye did.

The truth implied is this, that a people should take great heed, that they never undervalue, much less despise and vilify that ministry, or that doctrine, which God at first blessed for their conversion. How many are there in England at this day, who disown that church, despise that ministry which God blessed to their conversion, if ever they were converted? Sad it is, yet very certain, that like vipers they gnaw out the bowels of her who suckled them at her breast.

Observe here, the apostle calls the doctrine of the gospel, Spirit; because by hearing the gospel preached, they had received both the gifts and graces of the Holy Spirit. The law, with all its rites and ceremonies, he calls flesh; because they were now weak, and being but temporary institutions, were abolished by the coming of Christ and the gospel.

Observe next, how the apostle endeavours to convince the Galatians of the folly and absurdity of hoping to perfect that in the flesh, which they had begun in the Spirit: Are ye so foolish? As if he had said, "That having at your entrance into Christianity begun a holy life, by and according to the holy Spirit conferred upon you, that now you should think to be made more perfect by the flesh, by the external commandments and observances of the law; how unreasonable is it to suppose that your justification should be begun by a more noble, and perfected by a less noble cause?"

As if the apostle had said, "To what purpose have you suffered so many persecutions from the Jews, for the cause of Christianity? All which sufferings will be in vain, if, after all, you bring yourselves under the bondage of the Jewish yoke; for these might have been escaped, had you owned the necessity of circumcision, and other legal observances: But I hope you will recollect yourselves, and persevere in your first profession, without which all your former labours, your past and present sufferings, will avail you nothing." Intimating, that all the good actions we have done and the hard things which we have suffered, will be altogether in vain to us, if we do not persevere in well doing, and patient suffering unto the end: Have ye suffered so many things in vain? if it be yet in vain.

Note here, 1. That it has been from the beginning the lot and portion of such as profess Christianity, to suffer many things in the defense of it.

Note, 2. That it is very possible for some of those who have made an early and long profession of Christianity, yea, and suffered hard things for it, after all, to make a foul defection and apostasy from it.

Note, 3. That all such sufferings have been, are, and will be in vain, and return to no joyful account, if the persons suffering do afterwards apostatize from, and turn their backs upon the truths of God, formerly embraced and maintained by them: Have ye suffered so many things in vain? if it be yet in vain.

Observe here, 1. That God did accompany the first preaching and planting of the gospel with the extraordinary gifts of the Spirit, with a power to work miracles, to heal diseases, and to speak with tongues which were so many attestations and confirmations that the doctrine of the gospel was from God; for here St. Paul appeals to the Galatians, as men that had the Spirit and miracles amongst them, He that ministereth to you the Spirit, and worketh miracles; implying, that almighty God had given to them his holy Spirit, both in the sanctifying graces, and miraculous gifts of it.

Observe, 2. That the Spirit thus communicated in the first and early days of Christianity, was not given to the Galatians, or any other Gentiles, by the preaching of the law, but by the ministry and dispensation of the gospel, which is here called the hearing of faith: He that ministereth to you the Spirit, doth he it by the works of the law, or by the hearing of faith?

Learn hence, that although the gifts and graces of God's holy Spirit are conveyed to the hearers of the gospel by the ministry of the word, yet God is the author, the minister, and dispenser of them, and the gospel only the instrument and mean of their conveyance: He ministereth to you the Spirit.

Here our apostle proceeds to a second argument, to prove that persons are justified by faith, and not by works; and that is drawn from the example of Abraham: And the argument lies thus: "As Abraham, the father of the faithful, was justified; so must all believers, the children of faithful Abraham, be justified also. But though Abraham did abound in many virtues and good works, yet he was not justified by these, but by faith only; therefore by faith must all his children be justified also. Abraham believed God; that is, assented to, and relied upon the promise of God made unto him, that in him, that is, in the Messias, who was to descend from him. should all the nations of the earth be blessed; and this faith of his was accounted imputed, and reckoned to him for righteousness; that is, was accepted of God for his justification."

From whence the apostle doth infer, or draw this conclusion, that such as seek justification by faith, as Abraham did, are the children of Abraham, as the Gentiles were; that is, the children of his faith; a far greater privilege than what the Jews gloried in, namely, that they were the children of his flesh.

Learn hence, that as the pious Jews under the Old Testament, so are Christians now under the New Testament, justified alike. Were they justified freely? So are we. Are we justified fully? So are they. Was a righteousness necessary for them to be clothed with, in order to their acceptance with God? The same is necessary for us also. Was faith imputed by God to them for righeousness? So shall it be to us also.

Observe here, that because the former consequence from Abraham's justification to ours, might be questioned whether it holds in the Gentiles, who were not of Abraham's posterity; therefore the apostle declares, that the greatest promise made to him, was, That in him, that is, in the Messias Christ Jesus, who was to come of him, all nations, Gentiles as well as Jews, should be blessed; God having determined, that all believers indefinitely, of what nation or kindred soever, should be all justified one and the same way, namely, by faith in Christ, without the works of the law. So that all that are of faith, or true believers, whether Gentiles or Jews, do partake of all those benefits and blessings which believing Abraham did partake of, amongst which justification by faith is the chief.

Learn hence, 1. That the gospel is no new doctrine, but the same for substance, though not for clearness, with that which was preached to Abraham and to the church under the Old Testament; The scripture preached before the gospel unto Abraham.

Learn, 2. That the blessing of justification by faith, and of other spiritual favours promised to the nations in Abraham, was such as Abraham himself was a sharer in, and partaker of; they were blessed with faithful Abraham.

Here is a third argument produced in this chapter, to prove that we are justified by faith, and not by works; because they who seek to be justified by the works of the law, are under the curse: and if so, cannot be justified. The argument runs thus, "Our observance of the law, when at the best, is but imperfect: Now every imperfect performance lays us under the curse, therefore no performance of ours can justify us. They that cannot fulfil the law, can never be justified by the law: But no fallen man can perfectly fulfil the law, therefore none can be justified by the law." This is the force of the argument, which the apostle proves by a quotation out of Deut 27:26. Cursed is every one that continueth not in all things written in the book of the law to do them.

Where note, 1. The duty which the law enacts, namely, perfect, personal, and perpetual obedience.

2. The penalty which the law inflicts, and that is the curse; Cursed is every one, &c.

Learn hence, that sin and the curse are inseparable; wherever sin is, the curse will be, be it upon a person by imputation, or by actual commission; wherever sin lies, it lays us under the curse; for sin is an infinite evil, objectively considered; it is a contempt of infinite authority, a contrariety to infinite holiness, a provocation of infinite justice, and an abuse of infinite mercy; and consequently, the desert of sin is death and the curse.

A fourth argument is here produced to prove, that no sinner can be justified before God, by the works of the law, although before men he may. The argument is this, taken from The just shall live by faith Hab 2:4: that is, live his spiritual life by faith, his life of justification and sanctification also: the life of his righteousness before God, of his holiness before men, and his life of glory with God in heaven, are all by faith. He adds, The law is not of faith; Gal 3:12 that is, the law says nothing of faith in a Mediator, or promises life to any person, save only to him who by a sinless obedience performs exactly what it prescribes: but the voice of the law is, Do, or die.

Learn hence, that the law and faith, that is, the law and the gospel, are not contrary to each other, but are mutually subservient one to another in many things; as thus, when the law makes known sin, the gospel holds forth the remedy for sin; the law discovers our need of Christ, the gospel makes an offer and gracious tender of Jesus Christ; the law makes known to us our entire duty, the gospel furnishes us with strength and ability to perform that duty.

Learn, 2. That though the law and faith, that is, the gospel, which is the doctrine of faith, be not contrary to each other, yet in point of justification they are mutually inconsistent one with another: So that if justification be by the works of the law, it cannot be had by faith: if it be had by faith, it cannot be attained by the works of the law. There can be no mixture of law and gospel, of faith and works, in this matter.

This is the apostle's fifth and last argument, to prove that we are justified by faith; and that notwithstanding the threats of the law, a believer is freed from the curse and malediction of the law, by Christ's bearing the curse for him. Christ hath redeemed us, &c.

Where note, 1. The believer's happy discharge from the most dismal and dreadful thing imaginable; namely, the condemnatory sentence and curse of the law, whereby a sinner is bound over to death, even to death of soul and body.

Note, 2. The person that doth, and only can deliver the sinner from this condemnatory curse and sentence, and that is Jesus Christ. He discharges the believer from his obnoxiousness to wrath, dissolves his obligation to punishment, looses all bands and chains of guilt: so that the curse of the law has nothing and shall have nothing to do with him for ever.

Note, 3. The way and manner in and by which Jesus Christ effecteth all this for us; namely, by his being made a curse for us; not that Christ was made the very curse itself, or changed into a curse, but he took the curse upon himself, our sin became his by voluntary susception of the punishment; and Christ underwent that death, the death of the cross, which by the law was accursed, to free us from the curse of the law; as Christ was made sin for us, so was he made a curse for us. Now as he was made sin, not by contracting the guilt of sin, but by suffering the punishment of sin; so he was made a curse, by undergoing that death which the law styles accursed.

Observe here, one special fruit of Christ's sufferings, and being made a curse for us: namely, that the curse being abolished, the blessing of Abraham, that is, the blessing of justification, reconciliation, and adoption promised to Abraham upon his believing, might come upon all the believing Gentiles, through Christ, the promised seed: and that the Gentiles might receive the promises made by Christ, of the holy Spirit, both in its miraculous gifts and sanctifying graces, through their submission to the faith of Christ, or the doctrine of the gospel.

Learn hence, 1. That Christ, by submitting to the curse of the law did not only appease the wrath of God towards us, and deliver us from the curse of the law deserved by us, but purchased all spiritual blessings for us, such as grace here, and glory hereafter- Christ was made a curse, that the blessing of Abraham might come on the Gentiles. Oh wonderful grace, infinite love, and astonishing goodness of God, in that great work of our redemption, in bringing about one contrary by another! He giveth life by death, and the blessing by the curse: Christ was made a curse, that the blessing might come upon the Gentiles.

Learn, 2. That there was a promise of divers blessings made to Abraham: namely, that God would give him a son by Sarah, a son in his old age, and by that son a numerous issue; that that issue should become a mighty nation, and possess all the land of Canaan, wherein he then sojourned; and that he would settle his covenant, that is, his church, in that family and nation; and that in one person descending from his posterity, all nations should be blessed: and that this blessing, introduced by that one perosn, should abolish the curse brought upon all nations by the first person's sin: That the blessing of Abraham might come on the Gentiles through Jesus Christ.

Observe here, 1. An argument drawn from contracts among men, to prove the fixedness and stability of the covenant made by God: if one man makes a covenant with another, signs it, seals it, and delivers it before witnesses, it becomes irrevocable and irreversible; much more then must the covenant of grace and mercy made with us by God, be perpetual and immutable, since it is a covenant established by oath; and when God swears, he cannot repent.

Observe, 2. The apostle proves, that the covenant of God can never fail, in regard of the wisdom and invariableness of him that made it: so it can never expire for want of parties that have interest in it, and advantage by it, for want of a seed to whom it is made: for as long as Christ hath a church and members upon earth, so long shall the promise be of force: not only to Abraham, but to his seed, were the promises made: not to seeds, as of many; but as of one, and to thy seed, which is Christ; where, by one, we understand one mystically, and in the aggregate; not only personally and individually: And by Christ, the whole church, consisting of head members, believing Gentiles, as well as Jews.

Observe, 3. That the apostle having confirmed the truth of his doctrine by arguments in the foregoing part of the chapter, comes now, in the latter part of it, to answer objections which some might be ready to make against his doctrine. The first we have, Gal 3:17, This I say, that the covenant which was confirmed before of God in Christ, the law, which was four hundred and thirty years after cannot disannul. The objection lies thus: Some might say, "when two laws are made, whereof the one was expressly contradictory to the other, the latter doth, in common presumption, abrogate and disannul the former: But here we find, that four hundred and thirty years after the promise made to Abraham, there was a law published extremely contrary to that promise, a law without mercy or compassion, a law both impossible and inexorable, a law which can neither be obeyed nor endured, a law which denounces a terrible and severe curse to the transgressors and breakers of it: therefore, it should seem as if some cause had happened, to make God repent and revoke his former covenant promise made to Abraham."

To obviate this objection, our apostle shews, first, what the purpose of the covenant promise to Abraham was; namely, to give life and salvation by grace and promise. Secondly, what the purpose of the latter covenant by Moses was not; namely, to give the same life by working, since, in those respects, there would by a contradiction and inconsistency in the covenants, and so by consequence, instability and unfaithfulness in him that made them. That, therefore, which the apostle here drives at, is this, that the coming of the law hath not voided the promise, and that the law is not of force towards the seed to whom the promise is made, in any such sense as carries contradiction to, or implies abrogation of, the promise before made: from whence it follows, if it be not to stand in contradiction to, it must stand in subordination to the gospel, and so tend to evangelical purposes.

Learn hence, 1. That although God might have dealt with mankind as an absolute Lord and Sovereign, yet he doth not govern them barely by a law, but by a covenant, which has promises and threatenings annexed.

Learn, 2. That after the covenant of works, made with man, before the fall, was broken by Adam, God was pleased to enter into a covenant of grace with fallen man, to deliver him out of an estate of sin and misery, and to bring him into a state of salvation by a Redeemer.

Learn, 3. That though the former and latter covenant did differ in some considerable circumstances, yet they are one and the same in substance, and do fully agree in all the essential parts of both.

Learn, 4. That God's intent in giving the law, and urging exact obedience to it, under the penalty of the curse, was not to take us off from seeking righteousness and life only by the promise, but to encourage us to seek it; for, says the apostle here, The law could not disannul the covenant made with Abraham, nor make the promise of no effect.

Here an objection is moved: Some might be ready to say, "If the law, that is, works done in obedience to the law, do not justify, then the law given by Moses upon Mount Sinai, is in vain, and to no purpose; for why was the law given, enjoining so many duties, promising life to the obedient, and threatening wrath and a curse to the disobedient, if the inheritance come not by the law?" The apostle answers, that one great end for which the law was given, was to discover sin, and a sinner's undone condition by reason of sin, and to lead him to seek out for a remedy. The law was added because of transgressions: that is, to make transgression appear, to discover the pollutions of men's hearts and natures, and make them sensible of the condemnation they are under. The law was added because of transgressions, till the seed should come: that is, Christ and his church.

Where note, that the legal dispensations were not to continue always in the church, but only till the coming of our Lord Jesus Christ: at whose death the partition wall was broken down, and the Gentiles called into the fellowship of the church, as well as the Jews.

Observe, farther, the glorious and amazing manner, in which the law was given upon Mount Sinai, in thunder and lightning, by the ministry of angels, in such a terrible manner, that there was no access for sinful man to God, but by Moses, a mediator, standing betwixt God and them; who in that action was a type of our Lord Jesus Christ, the only Mediator between God and us. As Moses was a typical, national, and representative Mediator, standing between the Lord and that people of the Jews, so Christ was a substantial and universal Mediator between God and mankind.

Where note, that the law was published in mercy and pacification, not in fury and revenge; for had the Lord intended death in the publishing of the law, he would not have proclaimed it in the hand of a Mediator, but of an executioner. He adds, That a Mediator is not a Mediator of one, that is, of one party, but of disagreeing parties. God and man were once friends. They were one, and needed no Mediator: But God and man, by sin, fell at variance, and now need a Mediator. The very notion of a Mediator doth suppose, that men by sin, are at odds with God, and that God, by grace, is willing to be one with man. However, though a Mediator is not a mediator of one, yet God is one: that is, together be two covenants: he carries on one and the same purpose and intention, both in the law, and in the gospel; namely, a benevolence and good-will towards, and a hearty desire and reconciliation with mankind.

Another objection is here made by the apostle: The Jews might possibly say, "That the law given by Moses was against the promise of God made to Abraham." The apostle answers, No; that the law is not contrary, but subservient to the promise: For the law was not given on Mount Sinai, to afford life and justification by obedience to it (seeing it could not by a fallen creature be ever perfectly kept) but to convince of sin, and to condemn for sin; and that men, despairing of salvation in and of themselves, might speedily betake themselves to Christ for it: for God in the scripture, hath concluded, that is, declared all men to be under sin, and under the curse due to sin; that renouncing all confidence in themselves, they should, by faith, have recourse to the only Mediator for righteousness and life, for justification and salvation.

Learn hence, that God in the publication of the law by Moses, on Mount Sinai, had none but merciful and evangelical intentions.

2. That the publication of the law by Moses, was not against the promise of God made to Abraham, but they had both the same merciful design and gracious intention. To explain the matter by a similitude or illustration, thus: "Suppose a prince should proclaim a pardon to all traitors, if they would come in and plead it, and after this should send forth an officer to attack and arraign them, to threaten and condemn them: Is the prince contrary to himself? Hath he repented of his mercy?

No, sure! but he is unwilling to lose the glory of his mercy, and most desirous to have the honour of it acknowledged; and therefore he bringeth these criminals into extremities, that when their guilt is made evident, they may acknowledge the justice of the law that would condemn them, and the great mercy of the prince in offering a pardon to them." The case is alike between God and us; first to Abraham, and in him to us: God made a promise of mercy and blessedness, even to all that would plead an interest in it, for remission of sins, and acceptance with God: But the world grew secure; and though sin was in them, and death reigned over them, they regarded not their miserable condition; being without a law to evidence sin and death unto their consciences, they saw no necessity of pleading the promise of pardon.

Hereupon God publishes by Moses, a severe and terrible law, a law which filled the air with thunder, and the mount with fire, insomuch, that Moses, the Mediator, did exceedingly fear and quake; yet in all this, God did but pursue his first purpose of mercy, and take a course to make his gospel accounted worthy of all acceptation, that men being by this law roused from their security, and made sensible of the course and malediction they lie under, might run from Sinai unto Sion, from Moses to Christ, and by faith plead that pardon and remission which in Christ was promised, when God told Abraham, that in his seed should all the families of the earth be blessed.

Before faith came, that is, before Christ came, and the doctrine of faith was preached, we were in bondage under the law; the ceremonial law was a very great bondage; their frequent going up to Jerusalem at their festivals, was burthensome; their ceremonies were many, inconvenient and chargeable; their laws for uncleanness and purifications, rendered them unconversable, at all times, with other people, and sometimes unconversable one with another; yet was the law very useful to the Jews, that so they might be prepared by it to receive the doctrine of Christ, and salvation by faith in him.

Hence it is that he calleth the law their schoolmaster to bring them unto Christ: the schoolmaster excercises authority over minors only, not over grown persons; he teaches only rudiments and first principles for beginners, not such things as require mature judgment and perfect age.

Such was the law in comparison of the gospel, and Moses with respect to Christ. Moses and the law is a rigid and severe schoolmaster, who, by whips and threats, require a hard lesson of their scholars, whether able to learn it or not: But Christ and the gospel is a mild and gentle teacher, who, by sweet promises and good rewards, invite their scholars to their duty, and guide and help them to do what of themselves they cannot do; by which means, they love both their master and their lesson, and rejoice when he is nearest to them, to direct them in their studies. As the law is our schoolmaster to bring us to Christ, so Christ is our great prophet that leads us to God.

Note, farther, that though the law was a good schoolmaster to the Jews in their infancy and minority; yet it has no authority over Christians now grown up to maturity. The gospel-church, that is, both believing Jews and Gentiles, being like a son come to age, believing in Christ already come, are no longer to be treated as children under the discipline of the law as a schoolmaster; for they are now under the evangelical, not Mosaical dispensation of the covenant of grace. After that faith is come: that is, Christ, the object of faith manifested, and the gospel, the doctrine of faith revealed, we are no longer under a schoolmaster.

Observe here, 1. A glorious gospel privilege discovered, namely, adoption; Ye are the children of God. The church of God, under the New Testament, is in a special state of sonship and adoption, to whom the privileges and immunities of sons and heirs grown up to maturity do belong.

Observe, 2. The universality of this privilege, Ye are all children of God; that is, all, both Jews and Gentiles, all, both weak and strong, believers; substantial relations do not recipere majus et minus; he that is a father in reality, cannot be more a father to one child than to another: the young one in the cradle may call the parent father, as well as he that is grown to man's estate; Ye are all the children of God.

Observe, 3. The instrumental cause of this blessed privilege, Faith in Christ Jesus; Christ invests every believer, weak as well as strong, in this glorious privilege of adoption; faith in Christ to come, did entitle believers under the Old Testament, to the dignity of sons and daughters; and faith in Christ now already come, doth add some peculiar dignity of sonship to believers under the New Testament: They with us, and we with them, are all the children of God, through faith in Christ Jesus; Christ of a Son became a servant, that we of slaves might become sons.

What the apostle had asserted in the foregoing verse, he proves in this; namely, that all believers are the children of God, through faith in Christ Jesus, because they are baptized into Christ and have put on Christ; that is, they are admitted into the Christian church by baptism, they profess Christ's holy religion; and if they live as they profess, they put on Christ; that is, they are made partakers of his Spirit, and do copy forth the excellencies of his life. To put on Christ, is not as to put on a suit of clothes fitted to the body, but as metal cast into a mould, receiving the figure from it.

Happy they who are not only sacramentally, but really and spiritually baptized into Christ: incorporated into them, and made one body with him by faith; who do not only bear his name, but wear his image.

As if the apostle had said, "Now, since the coming of Christ, there is no difference of discrimination between one nation and another, no regard to any national privilege, either of Jew or Gentile, no distinction of conditions, either bond or free; or of sexes, either male or female; but circumcised or uncircumcised, we are all one as good as another, in respect of outward privileges, or external advantages; but being sincere believers, we are all equally accepted of God in Christ."

Learn hence, that no external privilege or prerogative whatsoever, without faith in Christ, is any whit available to salvation; none are debarred from Christ, nor more nor better accepted with him for any of these things: Both the circumcised and uncircumcised are his, if believing in Christ.

That is, "If ye be Christ's servants and subjects, then are ye the true seed of faithful Abraham, and heirs of the blessing, according to the promise made to him and to his seed." This our apostle asserts, in opposition to the false apostles, who maintained, that there could be none tryly reputed Abraham's seed, except they were circumcised, and subjected themselves to the law of Moses: "Yes, says the apostle, if ye be Christ's, and by baptism ingrafted into him, you are the true children of Abraham, though ye be not circumcised; yea, you are heirs apparent of the heavenly inheritance given unto Abraham by promise."

Learn hence, that all sincere and serious Christians are Abraham's spiritual seed, children of his faith, though not of his flesh; and being the children of his faith, are heirs together with him of the same promises. If ye be Christ's, that is, sincere and serious Christians, then are ye Abraham's seed, and heirs according to the promise.

CHAP. III.

1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth: to whome Iesus Christ before was described in your sight, and among you crucified.

THat we may see how this chapter depends on the former, we must repeat the principall argument of the Epistle: If I was called of God, & my doctrine be true, then ye should not haue reuolted to an other Gospel: but I was called of God, and my doctrine is true: therefore ye should not haue reuolted to an other Gospel.

The first part of the minor, that Paul was called of God, was handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreouer, the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated, namely, that the Galatians should not haue reuolted to an other Gospel. And withall Paul here notes the causes of their Reuolt: and they are two. One, is follie, O foolish Galatians. The other is, the deceit of false teachers, who hath bewitched you?

Whereas Paul saith, O foolish Galatians, that we mistake not his example; three questions may be demanded. The first is, In what respect he giues this hard iudgement against them? Ans. Three things are subiected to Iudgement, the doctrines of men, the liues of men, and the persons of men. Doctrines are to be iudged by the word, and the liues of men: yet ordinarily, the persons of men are not to be iudged. For the saying is true, that three things are not subiect to iudgement: the Counsels of God, the Scriptures, and the persons of men. And in this place Paul giues iudgement, not against the Galatians themselues, or against their persons, but against their new conceiued doctrin, and against their practise in Reuolting.

The second question is, whether this iudgement be righteous and true iudgement? Ans. It is: because it is vpon good ground. For first of all, Paul giues this censure, by vertue of his calling: because his office was to reprooue and correct vice. Tit. 1. 9. and 2. 15. Secondly, it was in truth. For indeede they ouerturned the passion of Christ: and therefore he could not call them lesse then fooles. Thirdly, this iudgement was giuen in loue. For Paul intended, and desired nothing in this speach, but their good and amendment. Vpon like grounds Isai calls the Israelites, people of Sodome and Gomorrha, Isa. 1. Christ calls the two disciples, foolish, and slow of heart to beleeue, Luk. 24. 25. Paul calls the Cretians lyers and slow bellies, Tit. 1. 12. But Matth. 5. 22. may be obiected, where he is said to be in danger of a Councill, that saith, Thou foole. Ans. The place is to be vnderstood of them that charge men with follie, with a mind to reproch them, and in way of reuenge: which, Paul in this place doth not.

The third question is, whether we may vse like iudgement against men? Ans. Vpon like grounds we may, if we haue a warrant, and calling from God so to doe. For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth: if it be in charitie, for the amendment of the parties, and for the good of others. Otherwise, if these grounds faile vs, we may not giue iudgement against any man, but must follow the iudgement of charitie which thinks no euill, hopes the best, and construes all things in the best part. 1. Cor. 13.

To come to the second cause, Paul saith, Who hath bewitched you? that is, who hath deceiued you, as if ye were bewitched by some inchantments. Here Paul takes it for a confessed truth, that there is witchcraft, and witches. And that we may the better conceiue his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Ans. It is a Satanicall operation, whereby the senses of men are deluded. For the deuill can by certaine meanes, delude and corrupt the phantasie, or the imagination; and cause men to thinke that of themselues, which is otherwise. There is a disease called Lycanthropia, in which, the braine beeing distempered, men thinke themselues to be wolues, and carrie themselues as wolues. And in this disease the deuill hath a great stroke. Againe, the deuill can delude the outward senses, as the hearing, and the sight. Thus Iannes and Iambres turned their roddes into serpents, before Pharaoh, and brought frogges, by deceiuing the eye, and not in truth, Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth. 1. Sam. 28.

The second question is, if this witchcraft be an operation of Satan, howmen should be said to doe it? for Paul saith, who, or what man hath bewitched you? Ans. Men doe it by league, and confederacie with the deuill. The inchanter charmes by ioyning societies. Psal. 58. 5. The deuill seekes whome he may deuoure: and therefore, where he finds a fit person to worke vpon, he infinuates and offers himselfe. And after men be in league with him, he hath a word and sacraments for them, as God hath: and he requireth faith, as God doth. And looke as theeues, some lie in the way, some in the wood: and they in the way (when a bootie comes) giue a watchword to the rest, and then all are at hand together: Euen so when men in league with the deuill vse charmes, imprecations, curses, praises, superstitious inuocations, according to his appointment, and other Satanicall ceremonies, a watchword is likewise giuen vnto him, and he is straight at hand to doe the intended feate. Thus, and no otherwise, are men said to bewitch, or delude the eye.

That which Paul saith to the Galatians, if he were now liuing among vs, he would likewise say to vs, O foolish nation, who hath bewitched you? We are wise in matters of the world: but in matters concerning the kingdome of heauen, the most of vs are fooles, besotted, and bewitched with worldly eares, and pleasures, without sense in matters of religion, like a peece of waxe without all forme: fit to take the forme and print of any religion. And we must take heede, least this our foolishnes, and intoxication of our senses, lead vs headlong to perdition. And therefore we must learne the way of life in humilitie. Psal. 25. 9. We must obey it, and in obedience we shall learne it. Ioh. 7. 17. We must as heartily loue the word of God, as in minde we conceiue it; least by not louing of it we be giuen vp to strong illusions to beleeue lies. 2. Thess. 2. 10. Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to euerlasting life.

To proceede further, the delusion or bewitching of the Galatians, is set forth by two arguments. The first is, the ende, in these words, that ye should not obey the truth. Before I come to the consideration of these words, a doubt must be resolued. For some man may say, that this Epistle is corrupted: because these words are wanting in sundrie translations, and editions of the Bible: and Ierome saith, that they were not found in the copies of the bible in his daies. Ans. In the Editions and translations of the bible, there are sundrie differences, and diuersities of readings: and these differences are not the fault of the Scripture, but of the men which vsed to write out the bible: for the bible heretofore was spread abroad, not by printing, but by writing. Againe, though in the bookes of the bible there be sundrie varieties of reading, yet the prouidence of God hath so watched ouer the Bible, that the sense thereof remaineth intire, sound, and incorrupt, specially in the grounds of religion. And not the words principally, but the sense is the Scripture. And that which I say appeareth in this text: for whether these words be left in, or put out, the sense of the verse, is one and the same.

These words, that ye should not obey the truth, are meant of the obedience of faith. Rom. 1. 5, and 16. 28. And the obedience of faith is propounded vnto vs without adding, detracting, or changing. And this the Galatians did not: for they added iustification by workes, to the doctrine of Paul, touching iustification by faith alone: by which addition they depraued the truth, and shewed that indeede they beleeued not the truth. Here let vs obserue the scope of all the malice of the deuill: and that is, to hinder, or ouerthrow our faith. The first thing the deuill aimed at in our first parents, was to ouerthrow their faith, and to cause them to doubt of the truth of Gods word. The first temptation wherewith our Sauiour Christ was assaulted, was against his faith, as he was man: If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread: but thou canst not cause these stones to be made bread: therefore thou art not the child of God. The deuill desired to sift out all the faith of the Apostles, and to leaue in them nothing but the chaffe of vnbeleefe. Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vnto them. 2. Cor. 4. 4. This must teach vs, that we must not onely hold and know the true religion for the time, but also build our selues vpon our faith, Iud. v. 20. and be rooted and stablished vpon our faith and religion, Col. 1. 23. and the rather, because it hath bin the manner of this nation, wickedly to change religion with the times. And that we may indeede be rooted vpon our religion, we must not boast of the greatnes and strength of our faith, but rather labour to see in our selues a sea of vnbeleefe: heartily to bewaile it, and to striue to beleeue, and so to goe on from faith, to faith.

The truth here mentioned, is the heauenly doctrine of the Gospel: so called for two causes. First, because it is an absolute truth without errour. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not erre. It may be said, they were men, as we are: and therefore subiect to erre, and be deceiued in iudgement. Ans. Iudgement is twofold. One, conceiued by the discourse of naturall reason: the other, conceiued by the apprehension of things reuealed by God. In the first, the Apostles and Prophets might erre, and be deceiued; as Nathan and Peter were. In the second, they could not: because it was framed in them, by the inspiration, and instinct of the holy Ghost. And therefore, they neuer erred, either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthie truth, namely, the truth which is according to godlines, Tit. 1. It may be said, what is the truth? and how shall we know it, considering there be so many dissentions? Ans. First, make thy selfe fit to know, and then shalt thou know the truth. And thou shalt be fitted to know the truth, if thou first of all giue thy selfe to obey it. Read the golden text, Ioh. 7. v. 17. Obey, and ye shall know.

The second thing, whereby the delusion of the Galatians is expressed, is the signe thereof, in these words, to whome Iesus Christ was described, &c. that is, to whome I haue preached the doctrine of saluation by Christ, in liuely and euident manner, euen as if Christ had bin painted before your eyes, and had bin crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge the truth, whē it was set forth vnto them, (as it were) in orient colours. And where Paul saith, that Christ was before described, I referre it to the time before their reuolt.

Here first, we are to obserue, the properties of the Ministerie of the word. The first, that it must be plaine, perspicuous, and euident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deales wickedly, in keeping the Scriptures in an vnknowne tongue. For this is to couer that from the people, which is to be painted before the eyes of their minds. Againe, that kind of preaching is to be blamed, in which there is vsed, a mixed kind of varietie of languages, before the vnlearned. For this is a signe to vnbeleeuers. 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ, but we paint out our owne selues. It is a by-word among vs: It was a very plaine sermon. And I say againe, the plainer, the better.

The second propertie of the Ministerie of the word, is, that it must be powerfull and liuely in operation, and as it were crucifying Christ within vs, and causing vs to feele the vertue of his passion. The word preached must pearce into the heart, like a two edged sword, Hebr. 4. 12. true prophecie iudgeth men, discouereth the things of the heart, and causeth men to to say, The Lord is within you, 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations, is in his mouth, Isa. 11. 4. that is, in the Ministerie of the word. Ier. 15. 19. And it is the same Ministerie, which shaketh heauen and earth. Agg. 2. 5. By this it appeaeeth, that to take a text, and to make a discourse vpon something in the said text, shewing much inuention of wit, and much reading, and humane learning, is not to preach Christ in a liuely manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? yet something may be shewed. Know therefore that the effectuall and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of the Scripture, and that by it selfe: for Scripture, is both the glosse, and the text. The second is, sauorie and wholesome do ctrine, gathered out of the Scriptures truly expounded. The third is, the Application of the said doctrine, either to the information of the iudgement, or to the reformation of the life. This is the preaching that is of power. Let all the sonnes of the Prophets thinke vpon these things, and studie to be doers of them.

Furthermore, two questions are here resolued. The first is, whether Images be necessarie in the congregations of the people of God? Ans. There are Christian Images, and Pictures, and they are very necessarie. And these Images, are Sermons of Christ, and the Right administration of the sacraments. For in them Christ is described and painted out vnto vs. As for the painted and carued images of the Papists, we vtterly detest them, as Idols. They alleadge, that they are lay-mens bookes: but Habakuk saith, they are doctours of lies, Hab. 2. 18. And where the liuely preaching of the word is, there is no neede of them. And therefore Images were not established in Churches in these West parts, till after 700. yeares. As long as the church had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden Images. It is further said, why may not we paint Christ in our churches with colours, as with wordes in sermons? Ans. The one, the Lord alloweth, namely, the description of Christ in speach. But the caruing or painting of images in churches, and that for religious vse, he condemneth. Exod. 20. 6.

The second question is, Whether there be now in the church of God, any sacrifice or oblation of Christ? Ans. There is after a sort. For there is a liuely representation of the passion of Christ, in the Preaching of the word, and in the administration of the Lords supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, & sides. As for the sacrifice of the Masse, it is an abomination, and a meere mockerie. For there the Priest, when he saith, Accept these gifts, &c. is become a Mediatour, betweene Christ and God: and the bodie and blood of Christ is offered in an vnbloodie manner; that is, blood is offered without blood: and the Priest, when he hath offered Christ, eates vp all that he hath offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and inchanted with pretended shewes of Fathers, Councells, Antiquitie, Succession, &c.

Lastly, here we learne, what is the dutie of all beleeuers; namely, to behold Christ crucified. Cant. 3. 11. O daughters of Sion, behold your king. But where must we behold him? Not in Roodes, and Crucifixes, after the Popish manner; but we must looke on him, as he propounds himselfe vnto vs in the word, and sacraments. For thus is he the true obiect of our faith. And how must we behold him? by the eye of faith, which makes vs both see him, & feele him, (as it were) crucified in vs. Here note, that implicit faith, (which is to beleeue as the Church beleeues,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, whereby men neglect and passe by this contemplation of Christ. There is among vs the euill eye that deuoureth all it seeth: there is the adulterous eye: but where is the eye of faith to behold Christ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours, and vs like vnto it? We loue to tricke and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of marchandise) but away with such vanities. If ye loue to be painted: I will tell you what ye shall doe. The office of the Ministers is to describe, and paint out Christ vnto vs: let them paint Christ crucified in the heart, and set vp his image there, and then shalt thou haue a fauourable complexion in the eye both of God, and man.

That this contemplation of Christ by faith, may take more place, and be the better practised, consider the vse of it. First, by beholding Christ crucified, we see our miserie and wickednes. For our sinnes are the swords, and speares which haue crucified him. Zach. 12. 10. Secondly, this sight brings vs true and liuely comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against vs, cancelled, Coloss. 2. 14. we see the remission of our sinnes, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a vniuersall chaunge of vs. The Camelion takes to it the colours of the things which it seeth, and are neere vnto it: and the beleeuing heart takes to, it the disposition, and minde that was in Christ crucified, by viewing, and beholding of Christ. This sight makes vs mourne and bleede in our hearts for our offences, when we consider, that Christ was crucified for them: and it makes vs loue Christ, when we consider the loue of God in Christ crucified.

Lastly, this thing must be a terrour to all the vngodly. For they haue no care to behold Christ, but by their leud liues they crucifie him: and for this cause in the day of iudgement, they shall see with heauie hearts, Christ to be their iudge whome they haue pearced. Reuel. 1. 7. Better therefore it is, now in the day of grace to behold him with the eye of faith to our comfort, then now to despise him, and then to behold him to our euerlasting shame, with the eye of confusion.

2 This onely would I learne of you, Receiued ye the Spirit by the workes of the law, or by the hearing of faith? 3 Are ye so foolish, that after ye haue begunne in the spirit, ye would now be made perfect by the flesh.

The sense of the words. When Paul saith, this would I learne of you, he meets with the conceit of the Galatians, who thought themselues wise: and the effect of his speech is this: I haue called you fooles: but it may be, that you thinke your selues wise, and me foolish: well, let it be so: then with all your wisdome teach me, and let me learne but one thing: and that is, by what meanes ye receiued the Spirit. Touching the phrase, Receiued ye the Spirit, three things must be obserued. The first, that the Spirit sometimes signifies the essentiall spirit of the Father and the Sonne, as 1. Cor. 12. 4. There is a diuersitie of gifts, but one spirit. Sometimes againe, it signifies the effects, operations, or gifts of the spirit, as namely when flesh and spirit are opposed; as in this text. And further, when it signifies gifts, yet then the presence of the spirit is not excluded, but included. The second is, that here the Spirit signifies the spirit of adoption. Eph. 1. 13. Rom. 8. 16. The third is, that to receiue the spirit, is not barely to receiue the gifts of the spirit, (as we are said to haue the sunne in the house, when we receiue the beames of the bodie of the sunne beeing in heauen:) but in this receiuing, there are two things. One is, that the spirit is present in vs; the other, that the same spirit testifieth his presence, by his speciall opera tion, and gifts of grace. Paul saith, Eph. 4. 30. Greeue not the spirit. Which is not meant of gifts, but of the very person of the spirit. And it must be remembred, that the effects and gifts of the spirit, presuppose the presence of the spirit. By workes of the Law, we are to vnderstand, the doctrine of iustification by the workes of the law. By the hearing of faith, is meant the doctrine of the Gospel: hearing beeing put for the thing heard, namely, preaching: and faith, for the doctrine of iustification by faith in Christ crucified. For faith signifies not onely the gift whereby we beleeue, but also that which is beleeued.

In the third verse, spirit signifies the operation of the spirit, whereby the inward man is renewed, and made like to God; or againe, the Exercises of the inward man: and flesh signifies outward things, or actions, that properly pertaine to the outward man, as circumcision, and such like. Thus 2. Cor. 5. 17. flesh, and the new creature are opposed. And Paul saith, Rom. 9. 29. He is a Iew, that is a lew within, in the spirit, hauing the circumcision of the heart. To begunne in the spirit, is to beginne in godlines and religion, inwardly in the exercises of the renewed heart.

The Resolution. In these words, is contained the first argu ment, whereby Paul prooues the truth of his doctrine. It is framed thus: If ye receiued the spirit by my doctrine, my doctrine is true and ye foolish that adde vnto it, iustification by the workes of the law: but ye receiued the spirit by my doctrine: therefore it is true, and ye deale foolishly that haue added to it iustification by workes.

The maior or first proposition, is not expressed, but the proofe thereof in the third verse, thus: it is a point of extreame follie when ye haue begun in the spirit, to end in the flesh: therfore it is folly in you hauing receiued the spirit by my doctrine, to adde any thing vnto it of your owne.

The vse. When Paul saith, Let me learne one thing of you, he notes the fault of the Galatians, and of sundrie others, who when they haue attained to a certaine measure of knowledge in Gods word, are presently puffed vp with pride, and often thinke themselues wiser then their teachers. This was the fault of the Corinthians, 1. Cor. 8. 10. and of sundrie in our daies, who separate wholly from all our congregations, presuming to know that which they neuer learned of their teachers. That this ouerweening pride may not take place, we must ioyne the knowledge of our selues, with the knowledge of Gods word, and mixe our knowledge with loue. For loue edesies, and bare knowledge swells the heart.

Againe, here when it is said, Receiued ye the spirit? that is, ye did not receiue the spirit by the workes of the law, but by the hearing of faith. Here, I say, we see the difference betweene the law, and the Gospel. The law doth not minister the spirit vnto vs: for it onely shewes our disease, and giues vs no remedie. The Gospel ministreth the spirit. For it shewes what we are to doe: and withall the spirit is giuen, to make vs doe that which we are inioyned in the Gospel.

Here also we learne, that the preaching of the Gospel, is necessarie for all men, because it is the Instrument of God to conferre the spirit. Whole Peter was yet speaking, the spirit of God fell vpon the Gentiles, Act. 10. 44. Paul saith, his ministerie is the ministerie of the spirit, 2. Cor. 4. 5. sauing the ministers and others. 1. Tim. 4. 16. And the most learned haue neede of this ordinance of God. For suppose they haue knowledge sufficient, yet haue they neede of the spirit of God to guide, and gouerne them.

Further, let it be obserued, what is the scope of all our hearing, and teaching: namely, that we may receiue the spirit of God: without which spirit, we can doe nothing.

Moreouer, Paul here sets downe an infallible argument, whereby we may be assured that the Scripture is the word of God. For the scriptures in their right vse (which is in reading, hearing, meditation) haue the diuine and supernaturall operation of the spirit ioyned with them, to comfort in all distresses, and in the very pang of death, and to conuert the heart of man, making him in respect of righteousnes, and holines like vnto God. This priuiledge haue the Scriptures, Isa. 59. 21. and no word els.

Lastly, let vs here obserue the certen marke of true religion: and that is, that the preaching thereof conferres the spirit of adoption. This doth not the pretended catholike Religion of the Papists: it doth not conferre vnto men the spirit to assure them that they are the children of God; because it teacheth that we are to be in suspence of our saluation. Againe, by teaching humane satisfactions, & merits, it ministreth the spirit of pride and presumption, as also the spirit of crueltie, & not of meekenes: for they of that religion, commonly delight in blood: and there haue bin no warres, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, haue bin at one ende of them.

When Paul saith, v. 3. Beganne ye in the spirit, &c. he teacheth a diuine instruction, that true godlines and Religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, or the accomplishment thereof. The kings daughter is all glorious within. Psal. 45. 13. True worshippers worship God in the spirit. Ioh. 4. 25. Rom. 1. 12. He is a Iew, that is a Iew not without, but within in the spirit, in the circumcision of the heart. Rom. 2. 29. Gods seruice and kingdome, stands in iustice, peace of conscience, and ioy in the holy Ghost. Rom. 14. 17. He that is in Christ must not know him in any carnall respects, but be a new creature. 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for the most part placeth religion in ceremoniall performance of some outward duties. The Iewe vsed to come to God with sacrifices, and to draw neere to him with his lippe, his heart beeing farre from God. The Papist hath turned the Apostolike, and Catholike religion, into a masse of ceremonies, borrowed partly from the Iewes, and partly from the Gentiles. And the multitude among vs, place their religion, in comming to the Church, in outward hearing, in receiuing the sacrament, in some kind of formall praying. These things may not be condemned, but the power and life of religion lies not in these things. Wherefore we must not stand vpon outward & painted shewes: but looke what thou art betweene God, and thy selfe; that onely art thou in religion. Thou praiest in the church: but thou maist deceiue the world in this. Tell me, dost thou pray at home? dost thou pray in thine owne heart vnto God, by the spirit of praier? then thou praiest indeede. If thou canst approoue thy heart vnto God for any act of religion, then is it done indeede, els not. Remember this.

Furthermore, Paul here teacheth that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be aduertised of many things. First, here we must take notice of the follie of Popish religion. For it beginnes in Gods mercie, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sinne of our times. For in the practise of our religion we are deceiued. We are not now that which we haue bin twentie or thirtie yeares agoe. For now we see the world abounds with Atheists, Epicures, libertines, worldlings, newters, that are of no religion: and sundrie that haue heretofore shewed some forwardnes, beginne to faulter, and stagger, and to looke an other way. This is not to begin and ende in the spirit: but to end in the flesh. We are betime to amend this fault, least if our former zeale be turned to present lukewarmes, God in in his anger spue vs out.

Yong men must here be aduertised as they grow in yeares and stature, so to grow vp in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.

Lastly, aged persons that haue begunne in the spirit, must looke that they grow vp in the graces of the spirit more then others, that they may end in the spirit. It is said of the angel of Thiatira, that his loue, seruice, and workes, were moe at the last, then at the first, Reu. 2. 19. the same should be saide of all aged persons. They which are planted in the house of God, bring forth fruit in their old age. Psal. 91. 16. It is the commendation of the old man, that by reason of his manifold experience, he knowes the father more then others. 1. Ioh. 2. 14. It is the praise of Anna, that shee continually serued God in fasting and praier beeing 80. yeares old. When the outward man decaies, the inward man should be renewed. I speake all this the rather, because aged persons are much wanting in this dutie. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts vsually end in the loue of this present world. But they must be warned, that as they goe before others in age, so must they also exceede in the graces of the spirit. We vse to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a Good old man, who is more to be respected then twentie of younger yeares. Now aged persons when they grow in age, and not in the spirit, they loose their honour, for age is a crowne of glorie when it is found in the way of righteousnes. Prov. 16. 31. Let them therefore pray with Dauid, Forsake me not, O Lord, in mine old age. Psal. 71. 9.

4. Haue ye suffered so many things in vaine? if so be it be euen in vaine.

The interrogation, haue ye? is as much as, ye haue. Because the question in this place counteruailes a speech affirmatiue. And the wordes carrie this sense: Ye haue professed the Gospel, and ye haue suffered many afflictions for the same: but now haue ye reuolted from the Gospel, and therefore all your former sufferings are void, or in vaine.

The words [if they be in vaine] are a limitation or qualification of that which was saide before: and they carrie this sense: Whereas I haue said that your sufferings are in vaine, I speake it not simply, but with some hope of your repentance: which if it be: then that which would be in vaine, shall not be in vaine.

In this verse, Paul sets downe a second reason, to prooue the proposition of his first argument, on this manner: If ye receiued the spirit by my doctrine, then is my doctrine true, and ye fooles in reuolting from it. For by this meanes the things which you suffered well, ye now suffer in vaine.

The vse. When Paul saith, Haue ye suffered, &c. he signifies vnto vs the estate and condition of all beleeuers in this life, that they must be bearers and sufferers. The reason. To this are we called, 1. Pet. 2. 21. for we are called to resigne all reuenge to God, and therefore of our selues to be bearers and sufferers. Math. 5. 39. Resist not euill. And we are called to imitate the passion of Christ, who suffered beeing innocent, and beeing reuiled, reuiled not againe. Moreouer, it is for our good that we should beare and suffer. 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded, What if my cause be good, must I then suffer? Ans. Yea. The better thy cause is, the better are thy sufferings: they are blessed that suffer for righteousnes. Paul commends himselfe by the multitude of his sufferings. 2. Cor. 11. 13. Againe, it may be demanded, how long we must suffer? Ans. Euen to the shedding of our blood, if it be for the resisting of sinne. Heb. 12. 4. Lastly, it may be saide, how shall we be able to doe this? Ans. God is faithfull, and will not lay on vs more then we shall be able to beare. 1. Cor. 10. 3. By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we vse to say, a gospel made of veluet; but euery one of vs must take vp his owne crosse. Luk. 9. 23. If thou wilt be my disciple, denie thy selfe, take vp thy crosse: that is, the particular affliction, and miserie, which God laies on thee. Againe, if in this world we must be sufferers by condition, then in dissentions, and differences, we may neither giue nor take the chalenge, but must be content to beare and put vp wrongs, and abuses. Lastly, in these daies of our peace, we must looke for daies of triall, and affliction. For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs, more then fourtie yeares: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the Martyr said, we may be good bread to the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at Gods hand. For power to suffer is the gift of God, Phil. 1. 29. and we must obserue the commandement of God, not to feare the terrours of men. Reu. 2. 10. 1. Pet. 3. 14. And for this cause, we must (as Peter saith) sanctifie God in our hearts: beeing assured by our faith of the presence, protection, and prouidence of God.

When Paul saith, Haue ye suffered so many things? he shewes that we must endure manifold miseries in this life. Iacob said to Pharao, his daies were few and euill. Many are the afflictions of the righteous. Psal. 34. 20. Christ saith, Take vp thy crosse euery day, Luk. 9. 23. and thereby he signifies, that euery new day that comes ouer our heads, we must looke for a new crosse. And for this cause, it is not enough to be patient for a fit, but we must shew all patience, and long suffering, and that with ioyfulnes. Col. 1. 11.

When Paul saith, Haue ye suffered so many things in vaine? he signifies, that our sufferings are of great vse, vnlesse our sinnes be the hindrance. It may then be demanded, what is the vse of our sufferings? The Papists answer, that in our baptisme or first conuersion, Christ sufferings doe all, & abolish the whole fault and punishment: but if we sinne after our conuersion, then they say, Christs sufferings abolish the fault, and the eternall punishment, and our owne sufferings, abolish the temporall punishment. But this doctrine leslens, and obscures the mercie of God: and it must be obserued, that Paul holds all their sufferings to be in vaine, that seeke remission of sinnes, or iustification, in any thing, out of Christ.

Now we for our parts, make fiue other vses of our sufferings. First, they serue for triall of men, that it may appeare what is hidden in their hearts. Deut. 8. 2. Secondly, they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly, they serue as documents, and warnings to others, specially in publike persons: thus Dauid suffers many things after repentance, for his murther and adulterie. Fourthly, they are markes of adoption, if we be content to obey God in them. Heb. 12. 7. Lastly, they are the troaden and beaten way to the kingdom of heauen. Act. 14. 23.

When Paul saith, If they be in vaine, we are to obserue his moderation. He reprooues and terrifies the Galatians, yet so as he is carefull to preserue the hope of mercie in them, and the hope of their amendment in himselfe. The like hath bin the practise of the Prophets. Ionas preacheth, yet fourtie daies and Niniuie shall be destroied: but withall he addes, It may be the Lord will repent, and turne from his fierce wrath. Ion. 3. 9. Peter saith to Simon Magus, Thou art in the gall of bitternes: but withall he addes, Pray God that the thought of thy heart may be forgiuen thee. Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their reproofes, and censures.

5 He therefore that ministreth to you the spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?

These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles among you] are added: and they carrie this meaning; That God gaue to the Galatians, not onely the spirit of adoption, but also other extraordinarie gifts of the spirit, as to speake with strange tongues, to cure diseases, and such like.

Repetitions in Scripture are not idle, but of great vse, and signifie vnto vs the necessitie of the thing repeated, and the infallible certentie of it. The substance therefore of this verse must carefully be remembred, and that is this. Ye receiued the spirit by my doctrine: therefore it is true, and of God. The argument is of great vse. For by it we come to an infallible assurance of the Certentie of the Scriptures, and of true religion deriued thence.

The Galatians are now reuolted from Pauls doctrine, and they erre in the foundation: and yet Paul saith in the time present, He that ministreth the spirit vnto you. Hence it appeares, that falls of infirmitie in the child of God, doe not vtterly extinguish the spirit, but onely grieue, or make sadde the spirit.

Againe, Paul here teacheth, that God is the onely and proper author of miracles. For he that ministreth the spirit, worketh miracles, namely God. A miracle is, a worke aboue the strength of nature[illegible: 1 letter] therefore it can be effected of none but the author of nature. It may be obiected, the Apostles, Prophets, and others, had a gift to worke miracles. Iosua commanded the sunne to stand, Ios. 10. 12. and Elias commanded fire to come downe from heauen, 2. king. 1. Ans. God neuer gaue to any man power to worke and effect a miracle, either mediately or immediately. The gift was the faith of miracles. The faith was grounded vpon reuelation: and the reuelation was, that God himselfe would worke such or such a miracle, when they praied, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signifie what he will doe. Againe, it may be obiected, that the deuill can worke miracles. Ans. He can worke a wonder, or things extraordinarie, in respect of the ordinarie course of nature. Thus he caused fire to fall from heauen: and he caused vlcers to arise in the bodie of Iob, and that true vlcers. And this he did by the force of nature, better knowne to him, then all the world. But as for a true miracle, that exceedes the strength of nature, he cannot possibly doe it: no not Christ himselfe, as man, though he be exalted aboue all men and angels. By this we see that they are deceiued, who thinke that the deuill can make raine, thunder, and lightning. Indeede when the matter of raine and thunder is prepared by God, he can hasten it, and make it more terrible: but raine, and thunder he cannot make: for that is indeede as much as any miracle. Againe, it is a falsehood to thinke, that Alchimists are able to turne baser mettals, into gold. For it is a worke of creation to turne a creature of one kind into a creature of an other kind. It is also as foolish to imagine that witches, by the power of the deuill, are able to turne themselues, into catts and other creatures. None can doe this, but God that made the creature.

Here againe we see the vse of miracles, that is, to confirme doctrine in the Apostolike Churches. That their vse is further to confirme doctrine euen at this day, it cannot be prooued.

Lastly, here in the Galatians we see what an easie thing it is to fall from God, from our faith, and allegiance to him. They were taught by Paul: they had receiued the spirit of adoption: they were enabled to worke miracles: and yet for all this, they fall away to an other Gospel. They must be a looking glasse to vs. In peace we are now constant: but if triall shall come, our frailtie shall appeare. That our frailtie and weaknes may not be hurtfull to vs, we must remember two rules. One is, not to haue a conceit of any thing in vs: but to hold our faith and religion in feare, as in the presence of God. Rom. 11. 20. the second, to take heede that there be not in vs an euill, corrupt, and dissembling heart. For if our heart be naught, our faith cannot be good. Heb. 4. 12.

6 As Abraham beleeued God, and it was imputed to him for righteousnes: 7 Knowye therefore, that they which are of faith, are the children of Abraham.

The words, Euen as Abraham, &c. haue reference to that which went before, on this manner. Ye Galatians receiued the spirit by my doctrine: and my doctrine was the preaching of iustification of faith without workes: which doctrine is like and sutable to the example of Abraham, who beleeued God, and it was imputed for iustice.

Here Paul sets downe the second argument, whereby he prooues the truth of his doctrine. And it is framed thus: As Abraham was iustified, so are the children of Abraham. Abraham was iustified by iustice imputed, and apprehended by faith, vers. 6. Therefore the children of Abraham are thus iustified. This conclusion is the principall question: it is not here expressed, but in the roome thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, in respect of faith.

That which is saide here of Abraham, is a maine ground concerning the iustification of a sinner, in the bookes of the old and new Testament: therefore I will more carefully search the true interpretation of it.

Some expound the words thus: Abraham beleeued God, and the world reputed him for a good, and vertuous man. But if this be the right sense, then Paul is deceiued, who brings this text to prooue the iustification of Abraham, not onely before men, but also before God. Now vertue and goodnes, which is in estimation among men, is not sufficient, to acquit and iustifie vs, before God.

The second exposition is of the Papists, who by faith here vnderstand, a generall faith, whereby the articles of faith are beleeued. And by imputation, they vnderstand reputation, wher by a thing is esteemed as it is indeede. And they teach that faith is reputed for righteousnes; because (say they) faith formed with charitie, is indeede the iustice whereby a sinner is iustified before God. But this Exposition hath his defects, and errours. For first of all, Charitie is not the forme, or life of faith, but the fruit and effect of it. 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart, good conscience, and faith vnfained. It is obiected, that as the bodie is dead without the soule, so is faith without workes, Iam. 2. 26. and therefore that workes are the life of faith. Ans. S. Iames by faith, vnderstands a pretended faith, or the Profession of faith, as appeares by the words, v. 14. though a man say he hath faith: and v. 18. shew me thy faith. Now of this profession of faith, workes are the life.

Secondly, this exposition makes faith; or the act of beleeuing, to be our whole and intire iustice before God: whereas indeede if it be iustice, it is but one part thereof. And in the act of beleeuing, loue cannot be included.

Thirdly, faith ioyned with charitie, is not the iustice whereby a sinner is iustified. For our faith and loue are both imperfect: and faith is imputed for righteousnes without workes, Rom. 4. 6. and therefore without charitie. For this is charitie to keepe the commandements of God. Ioh. 15. 10. Paul saith, that the righteousnesse whereby we are iustified, is by, or through faith, Phil. 3. 9. and therefore our iustice, and our faith, are two distinct things.

The third exposition is also from the Papists, that faith is reputed for righteousnes: because it is reputed to be a sufficient meanes to prepare men to their iustification: but this cannot be the sense of this place. For this was spoken of Abraham after he was iustified, and therefore needed no preparation to iustification.

Let vs now come to the true sense of the wordes. In them I consider two things, Abrahams faith, in these words, Abraham beleeued God: and the fruit of his faith, in these words, and it was imputed to him for righteousnes. Touching his faith, I consider three things. The first is, the occasion, which was on this manner. After the conquest of the heathen kings, Abraham was still in some feare: in this regard the Lord comforts him, Gen. 15. 1. I am thy buckler, and thy exceeding great reward. But to this Abraham replies, I want issue: and the Lord answers, I will make thy seede, as the starres of heauen. Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham, so Abraham renewes his faith: and hereupon Moses, and Paul, say, Abraham beleeued God. God doth not now inlarge his promises to vs as to Abraham: neuerthelesse, the promises recorded in the bible, are renewed to vs partly by preaching, and partly by the vse of the sacraments: and we accordingly are to renew our faith: specially in the time of feare, and danger.

The second thing is the obiect, or matter of his faith, and that is, the multiplication of his posteritie. It may be said, how could Abraham be iustified by such a faith? Ans. The promise of the multiplication of his seede, was a dependant of a more principall promise, I am thy God all-sufficient. Gen. 17. 1. and, I am thy exceeding great reward. Gen. 15. 11. In this carnall seede, Abraham specially respected (by the eye of faith,) the blessed seede of the woman. He therefore beleeued the promise of a seede, as it was a pledge vnto him of a thing more principall; namely, the fauour of God, and as it was a meanes to effect the incarnation of the sonne of God. In his example we are taught how we are to respect, and vse earthly things: we are to respect them as pledges of Gods fauour: and to vse them as meanes to further vs to Christ, and to the attainment of our saluation.

The third point is, the propertie of Abrahams faith, which was a faith against hope. For he beleeued the promise of a seede, when his bodie was halfe dead, and Sarai was barren. In like sort we keeping true religion, and good conscience, must in all our temptations, crosses, miseries, infirmities, against reason, sense, and feeling, beleeue the promise of remission of sinnes, and life euerlasting.

In the effect and fruit of Abrahams faith, three things must be considered. The first is, what is meant by Imputation. To impute properly, is a speach borrowed from marchants: and it signifies to recken, or to keepe a reckening of expenses, and receipts. Thus Paul saith, Philem. 18. If he haue done thee any wrong, impute it to me: that is, set it on my reckening. And this word is here applied, to the Iudgement of God. Because he is our soueraigne Lord, and we are his debters: and he doth adiudge vnto men for their sinnes, either pardon, or punishment.

Imputation in God, is twofold: one, Legall: the other, Euangelicall. Legall is, when God willeth and adiudgeth the reward to him that fulfilleth the law. Thus Paul saith, Rom. 4. 5. that the wages is imputed to him that worketh, and that of debt. Euangelicall imputation is, when God accepts the satisfaction of Christ, our suretie, as a paiment for our sinnes. In this sense is the word, Impute, taken ten times in the 4. chap. to the Rom. and in the fame, is it vsed in this place.

The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two waies; first, as a qualitie in it selfe: and thus it is imperfect, and consequently cannot be imputed to vs for our instification. Againe, faith must be considered as an instrument, or hand holding and receiuing Christ: and in this regard beleeuing is put for the thing beleeued. And thus must this text be vnderstood. It was imputed to him, that is, the thing which his faith beleeued was imputed to him by God: for the act of beleeuing is not our iustice, as I haue shewed.

The third point is, what is meant by righteousnes? Ans. That which is called in Scripture, the Iustice of God, which is sufficient to acquit a sinner at the barre of Gods iudgement. Thus then the sense is manifest: Abraham beleeued the promise of God, specially touching the blessed seede: and that which he beleeued, namely, the obedience of the Mediatour (the blessed seede,) was accepted of God as his obedience, for his iustification.

It is obiected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Ans. It is to be imputed, that is, ascribed to him as to the author thereof: and withall because he did performe it in our roome, and stead, and that for vs, it is to be imputed to vs.

Secondly, it is obiected, that works are also imputed, as well as faith. Psal. 106. 31. Phinees exequuted iudgement, and it was imputed to him for righteousnes. Ans. There is iustice of the person, and iustice of the act. Iustice of the person is that, which makes the person of man iust. Iustice of the act, is that which makes the act of the person iust, and not the person it selfe. Now the Psalme speakes onely of the iustice of Phinees action: and the meaning of the words is this, that God reputed his action as a iust action, whereas men might happily condemne it. This place therefore prooues not that workes are imputed for the iustification of any man.

Thirdly, it is obiected, that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false. Bernard saith expressely, Death is put to flight by the death of Christ, Germ. ad mil. Temp. c. 11. Epist 190. and the iustice of Christ is imputed to vs: and againe, the satisfaction of Christ is imputed to vs. Againe, sundrie of the Fathers, as Augustine, Hierome, Chrysostome, Theodoret, Anselme, entreating vpon the text of Paul, 2. Cor. 5. 21. auouch, that the iustice whereby we are iustified, is not in vs, but in Christ. And it is a receiued doctrine with them, that a sinner is iustified by faith alone: now faith alone, presupposeth an imputation of iustice.

The vse. Hence it followes, that there is no merit of mans works, either in the beginning, or in the accomplishment of our iustification. For faith is imputed for iustice to him that beleeueth and worketh not. Rom. 4. 5.

Againe, by this we see there is but one iustification; and that the second, by workes, whereby a man, of a good man, is made better, is a meere fiction. For iust Abraham is not iustified by his good workes wherewith he abounded, but after his first iustification, faith still is imputed to him for righteousnes.

Thirdly, here we see what is that very thing, whereby we are to appeare iust before God, and to be saued, and that is the Obedience of Christ, imputed to vs of God, and apprehended by our faith.

Lastly, here we see our dutie. God sits as a Iudge ouer vs: he takes a reckening of vs, for all our doings: the law is an handwriting against vs: to some he imputes their sinnes, to some he remits them. We therefore must come into the presence of God, plead guiltie, and acknowledge our selues to be as bankrupts, and intreat him to graunt pardon to vs, and to accept the satisfaction of Christ for vs: then will God not impute our sinnes, but the obedience of Christ for our iustification: and accept him as our suretie in life and death.

The declaration of the conclusion followes in the 9. verse, and it shewes who are the true children of Abraham. The meaning of the words must first be considered. To be of faith, is to be of Abrahams faith, Rom. 4. 16. And to be of Abrahams faith, is to beleeue, and applie the promise of righteousnes and life euerlasting by Christ, as Abraham did: and to rest in it for our iustification and saluation. v. 10. they are said to be of works, who doe the works of the law, and looke to be iustified thereby: therefore they are of faith, who beleeue in Christ, & looke to be saued and iustified thereby.

And they which thus beleeue with Abraham, are said to be his children. It may be demanded, how? Ans. Children of Abraham, are of two sorts: some by nature, some by grace. By nature are they which are of Abraham by the flesh, or naturall generation, as Ismael was. By grace, all beleeuers are children of Abraham: and that three waies. First, by Imitation, in that Abraham is set forth vnto vs as a patterne, in the steppes of whose faith all true beleeuers walke. Rom. 4. 12. Secondly, beleeuers are children of Abraham, by succession, in that they succeede him in the inheritance of the same blessing. Thirdly, they are children to him by a kind of spirituall generation. For Abraham by beleeuing the promise of a seede did after a sort beget them. Indeede properly the promise and Election of God, makes them children: and Abraham by his faith beleeuing the foresaid promise, receiues them of God as his children. In this regard beleeuers are called, children of the promise, Rom. 9. 8. and the seede, that is, of the faith of Abraham. Rom. 4. 16. Now then the meaning of the text is, that beleeuers, though vncircumcised, are the children of Abraham. It may be said, what priuiledge is this? Ans. Great: for the children of Abraham are children of the couenant, Act. 3. 25. and children of God. Rom. 9. 8.

The vse. In this verse Paul sets downe one thing, namely, the true marke of the child of Abraham, and that is, to be of the faith of Abrahā. Here then marke, first of all the Iewes, though descending of Isaac, are no children of Abraham, because they follow not the faith of Abraham. Secondly, the Turks are no children, though they plead descent from Agar sometimes, and sometime from Sara, tearming themselues Agarens, and Saracens. For they tread vnder foote the faith of Abraham. Thirdly, the Papist will nothing helpe himselfe by the plea of Antiquitie, Succession, and vniuersall consent, except he can shew some good euidence that he is of the faith of Abraham, which he cannot. For this faith he hath corrupted, as I haue shewed. Lastly our profession of Abrahams faith, partly in teaching, and partly in hearing and in the vse of the sacraments; is not sufficient to prooue vs the children of Abraham. For not euery one that saith Lord, Lord, shall enter into the kingdome of heauen. Math. 7. 22.

Therefore we must labour to be indeede and in truth of the faith of Abraham, and to walke in the steppes of his faith. And to this end, we must do three things. First, we must haue knowledge of the maine and principall promise, touching the blessing of God in Christ, and of all other promises depending on the principall: and we must know the scope and tenour of them, that we be not deceiued. Secondly, we must with Abraham beleeue the power, and truth of God, in the accomplishing of the said promises, or in the working of our vocation, iustification, sanctification, glorification. Rom. 4. 21. Thirdly, we must by faith obey God in all things; shutting our eyes, and suffering our selues (as it were) to be led blindfold, by the word of God. Thus did Abraham in all things, euen in actions against nature. Hebr. 11. 8. But this practise is rare among vs. For there are three things which preuaile much among vs, the loue of worldly honour, the loue of pleasures, and the loue of riches: and where these beare a sway, there faith takes no place. It will be said, that faith is much professed. Ans. Faith was neuer more professed, yet there was neuer lesse true faith. For the common faith of men, is a false faith. For in some, it is conceiued without the meanes of the word, praier, sacraments: and in others, it is seuered from the Purpose of not sinning. Now faith conceiued without the true meanes, and faith ioyned with the purpose to liue as we list, is nothing but presumption. And surely, this is the faith, though not of all, yet of the most.

Moreouer, that which Paul hath said of the children of Abraham, he prooues by the testimonie of the Galatians, in these words, Know ye therefore, or ye know: that is, vpon the saying of Moses in the former verse, ye your selues know this to be a truth, which I said. Marke here, Paul requires such a measure of knowledge in beleeuers, that they must be able to iudge of the gathering of this or that doctrine, out of this or that place of Scripture. This shewes the contempt of knowledge in these our daies to be great: for most men reiect the preaching of the Gospel, and content themselues with the teaching, and schooling of nature.

8 For the Scripture foreseeing that God would iustifie the Gentiles through faith, preached before the Gospel vnto Abraham, saying, In thee shall all the Gentiles be blessed. 9 So then, they which are of faith, are blessed with faithfull Abraham.

Against the argument in the two former verses, a doubt, or exception might be mooued, on this manner. We graunt, that they which are of the faith of Abraham, are iustified as he was, so they be Iewes, and not Gentiles. Now this doubt, exception, or obiection, Paul remooues in these verses, thus. Whē God said to Abraham, In thee shall all the Gentiles be blessed; he signified, the iustification euen of the Gentiles by faith: therefore all that are of faith, euen the Gentiles, are blessed of God, as Abraham was.

In the 8. verse, I consider three things; the occasion of the speach of God to Abraham, namely, Gods foreknowledge: the manner of his speach, the preaching of the Gospel to Abraham: and the testimonie it selfe, In thee, &c.

Touching the occasion; first, it may be demanded, whether this foreknowledge in God, be a bare foreknowledge, seuered from the will of God, or no? Ans. No: Gods foreknowledge, is in all things ioyned with his decree, or will. If God should foresee things to come, and in no sort will or nill them, there should be an idle prouidence. Christ was deliuered by the will and foreknowledge of God, Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ, but that which the hand, and counsell of God had determined to be done. Act. 4. 28. Neither is God by this doctrine made the author of sinne. For sinne comes to passe, not from the will of God, but according to his will: in that he foresees euill, and withall wills not to hinder the beeing of it: and euill not hindred, comes to passe.

Againe, it may be demanded, In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of things that may possibly come to passe, goes before his will: the foreknowledge of things that shall certenly come to passe, followes the will, and decree of God. For things come not to passe, because they are foreseene; but because they are to come to passe, according to the will of God; therefore they are foreseene. Now then because foreknowledge in God, is ioyned with his will, and is alwaies a consequent of it, it is often put for the counsell, will, and decree of God; as in this place.

In this text, two things are to be considered of Gods foreknowledge. The first is, who, or what foresees? Answer is here made, The Scripture foresees: that is, God foresees, and the Scripture records things foreseene by him. Hence it appeares, that the writings of Moses are the word of God. For they foretell things to come 2000 yeares after, as the calling and benediction of the Gentiles in the seede of Abraham. In the same regard the writings of Paul are the word of God. For there he reueales and sets down in writing, more then 2000 years after, what was the intention of God, when he said to Abraham, In thee shall all the Gentiles be blessed.

The second point is, what is foreseene? Answer is made, that God iustifieth the Gentiles, that is, God will as certēly iustifie them in time to come, as if he had then done it, when he spake the words. Some teach that the Predestination of God, is his decree, in which he purposeth to redeeme, and iustifie all men, of all ages, and times, so be it; they will beleeue. But I finde no such decree in the word. Here we see Gods decree, is onely to iustifie all the Gentiles in the last age of the world. And thus the text of Paul must be vnderstood, God would haue all men to be saued, 1. Tim. 2. namely, all men, or all the Gentiles in the last age of the world, and not all the Gentiles, of all ages, and times.

In the next place, the manner of the speech and testimonie of God must be considered, in that he is said to preach the Gospel to Abraham. Here marke the Antiquitie of the Gospel: and the markes of true religion, which for his substance was known not onely to the Apostles, but also to the Prophets, and Patriarks. So ancient is the true way of life, and the doctrine of iustification by faith without workes. Papists plead antiquitie for their religion: but in vaine: for the proper points and heads of their religion, were taken vp since the daies of Christ, some, 200 yeares after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 yeares after.

The third point, is the speach, or testimonie it selfe: In thee shall all the Gentiles be blessed. In thee, that is, in thy seede, Christ, Gen. 22. 18. who is in thy loynes: into whome the Gentiles are ingrafted by faith, and consequently into thee. For they are the seede of Christ, Isa. 53. 10. who is the seede of Abraham. Againe, here it is said, All the Gentilis. but Gen. 17. 4. Abraham is called the father, not of all, but of many nations. Ans: He is the father of many, in respect of his fleshs and he is a father of all the Gentiles, in regard of his faith. Againe, it is vsuall in scripture, to put the word, All: for many Rom. 5. 15. 18. And the benediction here mentioned, comprehends all the spirituall graces of God, as vocation, iustification, glorification, Eph. 1. v. 3.

The vse. In that the Lord saith, All the nations shall be blessed in Abraham, hence I gather, that the nation of the Iewes shal be called, and conuerted, to the participation of this blessing: when, and how, God knowes: but that it shall be done before the ende of the world, we know. For if all nations shall be called, then the Iewes.

Againe, that which was foretold to Abraham, is verefied in our eyes. For this our English nation, and many other nations are at this day blessed in this seede of Abraham. Vpon the consideration of this, we are admonished of many things. First, we are to giue to God great thankes and praise, that we are borne in these daies. For many Prophets, and great Kings, desired to see that which we see, and could not obtaine it. Secondly, we must euery one of vs in our hearts amend and turne to God, and vnfainedly beleeue in Christ, that we may now in the acceptable day be partakers of the promised blessing. The Lord saith, Gen. 22. 18. In thy seede all the nations of the earth shall be blessed, or, blesse themselues: because they shall vse all good meanes, that they may be filled with the blessings of God. Thirdly, we must blesse all, doe good to all, and hurt none: for, we are heyres of blessings 1. Pet. 3. 8. Lastly, we must here marke our comfort: if we truly turne to God, and beleeue in the holy seede of Abraham, all things shall goe well with vs: God shall blesse them that blesse vs, and curse them that curse vs. Gen. 12. 3.

The ninth verse, is the conclusion of Pauls answer: and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith, (though otherwise forrainers and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we haue the same blessing, when we haue not the like faith? Ans. god respects not the greatnes of our faith so much, as the truth of it. And if faith erre not in his obiect: that is, if we make Christ crucified our Redeemer, and ioyne nothing to him: if there be further, a will to beleeue, and to apprehend Christ, with care and constancie to increase in faith, and a purpose not to sinne, God will accept this true and honest will, for the deede.

10 For as many as be of the works of the law, are vnder the curse. For it is written, Cursed is euery one that continues not in all things written in the Law, to doe them.

In these wordes, Paul sets downe a second reason, whereby he prooues that not onely the Iewes, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawne from the contraries, thus. They that are of workes, that is, that looke to be iustified by workes, are vnder the curse. Therefore, they that are of faith, are blessed, or iustified, with Abraham. Moreouer, Paul addes the proofe of this second reason, in the next words, and it is framed thus: They which fulfill not the law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul saith, that they are vnder the curse, that will be of workes, we see the whole world almost, walkes in the way of perdition: it is a conclusion of nature, that we must be saued, and iustified, by our works. The young Prince in the Gospel, said, Good master, what must I doe, to be saued? The Iewes would not be subiect to the iustice of God, but they est[illegible: 1 letter]blished their owne righteousnes of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they looke to be saued by faith: but indeede, they turne their faith, to workes. For what is their faith? surely nothing els (as they say) but their good meaning, or their good dealing, or their good seruing of God.

Hence againe it followes, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, iustification, by workes. On the contrarie, our religion is the safest, and surest from daunger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce iustification by their workes. Steuen Gardiner a bloodie persecutor, beeing on his death bed told, of free iustification by the blood of Christ, said; You may tell this to me, but doe not open this gappe to the people. One of late in a publike execution of iustice, said, he would die a Catholike, and withall he added, that he looked to be saued onely by the passion of Christ.

In the proofe of the reason, three things are to be considered: What the curse is? who are cursed? and when?

The curse is eternall woe and miserie: and it is either in this life, in the end of this life, or in the life to come.

The curse in this life, is either within man, or without him. The curse within man, is manifold. In the minde there is ignorance of God, of our selues, of true happines, and of the means to attaine to it. Againe, there is a great difficultie with much paine to learne, and retaine things, to be learned, and retained. And this is a curse of God vpon our minds. In the conscience, there are manifold accusations; terrours, and feares, arising vpon euery occasion, and they are flashings (as it were) of the fire of hell, vnlesse they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sinnes, without exception. Againe, there is hardnes of heart, whereby the will of man is vnpliable to that which is good, vnlesse it be renewed. In the bodie there are more diseases, then the Physitians bookes can expresse: and as many diseases as there be in vs, so many fruits of sinne there are. Ioh. 5. 14.

The curse without vs, is threefold. The first is, a spirituall bondage vnder the power of the deuil: who by reason of sinne, works in the hearts of vnbeleeuers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.

The second, is an Enmitie of all the creatures with man, since the fall. And this appeares, because when God receiues vs to be his people, he makes a couenant with all creatures, in our behalfe. Hos. 2. 18.

The third containes, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.

The curse in the end of this life, is death, which is the separation of bodie and soule, Rom. 5. 13. and death in his owne nature, is a fearefull curse, and the very downefall to the pitte of hell.

The curse after this life, is the second death: which is separation of bodie and soule from God, with a full apprehension of the wrath of God. And if the paine of one tooth, or finger, be oftentimes so great, that men rather desire to die; then liue? how great then shall the paine be, when all the parts of bodie and soule shall be tormented? And the eternitie of this death increaseth mans miserie. If a man might suffer so many yeares, as there are drops in the sea, and then haue an end, it were some comfort: but when that time is expired, man is as farre from the end of his woe, as euer he was.

This in summe and substance is the curse here mentioned: and it were to be wished, that men would more thinke & speak of it, then they doe: then would there be more conscience of sinne.

The next point is, who are cursed. Ans. They which doe not all things written in the law. Here, is an Item for them, that will keepe some commandements, but not all. Herod would doe some things, at the motion of Iohn Baptist, but he would not leaue his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leaue their swearing, some their lying, some their vncleannes, some their vsurie. But God will not part stakes with man: he will haue all, or none. He that breakes one commandement, is guiltie of all. Iam. 2. And there is good reason, that he which obaies, should obey in all. For where God renewes, he sanctifies throughout, and fills them with the seede of all grace, that they may performe obedience, according to all the commandements of the law.

Againe, he is cursed, that doth not all things which the law prescribeth; or if he doe them, yet doth not continue in all. So then he is cursed, that breakes the law but once, and that onely in one thought: for such an one doth not continue in all things. Now then O sinnefull man, what wilt thou doe, to auoid the curse? for thou hast in thought, word, and deede, broken the law. Doest thou thinke to appease the wrath of God with gold and siluer? the whole world and all things therein are the Lords. And thou maist not thinke to hide or withdraw thy selfe from the presence of God: for all must come and appeare before his tribunall seat, in their owne persons. Neither may we thinke to escape, because God is mercifull: for he is as iust, as mercifull. What wilt thou then doe to escape this horrible curse? when thou hast done all thou canst doe, thou canst no way helpe or releeue thy selfe.

The onely way of helpe is this. Thou must flie from this sentence of the law, to the throne of grace for mercie; instantly asking, seeking, knocking at the gate of mercie, for pardon of thy sinnes. And that thou maist be incouraged to this dutie. consider with me, that at thy first Purpose to amend, and to turne vnto God, thy sinnes are pardoned in heauen. Dauid saith, Psal. 32. 5. I thought I will confesse my sinnes against my selfe, and thou forgauest me. Marke the speech, I thought. The prodigall child, Luk. 15. vpon his purpose to returne to his father, (before he had indeed humbled himselfe in word) was receiued to mercie. When Dauid said, I haue sinned, Nathan in the name of God said, Thy sinne is forgiuen thee. It may be, thou wilt say, the curse is absolute. Ans. The threatnings of the law must be vnderstood with an exception, which the Gospel makes, on this manner: The Law saith, cursed is the transgressour: and the Gospel saith, Except he repent. Ionas preached, yet fourtie daies, and Niniuie shall be destroied: yet withall he addes an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Againe, thou wilt say, my sinnes are very grieuous therefore I feare I shall not escape the curfe. Ans. Forgiuenes is promised without any limitation, to any number or kinds of sinne: (onely the sinne against the H. Ghost excepted.) Therefore appeale with boldnes in thy heart to the throne of grace, intreat for forgiuenes as for life and death, and thou shalt escape the curse.

The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among vs whome no sermons or exhortations will amend: and such persons thinke themselues without the reach of any danger. For they thinke the time is very long to the last iudgement. But they are deceiued touching themselues. For God with his owne mouth hath giuen the sentence, that they are accursed; there remaines nothing but the exequution. The halter is alreadie about their neckes: and there remaines nothing but the turning of the ladder. Nay the exequution is alreadie, in blindnes of minde, and hardnes of heart. He that beleeues not, is alreadie condemned. Ioh. 3.

Lastly, a memorable conclusion of Paul is here to be obserued. That it is impossible for any man, within himselfe, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of workes, fulfills not the law: therefore he is accursed. I further prooue it thus. If we could fulfill the law, we might be iustified by the law: but no man can be iustified by the law, or by workes: therefore, no man can fulfill the law. Againe, Paul saith, Rom. 7. 14. that the law was spirituall, requiring inward and spirituall obedience, and that he was carnall, and therefore not conformable to the law: that he was sold vnder sinne: that when he would doe good, euil was present: that he carried about him the bodie of death. And all this he saith of himselfe, about twentie yeares after his owne conuersion. Such as our knowledge is, such is our loue, to God and man. Now we know God onely in part: therefore we loue in part; and consequently we doe not fulfill the law. Againe, the Scripture puts all men, euen the regenerate, vnder the name of sinners to the very death: Isa. 64. 4. All our righteousnes is as a defiled cloth. Prou. 20. 9. Who can say, my heart is cleane? Iob cannot answer God for one of a thousand, Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard, Psal. 32. 6. If we say we haue no sinne, we deceiue our selues. 1. Ioh. 1. 9. The Papists say, that all these places are meant of veniall sinnes. Ans. There are no veniall sinnes, which in their owne nature, are not against the law of God, but only beside it. The stipend of euery sinne is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Sauiour, but an Instrument of God, to make vs our owne Sauiours. And to say this, is blasphemie. Lastly, that which man could doe by creation, so much the law requires at our hand: but man by creation could loue God with all the powers of his soule, and with all the strength of all the powers: which now (since the fall,) no man can doe. It remaines then for an infallible conclusion, that it is impossible for any man in the time of this life, to fulfill the law.

The vse. This point serues notably to condemne the follie of the world. The Israelites say at Mount Sinai, that they will doe all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandements from his youth. Mark. 10. 20. Our common people say, that they can loue God with all their hearts, and their neighbours as thē selues.

Secondly, this doctrine serues to confute sundrie Errours of the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sinne: that works of the regenerate are perfect, and may be opposed to the iudgement of God: that men may supererrogate, and doe more then the law requires. The groūd of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to loue God truly, aboue all creatures, and to loue our neighbour as our selues, in truth. The second is, to loue God with all the powers of the soule, and with all the strength, of all the powers: and this measure of fulfilling the law, is reserued to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.

Obiect. I. God promifeth the Israelites, that he will circumcise their hearts, that they may loue him with all their hearts, with all their soules, and with all their strength. Deut. 30. 6. And thus Iosua turned to God with all his heart, with all his soule, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it signifies, a true and vpright heart, without guile or dissimulation. Thus they of Zebulon are saide, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, marke the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be vnderstood. Neuerthelesse, the whole heart, soule, and strength, in the summe of the morall law, signifies all powers of the soule, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spirituall; and by the prohibition of lust, giues the meaning of the whole law. For concupiscence, or lust, comprehends the first thoughts, or motions.

Obiect. II. Noah is saide to be iust and perfect, Gen. 6. and God commands Abraham to walke before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seedes of all graces: by which he endeauours, to obey God in all his lawes and commandements. Perfection of degrees, is, when the law is fulfilled both in matter, and manner, according to the rigour of the law. Now the former places speake onely of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and generall indeauour to obey God. Isa. 38. 1.

Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, saue in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabeth walked in all the commandements of God, and that without reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of fulfilling the law, is to beleeue in Christ, who fulfilled the law for vs: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabeth, and others, are said to fulfill the law.

Obiect. IIII. We pray that we may fulfill the law, when we say, Let thy will be done in earth, as it is in heauen. Ans. We pray not that we may fulfill the law in this, but that we may striue as much as may be, to attaine to the fulfilling of the law. That is the scope of the petition. We desire not to be equall to the Angels, and Saints; but onely to imitate them more and more, and to be like to them.

Obiect. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signifie that he could perfectly will that which is good. For his will beeing partly renewed, and partly vnrenewed, the good which he willed, he partly nilled; and the euill which he nilled, he partly willed.

Obiect. UI. Christ tooke out flesh, that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes of the law is fulfilled in vs, not because we doe all things required in the law, but because we haue faith in vs, and by that faith we apprehend the obedience of Christ in fulfilling of the law.

Obiect. VII. Rom. 13. 8. Loue is the fulfilling of the law: and the regenerate loue their neighbours. Ans. If we could loue our neighbour as our selues, perfectly, we should then fulfill the whole law. But our loue is imperfect.

Obiect. UIII. He that is borne of God sinnes not: 1. Ioh. 3. he that sinnes not, fulfills the law. Ans. He that is borne of God sinnes not, that is, he doth not commit sinne, or make a practise of sinne. He may fall of frailtie, yet then he recouers himselfe, and doth not keepe a course in sinning. This is the meaning of S. Iohn.

Obiect. IX. The commandements of God are not grieuous. 1. Ioh. 5. Ans. They are not grieuous three waies; first, in respect of remission: because they that beleeue in Christ, haue the transgression of the law pardoned. Secondly, in respect of imputation: because Christs obedience in fulfilling the law, is imputed to euery beleeuer. Thirdly, in respect of inchoation. For they that beleeue receiue the spirit of God, wherby they are inabled to indeauour themselues to obey God in all his commandements. Otherwise in respect of our owne personall obedience, they are a yoke that no man can beare.

Obiect. X. The workes of God are perfect, Deut. 32. 4. Good workes, are workes of God: therefore they are perfect. Ans. Workes, that are meerely workes of God, which he worketh by himselfe, and not by man, they are all perfect: and thus must the text in Moses be vnderstood. Now good works, are works of God in vs: and withall they are our workes, hauing their beginning in the minde, and will of man: and hence they are defiled. For when the first and second cause concurre in a worke, the said worke takes vnto it the condition of the second cause. Water pure in the fountaine, is defiled, when it passes by the filthie channell.

Obiect. XI. If God haue giuen vs an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his owne fault hath lost this power of keeping the law.

The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is onely one generall, and vnchangeable sentence of the law, Cursed is euery one that continues not in all things written in the law to doe them.

I now come to other vses of the former conclusion. If the law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that beleeue. Hence it followes necessarily, that our iustification must be by the imputation, or application of Christs iustice vnto vs.

Because we cannot fulfill the law, we must make it a glasse to see our impotencie, and what we cannot doe: and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God. Thus come we to be doers of the law, and no otherwise.

Againe, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In euery good worke, there is something that is Gods, and something that is ours alone. The defect of the worke is ours alone, and that is pardoned to the beleeuer. That which is good in the worke, is from God, and that he approoueth as beeing his owne. And thus euery good worke, is said to please God.

Lastly, after that we haue begunne to please God in obedience to his lawes, considering we fulfill them not, all boasting of our goodnes must be laid aside, and we must humble our selues vnder the hand of God euen to the death. Read the practise of Dauid, Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1.

11 And that no man is iustified by the law in the sight of God, it is manifest. For the iust liueth by faith. 12 And the law is not of faith: but he that shall doe these things, shall liue in them.

The meaning. By the law] that is, the law not onely ceremoniall, but also iudiciall and morall. Indeede the occasion of Pauls disputation in this place, is taken from Circumcision, pertaining to the ceremoniall law: but he inlarges his disputation, from one part to the whole law. For they which thought Ceremonies necessarie to iustification, would much more thinke morall duties necessarie. And that Paul speakes here of the morall, it appeares by the 10. verse, where he alleadgeth a sentence that specially appertaines to the morall law: Cursedis euery one, &c. Againe, the law may be considered, two waies, in the iustification of a sinner: first, as it iustifieth without Christ. Secondly, as it iustifieth with Christ: and both waies it is excluded from iustification, and here specially in the second regard. For the intent of the Galatians was, to ioyne Christ and the law, in the worke of our iustification.

Before God] that is, in the iudgement of God, before whose iudgement seat we must all appeare, and be iudged.

The iust shall liue by faith.] The scope of these words is this. The Iewes were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be ledde into captiuitie, by the saide Babylonians. Now in this distresse of theirs, the Lord sets downe the dutie of the faithfull Iewes, namely, that they must stay themselues by their faith in the Messias, and consequently, that they shall haue safetie in this life in the middest of all dangers, and in the ende haue eternall life. And Paul applies this text to his purpose, thus. Life eternall comes by faith: and therefore true righteousnesse before God is by faith. For righteousnes is the foundation of life eternall: and therefore it is called iustification of life. Rom. 5. 17.

The law is not of faith] The meaning of these words must be gathered, by the opposition in the latter part of the verse: but he that doth these things shall liue in them. And the meaning is this. The law doth not prescribe faith in the Messias: neither doth it promise life to him that beleeueth in the Messias, but to him that doth the things contained in the law.

In these wordes, Paul addes a new argument to the former, thus. Iustice is by faith: the law is not of faith: therefore the law is not our iustice. Or again, thus. He that is iustified, is iustified by faith: the law iustifies no man by faith: therefore the law doth not iustifie. The conclusion is first, in the 11. verse. The proposition is expressed, and confirmed by the testimonie of the Prophet Habacuk. The assumption is in the 12. verse.

The vse. Whē Paul saith, No mā is iustified by the law in the sight of God: he makes a double iustification: one, before God: the other, before mē. Iustification before God is, when God reputes a man iust, & that onely for the merit, and obedience of Christ. Iustification before men, is, when such as professe faith in Christ, are reputed iust of men. By this distinction, Paul who saith, that a man is iustified by faith without workes, Rom. 3. 28. and Iames, who saith, that Abraham was iustified by faith, and workes, Iam. 2. 24. are reconciled: for Paul speakes of iustification before God, as he himselfe expressely testifieth, Rom. 4. 2. and S. Iames speakes of iustification before men, which is not onely by the profession of faith, but also by workes.

In the same sort, there is a double Election. One speciall, whereby God knowes who are his. The other, is more generall, whereby we repute all men to be Elect, that professe faith in Christ, leauing secret iudgements to God. Thus Paul writes to the Ephesians, Philippians, &c. as Elect. And the Ministers of the word, are to speake to their congregations, as to the Elect people of God.

In the same manner, there is a double sanctification: one before God, in truth, Eph. 4. 28. the other before men, in the iudgement of charitie. Thus men are said, to tread vnder foote the blood of Christ wherewith they were sanctified. Hebr. 10. 29. Thus all that are of right to be baptised, are holy and regenerate: not in the iudgement of certentie, which is Gods; but in the iudgement of charitie, which is mans: secrets alwaies reserued to God.

Againe, when Paul saith, in the sight of God, he giues vs to vnderstand, that there is an vniuersall iudgement of God, before whome we must all appeare, and be iudged. And when Paul saith in the time present, that God iustifieth (though not by workes) he signifies, that this iudgement is alreadie begunne vpon vs, euen in this life. This must teach vs, to walke in godly and holy conuersation, in the feare of God: and to watch and pray, that we may be found worthie, to stand before God. Malefactours, when they are going to iudgement, and when they see the Iudge set: lay aside skorning, and bethinke themselues what to say, or doe. Now we are these malefactours: and we know that God hath alreadie begunne to giue iudgement of vs: and therefore we must prepare our selues to make a good reckoning.

In the testimonie of the Prophet our dutie is set downe, and that is, that we must in this world liue by faith. That we may liue by faith, we must doe two things. One is, to choose the true God for our God: the second is, in our hearts to cleaue vnto him, and that according to his word. First therefore, we must cleaue fast to his commandements, by entring into the way of his precepts, and by walking in them. For this cause we must haue alwaies about vs the eye of knowledge, to direct our steps in the wayes of God, that we euer keepe our selues in our callings, that is the dutie we owe to God and man. Secondly, while we stand in the waies of God, we shall be assailed with many Temptations on the right hand, and on the left: therefore we must further cleaue to the promises of God: beleeuing his presence, protection, and assistance, in all temptations and daungers. And this our faith must be as it were a hand to stay vs. Here two caueats must be remembred. One, that we must not prescribe vnto God the manner of his assistance: but leaue it, with other circumstances of time, and place, to God. The second is, when all earthly things faile vs, we must rest vpon the bare word of God, and beleeue the promise of remission of sinnes, and life euerlasting. This is to liue by faith. And this dutie must be practised, when we are in the field to fight for our countrey: when we lie on our death beddes: and when we are in any danger.

Marke further, Paul saith, the iust man liues by faith: he therefore that is iustified continues to be iustified by his faith: and therfore the second iustification, that is said to be by our works, is a meere fiction. And in that none liues by faith, but he that is a iust man, we see that true faith is alwaies ioyned with the Purpose of not sinning, or with the iustice of good conscience: and where they are seuered, there is no more but a meere pretence of faith.

When Paul saith [the Law is not of faith] he sets downe the maine difference betweene the Law and the Gospel. The law promiseth life, to him that performs perfect obedience, & that for his works. The Gospel promiseth life, to him that doth nothing in the cause of his saluation, but only beleeues in Christ: and it promiseth saluation to him that beleeueth, yet not for his faith, or for any worke els, but for the merit of Christ. The law thē requires doing to saluation, and the Gospel beleeuing, and nothing els.

Obiect. I. The Gospel requires repentance, and the practise of it. Ans. Indeede the law doth not teach true repentance; neither is it any cause of it, but onely an occasion. The Gospel onely prescribes repentance, and the practise thereof: yet onely as it is a fruit of our faith, and as it is the way to saluation in which we are to walke, and no otherwise.

Obiect. II. The law requires and commands faith. Ans. The law requires faith in God, which is to put our affiance in him. But the Gospel requires faith in Christ, the Mediatour, Godman: and this faith the law neuer knew.

Obiect. III. In the Gospel there are promises of life, vpon condition of our obedience. Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh, ye shall liue. 1. Ioh. 1. 9. If we confesse our sinnes, God is faithfull to forgiue them. Ans. The promises of the Gospel are not made to the worke, but to the worker: and to the worker not for his work: but for Christs sake, according to his worke. As for example: promise of life is made not to the worke of mortification, but to him that mortifieth his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or euidence thereof. And therefore it must be remembred, that all promises of the Gospel that mention works, include in them Reconciliation with God in Christ.

Obiect. IV. Faith is a vertue, and to beleeue is a worke: therefore one worke is commanded in the Gospel, and is also necessarie to saluation. Ans. The Gospel considers not faith as a vertue, or worke, but as an instrument, or hand, to apprehend Christ. For faith doth not cause, effect, or procure our iustification and saluation, but as the beggers hand, it receiues them, beeing wholly wrought and giuen of God.

This distinction of the law and the Gospel, must be obserued carefully. For by it we see that the Church of Rome hath erroniously confounded the law and the Gospel, for this many hundred yeares. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the holy Ghost, is the Gospel. But I say againe, that the law written in our hearts, is still the law of Moses. And this ouersight in mistaking the distinction of the Law and the Gospel, is and hath bin, the ruine of the gospel.

We must here further obserue, that Cr[illegible: 1 letter]dere. Fac[illegible: 1 span]. beleeuing, and doing, are opposed, in the article of our iustification. In our good conuersation they agree: faith goes before, and doing followes: but in the worke of our iustification, they are as fire and water. Hence I gather, that to the iustification of a sinner, there is required a speciall and an applying faith, for generall faith is numbred among the works of the law: and the deuills haue it. This kind of beleeuing therefore, and doing, are not opposite. Againe, hence I gather, that works of faith and grace, are quite excluded from iustification; because the opposition doth not stand betweene beleeuing, and the works of nature: but simply, betweene beleeuing, and doing.

Lastly, it may be demaunded, why the Lord saith, He that doth the things of the law shall liue; considering no man since the fall, can doe the things of the law? Ans. The Lord since mans fall, repeates the law in his old tenour, not to mocke men, but for other waightie causes. The first is, to teach vs that the law is of a constant, and vnchangeable nature. The second is, to aduertise vs, of our weaknes, and to shew vs, what we cannot doe. The third is, to put vs in minde, that we must still humble our selues vnder the hand of God, after we haue begunne by grace to obey the law; because euen then we come farre short in doing the things which the law requires at our hands.

13 Christ hath redeemed vs from the curse of the law, when he was made a curfe for vs: (for it is written, Cursed is euery one that hangeth on the tree.) 14 That the blessing of Abraham might come to the Gentiles, through Christ Iesus, that we might receiue the promise of the spirit by faith.

Paul hauing prooued the truth of his doctrine by sundrie arguments, in the former part of this chapter, he here answereth an obiection, the occasion whereof is from the 10. verse. It may be framed on this manner: If they be accused that continue not in all things written in the law to doe them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you haue said.) Answer is here made, that to them that beleeue there is full redemption, from the curse of the law. And Paul for the better inlightning of his answer, here makes a description of our redemption by foure arguments. The first is the author: Christ hath redeemed vs from the curse of the law. The second is the forme or manner of our Redemption, in these words, When he was made a curse for vs. And this forme is further declared by the signe, in these words: for it is written, Cursed is euery one that hangeth on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also an other ende, that we might receiue the promise of the spirit.

Touching the Author, in these words, Christ hath redeemed vs from the curse of the law, sundrie things may be learned. First of all, comparing these words with the 10. verse, or comparing the answer, and the obiection together, we see and are to obserue, that the threatnings of the law, are to be vnderstood with an exception from the Gospel. All are cursed, saith the law, that doe not continue to doe all things written therein, Except they haue pardon, and be redeemed by Christ, saith the Gospel. And thus are all curses of the law to be conceiued, with a limitation or qualification, from the Gospel.

Againe, in that Christ hath redeemed vs from the curse of the law, here is our comfort, that neither, hell, nor death, nor Satā, hath any right or power ouer vs, so be it we do vnfainedly beleeue in Christ. For we are bought with a price. And for this cause, we must be admonished, not to feare any euill ouermuch, as the reuilings, and curses of euill tongues, withcraft, the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtfull vnto vs, is remooued from them that are in Christ. And therefore all immoderate feare should be restrained.

Thirdly, our dutie is, to glorifie God and Christ, who hath redeemed vs, and that both in bodie and soule. The redeemed must liue according to the will of their redeemer. 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie.

Lastly, here an obiection made by some, may be answered. If (say they) we were redeemed by Christ, beeing captiues to the deuill, the price of our Redemption was paid to him, and not to God. Ans. We were captiues properly to the iustice of God in the law, to the order whereof we stand subiect: and by this meanes we are captiues to the curse of the law, and consequently to the deuill, who is the minister of God, for the Execution of the said curse. And beeing captiues to the deuill, no otherwise then as he is the minister of God, for the inf[illegible: 2 letters]cting of punishment: the price must not be paid to him, but to God, who is the principall, and hath a soueraigntie ouer him and vs.

I come now to the forme of our Redemption, Who was made a curse for vs. For the better vnderstanding of these words, foure points are to be handled. The first is, what is this curse? Ans. A double death: the first of the bodie, the second of the soule. The first is, the separation of the bodie and soule. The second is, the separation of the whole man from God: not in respect of his vniuersall power and presence (for the very damned haue their moouing and beeing from him,) but in respect of his fauour, and speciall loue, whereby God ceaseth to be their God. And this is death indeede, whereof the first; is but a shadow: and this is the curse of the law.

The second point is, How Christ was a curse, or accursed, who is the fountaine of blessednes? Ans. He is not so by nature: for he is the naturall sonne of God: nor by his owne fault: for he is the vnspotted lambe of God: but by voluntarie dispensation: and therefore Paul saith, he was made a curse. And he was made a curse, first, because he was set a part in the eternall counsell of the Father, Sonne, and holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the father is said to haue sealed him, Ioh. 6. 27. and he is said againe to be prcordained before all worlds, 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God. Act. 3. 22. Secondly, he was made a curse, in that he was in time consecrated to be our Mediatour and so a curse. And this consecration was first in his baptisme, in which he put vpon him our guilt, as we put off the same in ours; and secondly on the crosse and passion, in which he tooke vnto him the punishment of our sinne. And thus was he made a curse. It may be obiected, that he is the Son of God: and therefore no curse. Ans. Christ must be considered as the Sonne of God, and againe as our pledge and suretie. Heb[illegible: 1 letter]. 7. 22. In the first respect he was not accursed, but in the second.

The third point is, In what nature was Christ accursed? Ans. Whole Christ God-man, or Man-god, was accursed. For the Lord of life (saith Paul) was cr[illegible: 1 letter]cified, and consequently accursed. 1. Cor. 2. 8. Yet this limitation must be added, that the curse was not vpon the Godhead of Christ, but onely in his flesh, or manhood. For he suffered (saith Peter) in the flesh. 1. Pet. 4. 1. Moreouer, the soule of Christ was the more principall seat of the curse, as it was the principall seat of sinne. Therefore the Prophet saith, he made his soule an offering for sinne, Isa. 53. 10. and Christ said, My soule is heauie to the death.

The fourth point is, How farre forth Christ was accursed? Ans. In the first death there are two degrees, separation of the bodie and soule, and the putrifaction of the bodie separated. And Christ entred onely into the first, and not into the second. For his bodie beeing dead indured no corruption. Againe, in the second death there are two degrees. The first is, a separation from God in sense and feeling: and the second, is an absolute separation from God. Into this second degree of death, Christ entred not, because he saide in the middest of his passion, My God, my God. And this absolute separation could not be without the dissolution of the personall vnion. Into the first degree of the second death, he entred: namely, into the apprehension and feeling of the wrath and indignation of God due to mans sinne. And this appeares by his bloodie sweat of thicke and clottered blood, by his complaint that he was forsaken: by his feares and sorrowes in the time of death, in which he comes short of sundrie Martyrs, vnlesse we acknowledge that he indured further paines of death then euer they did: by his condition, in that he takes vpon him the condition of the first Adam, who vpon his fall was to indure the first and second death. Here two questions are to be demanded: the first, How and in what manner Christ suffered the wrath of God? Ans. He indured it willingly of his owne accord: he did not onely in minde see it before his eyes, but also he felt it: it was laid and imposed on him, and he incountred with it: but it had no dominion of lordship ouer him. Act. 2. 24. The second is, How much he suffered of the wrath of God? Ans. The punishment he suffered was in value and measure answerable to all the sinnes, of all the Elect past, present, and to come: the Godhead supporting the manhood, that it might be able to beare, and ouercome the whole burden of the wrath of God. If it be saide, that a creature cannot haue an infinite apprehension of the wrath of God: I answer, it sufficeth that God laid infinite wrath vpon him, and that he apprehended it according to the condition of a creature. For in so doing, he incountred with the whole wrath of God. One man in a breach, or at a bridge, may stand against an whole armie, and beare the brunt of it: why may not then the manhood of Christ supported by the Godhead, beare the stresse of the whole wrath of God? Against this doctrine, sundrie things may be obiected.

Obiect. I. The Scripture ascribes all to the blood of Christ, and therefore to the death of the bodie. Ans. By blood, is meant a bloodie death: by the bloodie death, the death of the crosse: by the death of the crosse, a death accursed, or the death of the bodie, ioyned with the malediction of the law.

Obiect. II. The suffering of the anger of God was not figured in Sacraments or sacrifices. Ans. The beast, whereof the burnt offering was made, was first tied to the hornes of the altar: his blood then was shedde: and lastly he was all burnt vpon the al[illegible: 3 letters] vnto God: and hereby was figured the fierie wrath of God.

Obiect. III. Temporall death, or the curse for halfe a day cannot counteruaile eternall death. Ans. Yes, in Christ. For if man could suffer and ouercome punishment in measure infinite, he should not suffer eternally: but this no man nor angel can doe: and therefore man must suffer punishment for measure finite, for time infinite: because the punishment must be answerable to God, whose maiestie is infinite. Now Christ beeing God and man, suffered punishment indeed infinite: and therefore it was not necessarie that he should indure it eternally. Againe, here the dignitie of the person helpeth: for in that the Sonne of God suffered the curse of the law for halfe a day, it is more, then if all men had suffered eternall death. Therefore the death of Christ in respect of the measure of the punishment, as also in respect of the value, and dignitie thereof, counteruailes death euerlasting.

Obiect. IV. It is hard to say, that Christ suffered the paines of hell. Ans. The Latin translation (commonly receiued,) hath as much, that he could not be holden of the sorrowes of hell, Act. 2. 24. And there is no offence to say, he suffered the paines of hell, so farre forth as this suffering may stand with the puritie of his manhood, and with the truth of the personall vnion.

The vse. Friers teach, that if Christ had pricked his finger, and let fall but one droppe of blood, it had bin sufficient to redeeme all the world. But they dreame. For Paul saith, he was made the curse of the law, to redeeme vs. This had bin a needles worke, if a pricke in the finger, or any punishment without death, would haue done the deede.

That Christ became a curse for vs, it shewes, the greatnes and horriblenes of our sinnes, it shewes the grieuous hardnes of our hearts, that neuer almost mourne for them: it shewes the vnspeakable loue and mercie of God, for which we are to be thankfull for euer, and that all manner of waies.

In that the Sonne of God became a curse for our sinnes, we are put in minde, to see, acknowledge, and consider them, and withall to bewaile them, and to humble our selues for them: and to detest them more and more, vnto the very death. For what is more worthie of hatred, then that which causeth the Sonne of God to be accursed. They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law, doe in truth die vnto all their sinnes, and liue vnto God. Many indeede professing Christ, make no change of life at all: and the reason is, because a secret Atheisme makes them say in their hearts, There is no Christ, there is no curse, that was indured by Christ. Clense your hearts of this hidden Atheisme, and looke that inwardly in your spirits, you die vnto your sinnes, and liue to God.

In that Christ was obedient to his Father in bearing the curse of the law, we are taught in all things to subiect our selues to the will of God. Our obedience must not onely be in doing this or that, but also in suffering the miseries [illegible: 2 letters]d on us to the death: this is the best obedience of all, and the truest marke of Gods child, to obey in our sufferings.

Moreouer, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is euery one that hangeth on the tree. Deut. 21. 23. The ground of this sentence is the sinne of the malefactour: for whome God curseth, he curseth for his offence. And here it may be demanded, why he that is stoned to death is not likewise accursed? Ans. He also is accursed: but there are speciall reasons why the man hanged on the tree is cursed. First, among the Iewes, they which were hanged, were most grieuous malefactours, as blasphemers, and idolatours: and there punishment was accordingly, most grieuous. Secondly, hanging (as among all nations, so among the Iewes) was a most odious, and infamous death. Thirdly, God did foresee that the Messias should die on the crosse, and therefore he accursed this kind of death. If it be saide, that there was no fault or offence in Christ; and therefore he could not be accursed: I answer, that he became sinne for vs, in that our sinne was applied and imputed to him. It may be further obiected, that the theefe which repented, was not accursed, though he were hanged on the tree. Ans. As a theefe, he was accursed; as he was a theefe, and repented, the curse was remooued. For the law in the curses thereof, giues place to the Gospel: iudgement yeelds to mercie: and the Gospel puts an exception to the law.

The vse. If the malefactour hanged, be accursed, and defile the earth: how vile and accursed is the liuing malefactour, the blasphemer, adulterer, murtherer, &c. who hath entred no degree of punishment? Let this be considered, to terrifie offenders.

Againe, let vs consider the scope of this law. Because he that hangs on the tree, is accursed: therefore saith the law of God, he must be taken downe, and buried. Marke the equity of this law: and that is, that things euill and accursed, are to be remooued from the eye and sense of man. This charge the Lord giues of lesse matters, namely, of sights vndecent, and vnseemely. Deut. 23. 15. Againe, we are commanded not so much as to name fornication, vncleannes, couetousnes, resting, foolish talking, &c. Eph. 5. 3. Here we are to be put in minde, that the Plaies (commonly in vse) ate to be banished out of all Christian societies. For they doe nothing els but reuiue and represent the vile and wicked fashions of the world, and the misdemeanour of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Againe, all euill in our example, whether in word, or in deede, must be buried, as much as may be: for it defileth, and is accursed.

Here it may be demanded, how this law of God, (he is accursed: therefore let him be taken downe, and buried) standes with the order vsed in this and other countries, in which men are hanged in chaines for the terrour of the world? Ans. Iudiciall lawes, if they haue in them morall equitie, and serue directly to fense in the precepts of the Decalogue, are perpetuall, and bind all men, els not. As for the iudiciall determinations of this or that manner of punishment, they concerne vs not, but God hath left euery nation free, though not in respect of punishment, yet in respect of the manner and order thereof.

The third point, whereby our redemption is described, is the ende thereof, that the blessing of Abraham, that is, righteousnes and life euerlasting, may come vpon the Gentiles. Here two things are to be considered. The first is, whence comes the benediction of Abraham? Ans. From the cursed death of Christ. For thus are the words, He was made a curse for vs, that the b[illegible: 2 letters]ediction of Abraham might come on the Gentiles. Marke here how God workes one contrerie by the other. In the creation, he made something, not of something, but of nothing: he called light out of darknes: he kills, and then makes aliue, Hos. 6. he sends men to heauen, by the gates of hell: he gaue sight by a temper of spittle and clay, a fit meanes to put out sight. In the worke of our redemption he giues life, not by life but by death, and the blessing by the curse. This shewes the wisdome, and power of God: and it teacheth vs in the worke of our conuersion and saluation, not to goe by sense and feeling; because God can, and doth worke one contrarie, in, and by the other.

The second point is, where this benediction of Abraham is to be found. Ans. The text say, It is extant in Christ Iesus, who is as it were the storehouse of Gods blessing, and the dispenser of it to all nations. In him are hid all treasures of wisdome, and knowledge. Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen. Reu. 21. Here we see the right way to become rich: and that is, aboue all things to seeke to be true and liuely members of Christ: for if he be ours, we can want nothing. Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vnto vs all good things that he sees to be necessarie for vs. For Christ is the storehouse of the benediction of Abraham. Againe, this must teach them that beleeue in Christ, to be content in any estate, be it better or worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discerne of things that differ. Thirdly, in our pouertie, and in the middest of all our wants and losses, we must comfort our selues. For though we leese neuer so much, yet we retaine the principall, and that is Christ, who is the benediction of Abraham.

The fourth point is, an other end of our Redemption, That we might receiue the promise of the spirit by faith. For the better vnderstanding of this, foure questions may be demanded. The first is, what is meant by the promise? Ans. The promise of God made in the old Testament, that he would powre out his spirit vpon all flesh. Isa. 44. 3. and Ioel 2. 28. And h[illegible: 1 span]saide, that this promise is fulfilled to the nations, whē they beleeue. Marke here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God promiseth Iacob that his posteritie shall be a great nation after 430 yeares: for which time they remaine in thrall & bondage; but the very night after the former time was expired, nothing, no not the raging sea could stoppe their deliuerance. Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the Israelites in Babylon. When this time was expired, Daniel praied, and at the very beginning of his supplications, the decree of God for deliuerance came forth. Dan. 9. 23. The vision of God (saith the Prophet) is for an appointed time. Hab. 2. 1. and so is the promise. This must teach vs to be content, if after much praying, we finde not the fruit of our praiers: because there is an appointed time for the accomplishing of them. In this respect Dauid saith, that his eyes failed, and he was hoarse in praying. Psal. 69. 4.

The second question is, what is meant by the giuing, or sending of the spirit? Ans. Without any alteration or change of place, it signifies two things. The first is, Order betweene the persons, whereby the Father, and the Sonne worke mediately by the holy Ghost, & the holy Ghost immediatly from them. The second is, that the Spirit doth manifest his presence by diuine effects in vs. In this respect he is saide to be sent, or giuen of the Father, and the Sonne.

The third point is, In what order is the spirit giuen? For it seemes, that we first of our selues beleeue, and then receiue the spirit? Ans. Men are saide to receiue the spirit, when they receiue some new gift of the spirit, or the increase of some old gift. Ioh. 20. 22. Againe, to speake properly, faith and the receiuing of the spirit, are for time both together. For first of all, we heare the promise of God: then we beginne to meditate, and to applie the saide promise to our selues, to striue against doubting, and to desire to beleeue: and in doing of all this, we receiue the spirit. To beleeue, is the first grace in vs that concernes our saluation: and when we beginne to beleeue, we beginne to receiue the spirit: and when we first receiue Gods spirit, we beginne to beleeue. And thus by our faith receiue we the spirit: and thus also the spirit dwells in vs by faith. Eph. 3. 17. And we must not imagine, that we may, or can beleeue of our selues, without the operation of the spirit.

The fourth point is, for what ende we receiue the spirit? Ans. For sixe. For illumination of our mindes, 1. Ioh. 2. 27. 1. Cor. 2. 12. for regeneration, whereby the Image of God is restored in vs, Ioh. 3. for the gouernment of our counsells, wills, affections, actions, Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction, whereby we are vnited to Christ our head. 1. Cor. 6. 17. for consolation, Rom. 8. 16. lastly, for confirmation in our faith, and euery good dutie. 2. Cor. 1. 22. Eph. 1. 13.

This receiuing of the spirit, is one speciall ende of our redemption: and therefore it is most necessarie for vs, to haue the spirit of God dwelling in vs. If we haue not the spirit, we are not Christs: and without it, we can doe nothing.

We must for this cause doe such things, whereby we may obtaine and receiue a plentifull measure of Gods spirit. Repent (saith Peter) and ye shall receiue the holy Ghost.

Againe, we must carefully retaine and preserue the grace of the spirit in vs; by meditation in the word of God; by earnest and frequent praier; by auoiding all such acts, in word, or deede, that may make a breath in conscience: for whatsoeuer offends conscience, quenches the spirit. Lastly, by sauouring the things of the spirit, Rom. 8. 5. that is, by thinking on things spirituall, by affecting of them, and delighting in them.

15 Brethren, I speake as men doe: though it be but a mans couenant, when it is confirmed, no man doth abrogate it, or adde any thing thereto. 16 Now to Abraham and his seede were the promises made. He saith not, and to the seedes, as of many; but, and to thy seede, as of one, which is Christ. 17 And this I say, that the law which was 430 yeares after, cannot disanull the couenant that was before confirmed of God in respect of Christ, that it should make the promise of none effect. 17 For if the inheritance be of the law, it is no more by promise, but God gaue it vnto Abraham by promise.

In these words, Paul meetes with a second Exception, or obiection, made against that which he here principally stands vpon: namely, that the blessing of Abraham is conuaied to the Gentiles, and that by Christ. The obiection may be framed thus: The promise made to Abraham, cannot now pertaine to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be iustified, and faued, by the obseruation of the law. To this obiection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot doe it. The first he confirmes on this manner: The Testament of God confirmed, cannot be abrogated: The promises made to Abraham and his seede, which is Christ, are his Testament confirmed: Therefore they cannot be abrogated.

The proposition is expressed in the 17. verse, and is confirmed by comparison, thus. The testament of man after it is confirmed, may not be abrogated: much lesse the testament of God. v. 15. The minor is propounded in the 16. and 17. verses. Now I come to speake of the words as they lie.

Brethreu] Paul had before called them fooles; and that iustly, because they fell from the doctrine which he taught them, to an other Gospel. And yet here he calls them brethren. And hence let vs learne, that in diuision of iudgement and opinion, there must be no diuision but vnitie of affection. It is, and hath bin alwaies the plague of the Church, that diuision of heart and affection, there takes place, where any diuision is in iudgement, though men erre of infirmitie. This cuill causeth more to be condemned for heretikes, then indeede ought to be: it maketh schismes where none should be: it maketh dissentions to be incurable; which otherwise might be cut off. And therefore if dissentions in iudgement arise, we must remember to suppresse, enuie, hatred, pride, selfe loue, and let Christian loue beare sway.

Againe, here we see it is lawfull, to speake in Sermons as men doe, so it be done after the example of Paul, with these cautions. First, it must be done sparingly, and soberly, without ostentation. Secondly, it must be done vpon a iust cause, as when the sayings of men serue to conuince the hearers, and that in their consciences. Thirdly, a difference must be made betweene the word of man, and the word of God; least in adding one to the other, the word of God loose his grace, and excellencie. Lastly, Gods word onely must be the foundation of the doctrine which is taught, and the word of man is to be added, in respect of our infirmitie to giue light, or to conuince.

That which Paul speakes after the manner of men, is a principle of law, or a conclusion of the light of nature, namely, that a Couenant or testament confirmed, may not be abrogated. Paul saith, it is the propertie of them that are of reprobate mindes to be truce-breakers. Rom. 1. 30. Hence sundrie questions may be resolued. The first is, whether Legacies giuen to the maintenance of the Masse, may be applied to the maintenance of the true worship of God? Ans. The testator in the giuing of such Legacies, hath a double intention: one is general, and that is to preserue the worship of God: the other is special, and that is to preserue the idolatrie of the Masse. In this he erreth, and therefore his will may be changed. For testaments vnlawfully made, may be abrogated. In the generall he erred not: and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be saide, that the next heires may recall them when the Masse is abolished. I answer, no. Because they may still be applied to the publike good of the Church. The affection of the dead was good in this case, though there iudgement was naught: and therefore regard is to be had of their affection and intent.

The second question is, whether we are to keepe couenant with heretikes, and enemies? Ans. Yea: for the principle, A couenant confirmed, may not be abrogated, is the conclusion of nature, which binds all men without exception, at all times, if the couenant be lawfull.

The third question is, what if damages and losses follow vpon the couenant made and confirmed, must it then be obserued? Ans. Of couenants some are single, that is, bare promises, not confirmed by oath; and some againe are with oath. Againe, some couenants are meere ciuill, beeing made of man to man; and some are more then ciuill, beeing made of man to God, as contracts of marriage. Now if couenants be single couenants, and meerely ciuill, then may they be changed by the makers, or by their successours, if hurts and losses arise. Yet if couenants be confirmed by oath, and if they be made to God, they may not be changed, so long as they are lawfull, though great losses insue. Read the example of Iosua, Ios. 9. 18. A good man sweareth, and changeth not, though he lose thereby. Psal. 15. 4.

The fourth question is, whether a contract may not be dissolued, when one of the parties hath a disease contagious in deadly manner, and incurable? Ans. If such a disease follow the contract, the marriage not consummate, we may presume that God doth dissolue the contract. And the couenant dissolued by God, we may without daunger hold to be abrogated.

The last question is, whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ, when it ministreth the Lords supper vnder one kind? Ans. They sinne against the light of nature, which teacheth vs not to abrogate the testaments of men, much lesse the testament of God. It is alleadged, that we receiue whole Christ vnder one kind. Ans. True indeede. But we must consider the end of the sacraments is to signifie and represent, perfect nourishment, in, and by Christ: now perfect nourishment is not in bread alone, but in bread and wine: and by them both ioyned together, is signified, that Christ is the bread and the water of life: now to abolish the cuppe, is to abolish the principall vse of the sacrament, and to lessen our comfort.

In the 16. verse Paul saith, the promises were made to Abraham, in the plurall number: because they were sometime made to Abraham, sometime to his seede, and sometime to both: and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seede of Abraham here mentioned, is the seede not of the flesh, but of the promise, Rom. 9. 7. and this seede is first Christ Iesus, and then all that beleeue in Christ. For all these are giuen to Abraham as children by the promise and Election of God. Moreouer, this seede is not many (as Paul obserueth) but one: that is, one in number. It is obiected, that the word [seede] is a name collectiue, and signifies the whole posteritie of Abraham. Ans. It doth sometime, but not alwaies: for Eue saith of Seth, God hath giuen me an other seede, Gen. 4. 25. that is, an other sonne.

Lastly, it is said, that this one particular seede of Abraham is Christ Iesus. Here by the name Christ, first and principally the Mediatour is meant, and then secondly all Iewes and Gentiles beleeuing, that are set and grasted into Christ by their faith. For Paul saith, Rom. 9. 8. that the children of God, or, the children of the promise, are the seede of Abraham: againe, Gal. 3. 29. They which are of Christ, are the seede of Abraham. And the name, Christ, signifies not onely the head or Mediatour, God and man, but also the Church gathered partly of Iewes, and partly of Gentiles. The bodie (saith Paul) is one, but the members are many: euen so is Christ, 1. Cor. 11. 12. that is, the Church of Christ. Againe, I beare in my bodie the remainders of the sufferings of Christ, Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be obiected, that by this means the seede of Abraham, is many, and not one: because Christ and all beleeuers are the seede. Ans. They are all one in respect of one and the same blessing of God, which is first giuen to Christ, and by Christ to all that beleeue in him. All are one in Christ, Gal. 3. 28. and he gathers things in heauen and earth into one head. Eph. 1. 10.

It is here to be obserued, that the promises made to Abraham, are first made to Christ, and then in Christ to all that beleeue in him, be they Iewes, or Gentiles. This Conclusion is of great vse. First, by it we learne the difference of the promises of the Law and the Gospel. The promises of the law, are directed and made to the person of euery man particularly: the promises of the Gospel are first directed, and made to Christ, and then by consequent, to them that are by faith ingrafted into Christ.

Secondly, by this we learne to acknowledge the communion that is betweene Christ and vs. Christ as Mediatour, is first of all elected, and we in him: Christ is first iustified, that is, acquit of our sinnes, and we iustified in him: he is heire of the world, and we heires in him: he died vpon the crosse, not as a priuate person, but as a publike person representing all the Elect, and all the Elect died in him, and with him. In the same manner they rise with him to life, and sit at the right hand of God with him in glorie.

Thirdly, here we see the ground of the Certentie of perseuerance, of all them that are the true children of God. For the office of Christ to which he is set a part, is to receiue the promise of God for vs, and to applie it vnto vs. And this worke is done by Christ without impediment, and without repentance on his part. The seale and foundation of our saluation is this, that God accepts and knowes vs for his, 2. Tim. 2. 19. and that which concernes vs is, that we must worship God in spirit and truth, and depart from iniquitie.

Lastly, here is comfort against the consideration of our vnworthines. Thou saiest thou art vnworthie of the mercie of God, and therefore hast no hope. And I say againe: dost thou truly exercise thy selfe in the spirituall exercises of faith, inuocation, repentance? be not discouraged: thou must not receiue the promise immediately of God, but Christ must doe it for thee. Though thou be vnworthie, yet there is dignitie, and worthines sufficient in him. If thou say, that thou must at the least receiue the promise at the hand of Christ. I adde further, that he will not quench the flaxe that doth but smoake, neither will he breake the bruised reede. He accepts the weake apprehension, if it be in truth. And our saluation stands in this, not that we know and apprehend him, but that he knowes & apprehends vs first of all.

v. 17. This I say] In the former verses Paul hath laid downe two grounds: one is, that testaments of men confirmed, may not be abrogated: the other, that the promises were made to Abraham and his seede, which is Christ. Now, what of all this may some man say? Paul therefore addes these words, This I say, that is, the scope and intent of all my speech is, to shew, that the couenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was giuen 430 yeares after the confirmation of the saide testament. And because it might be doubtfull what Paul meanes, when he saith, the couenant confirmed cannot be abrogated, he explanes himselfe in the ende of the verse by saying, the promise cannot be made of no effect.

It is here to be obserued, that Paul saith, the promise made to Abraham is a couenant, or, testament. It is a Couenant or compact, because God for his part promiseth remission of sinnes and life euerlasting, and requireth faith on our part. In respect of this mutuall obligation, it hath in it the forme of a couenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediatour, Heb. 9. 15. Secondly, the things promised, as remission of sinnes, and life euerlasting, are giuen after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodnes of God, who vouchsafeth to name them in his testament, that haue made couenant with the deuill, and are children of wrath by nature, as we all are.

Again, in that the promise is a testament, remission of sinnes, and life euerlasting, is a Legacie: and for the obtainment of thē, we must bring nothing vnto God, but hunger and thirst after them, and make suit vnto God for them, by asking, seeking, knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receiue and accept them. And though we be neuer so vnworthie in our selues, yet shall it suffice for the hauing of the blessing of God, if our names be found in the Testament of God.

Againe, Paul saith, that the promise made to Abraham is a couenant confirmed of God. It may be demanded, by what meanes it was confirmed? Ans. By oath. Heb. 6. 17. Againe, it may be demanded, to whome it was confirmed? Ans. To Abraham, as beeing the father of all the faithfull, and then to his seede, that is, first to the Mediatour Christ, and consequently, to euery beleeuer, whether Iew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a publike person, representing all the faithfull.

Here againe we see Gods goodnes. We are bound simply to beleeue his bare word; yet in regard of our weaknes, he is content to ratifie his promise by oath, that there might be no occasion of vnbeleefe.

Againe, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some may say, I could doe so, if God would speake to me, as he did to Abraham. I answer againe, when God spake to Abraham, in him he spake to all his seede: and therefore to thee whosoeuer thou art, that beleeuest in Christ.

And hence we are to gather sure hope of life euerlasting. For in the person of Abraham, God hath spoken to vs: he hath made promise of blessing to vs: he hath made couenant with vs: and he hath sworne vnto vs. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18.

Lastly, in that God thus confirmes vnto vs the promise of life euerlasting, it must incourage vs to all diligence in the vse of all good meanes, whereby we may attaine to the condition of Abraham: and it must arme vs to all patience in bearing the miseries & calamites that fall out, in the strait way to eternal life

Further, Paul saith, that the promise is a couenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacie. By merit; because he hath procured by his death and passion, remission of sinnes and life euerlasting. By his efficacie; because he seales vp vnto vs in our consciences, remission of sinnes, and withall restores in vs the image of God. The vse. If Christ be the ground of the promise, then is he the ground and fountaine of all the blessings of God. And for this cause, the right way to obtaine any blessing of God, is first to receiue the promise, and in the promise Christ: and Christ beeing ours; in him, and from him, we shall receiue all things necessarie.

The second answer of Paul to the former obiection, is, that if the promise made to Abraham might be disanulled, yet the law could not doe it. And he giues a double reason. The first is drawne, from the circumstance of time. Because the promise or couenant was made with Abraham, and continued by God 430 yeares before the law was giuen: therefore saith Paul, the law was not giuen to disanull the promise.

Against this reason it may be obiected, that Abrahams seed, was but 400 yeares in a strange land. Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede, or from the birth of Isaac to the giuing of the law: and Paul here speakes of the time that was betweene the giuing of the promise to Abraham, and the giuing of the law: and that was 10 yeares before the birth of Isaac.

Againe, it may be obiected, that the Israelites were in Egypt 430 yeares. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 yeares. Therefore it seemes there was more time betweene the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 yeares: and that in [illegible: 1 letter]art of this time they dwelt in Egypt as strangers. The words may thus be translated, The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 yeares. And this peregrination beginnes in the calling of Abraham, and endes at the giuing of the law.

In Pauls example, we see what it is to search the Scriptures, not onely to consider the scope of whole bookes, and the parts thereof; but to ponder and waigh, euery sentence, and euery part of euery sentence, and euery circumstance of time, place, person. This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets.

The second reason vsed by Paul, is in the 18. v. it may be framed thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He prooues it thus: If the inheritance of life eternall be by the law, it is no more by the promise: but it is by the promise: because God gaue it vnto Abraham freely by promise: therefore it comes not by the law.

The opposition betweene the law and the promise, shewes that Paul in this Epistle speakes not onely of the ceremoniall, but also of the morall. For the greatest opposition is betweene the morall law, and the free promise of God.

Let vs againe marke here the difference betweene the law and the Gospel. The law promiseth life but to the worker, for his works, or vpon condition of obedience. The Gospel called by Paul, the promise, offers and giues life freely without the condition of any worke, and requires nothing but the receiuing of that which is offered. It may be obiected, that the Gospel promiseth life vpon the condition of our faith. Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition; but in truth it is the free gift of God, as well as life eternall: and it is to be considered not as a worke done of vs, but as an instrument to receiue things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthie conclusions in true religion. And the ignorance of this point in the Church of Rome, hath bin the decay of religion, specially in the article of Iustification.

Thirdly, we must here obserue, the opposition betweene the Law and the free promise of God, in iustification of a sinner. For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heires, the promise is of none effect. By this we see the Church of Rome ouerturnes and abrogates, the free promise of God. For they of that Church teach, that the first iustification is by meere mercie: and that the second, is by the workes of the law. But the law and the promise cannot be mixed together, more then fire and water: the law ioyned with the free promise, disanulls the said promise.

Lastly, in that Paul saith, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this Giuing is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was giuen to him, was in him giuen to all that should beleeue as he did. Art thou then a true beleeuer? doest thou truly turne vnto God? here is thy comfort: the inheritance of eternall life is as surely thine, as it was Abrahams, when he beleeued. For thou art partaker of the same promise with him: and when God gaue him life, he gaue thee also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ, and truly turne to God. For so soone as they beginne to beleeue, and to turne vnto God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: and after this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.

19 Wherefore then serues the law? it was added because of transgressions, vntill the seede was come to which the promise was made: and it was ordained by Angels in the hand of a Mediatour. 20 Now a Mediatour is not of one: but God is one.

Paul hath prooued before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in the 19 and 20 verses, there is an obiection made, and answered. The obiection is this. If life and iustice come not by the law, the law then is in vaine. And this obiection is expressed by way of interrogation, Wherefore then serues the law? The answer is, in the next words, It is added for transgressions, that is, for the reuealing of sinne, and the punishment thereof, and for the conuincing of men touching their sinnes. Rom. 3. 19, 20. Moreouer, Paul sets downe the time or continuance of this vse of the law, when he saith, till the seede came to which the promise was made: that is, till Christ come and accomplish the worke of mans redemption. Here two questions may be demanded. The first is, whether the law serue to reueale sinne after the cō ming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serues to reueale sinne, euen to the end of the world: yet in respect of the legall or Mosaicall manner of reuealing sinne, it is added, but till Christ. For the law before Christ did conuince men of sinne, not onely by precepts and threatnings, but also by Rites and Ceremonies. For Iewish washings, and sacrifices, were reall confessions of sinne. And they were an handwriting against vs, as Paul saith. And this manner of reuealing sinne, ended in the death of Christ. Col. 2. 14. Againe, the Ministerie of condemnation which was in force till Christ, at his comming is turned into the Ministerie of the spirit, and of grace. 2. Cor. 3. 11. For vnder the law there was plē tifull reuelation of sinne, with darke and small reuelation of grace: but at the comming of Christ, men saw heauen opened, and there was a plentifull reuelation of sinne, with a more plē tifull reuelation of grace, and mercie. And in this respect also the law is said to be till Christ.

The second question is, whether the seede of Abraham were before Christ or no? Ans. All that followed the steppes of Abrahams faith before Christ, were his seede. Yet were they not, that seede, that is, the principall seede, who is Christ, who is the seede blessed in himselfe, and giuing blessednes to all other. And the beleeuers that were before Christ or after him, are the [illegible: 1 letter]eede of Abraham, in respect they are set into Christ, who is principally the seede mentioned in this text.

When Paul saith, ordained by Angels in the hand of a Mediatour, he makes a declaration of that which he had saide before by an Euident signe, on this manner. That the law serues to discouer transgressions, it appeares by this, that the Iewes could not abide to receiue the law immediatly from God, but it was deliuered by Angels, and receiued by the hand of a Mediatour: and this argues mans guiltines, and his disagreement with God; because a Mediatour is of two, at the least, and of two beeing at difference betweene themselues.

The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was deliuered. Secondly, they were witnesses and approouers of the deliuerie. Thirdly, it may be, the voice of God whereby the law was published in the hearing of all the Israelites, was vttered and pronounced by the ministerie of Angels: for the holy Ghost saith, the word spoken by Angels was stedfast, Hebr. 2. 2. that is, the law. It may be said, all this prooues not, that Angels ordained the law. Ans. Often in Scripture, the worke or action of the principall Agent, is ascribed to the instrument, or minister. The Saints are saide to iudge the world, 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement. In the same manner Timothie is said to saue himselfe and others, 1. Tim. 4. 16. The last trumpet is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trumpe of God. 1. Thess. 4.

Moreouer Paul saith, the law was deliuered by the hand of a Mediatour, that is, of Christ, (as some thinke:) but that cannot be: for the hand of a Mediatour, signifies the ministerie and seruice of a Mediatour, and this seruice is inferiour to the seruice of Angels: because the law was deliuered by Angels, and receiued of them by a Mediatour. Therefore the Mediatour here mentioned, is Moses, who stood betweene the people and God, in the deliuerie of the law. Deut. 5. 5. It may be obiected, that there is but one Mediatour Christ, 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one, and that is Christ: and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites.

Paul addes, that a Mediatour is not of one, that is, that euery Mediatour is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, alwaies the same and like himselfe without change. And the reason of the speach is this. Paul hath taught that the law was giuen by a Mediatour, and that this declared a difference betweene God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is alwaies one and the same.

The vse. In that the law is for transgressions, we are taught to examine and search our hearts, and liues by the law of God. Zephan. 2. 1. Fanne you, O nation, not worthie to be loued. Lam. 3. 40. Let vs search our hearts, and turne againe to the Lord. That we may the better examine our selues, foure rules must be obserued.

The first, when any one sinne is forbidden in any commandement of the law, vnder it all sinnes of the same kind are forbidden, all causes of them, and all occasions.

The second, a commandement negatiue includes the affirmatiue, and binds vs not onely to abstaine from euill, but also to doe the contrarie good.

The third is, that euery commandement must be vnderstood with a curse annexed to it, though the curse be not expressed.

The fourth is, that we must especially examine our selues by the first and last commandements. For the first forbids the first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbour; though there be no consent to doe the euill which we thinke. Paul saith of himselfe, that the commandement, Thou shalt not lust, was it that especially humbled him. Rom. 7.

According to these and other rules, (which now I omit) we must with speciall care examine our selues. The want of this dutie, causeth men to rot away in their sinnes, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not what sinne meanes, neither can they search aright their consciences and liues.

Moreouer, after we haue begunne to practise this dutie; we must often (as occasion shall be giuen) renue it to the end. Consider Dauids example. Psal. 119. 59.

Where Paul saith, that the law is added till Christ, we see that the Legall ministerie of death is abolished now; and that we are vnder the Ministerie of the spirit and life. And for this cause we in these last daies, that are Ministers of the word, must preach the doctrine of saluation plainly, to the very consciences of men. 2. Cor. 4. 1. Againe, the people of these daies ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these daies of light, the Gospel be hid, (as it is to very many, who remaine still in ignorance, and disobedience) it is a fearefull signe vnto them of their condemnation. 2. Cor. 4. 4.

In that the law of God was ordained or deliuered by Angels, we are put in minde to reuerence it, and to esteeme it as a treasure. Secondly, we are to feare to breake the least commandement of the law: because the angels that were ordainers of the law, doe no doubt, obserue the keepers and the breakers of it, and are readie prest to be witnesses and reuengers against them that offend. Steuen vpbraids the Iewes, that the law was giuen by the dispensation of Angels, and yet they brake it. Act. 7. 53. Thirdly, if thou offend and breake the law, repent with speede: for that is the desire and ioy of Angels. They that deliuered the law, reioice to see the keeping of it. Lastly, if thou sinne and repent not, looke for shame and confusion before God and his angels.

Because Moses was a mediatour to the Iewes, Papists gather that therefore, Angels, and Saints, may be mediatours. Ans. It sollowes not. Moses was ordained a mediatour, so are not they. Moses was present with the Iewes, and had fellowship with them whose mediatour he was, Saints are absent in heauen, and Angels though they be about vs, haue no fellowship with vs. Moses was mediatour but once, and that onely in one thing: Saints are made continuall mediatours. Lastly, Moses was mediatour in relating & reporting the law from God, to the people: Saints and Angels are made mediatours to relate and report our praiers, and the secrets of our hearts to God.

Whereas Paul saith, that a Mediatour is not of one, but a third, betweene two at the least: it may be demaunded, how Christ can be mediatour betweene man and God, considering he is God? Ans. Though Father, Sonne, and holy Spirit, be one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Sonne, or holy Ghost; the Sonne, the sonne, and not the Father, or the H. Ghost; the holy Ghost, the holy Ghost, and not the father, or the sonne. The sonne then, and the father, beeing persons really distinct, the sonne may be, and is Mediatour, first of all, in respect of order to the father, and in him, to the sonne, and the holy Ghost. For the three persons beeing of one nature and will, when the father is appeased, in him also the sonne, and the holy Ghost are appeased. Thus Iohn saith, If any man sinne, we haue an aduocate with the father. It may be said, that Christ cannot be Mediatour to himselfe. Ans. In Christ consider his nature, and his Office. By nature, he is the sonne of God: by office, he is Mediatour, and thus he is God-man, or Man-god: and as Mediatour by voluntarie dispensation, he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner, Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God, he is the partie offended; as he is Mediatour God-man, he is the partie that makes reconciliation.

Lastly, the propertie of God must be obserued, that he is vnchangeable. Iam. 1. 17. Mal. 3. 16. It may be obiected, that God is saide in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he changeth his actions of mercie and loue, into effects of anger after the manner of men. Againe, it may be obiected, that God changed the law and abolished ceremonies. Ans. This God did by an vnchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to change this or that, without change.

The vse. Gods vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we loue God; we are knowne of him. 1. Cor. 8. 3. Now the first we may certenly finde in our selues, namely, the loue of God, and Christ: and for the second, God is vnchangeable. For they which are once knowne of God, are euer knowne of him; and that euen then when they feele nothing but Gods anger.

Againe, we are put in minde to be vnchangeable in good things, as in faith, hope, loue, good counsells, honest promises, and such like, specially in the maintenance of true religion. For we ought to be like vnto God. It is the poesie of our grations Queene, Semper eadem. Alwaies one and the same; no doubt in good things, specially in the religion established among vs. The same must be the minde of all good subiects and all good people. 1. Cor. 15. 58.

21 Is the law then against the promise of God? God forbid: for if there had beene a law giuen, which could haue giuen life, surely righteousnesse should haue beene by the law. 22 But the Scripture hath included all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue.

In these words, Paul propounds and answers an other obiection, in number the fourth. The occasion of the obiection, is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serue to conuince and condemne vs of sinne, it serues not to giue life but to kill, and so it is contrarie to the promise which giuethlife. The answer is made negatiuely, God forbid. And a double reason is rendered of the deniall. The first is this: If the law could giue life, it should also giue iustice, or iustifie: and so it should be contrarie to the promise (because then there should be two contrarie waies of iustification, one by faith alone, the other by faith with workes.) Therefore in that it kills and condemnes, it is not contrarie to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serues for the other, are not contrarie: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all vnder sinne, that the promise may be giuen to them that beleeue in Christ.

The vse. In that Paul reiects the blasphemous obiection with, God forbid: we are taught to auoid things said or done to the dishonour of God, with loathing and detestation. When it was related to Ahab and Iezabel, that Naboth had blasphemed God, they beeing idolaters, solemnise a fast pretending danger by the sinne. 1. King. 21. 12. Caiphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Iob did but suspect his children of blaspheming God, he called them and sanctified them. Iob 1. 5. It is the fault of our daies, that many blaspheme by cursing, swearing, &c. without feare, and many doe it (as many dissolute souldiers) in a brauerie: and hearers thereof for the most part are nothing mooued thereat; so ordinarie is the offence. This shewes the wickednes of our times.

In the first reason, Paul deliuers a notable conclusion, namely, that the thing which is the meanes to procure life vnto vs, is also the meanes of our iustice or iustification before God. And good reason. For iustice causeth life: and that which giueth life, first of all giueth iustice. Hence it followes that workes cannot meritoriously deserue eternall life. For if life be by the workes of the law, then iustice also: but that cannot be: for we must first of all be iustified, before we can doe a good worke. Let the Papists consider this. Againe, they which teach, that faith is alone in iustification, and that both faith and workes concurre as causes of saluation, are deceiued. For by the former conclusion of Paul, if workes be causes of saluation, then must they also haue a stroake in our iustification, which they haue not. And therefore they are the way of our saluation, but not any cause at all. Lastly, here we see that many among vs doe not hold Christ, or beleeue in him aright, for their iustification: because they hold him without change of heart and life. For by Pauls conclusion, whome Christ quickneth, them he iustifieth: and whome he doth not quicken, them he doth not iustifie. Examine thy selfe then: if Christ haue sanctified and renewed thy heart, thou art iustified: if thy heart be yet vnsanctified, and thy life vnreformed, deceiue not thy selfe with fond imaginations: thou art not yet iustified.

The 22. verse followeth, containing the second reason. And first let vs consider the meaning of the words. The Scripture] the words are in the Originall thus, That scripture, namely, the Scripture before named, the written law in the bookes of the old Testament. And further, by the law, we must vnderstand, God in the law, Rom. 11. 32. God hath concluded all vnder vnbeleefe.

Concluded] The law is compared to a Iudge, or sergeant: sinne to a prison. And the law is said to conclude, or inclose men vnder sinne: because it doth to the full accuse and conuince vs of sin, so as our mouthes are stopped, and we haue no way to escape.

All] All men that came of Adam by generation, with all that comes from them, their thoughts, desires, wordes, and deedes.

The promise] The thing promised, which is Remission of sinne, and life euerlasting.

By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signifie vnto vs, who are true beleeuers, namely, they which are beleeuers by the faith of Christ.

Against this text of Paul, blind reason mooueth many questions, as namely why God created man, and then suffered him to fall? why God did not restraine the fall of Adam to his person, but suffers it to inlarge it selfe to all mankind, so as all be shut vp vnder sinne? why the promise is not giuen to all, but onely to beleeuers? But there are two speciall grounds, vpon which we are to stay our minds. The first is, that God hath an absolute soueraigntie and lordship ouer all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is, that the waies and iudgements of God are a gulfe, into which the more we search, the more we plunge our selues: because they are vnsearchable. Rom. 11. 33.

Marke the phrase of Paul [the Scripture concludes all vnder smne] if it conclude or shut vp, then it determines what is sinne, what not. And if this be so: then it may also determine what is true, and what is false: and so be truly tearmed a Iudge of controuersies in religion. If it shut vp sinners vnder their sinne, then also it shuts them that erre vnder their errour, for errours be sinnes and fruits of the flesh. It is said blasphemously, that if the Scripture be a Iudge, it is but a dumme Iudge: and I say againe: that offenders may plead for themselues on this sort, that the law is but a dumme Iudge, when it condemnes them, and shuts them vnder sinne: but they shall finde it hath a loud voice in their consciences, when they read it seriously, and examine themselues by it: euen so the Scripture speakes sufficiently for the determination of truth and falshood, in matters of saluation, when it is searched, with care and humilitie.

When Paul saith, We are all shut vp vnder sinne; he puts vs in minde of our most miserable condition, that we are captiues of sinne and Satan, inclosed in our sinnes as in a prison, like imprisoned malefactours that waite daily for the comming of the Iudge, and stand in continuall feare of execution. And seeing our condition is such, we must labour to see and feele by experience this our spirituall bondage, that we may say with Paul, We are sold vnder sinne, and that we know there is no goodnes dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe, if we seriously bethinke our selues that we are captiues of sinne and worthie of death, it will make vs with contentation of minde to beare the miseries of this life, sicknes, pouertie, reproch, banishment, &c. considering they come farre short of that we haue deserued; who are no better then slaues of sinne and Satan.

Whereas Paul saith, that all men with all that proceeds from them, is shut vnder sinne, he teacheth that all actions of men vnregenerate are sinnes. The wisdome of the flesh, that is, the wisest cogitations, counsells, inclinations of the flesh, are enmitie vnto God. Rom. 8. 5. To the vncleane all things are vncleane. Tit. 1. 15. An euill tree cannot bring forth good fruit. Mat. 7. It may be obiected, that naturall men may doe the workes of the morall law, as to giue almes, and such like. Rom. 2. 14. Ans. Sinnes be of two sorts. One is, when any thing is done slat against the commandement of God. The second is, when the act or worke is done which the law prescribes, yet not in the same manner which the law prescribes, in faith, in obedience, to the glorie of God. In this second regard, morall works performed by naturall men, are sinnes indeede. Hence it followes, that Libertie of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of naturall will helped by grace, applie himselfe to the calling of God.

Whereas Paul saith, that the promise is giuen to beleeuers, it is manifest that the promise is not vniuersall in respect of all mā kind, but only indefinite, and vniuersall in respect of beleeuers. Wherfore their doctrine is not sound, that teach the Redemption wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut vnder sinne, yet the promise is onely giuen to them that beleeue. It is obiected, that God was in Christ reconciling the world to himselfe. 2. Cor. 5. 19. Ans. The text in hand shewes that by the world, we are to vnderstād all beleeuers, through the whole world. And whereas Paul saith, God shut vp all vnder vnbeleefe, that he might haue mercie vpon all, Rom. 11. 32. his meaning is here set downe, that he shut both Iewes and Gentiles vnder vnbeleefe, that he might haue mercie vpon all that beleeue, both of Iewes and Gentiles.

Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of mercie may be giuen to them that beleeue. Here is notable comfort, with incouragement to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and conuince thee of manifold sinnes? doth it arraigne thee at the barre of Gods iudgement, and fill thy soule with terrour? dost thou by the testimonies of the law and thine owne conscience, see and feele thy selfe to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is cōtrariwise a preparation to thy saluation. For the law with a loud voice in thy heart, proclaimes thee a sinner, and threatens thee with perdition: but the end of all this is, that Iesus Christ may become a Sauiour vnto thee, so be it thou wilt come vnto him, and beleeue in him. For he saues no sheepe, but the lost sheepe, and he calls not iust men, but sinners to repentance. Let vs therefore with all our hearts come vnto Christ and beleeue in him, and that by the faith of Christ, that is, with a faith ioyned with hope, loue, and new obedience. Then shall the promise of pardon and life euerlasting, be giuen to vs. Vpon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vs vnder sinne, by the mercie of God, tends to our saluation, if we will vse the good meanes.

Lastly, Paul saith, the promise is made not to euery one that beleeueth according to any faith of his owne, but to them that are true beleeuers by the faith of Christ. Therefore euery man shall not be saued in his owne faith and religion, but onely they that are of the faith of Christ.

23 For before faith came, we were kept vnder the law, and shut vp vnto the faith which should afterward be reuealed. 24 Wherefore the law was our schoole-master to Christ, that we might be made righteous by faith. 23 But after that faith is come, we are no more vnder the schoole-master.

Paul in the 19. v. had said, that the law was for transgressions, till the seede come, to which the promise was made. And here he makes a more large declaration of his owne meaning. The summe of all that he faith may be reduced to a comparison of things vnlike, on this manner. Before the comming of faith, we were vnder the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double fimilitude: the law was a Guard vnto vs, v. 23. and the law was our schoolemaster, v. 24. the second part of the comparison is in the 25. v.

Faith] That is, the Gospel, or, the doctrine of remission of sinnes and life euerlasting by Christ exhibited in the flesh.

We] We Iewes: I Paul a Iew, and the rest of that nation.

Law] That is, the whole Oeconomie, policie, and Regiment of Moses, by lawes partly morall, partly Ceremoniall, and partly Iudiciall.

Kept] Compassed or guarded. Because the lawe before Christ was to the Iewes as a guard of armed men, to inclose and keepe them, that they should not depart from God, and from their allegiance to him, vnto the sinnes, idolatries, and superstitions of the Gentiles.

Vnto the faith] That is, till the faith come.

Afterward reuealed] From the creation, to the law, the Church of God was in one familie; and the rest of the world beside was no people of God. From the law, till Christ, the Church of God was inclosed in the nation of the Iewes, and all the world beside no Church or people of God. And this distinction of a people, and no people, stoode some time after the comming of Christ. Math. 10. 5. Goe not into the waie of the Gentiles, and into the cities of the Samaritans enter ye not. After the ascension of Christ, this distinction ended: because the mysterie of mans redemption was then more plainly reuealed; and it began then to be reuealed to the whole world. Coloss. 1. 26, 27. and Rom. 16. 25.

Thus we see that the law serued for transgressions: because it was to the Iewes as a Guard to keepe them in the compasse of their dutie, that they fell not away to sundrie transgressions.

The vse. This shewes the greatnes of our corruption, and that the very frame of our heart is euill continually, that the Lord must be faine to set his lawes about vs as a Guard of armed men, to keepe vs, that we sinne not.

Againe, here we see the vse of Gods lawes, which serue to preuent, restraine, and cut off sinne, into which otherwise men would fall, vnlesse they were compassed and guarded by laws. Some obiect for freedome of will, on this manner: If the lawes of God cannot be kept, they are in vaine: but they are not in vaine: therefore they may be kept. Ans. The maior, or first part of the reason, is not true. For there are other vses of the law of God, then the keeping of them: for they serue to restraine, and preuent open offences: and to keepe men in order, at the least outwardly.

An other vse of the law of God, was to conclude and shut vp the Iewes into the vnitie of one faith and religion. For this cause the Iewes had but one temple, one Mercie-seat, one high Priest, &c. Hence it followes, that in a godly and Christian Common-wealth where true religion is established, there may be no tolleration of any other religion. For that which is the end of Gods laws, must also be the end of all good lawes in all Common-wealths and kingdomes, namely, to shut vp the people into the vnitie of one faith.

The Church of the Iewes, is called a fountaine sealed, a garden inclosed, Cant. 4. 12. a vineyard hedged in. Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policie of Moses by a threefold kind of law. This admonisheth vs to respect and with care to obserue good lawes: because they are as it were hedges and fenses of all good societies: and the breaking of them is the pulling downe of our fense.

Where Paul saith, till the faith be reuealed. Note, that the faith, or the Gospel, was not reuealed to the world, till the last age, after the comming of Christ. It may be said, it was alwaies reuealed to all men, but not so cleerely as in these last daies. Ans. It was not reuealed to all, either darkly or cleerely, before the comming of Christ. Act. 14. 16. God suffered the Gentiles to walke in their owne waies. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it followes, that the Vocation of men to life euerlasting, is not Vniuersall: because Christ was neuer Vniuersally reuealed. Neither is mans Redemption vniuersall in respect of the whole world. For Redemption by Christ was not reuealed to all nations before the comming of Christ: and a benefit to be apprehended by faith, if it be vnknowne, is no benefit. Lastly, it is erronious that some teach, namely, that grace supernaturall is vniuersall: that is, that the power to beleeue in Christ, and the power to turne to God, if men will, is generally giuen to all. But this cannot be: because it is not giuen to all men, so much as to heare of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the Guard whereby we are kept now? Ans. The precepts of the morall law. The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties. Eccles. 12. 11. Againe, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keepe our hearts and senses in Christ. Phil. 4. 7. If this will not doe the deede, God hath in store, his corrections, and iudgements, to be as an hedge to hemme vs in. Hos. 2. 6. This beeing so, our dutie is to guard and inclose our selues, specially our hearts, Prov. 4. 23. and all the senses and powers of our soules, Psal. 141. 3. by the wholesome precepts, and counsells of God. Considering we lie open to so many enemies, we should continually be armed and fensed from the head to the foote, Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned.

To come to the 24. v. the Iewes might happily say, seeing we are thus kept and shut vp by the law, what meanes haue we of comfort and of saluation? The answer is made, the law is further our schoolemaster. Here by schoolemaster, vnderstand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolemaster to Christ, for two causes. One, because it points out and shadowes forth vnto vs Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the morall law, vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes, and that without remedie: it shewes vs the damnation that is due vnto vs: and by this meanes, it makes vs dispaire of saluation in respect of our selues: and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching, but by stripes and correction.

In this verse, Paul sets downe the manner and way of our saluation, which is on this manner; first, the law prepares vs by humbling vs: then comes the Gospel, and it stirres vp faith. And faith wrought in the heart, apprehends Christ for iustification, sanctification, and glorification. Paul sets this forth by a fit similitude. They that would be the seruants and children of God, must come into the schoole of God, and be taught of him. In this schoole are two formes, and two masters. In the first forme, the teacher and master is the law. And he teacheth men to know their sinnes, and their deserued damnation, and he causeth vs to despaire of our saluation in respect of our selues. And when men haue bin well schooled by the law, and are brought to acknowledge their sinnes, and that they are slaues of sinne and Satan; then must they be taken vp to an higher forme, and be taught by an other schoolemaster, which is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must flie to the throne of grace, beleeue in Christ, and with all their hearts turne vnto God: that they may be iustified and glorified. When we haue by the teaching of this second master, learned this good lesson, we are become children and seruants of God.

By this then it is manifest, that there are two sorts of badde schollers in the schoole of Christ, among vs. One sort are they, which come to the Lords table, and yet learne nothing, either from the law, or from the Gospel: but content themselues with the teaching of nature. The second sort are they, which learne something, but in preposterous manner. For they haue learned that mercie and saluation comes by Christ: and with this they content themselues: not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues: nor to be schooled of the Gospel, till they beleeue in Christ and repent of their sinnes.

In a word, he is a good scholler in the schoole of Christ, that first learnes by the law to humble himselfe, and to goe out of himselfe: and beeing humbled subiects his heart to the voice and precept of the Gospel, which biddes vs beleeue in Christ, turne to God, and testifie our faith by new obedience.

In the second part of the comparison 25. v. Paul sets downe one point, that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses, and consequently that the said law was abrogated. The lawgiuer, that is, the expounder of Moses law was to last but till the comming of Shilo, Gen. 49. 10. The law of commandements standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. Hebr. 7. 12.

For the better cleering of this point, three questions are to be demanded. The first is, when was the policie, regiment, or law of Moses abrogated? Ans. At the comming of the faith, or when the Gospel first beganne to be published to the world: which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law, and tooke it out of the way. Col. 2. 14. When the old Testament ended, and the new began, then was the abrogation of the law: now the ending of the old Testament, and the beginning of the new, was in the Resurrection of Christ. For then was the beginning of the new world, as it were.

The second question is, How farre forth the law is abrogated? Ans. The law is threefold: Morall, Ceremoniall, Iudiciall. Morall is the law of God, concerning manners, or duties to God and man. Now the morall law is abrogated, in respect of the Church, and them that beleeue, three waies. First, in respect of iustification: and this Paul prooues at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigour. For in them that are in Christ, God accepts the indeauour to obay, for obedience it selfe. Neuerthelesse, the law, as it is the Rule of good life, is vnchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.

The Ceremoniall law, is that which prescribed rites and gestures in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the comming of Christ, who was the accomplishment of them all. Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament, concerne not vs. For example: In the commandement of the Sabbath, some things are morall, some ceremoniall, some iudiciall. That in one day of seuen there should be an holy rest, it is morall. Rest vpon the seuenth day from the creation is Ceremoniall, in respect of order. Strictnes of rest from all labour, is ceremoniall in respect of the signification of rest from sinne, and rest in heauen. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his owne example, and by the example of the Apostles (examples not beeing contradicted in Scripture) appointed the eight day, or the day of Christs resurrection, to be the Sabbath of the new Testament.

Iudiciall lawes are such as concerne inheritances, lands, bargaines, controuersies, causes criminall; and they pertaine to the regiment of the Commonwealth. If the Commonwealth of the Iewes were now standing, they should be gouerned by these lawes. For to them were they giuen. The case is not like with vs. Some are of minde, that all Iudiciall lawes are abrogated: and some are of contrarie mind, that all Commonwealths are to be gouerned by them. But they are both deceiued: and the meane betweene both, is the truth. Know then that of Iudiciall lawes of Moses, some are abrogated, some are not, Such lawes as are meerely Iudiciall, that is, iudiciall and not morall, and doe particularly concerne the nation of the Iewes, the land of Canaan, the times before Christ, the things of the old Testament, are abrogated. Of this kind is the law that commands the brother to raise vp seede to his brother. Deut. 25. 5. The law of Tenths is partly ceremoniall, and partly iudiciall, and specially concernes the land of Canaan. For as countries are richer or poorer then Canaan, so must their allowance to the Ministerie be more or lesse. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Iudiciall law of God, but by positiue laws of countries. For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certaine ouerseers, and they should dispose of them according to the neede of euery Minister. 2. Chron. 31. Malac. 3. The law that the theefe must either restore fourefold, or be a bondman, concernes Canaan, and those countries. In Europe, (specially in the Northerne and Westerne parts,) a straighter law is required. For the people are much giuen to idlenes, and consequently to robbing: and they are of fierce disposition, and therefore with theft ioyne violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seeme hard. For euen the Iewes, when the theft was aggrauated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power of the Magistrate, when sinnes are increased, to increase the punishment.

Now Iudiciall lawes that are in foundation and substance morall, are not abrogated, but are perpetuall. For the better discerning of them, I giue two notes. The first is this: If a Iudiciall law serue directly and immediatly, to guard and fense any one of the ten Commandements, in the maine scope and ende thereof, it is morall in equitie, and perpetuall: because the end and vse of it is perpetuall. I will giue sundrie examples. It is the law of God that he of the Israelites that shall intise them to goe and worship other gods, shall be put to death. Deut. 13. 6. This law serues to maintaine and vphold the first commandement, the ende whereof is to inioyne vs to take the true God for our God: and this ende is most necessarie both for Gods glorie, and for the saluation of men: and therefore whatsoeuer thing or person ouerturneth or abolisheth this ende, it must be cut off from the societie of men. Here note by the way, that they which haue bin borne, baptised, and brought vp among vs, and yet afterward become Masse-priests, and seeke malitiously and obstinately, without ceasing to seduce our people, deserue in this respect, to be put to death.

Example 2. Thou shalt not suffer a witch to liue, Exod. 22. 18. This law againe, is a fense to the first commandement. For Witches renounce God, and humane societie: and therefore are worthely cut off: though they doe no hurt: euen because they make a league with the deuill.

Example 3. He that blasphemeth the name of God, shall be put to death, Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies, that pearce through God, as the words import: and then it is a maine fense to the third commandement. For Gods name may in no wise be abused, and troad vnder foote: and therefore blasphemers pearcing God are to be cut off. This is the very law of Nature, as appeares by Nabuchadnezzar, who gaue in commandement to his people, that whosoeuer blasphemed the name of the true God, should be put to death. Dan. 3. 29. Here note, that manifest and conuicted Atheists, if they be put to death, haue but their deserts.

Example 4. He that curseth father or mother shall die the death, Leuit. 4. 9. This law is a necessarie fense to the fifth commandement, and vpholds the honour that is due to parents.

Examples 5. He that smites a man that he die, shal die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at vnawares. And it is for his equitie perpetuall. For it is a maine and direct fense to the sixth commandement. Consider an other reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.

Example 6. The adulterer & the adulteresse shal both be put to death. Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie, which is the ende of the seuenth commandement. Marke withall, the reasons Leuit. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sinnes vnpunished, the Gentiles were cast out. It may be said, that Christ did not condemne the woman to death, which was taken in adulterie. Ans. He came to be a Mediatour, and not a Iudge, or Magistrate. It is alleadged, that Dauid was not put to death for adulterie. Ans. He was the highest in the kingdome: there was none to iudge him. Againe, it may be saide, that if adulterie be death, then innumerable persons must die. Ans. We must doe that which we finde to be the will of God; and the euents of things must be left to God.

The second note, whereby we may discerne a iudiciall law to be morall for his equitie, is this; If it follow necessarily and immediatly from the light, principles, and conclusions of nature. For example. Deut. 22. 5. The man shall not put on the things that appertaine to the woman, nor the woman the things that appertaine to the man. This law is more then Iudiciall: for it is a Rule of common honestie: practised in those countries, by the light of nature, where the written law was neuer knowne. And things good and honest which nature teacheth, are morall and must be done. This is Pauls rule. Doth not nature teach this? 1. Cor. 11. 14.

This I speake, not to censure and condemne the lawes of this or any other commonwealth: but onely to shew how farre Iudiciall lawes haue moralitie in them, and stand in force.

The third question is, what is our guide now in the time of the new Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the morall law, and of the Gospel. It is therefore called the rodde and the staffe of God, Psal. 23. and the rodde of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the lawes of God in our hearts, and by them guiding vs, and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come, and partly to humble vs for that which is past. 1. Cor. 11. 32. Ier. 31. 18.

The vse. Seeing the law is abrogated (as I haue said) we must be a free and voluntarie people, seruing God not of constraint but willingly, as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie. Psal. 110. 3. In the daies of Iohn Baptist, the kingdome of heauen suffered violence. Ieremie saith, they shall teach euery man his neighbour and his brother, Ierem. 31. 31. because men shall learne freely without compulsion, or calling vpon. Here is the fault of our times. Many say in heart to Christ, Depart from vs, we will none of thy waies; and many againe are zealous for the things of this life, but for duties pertaining to Gods worship, and the saluation of their soules, they are neither hot nor could. This negligence and slacknes is full of danger: and therefore with speede to be amended. For cursed is he that doth the worke of God negligently: and the Lord will spue out such persons.

26 For ye are all the sonnes of God by faith in Christ Iesus. 27 For all ye that are baptised into Christ, haue put on Christ. 28 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for ye are all one in Christ Iesus.

Paul had said before, v. 25. that the beleeuing Iewes after the publishing of the Gospel, were no more vnder the law as vnder a schoolemaster: In this 26. v. he renders a reason hereof: and it may be framed on this manner: If we Iewes were still vnder the law as vnder a schoolemaster, then we should be still after the manner of seruants: but we are not after the manner of seruants: because we are children: for euen ye Galatians, and that all of you, are children of God, not by Circumcision, or by the keeping of the law, but by faith in Christ. Againe, that they are children of God, he prooues it thus: Ye are baptised into Christ, and in baptisme ye haue put on Christ, in that ye are ioyned with him, and haue fellowship with him, who is the naturall sonne of God: therefore ye are sonnes of God. It may be saide, All children of God? all baptised? all put on Christ? how can this be? seeing some are Iewes, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeede, but in Christ, all are as one.

In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is sonne-ship, Adoption, or the condition of Gods children. The second is, the description of this benefit by foure arguments. The first is, by the circumstance of the persons, ye all are children of God. The second is, the inward meanes, namely, faith in Christ Iesus. The third is, the outward meanes, or the pledge of adoption, ye are all baptised into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.

For the better conceiuing of the benefit, three questions may be mooued. The first is, whose sonnes the Galatians were? Ans. The sonnes of God. It may be saide, how the sonnes of God? I answer againe, God is called a father, in two respects: first, he is a father in respect of Christ, the essentiall word: and then God signifies the first person. Againe, God is called a father in respect of men Elect to saluation; then the name God is put indefinitly: and it comprehends not onely the first person, but also the sonne, and holy Ghost. For all three doe equally regenerate them that are adopted. And Paul saith of the Godhead indefinitly: there is one God and father of all. Eph. 4. 6. And when we pray, saying, Our father, &c. we inuocate not onely the first person, but also the Sonne, and holy Ghost. And the sonne of God, is expressely called the Father of eternitie, in respect of vs, Isa. 9. 6. and he is said to haue his seede. Isa. 53. 11.

The second question is, in what respect are the Galatians the children of God? Ans. A childe of God is two waies: by nature; by grace. The childe of God by nature, is Christ as he is the eternall sonne of God. A child by grace, is three waies. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personall vnion: thus Christ as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true beleeuers, and in this text, the Galatians are saide to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men are borne of God, when the Image of God is restored in them, in righteousnes, and true holines.

The third question is, what is the excellencie of this benefit? Ans. Great euery way. Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ, Rom. 8. 17. and that of the kingdome of heauen; and of all things in heauen and earth. 1. Cor. 3. 22. he hath title in this life, and shall haue possession in the life to come. Againe, he that is Gods child hath the angels of God to tend on him, and to minister vnto him for his good and saluation. Heb. 1. 14.

The first argument whereby the adoption of Gods children is set forth, is concerning the persons to whome it belongs, in these wordes, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes, 1. Pet. 1. 1. Elect; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement of charitie, leauing all secret iudgements to God. Here I obserue one thing, that euery grieuous fall doth not abolish the fauour of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to an other Gospel: and yet Paul saith, that they were (for all this) the children of God, and not some, but all of them. This truth may be seene by experience. The child of God before his fall, hath a purpose not to sinne: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men doe, but he recouereth himselfe by new repentance. And this shews, that the child of God by his fall doth not returne againe to the estate and condition of wicked men. When S. Iohn saith, he that is borne of God sinnes not, his meaning is this; he that is borne of God, if he fall into any offence of frailtie, yet doth he not make a practise of sinne, as the wicked, and vngodly doe.

It may be saide, the Galatians, and all the Galatians, are the children of God: but what is that to vs? Ans. They among vs that professe true saith in Christ, with care to keepe good conscience, are likewise to hold themselues to be children of God. He beleeues not the Gospel, that doth not beleeue his owne adoption. For in the Gospel there is a promise of all the blessings of God, to them that beleeue: and there is also a commandement to applie the said promise to our selues; and consequently, to applie the gift of adoption to our selues. When we are bidden to say, Our father, we are bidden to beleeue our selues to be children of God, and so to come vnto him. Therefore with Paul I say, that all we that truly beleeue in Christ, and haue care to lead a good life, all I say, are indeede the children of God.

The vse. Comforts arising by this benefit, are many. First, if thou be Gods child, surely he will prouide all things necessarie for thy soule and bodie. Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs: when this is done, our care is ended. As for the good successe of our labours, we must cast our care on God; who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares, liue like fatherlesse children.

Secondly, in that we are children, we haue libertie to come into the presence of God, and to pray vnto him. Eph. 3. 12.

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle: they shall walke vpon the lyon and the aspe, and tread them vnder foote. Psal. 91. 13. All things shall turne to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.

Lastly, God will beare with the infirmities and frailties of them, that are his children, if there be in them a care to please him, with a Purpose of not sinning. Malach. 3. 7. If a child be sicke, the father or mother doe not cast it out of dores: much lesse will God.

The duties. First, if ye be Gods children, then walke worthie your profession and calling. Be not vassalls of sinne and Satan: carrie your selues as kings sonnes: bearing sway ouer the lusts of your owne hearts, the temptations of the deuill, and the leud customes and fashions of this world. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard: but when he was called from the sheepefold, and chosen to be king, he carried himselfe accordingly. So must we doe, that of children of the deuill, are made the children of God. And if we liue according to the lusts of our flesh, as the men of this world doe, whatsoeuer we professe, we are in truth the children of the deuill. Ioh. 8. 44. 1. Ioh. 3.

Secondly, we must vse euery day to bring our selues into the presence of God, and we must doe all things as in his sight, and presence, presenting our selues vnto him, as instruments of his glorie in doing of his will. This is the honour that the child of God owes vnto him Mal. 1. 6.

Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good vertues, and holy conuersation. For he is our eldest brother the first borne of many brethren: and therefore we should be like vnto him. 1. Ioh. 3. 2, 3.

Fourthly, we must haue a desire and loue to the word of God, that we may grow by it, in knowledge, grace, and good life. For this is the milke and foode whereby God feedes his childrē, 1. Pet. 2. 2. Such persōs thē amōg vs, that haue no loue or liking of the word, but spend their daies in ignorāce & securitie, shew themselues to be no children of God. The child in the armes of the mother or nurce, that neuer desires the brest, is certenly a dead child.

Lastly, we must put this in our accounts, that we must haue many afflictions, if we be Gods children: for he corrects all his children. And when we are vnder the rodde of correction, we must refigne our selues to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietnes: then God is best pleased.

The internall meanes of Adoption, is Faith in Christ. And for the better conceiuing of it, three questions are to be propounded. The first, what a kind of faith is this? Ans. A particular or speciall faith: and it hath three acts, or effects. The first is, to beleeue Christ to be Jesus, that is, a Sauiour: the second is, to beleeue that Christ is my or thy Sauiour: the third is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seene thou beleeuest. Ioh. 20. 29. Here marke, that to beleeue Christ to be my Christ, is faith. Against this speciall faith, the Papists obiect three arguments. The first is this: Euery speciall faith must haue a speciall word of God for his ground: but there is no speciall word that thy sinnes, or my sinnes, are forgiuen by Christ: therefore there is no speciall faith. Ans. We haue that which in force and value is equiualent to a speciall word: namely, a generall promise, with a commandement to applie the said promise to our selues. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the publike Ministerie in which when the word is preached to any people, God reueales two things vnto them: one, that his will is to saue them by Christ: the other, that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God, is as much as if an Angel should particularly speake vnto vs from heauen.

The second Argument. Speciall faith (say they) is absurd; because by it a sinner must beleeue the pardon of his sinnes, before he hath it: in as much as faith is the meanes to obtaine pardon. Ans. The giuing and the receiuing of pardon and faith, are both at one moment of time: for when God giues the pardon of sinne: at the same instant he causeth men to receiue the same pardon by faith. For order of nature faith goes before the receiuing of the pardon (because faith is giuen to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therfore this second argument is absurd.

The third Argument. The full certentie and perswasion of Gods mercie in Christ, followes good conscience and good workes: and therefore faith followes after Iustification. Ans. There be two degrees of faith. A weake faith, and a strong faith. A weake faith is that, against which doubting much preuailes, in which there is a sorrow for vnbeleefe, a will and defire to beleeue in Christ, with care to vse good meanes, and to increase in faith. Strong faith is that, which preuailes against doubting, and it is a full perswasion, or resolution of the loue and mercie of God in Christ. This second degree of faith follows iustification, vpon the obseruation and experience of the prouidence, and goodnes of God: but the first degree of speciall faith before named, for order goes before iustification, and for time is together with it.

The second question is, when faith beginnes first to breede in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and vpon feeling of his owne spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world. Christ saith, I will giue to him that thirsteth of the well of the water of life freely, Reuel. 21. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to beleeue in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, that professours of the Gospel, yea teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they haue. For they are not yet come to the first steppe of true faith.

The third question is, how faith in Christ is reuealed in the heart? Ans. It is not faith to conceiue in minde a bare perswasion, that Christ is my Sauiour: and thereupon to thinke to be saued. But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance. When I see mine owne sinnes, and Gods anger against me for them by the law; when I see mine owne guiltines, I draw my selfe into the presence of God making confession of mine offences, and praier for the pardon of them, and in this praier I striue against mine vnbeleefe, I will, desire, and endeauour to assent to the promise of God touching forgiuenes: and withall I purpose with my selfe to sinne no more. This is my daily practise: and thus is faith truly conceiued, and confirmed. Againe, faith is conceiued in the vse of holy meanes, namely, the Preaching of the word, and Sacraments. For in hearing, & receiuing the Lords Supper to meditate vpon the promise of mercie, and in meditation to applie the said promise to my selfe, is the right way to conceiue true faith. Therefore it must be remembred, that faith conceiued without the exercises of inuocation and repentance, or conceiued without the vse of the word and Sacraments (as commonly it is) is not true faith, but an Imagination or fiction of the braine, which will faile in the ende.

The third point to be considered, is the signe, or the outward meanes of Adoption, and that is Baptisme. It may be demanded, how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it? Ans. Baptisme alone is no marke of Gods child, but baptisme ioyned with faith: for so must the text be conceiued; All ye Galatians that beleeue, are baptised into Christ. For Paul had said immediatly before, Ye are the sounes of God by faith. Againe, the Scripture speaking of baptisme, comprehends both the outward and the inward baptisme, which is the inward baptisme of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God.

It may further be demanded, what are the markes of the inward baptisme? Ans. The new birth, whereby a man is washed and cleansed by the spirit of God, hath three speciall markes. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turne to God, and withall to make instant praier and supplication for mercie and forgiuenes of sins past. The second, is to heare & obay the voice of god in all things. Ioh. 8. 47. & 10. 27. The third is, not to sin, that is, not to liue in in the practise of any sinne after this new birth is begunne. 1. Ioh. 3. He that is borne of God, doth not commit sinne. He may faile in this or that speach, and doe amisse in this or that action; but after his calling and conuersion, the tenour and course of his life, shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme.

Some alleadged, that hauing long agoe beene baptised with water, yet they feele not the inward baptisme: and therefore they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past: if thou hast a purpose to sinne no more: if thou auoidest the occasions of sinne, and fearest to offend: if hauing sinned, thou liest not in thy sinne, but recouerest thy selfe by new repentance: thou art verily borne of God, and baptised with the baptisme of the holy Ghost.

Others alleadge, that although they haue bin baptised, yet they feare they haue no faith: and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow for thine vnbeleefe, a will and desire to beleeue, and a care to increase in faith by the vse of good meanes, there is a measure of true faith in thee, and by it thou maist assure thy selfe that thou art the child of God.

Others againe alleadge, that they haue long made praier vnto God, and that according to his will, and yet their praiers haue not bin heard: and therefore they often doubt they are not Gods children. Ans. If thou canst pray, though thy praier be not heard according to thy desire, content thy selfe. For the praier of the heart is the marke of the spirit of adoption. Rom. 8. 16. 26. And by it thou maist know that thou art the child of God.

Thus then we see what is the infallible marke of the child of God; namely, baptisme ioyned with true faith in Christ, or the outward baptisme ioyned with the inward baptisme of the spirit. The vse. Many auouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptisme, which is a marke of the church of God. But they are deceiued: for baptisme in the church of Rome is seuered from true faith, or from the Apostolike doctrine: and the outward baptisme is seuered from the inward baptisme. For they of that Church, ouerturne iustification by the meere mercie of God, which is the principall part of the inward baptisme. Againe, the ten Tribes retained circumcision after their Apostasie: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne, but to the passengers in the streete: euen so the Confession of faith in the Symboll of the Apostles, and baptisme, that are retained in the Papacie, pertaine not to the Papacie, but to another hidden Church, which by these and other meanes is gathered out of the middest of Romish Babylon. And therefore baptisme is rather a signe of this, then of the Romish Church.

Againe, we must be warned to take heede that we deceiue not our selues, thinking it a sufficient matter that we haue bin baptised. For except Christ inwardly wash vs by his spirit, we haue no part in him. Ioh. 13. 8. Circumcision (saith Paul) auaileth not, vnles thou be a doer of the law. Ro. 2. 25. Baptisme indeed saueth, 1. Pet. 3. 21. but that is not the baptisme of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptisme without the inward, is not the marke of Gods child, but the marke of the foole that makes a vow, and afterward breakes it. Eccles. 5. 3.

Moreouer, baptisme is not onely a signe of our adoption, but also a seale thereof, and a meanes to conuaie it vnto vs: and for the better vnderstanding of this point, and for a further clearing of the 27. verse, I will speake of the whole nature of baptisme. That which is to be deliuered, I reduce to eight heads I. the name of baptisme, and the phrases. II. the matter. III. the forme. IV. the ende. V. the efficacie of baptisme. VI. the necessitie thereof. VII. the circumstances. VIII. the vse.

Touching the name; Baptisme is taken sixe waies. First, it signifies the superstitious washings of the Pharisies, who boūd themselues to the baptismes or washings of cuppes and potts. Mar. 7. 4. Second[illegible: 1 span], it signifies the washings appointed by God in the Ceremoniall law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serues to seale the couenant of the new Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grieuous crosse or calamitie. Thus the passion of Christ, is called his baptisme. Luk. 12. 50. Fiftly, it signifies the bestowing of extraordinarie gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiasticall Ministerie. Thus Apollos is saide to teach the way of the Lord, knowing nothing but the baptisme (that is, the doctrine) of Iohn. Act. 18. 25. In the third sense is baptisme taken in this place, when Paul saith, Ye are all baptised into Christ.

The phrases vsed in Scripture of baptisme are strange in reason: and therefore they are to be explaned. Here it is said, Ye that are baptised into Christ, put on Christ. The reason of this speach is threefold. The first is this: the washing of the bodie with water, is an outward signe to represent to our eies and minde, the inward washing, and our vnion or coniunction with Christ: therefore they that are baptised, are said to put on Christ. The second reason is, because the washing by water seales vnto vs our inward ingrafting into Christ: for as certenly as the bodie is washed with water; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is, because baptisme is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in the right and lawfull vse of baptisme, God according to his owne promise ingrafts them into Christ that beleeue: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptisme, are said to put on Christ. In the same manner must other phrases be vnderstood; as when it is said, that baptisme saueth, 1. Pet. 3. 21. that men must be baptised for the remission of sinnes, Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3.

The second point, concernes the Matter of baptisme. Here I consider three things, the signe, the thing signified, the Analogie of both. The signe, is partly the element of water, Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie: and these two, water, and externall washing of the bodie, are the full and complete signe of baptis[illegible: 1 span]e.

Here a question may be made, Whether washing of the bodie in baptisme, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptisme of men of yeares, dipping was vsed, and that by the Apostl[illegible: 1 span] and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spirituall washing, then sprinkling. Neuerthelesse in cold coū tries, and in the baptisme of infants new borne, sprinkling is to be vsed, and not dipping, in respect of their health and life. For the Rule is, Necessitie and charitie, dispense with the Ceremoniall law. Vpon this ground, Dauid did eate the shewbread: circumcision was not alwaies the eight day, as appeares by the Israe lites in the wildernes: and for the same cause in these countries dipping may be omitted, though otherwise a sacramentall rite. And it must be remembred, that baptising signifies not onely that washing which is by diuing of the bodie, but also that which is by sprinkling.

The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vs. Thus Paul saith, that he cleanse[illegible: 1 letter]th his Church by the washing of water. Eph. 5. 6.

The Analogie, or proportion of both, is on this manner. Water resembles Christ crucified, with all his merits, S. Iohn saith, The blood of Christ cleanseth vs from all our sinnes, 1. Ioh. 1. 7. that is, the merit and efficacie of Christ crucified, freeth vs from our sinnes, and from the guilt and punishment thereof. Externall washing of the bodie, resembles inward washing by the spirit, which stands in iustification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie, signifies mortification, or fellowship with Christ in his death: the staying vnder the water, signifies the buriall of sinne: and the comming out of the water, the resurrection from sinne, to newnes of life. Rom. 6. 3, 4.

The third point concernes the Forme of baptisme. Math. 28. 19. Goe teach all nations, baptizing them into the Name of the Father, &c. I explaine the words thus: Marke, first it is faide, Teach them, that is, make them my disciples, by calling them to beleeue, and to repent. Here we are to consider the Order which god obserues in making with man the couenant in baptisme. First of all, he calls men by his word, and commands thē to beleeue and repent: when they beginne to beleeue and repent, then in the second place God makes his promise of mercie and forgiuenes: and thirdly, he seales his promise by baptisme. This diuine Order Christ signifieth when he saith, make them disciples: and [illegible: 1 span]as alwaies obserued of God. Before he made any couenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walke before me, and be vpright, Gen. 17. 1. and of his seede, he saith, they must-first doe righteousnes and iudgement, and then he will bring vpon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turne and obay, and then he will make all his promises and couenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Iewes Peter saith, Repent first, and then they shall be baptized for the remission of sinnes. Act. 2. 38. 42. And Philip saide to the Eunuch, If thou beleeuest with all thy heart, thou maist be baptized. Act. 8. 37.

The vse. By this order we see, that the commandement to beleeue and to repent, is more large and generall, then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue, and the promise is made onely to such hearers, as doe indeede turne and beleeue: therefore it is a falshood to imagine, that the promise of saluation belongs generally to all mankind.

Againe, by this order it appeares, that Repentance belongs to baptisme: and it is one of the first things that are required: and therefore it is follie to make Repentance a distinct meanes of saluation, and a distinct sacrament from baptisme.

Thirdly, if it be demanded, why so many persons that haue bin baptized, liue for all this, as if they had not bin baptized in the common sinnes of the world, like prophane Esaus: and yet doe comfort themselues in their baptisme? Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme: but they deale preposterously, ouerslipping the commandement of repenting and beleeuing, and in the first place lay hold of Gods promise made to them in baptisme. This is the cause of so much prophanesse in the world.

Againe, there be many persons that haue bin baptized, who neuertheles cannot abide to heare and read the word of God: and the reason is, because they obserue not the order of their baptisme, first of all to become disciples, and then to lay hold of the promises of God.

They likewise are to be blamed, that bring vp their youth in ignorance. For they are baptized vpon condition that they shall become disciples of Christ, when they come to yeares of discretion. And they are by this meanes barred from all the mercies of God: for we must as good disciples obay the commandement that biddes vs turne and beleeue, before we can haue any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme, which is first of all to turne vnto God, according to all his lawes, and secondly vpon our conuersion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and haue true fellowship with God, if we beginne where he beginnes in making of his couenant with vs, and end where he ends. And this we must doe not onely in the time of our first conuersion, but also afterward in the time of distresse, and affliction, and at such times as by frailtie we fall and offend God. In a word, if for practise we alwaies keepe our selues to this order, we shall find true comfort in life and death.

It followes, Baptizing them into the name, or in the name of the Father, Sonne, and holy Ghost. These words signifie: first, to bap tize by the commandement and authoritie of the Father, Son, and holy Ghost: secondly, to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or deede, doe it in the name of our Lord Iesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him, and that he is receiued into the houshold or familie of God, as a child of God, a member of Christ, and the temple of the holy Ghost. Thus Iacob faith in the adoption of Ephraim and Manasses, Let them be mine, and let my name be called vpon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.

Here we see what is done in baptisme; the Couenant of grace is solemnised betweene God and the partie baptised. And in this couenant some actions belong to God, and some to the parties baptised. Gods actions are two. The first is, the making of promise of reconciliation, that is, of remission of sinnes, and life euerlasting to them that are baptised, and beleeue. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward seale, is the washing by water: and this washing serues not to seale by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing is by the earnest of Gods spirit. Eph. 1. 13. The action of the partie baptized, is a certaine stipulation, or obligation, whereby he binds himselfe to giue homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are beleeued, and in Obedience to all his cō mandements. The signe of this obligation is, that the partie baptized willingly yeelds himselfe to be washed with water.

It is not saide in the name of God, but in the name of the Father, Sonne, and holy Ghost, to teach vs the right way to know and to acknowledge the true God. This Knowledge stands in sixe points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authoritie, will, and worship of all three. And elswhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this one true God, is the Father, Sonne, and holy Ghost. A mysterie vnsearchable. The third, that these three are really distinct, so as the Father is first in order, the Sonne the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, Ioh. 5. 19. and specially in the act of reconciliation, or couenant making. For the father sends the sonne to be our Redeemer: the sonne workes in his owne person, the worke of redemption: and the holy Ghost applies the same by his efficacie. The fift is, that they are all one in worship: for the Father, Sonne, and holy Ghost, are ioyntly to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himselfe, but as he hath reuealed himselfe vnto vs in the couenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and seeke to grow in the knowledge and experience of this.

It may be demanded, whether baptisme may not be administred in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true forme of baptisme is here prescribed. If it be said, that Peter biddes them of Ierusalem, repent and be baptized into the name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set downe not the forme of baptisme, but the ende and scope thereof, which is, that we may attaine to true fellowship with Christ.

The fourth point is, concerning the endes of baptisme, which are foure. The first is, that baptisme serues to be a pledge vnto vs in respect of our weaknes, of all the graces and mercies of God, and specially of our vnion with Christ, of remission of sinnes, and of mortification. Secondly, it serues to be a signe of Christian profession before the world: and therefore it is called the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serues to be a meanes of our first entrance or admission into the visible Church. Lastly, it is a meanes of vnitie. Read Eph. 4. 5. 1. Cor. 12. 13.

The fifth point concernes the Efficacie of baptisme. Of which there be foure necessarie questions. The first is, whether the Efficacie of baptisme extend it selfe to all sinnes, and to the whole life of man? For answer, I will set downe what we teach, and what the Papists. We teach, that the vse of baptisme inlargeth it selfe to the whole life of man, and that it takes away all sinnes past, present, and to come: one caution remembred, that the partie baptised, stand to the order of baptisme, which is, to turne vnto God, and to beleeue in Christ, and so to continue by a continuall renouation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture speakes of them that had long before bin baptised, and that in the time present, baptisme saueth, 1. Pet. 3. 21. and, ye are buried by baptisme, into the death of Christ. Rom. 6. 4. And in the future tense it is saide, he that beleeueth, and is baptised, shall be saued. And Paul saith, that the Church is cleansed with the washing of water, that it may be presented glorious and without spot vnto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after, which it had before the administration thereof. Secondly, the couenant of grace is euerlasting, Isa. 54. 10. Hos. 2. 19. and the couenant is the foundation or substance of baptisme: therefore baptisme is not to be tied to any time: but it must haue his force, so long as the couenant is of force. And this appeares by the example of the Galatians, who are now fallen away to an other gospel after their baptisme, and yet are instructed and directed by their baptisme. Lastly, it hath bin the doctrine of the ancient Church, that all sinnes are done away Aug. de [illegible: 2 letters]pt. & concup. l. 1. c 33. ad Bon. l. [illegible: 1 word]. c. [illegible: 1 letter]3. by baptisme euen sinnes to come.

The doctrine of the Papists is, that baptisme takes away all sinnes that goe before the administration thereof: and that sinnes after baptisme are not taken away by baptisme, but by the Sacrament of pennance. But the doctrine is erronious, as may appeare by the arguments which they vse.

Argum. first. Circumcision had no vse after the administration thereof, for the abolishing of sinne. Therefore neither hath baptisme. Ans. Circumcision had. And this appeares; because the Prophets put the Iewes in minde of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.

Arg. 2. The Apostles vsed to call them that sinned after baptisme, to confession of sinne, and to repentance, or pennance. Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs: for in so doing they bring men to their baptisme, and to the order set downe there, which is, that the partie baptised, must first of all turne to God, and beleeue in Christ: and there is no new order set downe afterward, but onely a renewing of this first baptismall order, both in the Ministerie of the word, and in the supper of the Lord. And whereas they make a distinction of pennance the vertue, and pennance the sacrament, placing the vertue before and after baptisme, and the sacrament onely after: for this, they haue no word of God.

Arg. 3. If a man be inlightned, that is, baptised; and then fall againe, he cannot be renewed by repentance, which is in baptisme. Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme, but of them [non-Latin text not transcribed]. that fall away by an vniuersall Apostasie, denying Christ. For it is said, v. 7. that they crucifie Christ againe, that is, crucifie Christ crucified, and so make a mocke of him, and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe, the text speakes not particularly of repentance in baptisme, but of all repentance whatsoeuer; yea of repentance after baptisme. For there is no place for repentance where Christ is renounced.

Arg. 4. Pennance (as Hierome saith) is a second table after a shipwracke. Ans. Repentance indeede is a second table or bord, whereby a sinner fallen from his baptisme returnes againe to it, and so comes to the hauen of euerlasting happines. Thus then we see that baptisme is the true sacrament of repentance: for repentance pertaines to the inward baptisme.

The vse. If baptisme serue for the whole life of man: then if thou be in any miserie or distresse, haue recourse to thy baptisme, and there shalt thou finde thy comfort, namely, that God is thy God if thou truly turne and beleeue in him. Secondly, remember euery day the obligation of homage, wherewith thou hast bound thy selfe to God; specially in thy temptations remember it: and see thou stand to it, and make it good.

The second question is, whether baptisme abolish Originall sinne, or no? The answer of the Papist is, that it doth: so as in the partie baptised, there remaineth nothing that God may iustly hate: and therefore he saith, that Originall sinne after baptisme, ceaseth to be sinne properly. We teach, and are to hold, that the perfect and intire baptisme (in which the outward and inward baptisme are ioyned together) abolisheth the punishment of sinne, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute Originall sinne to them that are in Christ: secondly, in respect of dominion; because Originall sinne raigneth not in them that are regenerate. Neuerthelesse, after baptisme, it remaines in thē that are baptised, and is still, and that properly, sinne. Paul saith, Rom. 7. 20. If I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me doth it. Here marke, Paul calls concupiscence in himselfe after regeneration, sinne; and that properly: because he saith it is the same that maketh men to sinne. And Col. 3. 5. he saith, Mortifie your earthly members: and among the rest he nameth, euill concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes. Therefore after baptisme some portions remaine still of the old man, or of originall sinne. S. Iohn saith, 1. Ioh. 1. 8. If we say we haue no sinne, we deceiue our selues. Answer is made, that this is spoken of veniall, or small sinnes: but how can they be small sinnes that are to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sinne in them: for they haue no actuall sinnes. Lastly, Christ saith, Ioh. 13. 10. He that is all washed, must haue his feete, that is, his carnall affections, washed. Here obserue two things. One, that defilements of sinne remaine in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our pennance.

The grounds of Popish doctrine in this point, are two. The first is this. They make three degrees of Concupiscence. The first is, the pronesse in the flesh to rebell against the law of the minde, or the pro[illegible: 1 letter]esse to euill. The second, stands in the first motions to sinne, which goe before consent of will. The third, stands in acts of lust ioyned with consent of will. This third, they say, is forbidden in the moral law, which forbids and condemnes voluntarie concupiscence: and the two first are not. Because (as they speake) concupiscence it selfe with the first motions are not in mans power: and therefore they are rather to be tearmed defects or infirmities, then sinnes: and that men are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an euident truth that Concupiscence with the first motions thereof to euill, is condemned in the Morall law. It is a Principle in expounding the law: where any actuall sinne is forbidden, there all causes, occasions, & furtherances thereof, are likewise forbidden. Therefore considering actuall concupiscence ioyned with consent, is forbidden in the law, Originall concupiscence with the first motions thereof, beeing causes of the former, are likewise forbidden. And Paul saith, he had not knowne Lust to be sinne, vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sinne: for thus much the light of nature teacheth: therfore the law speakes of an higher degree of lust, namely, of lust going before consent.

The second ground is this. When sinne is remitted, it doth not make men guiltie, but ceaseth to be a fault: Originall sinne therefore ceaseth to be sinne after baptisme. Ans. Though actuall guilt be taken away, yet potentiall guilt remaineth, namely, an aptnes in Originall sinne, to make men guiltie: and though it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it selfe.

The vse. If Originall sinne remaine after baptisme to the death, then we must humble our selues, and vse to the very death, the plea of mercie and pardon, denying our selues, and resting on Christ.

Againe, if persons baptised be sinners to the death, it may be demaunded, what difference there is betweene the godly and vngodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sinnes past, with a detestation of them: and withall there is a Purpose in them to sinne no more, and with this purpose there is ioyned an endeauour to please God in all his commandements: so as if they doe sinne, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the vngodly man doe.

The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits; and this it doth by his signification. For it serues as a particular and infallible certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall saluation. And whereas the Minister, in the name of God, applies the promise of mercie to him that is baptised, it is indeede as much as if God should haue made a particular promise to him. In this regard, baptisme may well be said to conferre grace, as the Kings letters are said to saue the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew fauour. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: and by this pledge faith is confirmed, which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vseth the signe aright, shall receiue the thing signified: I (saith the partie baptised, beeing of yeares) vse the signe aright in faith and repentance: therefore I shall receiue the thing signified, remission of sinnes, and life euerlasting. A king saith to his subiect, He that brings the head of such a traytour, shall haue a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that hath the head may say, Here is a thousand pounds, or, this will bring me a thousand pounds, because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God confirs grace (for it is the power of God to saluation to them that beleeue) and this it doth by signifying the will of God, by the eare to the mind: now euery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace by vertue of his signification, and by reason it is a pledge by the appointment of God, of his mercie and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer. It is not an instrument hauing the grace of God tyed vnto it or shut vp in it: but an instrument to which grace is present by assistance in the right vse thereof: because in & with the right vse of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument.

The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which passeth away when the action is ended: others say, it hath no Thom. Summ. p. [illegible: 1 word] q 62. art. 4. Bellar. de Sact. l. 2. c. 11. vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not haue made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated and exalted aboue the condition of all creatures: neuertheles vertue to giue life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments haue vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought: and Ministers of sacraments are workers of miracles, which may not be said.

Againe, their doctrine is erronious, in that they teach, that the outward act in the Sacrament performed by the Minister, cōfers grace, where there is no gift of faith to receiue that which is conferred: contrarie to that saying, Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie: but this disposition serues onely to take away impediments, and not to inable vs to receiue that which God giueth.

The vse. We must not thinke it sufficient that we come to the Church, heare Gods word, and pray, contenting our selues in the worke done. For thus shall we deceiue our selues: but in doing these acts of religion, we must in our hearts turne vnto God, and by faith imbrace his promises: otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2.

Againe, if the vsing of the element in the sacrament doe not conferregrace, then be assured that charmes, and spells, be the words neuer so good, haue no vertue in them to doe vs good but by diabolicall operation.

The last question is, whether baptisme imprint a Character or marke in the soule, which is neuer blotted out? Ans. In scripture there is a twofold marke of distinction, one visible, the other inuisible. Of the first kind, was the blood of the paschall lambe, in the first passeouer: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slaine. Of this kind is baptisme: for by it Christian people are distinguished from Iewes, Turkes, and infidels. The inuisible marke, is twofold. The first, is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath this seale, The Lord knowes who are his. By vertue of this, Christ saith, I know my sheepe, Ioh. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing els but the imprinting of the image of God, in the soules of men: and by this beleeuers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs; because it is the lauer of regeneration.

The Papists haue deuised another worke, which they call the Indeleble character: and they make it to be a distinct thing from regeneration: and they say it is imprinted in the soules of all men, good and bad, and remaines in them when they are condemned. What this marke should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a meere fiction of the braine of man.

The sixt point to be handled concernes the Necessitie of baptisme. Here we must put difference betweene the Couenant of grace, and baptisme, which is the confimation or seale of the couenant. To make couenant with God, and to be in the said couenant, is absolutely necessarie to saluation: for vnles God be our God, and we the seruants of God, we cannot be saued.

Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who hath inioyned vs to vse it: secondly, in respect of our weakenes; who haue neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to saluation, for the want of baptisme (when it canbe had) doth not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent afterward: for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saued. The theese vpon the crosse, and many holy martyrs, haue died without baptisme, and are in the kingdome of heauen.

It is obiected, that the male child, which is not circumcised must (by God commandement) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptised must also be cut off. Ans. The text is spoken and meant not of infants, but of men of yeares, who beeing till then vncircumcised, despise the ordinance of God, and refuse to be circumcised. And this appeares by the reason following: for he hath made my couenant void: now infants doe not this, but their parents, or men of yeares.

Secondly, the speach of Christ is obiected, Ioh. 3. 5. Except a man be borne of water and the holy Ghost, he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withall giues an exposition of them, on this manner. Thou art a Pharisie, and louest much washing: but if thou wouldest enter into the kingdome of heauen, thou must be washed with cleane water, that is, borne anew by the holy Ghost. Againe I answer, that if the words be meant of baptisme, they carrie this sense. The kingdome of heauen doth not signifie life eternall, but the Church of the new Testament, and that in his visible estate, Mark. 9. 1. and baptisme makes men visible members of the Church, and regeneration by the spirit, makes them true and liuely members. Here then baptisme is made necessarie, not in respect of eternall life, but in respect of our admission and entrance into the Church, whereof it is now the onely meanes.

The seauenth point, is touching the Circumstances of baptisme, which are fiue. The first, concernes the persons which are to administer baptisme, of whome I propound foure questions.

The first is, whether not onely Ministers of the word, but also lay-persons (as they are called) or meere priuate men, may administer baptisme? Ans. Ministers of the word onely. For to baptize is a part of the publike Ministerie, Matth. 28. 18. Goe teach all nations baptizing them. And marke how preaching, and baptising are ioyned together: and things which God hath ioyned, no man may separate. Againe, he that must performe any part of the publike Ministerie, must haue a calling, Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines. And whatsoeuer is not of faith, is sinne: now the Administration of baptisme by priuate persons is without faith. For there is neither precept, nor fit example for it in the word of God.

The example of Zippora is alleadged, Exod. 4. 28. who circumcised her child. Ans. The example is many waies discommendable. For shee did it in the presence of her husband, when there was no neede: shee did it in hast, that shee might haue preuented her husband: shee did it in anger: for shee cast the foreskin at the feete of Moses. And it seemes shee was no beleeuer, but a meere Madianite. For shee contemned circumcision, when shee called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seemes, Moses either put her away, or shee went away when he went downe to Egypt.

Againe, it is obiected, that priuate persons may teach: and therefore baptize. Ans. Priuate teaching, and Ministeriall teaching are distinct in kind, as the authoritie of a master of a familie, is distinct in kind from the authoritie of a Magistrate. A priuate person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is mooued to doe it by the law of charitie: but Ministers when they teach, are mooued to teach by speciall calling, and they doe it with authoritie, as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe, though a priuate man might dispense the word alone: yet doth it not follow that he may administer both the word and the seale thereof: both which are ioyned in baptisme, and ioyntly administred.

The second question is, whether baptisme administred by a wicked man, or an here[illegible: 2 letters]ke, be indeede true baptisme? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister, and keepe the right forme in baptising, according to the institution, it is true baptisme. The Scribes and Pharisies the chiesest doctours of the Iewes, were not of the tribe of Levi, but of other tribes: and they were indeede, euen the best of them, but herelikes and Apostataes, and consequently to be deposed and excommunicate: neuertheles, because they were in the place of good teachers, and fate in Moses chaire, that is, taught sundrie points of Moses doctrine: therefore Christ saith, heare them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.

Vpon the same ground the same answer is to be made, if it be demanded, whether baptisme administred by him that cannot preach, be of force or no? It were indeede to be wished that all Ministers of holy things, were preachers of the word: neuerthelesse, if such as preach not, stand in the roome of lawfull pastours, and keepe the forme of baptisme, it is baptisme indeede.

The third question is, whether an Intention to baptise, be necessarie in him that baptiseth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoeuer the minister intend. Paul reioyced that Christ was preached, though many preached him of enuie or contention, intending no good. Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is meere bread, and not the bodie of Christ: and consequently the people adore not Christ, but an idol. The intention therefore of the minde is not necessarie, so be it the Institution be obserued. And the efficacse of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the dutie of the Minister in baptising? Ans. He stands in the roome of God: and what he doth according to the Institution, it is as much as if God himselfe had done it with his owne hand from heauen. And therefore, whē the Minister applieth water, (which is the signe & pledge of grace,) to the body, he doth withall applie the Promise of remission of sinnes, and life euerlasting, to the partie baptised. And that is as much as if God should say to the partie, calling him by his name, I freely giue vnto thee the pardon of thy sinnes, and life euerlasting, vpon condition thou keepe the order set downe in baptisme, which is, to turne vnto me, and to beleeue in Christ. Here we see a ground of speciall faith: for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer: euery particular beleeuer is againe by a speciall faith to receiue the promise. Againe, the consideration of this which God hath done for vs in baptisme, must mooue vs seriously to turne vnto him according to all his lawes, and by faith of our hearts to apprehend his mercifull promises, and to rest on them. For when God shall speake vnto vs particularly, and as it were, assure vs of his mercies with his owne hand and seale, we must needs be much mooued and affected therewith.

The second circumstance is concerning the persons to be baptised: and they are all such as be in the Couenant, in likelihood, or in the iudgement of charitie. For the seale may not be denied to them that bring the tables of the couenant. And they are of two sorts; Men of yeares, and Infants.

Men of yeares that ioyne themselues to the true Church, are to be baptised: yet before their baptisme, they are to make confession of their faith, and to promise amendment of life. Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith, and Amendment of life in them that are baptised, are to be vnderstood of men of yeares.

Infants of beleeuing parents are likewise to be baptised. The grounds of their baptisme are these. First, the commandement of God, Matth. 28. 18. Baptize all nations, &c. in which wordes the baptisme of infants is prescribed. For the Apostles by vertue of this commission baptised whole families. Act. 16. 31. and 38. Againe, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptisme in the new Testament, succeedes in the roome of Circumcision. Col. 2. 11. therefore baptisme of infants is likewise commanded. The second ground is this: Infants of beleeuing parents, are in the couenant of grace: for this is the tenour of the couenant, I will be thy God, and the God of thy seede, Gen. 17. 7. It may be said, that this promise was made in this sort onely to Abraham, because he was to be the father of the faithfull. Ans. It pertaines to all beleeuing parents. Exod. 20. God promiseth to shew mercie to thousands of them that loue him. Act. 2. 39. Peter saith to the Iewes that heard him preach, The promises belong to you, and to your children. Paul saith, If the parents beleeue, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Couenant: now they are holy: because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified, secret iudgements (in the meane season) left to God. Now then because infants are in the couenant, they are to be baptised. For this is the reason of S. Peter: To whome the promises belong, to them belongeth baptisme: but to you and your children belong the promises: therefore you and your children are to be baptised. Act. 2. 38, 39.

It may be obiected, that we cannot tell, whether infants be indeede the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of yeares: for we knowe not whether they be indeede the children of. And therefore we may by the like reason exclude them from all sacraments. Againe, we are to presume (in all likelihood) that infants of beleeuing parents, are the children of God, because in their conception and birth, God begins to manifest his election: shewing himselfe a God not onely to the parents, but also to their seed.

Secondly, it is obiected, that infants haue no faith; and consequently, that baptisme is vnprofitable vnto them. Ans. Some thinke, they haue faith, as they haue regeneration, that is, the inclination or seede of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receiue the promise of God, both for themselues & their children: And thus to be borne in the Church of beleeuing parents, is in stead of the profession of faith. To this second opinion I rather incline, because it is the auncient and receiued doctrine of the Church.

Thirdly, it is alleadged, that infants know not what is done, when they are baptized. Ans. For all this, baptisme hath his vse in them: for it is a seale of the couenant, and a meanes to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himselfe and his children: at the time of the sealing, the children know not what is done; and yet the purchasse is not made in vaine for them.

It may be demanded, whether the children of Turkes and Iewes are to be baptized? Answ. No: because the parents are forth of the couenant.

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, sonne, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacie, and to be gathered out of it: and for this cause, baptisme remaines still in the Church of Rome. For this cause I thinke, that infants of professed Papists may be baptized, two cautions obserued: the first, that the foresaid parents desire this baptisme: the second, that there be sureties which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in iudgement true religion, and denie it in their liues, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, (whereof many were wicked) were circumcised. And we must not onely regard the next parents, but also the auncestours: of whome it is said, If the roote be holy, the branches are holy, Rom. 11. Vpon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the parents. And there is no reason that the wickednesse of the parent, should preiudice the childe in things pertaining to life eternall.

Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be any beside the parents to answer for the child. For the parents after excommunication remaine still (for Right) members of the Church, hauing still a right to the kingdome of heauen: out of which they are not cast absolutely, but with condition, vnlesse they repent: and in part; that is in respect of communion, or vse of their libertie, but not in respect of right or title: euen as a freeman of a corporation imprisoned, remaines a freeman, though for the time he hath no vse of his libertie.

The third Circumstance concernes the time. Here one question may be mooued: How oft baptisme is to be administred? Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man: and we are but once borne againe, and once ingrafted into Christ. Here let it be obserued, that the gift of regeneration is neuer vtterly extinguished: for if a man be the second time borne againe, he must be baptized againe and againe: because baptisme is the sacrament of insition. It may be said, that a man may remain stil ingrafted into Christ, & by his own wickednesse make himselfe a dead member. I answer, that all the members of the mysticall bodie of Christ, are liuing mē bers. The spirituall temple is made of liuing stones, 1. Pet. 2. 5. And marke what Paul saith, all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ: nowe there is no part of the bone and flesh of Christ that dieth.

The last Circumstance is touching the place: & that is, the publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie, and a dependance vpon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptisme: and lastly, the said congregation is by praier to present the infant baptized vnto God, and to intreat for the saluation thereof, the praier of many beeing most effectuall.

The eight and last point followes, concerning the vse of baptisme. And first of all, our baptisme must put vs in minde, that we are admitted and receiued into the family of God: and consequently, that we must carrie our selues as the seruants of God. And that we may doe so indeede, we must deuide our liues into two parts, the life past, and life to come. Touching the life that is past, we must performe three things. The first is Examination, whereby we must call our selues to an account for all our sinnes, euen from the cradle: the second is Confession, whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes, in the prefence of God, accusing and condemning our selues for them. The third is Deprecation, whereby we are to intreat the Lord, in the name of Christ, and that most instantly from day to day till we receiue a comfortable answer, in the peace of conscience, and ioy of the H▪ Ghost.

And for the life to come, there must be two things in vs the first is, the Purpose of not sinning; and it must be a liuely and distinct purpose, daily renewed in vs, euen as we renewe our daies: so as we may say, if we sinne it is against our purpose and resolution. The second is, an indeauour to performe new obedience, according to all the commandements of God. These things if we doe, we shall shewe our selues to be the seruants of God. And of all these things, baptisme must be (as it were) a daily sermon vnto vs: and so oft to thinke on them, as oft as we thinke or speake of our names giuen vs in baptisme. This is the doctrine of Paul, who teacheth vs that we must be conformable to the death and resurrection of Christ, because we haue beene baptized. Rom. 6. 3, 4.

Againe, our baptisme into the name of the father, &c. must teach vs, that we must learne to know and acknowledge God aright; that is, to acknowledge him to be our God, and father in Christ: to acknowledge his presence, and therefore to walke before him; to acknowledge his prouidence, and therefore to cast our care on him; to acknowledge his goodnesse and mercie, in the pardon and free forgiuenesse of our sinnes.

Thirdly, Our baptisme must be vnto vs a storehouse of all comfort in the time of our need. If thou be tempted by the deuil, oppose against him thy baptisme in which God hath promised and seal[illegible: 1 letter]d vnto thee the pardon of thy sinnes, and life euerlasting. If thou be troubled with doubtings and weaknes of faith, consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee. We vse often to look vpon the wills of our fathers and grand-fathers, that we may be resolued in matters of doubt: and so, often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme, and thou shalt the better be resolued in the middest of all thy doubts. If thou lie vnder any crosse or calamitie, haue recourse to thy baptisme, in which God promised to be thy God, and of this promise he will not faile thee.

Lastly, if a man would be a student in diuinitie, let him learne & practise his baptisme. Commentaries are needefull to the studie of the scriptures: and the best commentarie to a mans owne selfe is his owne baptisme. For if a man haue learned to know ought and to practise his owne baptisme, he shall the better be able to vnderstand the whole: and without this helpe, the scriptures themselues shall be as a riddle vnto vs.

The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye haue put on Christ: and all are one in Christ. The phrase which Paul vseth, is borrowed from the custome of them that were baptised in the Apostes daies, who put off their garments, when they were to be baptised, and put on new garments after baptisme. To put on a garment, is to apply it to the bodie, and to vse or weare it. And to put on Christ, is to be ioyned neerely to Christ, and to haue spirituall fellowship with him. Here then the foundation of our adoption is in two things, our vnion with Christ, & our communion with him. Of which we are somewhat to be aduertised for the better vnderstanding of the text.

The vnion with Christ, is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this coniunction is in truth a reall coniunction. Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for thus all families and friends are one: and they of Ierusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many beleeuers as there are, so many distinct persons are there: & euery one of them distinct from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heauen and shall there abide till the last iudgement: whereupon it cannot be mixed or compounded with our substances. Lastly, beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead, or manhood vnto vs. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man. S. Iohn saith, that Christ dwells in vs and we in him by the spirit. 1. Iohn 3. 23. For the better conceiuing of this, suppose a man whose head lies in Italie, his armes in Germanie, and Spaine, his feete in England: suppose further that one and the same soule extends it selfe to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soule, and all concurre as members to one and the same bodie: euen so, all the Saints in heauen, and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them, are all one in Christ.

The second question is, how are all beleeuers made one with Christ? Ans. By a donation on Gods part whereby Christ is giuen vnto vs, and by a receiuing on our part. The donation is whereby Christ is made ours for right, so as a man may say truly, Christ is mine with all his benefits. Of this donation 4. things are to be obserued. The first is, that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued: the Godhead of Christ is giuen to vs, not in respect of substance which is incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really giuen to the beleeuing heart. Ioh. 6. 54, 56. By it we receiue eternall life from the godhead, and by it God is ioyned to man, and man to God. The second is, that Christ giues his merit and satisfaction to them that beleeue. And this satisfaction imputed, is the couer wherby our sinnes are couered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life: and thus he makes vs put off the old man, and put on the new man, created after God in righteousnes and holines, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits.

Of our receiuing of Christ giuen by God, two things must be obserued: one is, that we must there receiue Christ, where God offers and giues him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receiue Christ; and this receiuing is done by a supernaturall act of the minde, whereby we beleeue Christ with his benefits to be ours. Ioh. 1. 12. Thus we see how we are one with Christ, and Christ with vs.

Communion with Christ is, when we haue, possesse, and inioy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speakes Salomon at large in the Song of songs, and Dauid. Psal. 45.

The vse. In that we are to put on Christ, we are put in mind to consider our fearefull nakednes. What is that? Ans. There is a nakednes of creation, and a nakednes following the fall. The nakednes of creation is, when the bodie without all couering, is in health, full of glorie and maiestie, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocencie, of good conscience, of the fauour of God, and affiance in him. For these are (as it were) the couerings of the foule. Outward nakednes is, when the bodie beeing vncouered, is full of deformitie and shame. Now that inward nakednes of heart is noted as a speciall euill, Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues. For by it, we are desormed and odious in the eye of God.

Secondly, we are here put in minde to haue a speciall care of the trimming and garnishing of our soule. And for this cause we must put on the Lord Iesus, Rom. 13. 14. And that is done two waies. First, by vncouering our nakednes before God, and by praying him to couer it. To vncouer our shame, is the way to couer it. Psal. 32. 1, 2, 3. The second way is, to subiect our selues to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne: we haue yeilded our selues to be his guests: and there is a time when the king will take a suruay of all his guests, whether they haue the wedding garment, which is Christ himselfe: and they which are not clad with this robe, shall be cast into vtter darknes. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands. If we would then liue, we must lappe and infold our selues in them. The rather I speake this: because in these daies men and women are intoxicated with a spirituall drunkennes, or rather madnesse, whereby they are alwaies tempering and trifling about their bodies, and let their soules lie naked. It may be said, we haue all put on Christ in baptisme. I answer: we haue had in England peace and prosperitie this 43. yeares: and we haue liued all this while, as it were in the warme sun-shine: and therfore many of vs (no doubt) haue worne this garment very loosely.

Thirdly, there is a great temptation arising vpon the consideration of our owne indignitie. For when our sinnes come to our remembrance, they driue vs from the presence of God, and make vs that we dare not pray. Now the remedie is this. We must come clothed with Christ into the presence of God: we may not come in our owne names, but we must come in his name and present the merit of Christ vnto the father, euen as if we were one and the same person with him. Thus shall we be accepted.

Fourthly, it may be demanded, what we must doe for our selues in the time of plague, famine, sword? We must put on Christ, then shall we walke in safetie in all dangers. This garment serues not onely for a couering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common iudgement, beeing clothed with Christ, there is no more hurt done to vs then to him: and he carrieth vs in his brest, as if we were part of his bowells.

Lastly, though we be clothed with Christ in baptisme, yet we must further desire to be clothed vpon. 2. Cor. 5. 4. In this life we are clad with the iustice of Christ, 1. Cor. 1. [illegible: 1 letter]0. this is one garment. In the life to come, we shall be clad with immortalitie. This is the second garment to be vpon the former.

V. 28. There is neither Iewe nor Grecian, &c. These words (as I haue said) containe an answer to an obiection, which is this: If all beleeuers among the Gentiles be children of God, and all put one Christ, then there is no difference betweene Iewe and Gentile, and the prerogatiue of the Iewe is nothing. Paul answers thus: there be sundrie differences of men in respect of nation, condition, sexe: yet in respect of Christ, all are one, Moreouer, I haue shewed, that these words containe the groūd of the Adoption of the Galatians, which is an vnion with Christ, whereby all beleeuers are made one with him. There remaine other things to be added.

By occasion of this text, two questions are mooued, the answer whereof, serues much to cleare the meaning of Paul. The first is, whether Magistracie and gouernment be necessarie in the societies of Christians? Ans. Yea: Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God, saith the prophet, Isai 49. 23. Paul bids vs praie for Kings, and all in authoritie, that we may line in peace and godlines, 1. Tim. 2. 1. The fift commandement, Honour thy father, &c. requires subiection to authoritie: and this commandement is eternall.

Obiect. I. All beleeuers are one in Christ: therefore there is no subiection among them. Ans. Beleeuers are vnder a twofold estate or regiment: the first is, the Regiment of this world, in ciuill societie: the second is, the regiment or the kingdome of heauen, which stands in iustice, peace of conscience, ioy in the holy Ghost. In the first estate, there are sundrie differences of persons that beleeue: some fathers and mothers, some children, some masters and seruants, some magistrates and subiects. In the second estate, there are no outward differences of men, but all are members of Christ, and all one in him. Thus must the text be vnderstood.

Obiect. II. Beleeuers are gouerned by Gods spirit, and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church, hypocrites are mingled with true beleeuers, and they are not gouerned by Gods spirit, but by the spirit of the deuill: and therefore in respect of them, ciuill authoritie is requisite. Againe, true beleeuers are but in part gouerned by the spirit, for the time of this life. And for this cause, ciuill gouernment is requisite, for the ordering of the outward man, and for the protection of the Church.

Obiect. III. They that are in Christ, are freed from sinne, and consequently, from subiection which followes vpon sinne. Answ. Subiection is either politique, or seruile. Politicke is, when men are subiect for their own good: and this was before the fall, yeilded by Eve to Adam. Seruile subiection, when they are subiect for the good of their masters: and this onely comes of sinne. Againe, subiection with ioy was before the fall: subiection ioyned with paine and miserie, followes vpon sinne: Gen. 3. 16.

The second question is, whether bondage, in which some are Lords, others bond-men, or slaues, may stand with Christian religion? Answ. It may, in the countries where it is established by positiue lawes, if it be vsed with mercie and moderation. Righteons Abraham had in his owne house, bondslaues: Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites, Leuit. 25. 45. Paul saith, If any man be calied beeing a seruant or bondman, let him not care for it, 1. Cor. 7. 21.

Obiect. I. Be not seruants of men, 1. Cor. 7. 23. Ans. That is, in respect of conscience, the subiection whereof must be reserued to God.

Obiect. II. Christians haue libertie by Christ: and where libertie is, there may be no bondage. Answ. Christians obtaine by Christ spirituall libertie in this life, and bodily libertie in the life to come.

Obiect. III. Bondage is against the lawe of nature. Answ. Against the law of pure nature, created in innocencie, not against the lawe of corrupt nature, the fruite whereof is bondage.

Obiect. IU. All are one in Christ: therefore the difference of bond men and free-men must cease. Ans. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, and in regard of ciuill order.

The sense then of the text is this. There are distinctions of men in respect of nation, some Iewes, some Gentiles: in respect of condition, some bonde, some free, some rich, some poore, some in authoritie, some in subiection, &c. in respect of sexe, some men, some women: yet in Christ Iesus, all are euen as one man.

The vse. By this text we may expound another, 1. Tim. 2. God would haue all men to be saued: that is, not all particular persons vpon earth, but all kinds. For here Paul saith, all are one in Christ: that is, men of all nations, of all conditions, and of all sexes.

Againe, the name (Jewe) apposed to Gentiles, signifies not onely men of the tribe of Iuda, but all circumcized persons of all tribes, Rom. 2. 28. and thus it is all one with an Israelite. And thus we see howe to expound the place of scripture, 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel. The words Iuda, and Israel, are sometime opposed, Iuda signifying the kingdome of the two tribes, Iuda and Beniamin: and Israel signifying the 10. tribes. Sometimes againe, they are Synonima and are put one for another, as Psalm. 114. 1, 2. and in this text. And Iuda at this time was indeed the true Israel of God, and Iehosaphat without any fault in the text (as some suppose) is truely called king of Israel.

Thirdly, they which are of great byrth and of heigh condicion, must be pnt in mind not to be heigh minded, nor to dispise them that are of lowe degree, for all are one in Christ: the obscure and base person hath as good part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift vp his hart against his brethren. Deut. 17. 20. rich men (saith Paul) must not be high minded. 1. Tim. 6. 17. Iob would not despise the cause of his handmaid. Iob. 31. 13. Naaman a great man, respected the counsell of his seruants. 2. King. 5. 13.

Fourthly, all beleeuers must be on hart and mind. 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together. Isai. 11. 6. And good reason: for all are on in Christ. And we haue great cause to be humbled, when schismes, coutentions, and differences arise in points of religion. For that shewes that hypocrites are mingled with true beleeuers, and that we are but in part (as yet) vnited to Christ.

Lastly, hence we learne not to hate any man, but alwaies to carrie in mind a purpose to doe good to all by thought, word, and deed, and to doe good to men in respect of their names, their goods, their liues. And this wholy mind and purpose, must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1[illegible: 1 letter]. 9. Men turne their swords & speares into mattocks & sithes, that are of the kingdom of Christ. Isai, 2. 4. because they are one with Christ by the bond of on spirit.

v. 29. And if ye be Christs, then are ye Abrahams seed and heires by promise.

Before, Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham, and not the Iewes only. Here he returnes to the same point againe and prooues it by a new Argument, thus. Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ, are parts of him and one with him: therefore they also are children of Abraham and heires of all the blessings of God.

The intent of Paul in these words, is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification: it may be framed thus. As Abraham was iustified, so are all they that beleeue in Christ, instified: for they are Abr[illegible: 2 letters]ams children and succeed him v. 29. but Abraham was iustified by faith without workes; therefore all beleeuers in Christ are so iustified. Let the Argument be obserued: for it makes against the Papist, who, if he studie till his head and heartake, shall neuer answer it.

In this verse, Paul sets down the fruit and banefit, that comes by the gift of adoption, to them that beleeue. And that is, to be children of Abraham, and heires of all the blessings of God. And therefore learne here one golden lesson; namely, that the basest person that is, if he beleeue in Christ, is in the place of Abraham, and succeeds him in the inheritance of the kingdom of heauen. Some man may say; O this is excellent comfort, if I might know that I were in the case of Abraham. Answ. Thou maist know it certenly, if thou wilt doe as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subiect thy heart to the commandements of God, which bidde thee repent, and beleeue in Christ: for then all the good things reuealed in the Gospel, shall be thine.

The vse. Beleeuers in this world must be content with any estate that God shall lay vpon them. For they are heires with Abraham of heàuen and earth. In this regard, Abraham was content, to forsake his countrie, and his fathers house, and as a pilgrime to dwell in tents to the death, Heb. 11. 8, 9.

Secondly, they that beleeue in Christ, must moderate their worldly cares, and not liue as drudges of the world. For they are heires of God, and haue a title or right to all good things promised in the couenant. Therefore they shall neuer want any good thing that is needfull for them. He that hath made them heires, will carefully prouide for them. Therefore our care must be, to doe the duties that belong vnto vs: and all other cares we must cast vpon God. They in this world, that are borne to land and liuing, are content to liue sparingly, and oftentimes very barely with a little, vpon hope of further inlargement, after the decease of some friends.

Lastly, our speciall care must be for heauen. For the things of this world are but trifles in respect. The citie of God in heauen is thy portion, or childs part. Seeke for the assurance of that aboue all things. Thus did Abraham, Heb. 11. 15, 16.

The third Chapter.

Verſe. 1. O foolish Galathians. PAVLE here ſheweth his Apoſtolicall care and feruent zeale which he beareth to the church: ſo that in diſputing and confuting he intermixeth ſometimes gentle exhortations, and ſometimes he ſharply chideth, according to his owne rule geuē to Timothy. Preach (ſaith he) the vvord: be inſtant in ſeaſon and out of ſeaſon: 2. Timot. 4.5. Improue, rebuke, exhort. 2. Timot. 4. Here the ſimple reader haply may be deceaued, if he be not circumſpect,Paules order in teaching. to thinke that Paule in teaching keepeth no order at all. And ſurely after the maner of the Rhetoricians he obſerueth none: but as concerning the ſpirite he vſeth a goodly order. Now, after that he hath ſufficiently proued, and with two ſtrong arguments confirmed this article, that Chriſtian righteouſnes cometh not by keeping of the law, but by faith in Chriſt, and withall hath confuted the doctrine of the falſe Apoſtles: in the middes of this diſcourſe he turneth his talke to the Galathians, O ye foolish Galathians. and reproueth them, ſaying: O ye foolish Galathians. &c. As if he ſhould ſay: Alas, from whence are ye falne, O ye miſerable Galathians? I haue moſt carefully and diligently taught you the truth of the Goſpell, and ye alſo haue receaued the ſame of me with feruent zeale and greate diligence. How then cometh it to paſſe, that ye are ſo ſuddainly falne away from it? who hath bewitched you? Paule offendeth not in chiding the Galathians ſo sharply.He rebuketh the Galathians very ſharply (as it ſeemeth) when he calleth them fooles, bewitched, and diſobedient to the truth. Now, whether he did this of zeale or compaſſion, I will not here contend: both may be true. A carnall man would interprete this to be a reuiling rather then a godly reprehenſion. Did Paule then geue an euill example, or was he ſpitefull againſt the churches of Galatia becauſe he called them fooliſh and bewitched? No, not ſo. For with a Chriſtian zeale it is lawfull for an Apoſtle, paſtour, or preacher ſharply to reproue the people committed to his charge:The chiding of parents tovvards their children. and ſuch reprouings are both fatherly & godly. So parents, of a fatherly and motherly affection, do ſharply reproue and rebuke their children: which they would not beare if an other ſhould doe it. The Scholemaſter ſometimes is angry with his ſcholler: he rebuketh him and beateth him with roddes: all which he taketh in good parte and would not beare it at the handes of his equall. The magiſtrate likewiſe is angry: he reproueth and puniſheth ſuch as are vnder his charge. And this diſcipline is not onely good, but alſo very neceſſary:Anger ſometimes a neceſſary vertue. without the which nothing can be well done. Wherfore vnleſſe the magiſtrate, the miniſter, the father and mother be angry and vſe to reproue or rebuke when caſe requireth, he is vnprofitable, and neuer ſhall diſcharge his office rightly. Wherfore ſharpe chidings & bitter words are as neceſſary in euery kind of life, as any other vertue els. Yet notwithſtanding this anger muſt be ſo tempered, that it procede not of any enuy or malice, but onely of a fatherly affection and Chriſtian zeale: that is to ſay, it ought not to be childiſh or womanlike, ſeking reuenge: but onely for the correcting of the faulte: As the father correcteth not his childe with deſire to reuenge, but only that the childe therby may be the better.Iuſt anger is called in the ſcripture zeale or ielouſie. And theſe kindes of anger are good, and are called in the ſcripture ielouſies or zeales. For in chaſtiſing my brother, my child, my ſcholler or ſubiect in this ſort, I ſeeke not his deſtruction, but his profite and welfare. It may be then that Paule here rebuketh the Galathians, either of a very zeale (not to deſtroy them, but by this meanes to reduce them into the way againe and to amend them): or els of pitie and compaſſion, as it were by way of complaint, for that it greueth him that the Galathians ſhould be ſo miſerably ſeduced. As if he ſhould ſay: I am ſory and aſhamed to heare of this your miſerable caſe, your wretched doings, &c. In like maner doe we alſo reproue the miſerable: not that we treade them downe, or vpbraide them with their miſery, but as hauing compaſſion on them and ſeeking their amendment. This I ſay, leſt any man ſhould cauill that Paule railed vpon the churches, contrary to the rule of the Goſpell. In like maner Chriſt rebuketh the phariſeis, calling them ſerpents, Math. 13 33. The sharp rebukings of the holy Ghoſt. the generation of vipers, the children of the deuil. But theſe are the rebukings of the holy Ghoſt. They are fatherly and motherly, and as the chidings of a faithfull frend: As it is ſaid alſo in the prouerbes: Better are the vvoundes of a frend then the kiſſes of an enemy. Prouerb. 27.6. Thus one and the ſelfe ſame rebuke, if it come out of the mouth of a father, may be a great benefite: but if it procede out of the mouth of our equall or enemy, it is a ſpitefull reproch. When two men doe both one thing, in the one it is commendable, and in the other it is cleane contrary. When Chriſt and Paule doe reproue, it is done with ſingular vertue and commendation: but when a priuate man ſhall doe the like, in him it is a greate vice. Therfore one and the ſelfe ſame word in the mouth of Paule is a great vertue and a ſingular benefite: but in the mouth of an other it is a ſhamefull reproch. Here is a great vehemencie to be noted in this word Galathians. For he calleth them not brethren, as els where he is wont to doe:The naturall vice of the Galathians. but he calleth them by the name of their coūtrey. And it ſhould ſeeme that it was the naturall vice of that nation to be fooliſh: like as it was the fault of the Cretenſes to be liars. As if he ſhould ſay: As ye are called, euen ſo are ye in deed and ſo ye continue, that is to ſay, fooliſh Galathians: and this ye proue euen now in this buſines of the Goſpell (wherin notwithſtāding ye ought to haue ſhewed your ſelues moſt wiſe), but ye continue ſtill in your old nature and ſhew your ſelues no changelings. Thus Paule by way of correction putteth them in mind of their corrupt nature. Moreouer, we are here admoniſhed, that according to the fleſh there are yet certaine naturall vices remaining euen in Chriſtian churches.The remnants of naturall vices remaine in the Godly. Grace maketh not ſuch a chaung in the faithfull, that by and by they become altogether new creatures and perfect in all things: but there remaine yet certaine dregges of their old and naturall corruption. As if a man that is naturally enclined to anger be conuerted to Chriſt, although he be mollified by grace (the holy Ghoſt ſo framing his heart, yt he is now become more meeke and gentile) yet this naturall vice is not vtterly quenched in his fleſh. Likewiſe, ſuch as are by nature ſtubborne and ſtout harted men,Ebr. 12. although they be conuerted to the faith, yet notwithſtanding they can not vtterly forſake this ſtubbernes. Hereof it cometh that the holy ſcriptures, which doe containe all one truth, of diuers ſpirites are diuerſly handled.The ſcripture being one and the ſelfe ſame truth, is diuerſly handled of ſundry men One in teaching is mild and gentle: an other more rough and rigorous. Thus the ſpirite of god being powred into diuers veſſels, doth not quench at once the vices of nature: but by litle & litle during this life, he purgeth that ſinne which is rooted, not onely in the Galathians, but alſo in all men of all nations. Albeit then that the Galathians were lightned and did beleue, and had now receaued the holy Ghoſt by the preaching of faith, notwithſtanding this remnant of vice (this fooliſhnes I meane) and the originall corruption which afterward did eaſily burſt out in to the flame of falſe doctrine,Grace by litle and litle clenſeth thoſe that be godly, from their old ſinnes. remained in them ſtill. Wherfore let no man truſt ſo much in himſelfe, to thinke that when he hath receaued grace, he is thorowly purged from his old vices. In deede many things are purged in vs, and principally the head of the Serpent, that is to ſay, infidelitie & ignorance of God is cutte of and bruſed, but the ſlime and the relikes of ſinne remaine ſtill in vs. Let no man therfore preſume ſo much of himſelfe, that when he hath once receaued faith, he can by and by be thorowly chaunged into a new man: Nay, he ſhall keepe ſomewhat of his old vices ſtill hanging vpon him, though he be neuer ſo good and perfect a Chriſtiā. For we are not yet dead, but we ſtil liue in the fleſh: which,Galat. 5.17. Rom. 7.13.14. becauſe it is not yet pure, continually luſteth againſt the ſpirite. Gal. 1. Rom. 7. I am fleshly (ſayth Paule) ſould vnder ſinne. I ſee an other lavv in my members rebelling againſt the lavv of my minde. Wherfore the naturall vices that were in vs before we receaued faith, doe ſtill remaine in vs after that we haue receaued faith:There is none ſo pure & vnſpotted, that he may be called a Puritane but Chriſt. 1. Pet. 2.22. Eſay. 53.9. 1. Iohn. 3.2. ſauing that nowe they are ſubdued to the ſpirite, which hath the vpper hande, to keepe them vnder that they rule not: and yet not without great conflict. This glory is due to Chriſt alone, and this title he beareth, that he is pure and without blemiſh. 1. Pet. 2. VVho did no ſinne, neither vvas there any guile found in his mouth.

Verſ. 1. Vvho hath bevvitched you, that ye should not beleue the truth? Here haue we an other commendation of this goodly righteouſnes of the lawe and of our ſelues, namely,A goodly cō mendation of the righteouſnes of the lavve. that it maketh vs to deſpiſe the truth: that it bewitcheth vs in ſuch ſort, that we obey not the truth, but rebell againſt it. Of the bodily and ſpirituall witchcraft. Paule calleth the Galathians fooliſh and bewitched, comparing them to children, to whom witchcraft dothe much harme. As though he ſhould ſay: It hapneth to you as it doth to children, whom witches, ſorcerers, & inchaunters are wont to charme by their enchauntments, and by the illuſion of the deuill. Afterwardes in the .5. chapter he reherſeth ſorcerie among the workes of the fleſh, which is a kinde of witchcraft, whereby he plainly teſtifieth that ſuch witchcrafte and ſorcerie there is, and that it may be done. Moreouer,That vvitchcraft and ſorcerie are the vvorkes of the deuill. it can not be denied but that the deuill liueth, yea and raigneth throughout ye whole world. Witchcraft and ſorcerie therfore are the works of ye deuil: wherby he doth not onely hurt men, but alſo, by the permiſſion of God, he ſometimes deſtroyeth them. Furthermore, we are all ſubiect to the Deuill both in body and goodes: and we be ſtraungers in this world, wherof he is the Prince & God. Therfore the bread which we eate, the drinke which we drinke, the garments which we weare, yea the aire & whatſoeuer we liue by in this fleſh, is vnder his dominion. But he doth not onely bewitch men after this groſſe maner,Sathan bevvitcheth men ſpiritually. but alſo after a more ſubtile ſort and much more daungerous: wherein he is a maruelous cunning workeman. And hereof it cometh that Paule applieth the charming and bewitching of the ſenſes to the bewitching of the ſpirite.The blindnes of thoſe that are bevvitched. For by this ſpirituall witchcraft that olde ſerpent bewitcheth not mens ſenſes, but their mindes with falſe & wicked opinions: which opinions they that are ſo bewitched do take to be true and right godly. Briefly ſo great is the malice of this ſorcerer the deuil, & deſire to hurt, that not onely he deceaueth thoſe ſecure and proud ſpirits with his inchauntments, but euen thoſe alſo which are profeſſors of true Chriſtianitie, and well affected in religion: yea, as touching my ſelfe, to ſay the truth,Luthers confl[illegible: 1 letter]ctes vvith Satan. he ſometimes aſſaileth me ſo mightely, and oppreſſeth me with ſuch heauie cogitations, yt he vtterly ſhadoweth my Sauiour Chriſt from me, and in a manner taketh him cleane out of my ſight. To be briefe, there is none of vs al which is not oftentimes bewitched with falſe perſwaſions: that is to ſay, which doth not feare, truſt, or reioyce where he ought not, or doth not ſometimes thinke otherwiſe of God, of Chriſt, of faith, of his vocation, of the Chriſtian ſtate &c. then he ſhould doe. Let vs therfore learne to know ye ſubtile ſleights of this Sorcerer, leſt if he finde vs ſleping in ſecuritie, he deceaue vs by his enchauntments. True it is, that by his ſorcerie he can doe no hurt to our miniſterie:1. Peter. 5.8. yet is he with vs in ſpirite. Day and night he raungeth vp and downe, and ſeeketh how he may deuoure euery one of vs alone, and vnleſſe he finde vs ſobre and armed with ſpirituall weapons, that is to ſay, with the word of God and faith, he will deuoure vs. This is the cauſe yt he oftentimes ſtirreth vp new battails againſt vs.The profite that commeth to the godly by the tentation of Satan. And in deede it is very profitable for vs yt he thus aſſaileth vs, & by his ſubtil traines exerciſeth vs: For by this meanes he confirmeth our doctrine, he ſtirreth vp & encreaſeth faith in vs. In deede we haue bene many times caſt downe, & yet ſtil are caſt downe in this cōflict, but we periſh not: for Chriſt hath alwayes triumphed and doth triumph thorough vs. Wherfore we conceaue aſſured hope, yt by Ieſus Chriſt we ſhall obtaine the victorie againſt ye deuil. And this hope bringeth forth in vs ſure conſolation, ſo yt in the mids of our tentations we take courage & ſay: Behold, Satan hath heretofore tempted vs, & by his falſe illuſiōs hath prouoked vs to vnbeleefe, to ye contempt of God, deſpaire &c: yet hath not he preuailed, neither ſhall he preuaile hereafter. He is greater that is in vs, 1. Iohn. 4.4. then he that is in the vvorld. Chriſt is ſtronger: who hath, & doth ouercome that ſtrong one in vs, & ſhall ouercome him for euer. Notwithſtanding, the deuill ſometimes ouercometh vs in the fleſh, that we may haue experience of the power of a ſtronger againſt that ſtrong one,2. Cor. 12.9. and may ſay with Paule: When I am weake, then am I ſtrong. Sathan continually bevvitcheth mē.Let no man thinke then that the Galathians onely were bewitched of the Deuill: but let euery man thinke that he himſelfe might haue bene, and yet may be bewitched by him. There is none of vs ſo ſtronge that he is able to reſiſt him, and ſpecially if he attempt to doe it by his owne ſtrength.Iob. 1.[illegible: 1 letter]. Iob vvas an vpright and a iuſte man, fearing God, and there vvas none like vnto him vpon the earth. But what power had he againſt the deuill when God withdrewe his hand? Did not this holy man horribly fall? Therfore this enchaunter was not onely mightie in the Galathians: but he goeth about buſily alwaies to deceaue, if not all men,Io. [illegible: 1 letter].44. yet as many as he can with his illuſions and falſe perſwaſions: For he is a liar, and the father of lies. And by this his ſubtill practiſe he hath bewitched (as I haue ſaide) theſe frantike ſpirites, reigning in them and making them ſo obſtinate and hard harted, that no Anuil can be ſo hard.

Verſe. 1. VVho hath bevvitched you? Here Paule excuſeth the Galathians, and laieth the faulte vpon the falſe Apoſtles. As though he ſhould ſay: I ſee that ye are not falne thorough wilfulnes or malice:The falſe Apoſtles bevvitchers of men. but the Deuill hath ſent the enchaunting falſe Apoſtles his children amongeſt you, and they do ſo bewitch you in teaching you that ye are iuſtified by the lawe, that now ye thinke otherwiſe of Chriſt then ye did afore when ye heard the Goſpell preached by me. But we labour both by preaching and writing vnto you, to vncharme that ſorcery wherwith the falſe Apoſtles haue bewitched you, and to ſet at libertie thoſe which are ſnared therwith. So we alſo at this day doe labour by the word of God againſt thoſe fantaſticall opinions of the Anabaptiſtes, that we may ſet at libertie thoſe that are entangled therewith, and reduce them to the pure doctrine of faith, and there hold them. And this our labour is not altogether in vaine. For we haue called backe many whom they had bewitched, and haue deliuered them out of their ſnares. Notwithſtanding ſuch there are as will not ſuffer themſelues to be taught, eſpecially the chiefe Sorcerers and authors of this witchery. They wil heare no reaſon, nor admit the ſcripture: yea they abuſe and corrupt the ſcripture, and auoide ſuch places as are alledged againſt them, wt their falſe gloſes and deuiliſh dreames cleane contrary to the ſcripture: which is a manifeſt ſigne that they are bewitched of the deuill. Wherefore they are nothing amended by our admonitions, but are much more hardened and more obſtinate then they were before. And ſurely I could neuer haue beleued, but that I haue good experience therof at this day, that the power of the deuill is ſo greate, that he is able to make falſhod ſo like to the truth. Moreouer (which is yet much more horrible) when he goeth about to ouerwhelme ſorrowfull conſciences with ouer much heauines, he can ſo cunningly and ſo liuely chaūge himſelfe into the likenes of Chriſt, that it is impoſſible for the poore tempted and afflicted ſoule to perceaue it, wherby many ſimple and ignoraunt perſons are deceaued and driuen downe to deſperation, and ſome alſo deſtroy themſelues. For they are ſo bewitched of the deuil that they beleue this to be a moſt certaine truth, that they are tempted and accuſed, not of the deuill, but of Chriſt himſelfe. The example of Doctor Kraus.Such a like thing of late happened to that miſerable man Doctor Kraus of Hal, which ſaid: I haue denied Chriſt, and therfore he ſtandeth: now before his father and accuſeth me. He being blinded with the illuſion of the deuil, had ſo ſtrongly conceaued in his minde this imagination, that by no exhortation, no conſolation, no promiſes of God he could be brought from it, wherupon he deſpaired and ſo miſerably deſtroied himſelfe.The deuils definition of a falſe Chriſt. This was a meere lie, a bewitching of the deuil, and a fantaſticall definition of a wrong Chriſt whom, the ſcripture knoweth not. For the ſcripture ſetteth forth Chriſt not as a Iudge, a temptour or accuſer: but a reconciler, a mediator, a comforter and a throne of grace. But the poore man deluded by the deuill, could not then ſee this, and therfore againſt al ſcripture he thinketh this to be an vndoubted truth: Chriſt accuſeth thee before his father: he ſtandeth not for thee, but againſt thee: therfore thou art damned. And this tentation is not of man, but of the deuill, which that enchaunter moſt ſtrongly imprinteth in the heart of the tempted. But vnto vs which are lead and taught by an other ſpirite, it is a manifeſt and a curſed lie, and a plaine bewitching of the deuill. But vnto thoſe that are thus bewitched, it is ſo certaine a truth, that none can be more certaine. Seing then that the deuill is able to print in our hearts ſo manifeſt a lie,The Godly muſt diligently vvatch. that we woulde ſweare a thouſand times it were an vndoubted truth, we muſt not be proud, but walke in feare and humilitie, calling vpon the Lord Ieſus, that we be not lead into tentation. Worldly and ſecure men,VVorldly and ſecure men, are ſoone bevvitched. which after they haue once or twiſe hearde the Goſpell preached by and by imagine that they haue receaued aboundaunce of gods ſpirite, doe fall at length in like manner, becauſe they feare not God nor render thankes vnto him: but perſwade themſelues that they are able, not onely to hold and to maintaine the doctrine of true religion, but alſo to ſtand againſt the deuill in any aſſault or conflicte, be it neuer were ſo greeuous. Such are meete inſtruments for the Deuill to bewitch, and to throwe downe to deſperation. On the other ſide, ſay not thou: I am perfite, I can not fall: but humble thy ſelfe, and feare, leſt if thou ſtand to day, to morrow thou be ouerthrowne. I my ſelfe, although I be a Doctor of diuinitie, and haue nowe preached Chriſt and fought againſt the Deuill in his falſe teachers a great while, doe finde by experience notwithſtanding what a doe I haue to holde faſt and not to loſe Chriſt. For I can not ſhake of Satan as I deſire: neither can I ſo apprehend Chriſt as the ſcriptures ſet him forth: but oftentimes the Deuill ſetteth before mine eyes a falſe Chriſt. But thankes be to God who keepeth vs in the worde, in faith, and in prayer, that we may walke before him in humilitie and feare, and not preſume of our owne wiſedome, righteouſnes, & ſtrength, but truſt in the power of Chriſt, who is ſtrong when we are weake, and by vs weake and feeble creatures he alwayes ouercommeth and triumpheth. To whom be glory for euer. This bewitching and ſorcerie then is nothing elſe but a plaine illuſion of the Deuill,VVitchcraft vvhat it is. printing in the hearte a falſe opinion of Chriſt and againſt Chriſt, and he that is deluded with this opinion is bewitched. They therfore that haue this opinion,VVho are bevvitched. that they are iuſtified by the workes of the lawe or traditions of men, are bewitched: for this opinion is againſt faith and againſt Chriſt. Paule vſeth this word bevvitching, in contempt of the falſe Apoſtles, which ſo vehemently vrged the doctrine of the lawe and workes. As if he ſhould ſay: what a deueliſh bewitching is this? For as the ſenſes are peruerted by bodely witchcrafte, ſo are the mindes of men alſo deluded by this ſpirituall with craft.

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. An other goodly commendation of the righteouſnes of the lavve.Here haue ye yet an other goodly commendation of the lawe and mans owne righteouſnes, that it ſo bewitcheth men, that they can not obey the truth. Hereof the Apoſtles and the fathers of the primitiue Church did oftentimes make mention.1. Iohn. 5.16. There is a ſinne vnto death, for vvhich I ſay thou shouldeſt not pray 1. Iohn. 5. And againe: It is impoſſible that they vvhich vvere once lightned, Hebr. 6.4.5.6. and haue taſted of the heauenly gift, and vvere made pertakers of the holy ghoſt, and haue taſted of the good vvorde of God, and of the povvers of the vvorld to come, if they fall avvay, should be renued againe by repentaunce. &c. Heb. 6. Theſe wordes ſound at the firſt as if ſome Nouatian had ſpoken them.The errour of the Nonations. But the Apoſtles were conſtrained to ſpeake after this maner becauſe of the Heretikes: And yet notwithſtanding they did not hereby denie, but that they which were fallen might returne againe to the fellowſhip of the faithfull. After the ſame manner muſt we alſo ſpeake at this day, becauſe of the authors and maiſters of errours & ſectes, that ſuch ſhall neuer retourne to the truth. Notwithſtanding ſome there are which doe retourne: but ſuch as are not greatly bewitched or ſtrongly deluded.VVho returne not to the truthe. But the captaines and the authors of this ſorcerie doe neuer retourne. For to them we may well attribute this title which Paule here geueth vnto them, that they can not heare nor abide the truth, but ſtudie rather how they may reſiſt it.

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 notwithſtā ding 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.The Apoſ[illegible: 2 letters]o vſeth bitter and rough vvordes. He vſeth here very rough and ſharpe wordes. Before he ſaid that they ſought righteouſnes by the lawe, reiected the grace of God, and that to them Chriſt died in vaine. Now he addeth moreouer yt they crucifie Chriſt, who before liued & raigned in them. As if he ſhould ſay: Ye haue now not onely reiected the grace of God, not onely to you Chriſt died in vaine, but alſo he is moſt ſhamefully crucified among you. After the ſame maner he ſpeaketh. Heb. 6. Heb. 6.[illegible: 1 letter]. Crucifying to them ſelues againe the ſonne of God, and making a mocke of him. &c. If a mā do but heare the name of a Monke, of his ſhauen croune, of his cowle, of his rule, it ſhould make him to tremble (howe much ſo euer the Papiſts doe adore theſe abominations, and bragge that they are perfect religion and holines, as I and others did iudge of them before God reuealed his Goſpell vnto vs: for we were brought vp in the traditions of men, which darkened Chriſt and made him vtterly vnprofitable vnto vs) when he heareth Paule ſay, as here he doth, that euen they which ſeeke to be iuſtified by the lawe of God, be not onely deniers and murtherers of Chriſt, but alſo they doe moſt wickedly crucifie him againe. Nowe,They that ſeeke to be iuſtified by the lavv, crucifie Chriſt. if they be crucifiers of Chriſt which ſeeke to be iuſtified by the righteouſnes of the law of God and the works therof, what are they (I pray you) which ſeeke ſaluation and eternall life by the dregges and filthie dunge of mans righteouſnes, and by the doctrine of Deuils? But who could euer beleeue or thinke that it was ſo horrible and ſo abhominable a ſinne to be made a religious man (for ſo they call thē) namely to be made a Maſſing prieſt, a Monke, a Frier, a Nunne? Doutles no man. Yea they them ſelues ſay moreouer that Monkerie is a new baptiſme.The Papiſtes are crucifiers of the ſonne of God. Can there be any thing more horrible then that the kingdome of the Papiſts is the kingdome of ſuch as ſpitefully ſpitte in the face of Chriſt the ſonne of God, and crucifie him againe? For in deede they crucifie him a freſh (who was once crucified & roſe againe) both in them ſelues, in the church, and in the hearts of the faithfull: for with their ſpiteful reproches, rebukes, ſclaūders and iniuries they ſpit vpon him, and with their wicked opinions they wounde him and thruſt him thorow, that in them he may die moſt miſerably: and in the ſteade of him they ſet vp a glorious witchcraft, wherby men are ſo miſerably charmed and deluded, that they cā not know Chriſt to be their iuſtifier, their reconciler and Sauiour, but a miniſter of ſinne, their accuſer, their iudge and their deſtroyer, which muſt be pacified no otherwiſe then by our workes and merites. And out of this opinion did afterwards ſpring the moſt peſtilent & pernicious doctrine that is in the whole Papacie, which is this: If thou wilt ſerue God, thou muſt merite forgeuenes of ſinnes and euerlaſting life, and muſt alſo helpe others to attaine ſaluation: Thou muſt enter into a Monaſterie, vow obedience, chaſtitie, pouertie &c. Monks and Friers,The Monkes dreamed that they vvere only in the ſtate and life of perfection. and the reſt of that religious rable being puffed vp with this opinion of their owne holines, dreamed that they onely were in the life and ſtate of perfection, and that other Chriſtians led but a common life, for they did no vndue workes, or more then they were bounde to doe, that is, they did not vowe and keepe chaſtitie, pouertie, obedience &c. they were but onely baptiſed and kept the ten commaundements: But as for them ſelues, beſides that which was common as wel to them as to other Chriſtians, they kept alſo the works ofVVorkes of ſuperogation they call ſuch vvorks as thei doe of their ovvne good vvill, more then they are bound to doe. ſupererogation, and the counſels of Chriſt: wherfore they hoped to haue merite and a place in heauen amongs the principall Saintes, farre aboue the common ſort of Chriſtians. The illuſiō of the Deuill.This was vndoutedly an horrible illuſion of the deuill, wherby he hath bewitched almoſt the whole world. And euery man, the more holy he would ſeeme to be, the more he is ſnared with this witcherie, that is to ſay, with that peſtilent perſwaſion of his owne righteouſnes. And this was the cauſe that we could not know that Ieſus Chriſt was our Mediatour & Sauiour: but we did thinke that he was a ſeuere iudge, which ſhould be pacified by our owne workes: In the time of poperie vve vvere ſo bevvitched, that it vvas impoſſible to acknovvledge Chriſt. Daniel. 9.2[illegible: 1 letter]. Superſtitious Monkes and ſuch other, by ſtreitnes of life, and afflicting their ovvne bodies, ſought righteouſnes and remiſsion of ſinnes. which was nothing elſe but moſt horribly to blaſpheme Chriſt, and as Paule ſaid before, to reiect the grace of God, to make the death of Chriſt of none effect, and not onely to kill him, but alſo moſt ſhamefully to crucifie him againe. And this is the right meaning of that which Chriſt alledgeth out of Daniell: that abomination ſtandeth in the holy place. Wherefore euery monke and religious perſon, and euery Iuſticiarie ſeeking remiſſion of ſinnes and righteouſnes by his owne works or by his afflictions, is a crucifier of Chriſt nowe raigning and liuing, although not in the proper perſon of Chriſt, yet in his owne heart and in the hearts of others. And whoſoeuer doe enter into Monaſteries to the ende, that by the keping of their rule and order they may be iuſtified, doe enter into the dennes of theeues and ſuch as crucifie Chriſt againe. Wherefore Paule vſeth in this place very rigorous and bitter wordes, to the ende that he may feare and call backe the Galathians from the doctrine of the falſe Apoſtles. As if he ſhould ſay: Conſider well what ye haue done. Ye haue crucified Chriſt againe (and this I doe ſo plainly ſhewe and paint out before your eyes, that ye may ſee it, yea and touch it with your handes) becauſe ye ſeeke to be iuſtified by the lawe. But if righteouſnes come by the lawe, then is Chriſt a miniſter of ſinne, and his death altogether in vaine. If this be true, then muſt it needes follow that Chriſt is crucified againe in you. And it is not without cauſe that he addeth this clauſe, in you, In you, or amongſt you. Rom. 6.9. or among you. For Chriſt is no more crucified, or dieth any more in his owne perſon (as is ſaide in the ſixte chapter to the Romaines): but he dieth in vs when we reiecting true doctrine, grace, faith, free remiſſion of ſinnes, ſeeke to be iuſtified by our owne workes,To ſeeke righteouſnes by the lavve. or elſe by ye workes commaunded in the law. Here Chriſt is crucified in vs againe. Now, this falſe and wicked perſwaſion, to ſeeke righteouſnes by the law and workes, is nothing elſe (as I haue before more amplie declared) but the illuſion of the Deuill, wherwith men are ſo bewitched, that in no wiſe they can acknowledge the benefite of Chriſt: yea in all their life they can doe nothing elſe but, not onely denie the Lord who hath bought them and in whoſe name they are baptiſed, but alſo crucifie him againe in them ſelues. Who ſo euer then hath a feare of God and a true heart to Chriſt and his religion, let him flie quickly out of this Babylon, and let him tremble at the very name of the Papacie.The abhomination of the papacie horrible. For the impietie & abomination therof is ſo horrible, yt no man is able to expreſſe it wt words, neither cā it be otherwiſe ſeene then wt ſpiritual eies only. Theſe two argumentes Paule proſecuteth, & driueth into the heades of the Galathians very diligently: Firſt, that they are ſo bewitched of the deuill, that they obey not the truth moſt clearely ſet forth before their eies: Secondly, that they crucifie Chriſt againe in them ſelues. Theſe ſeeme to be ſimple and plaine words, and without any high eloquence, but in very deede they are ſo mighty, that they exceede all the eloquence of man. It can not therfore be cōprehended, but onely in ſpirit,The commendations of the righteouſnes of the lavv, & of our ovvne righteouſnes. how great an impietie it is to ſeeke to be iuſtified by the righteouſnes of ye law or by mans owne righteouſnes. For, as Paul ſaith here, it is nothing els but to be witched of the deuill, to be diſobedient to the truth, and to crucifie Chriſt againe. Are not theſe goodly commendations of the righteouſnes of the law and mans owne righteouſnes? The Apoſtle therefore is here kindled with greate zeale, and with bitter words he purſueth & condemneth the preſumption of our owne righteouſnes riſing vpon the obſeruation of the law of God, and chargeth it with this impiety, that it crucifieth againe the ſonne of God. Seing then it is ſo daungerous a thinge, it can not be beaten downe enough or condemned as it ſhould be: For therof enſueth ſuch a fall as is no leſſe then the fall of Lucifer,The fall of Lucifer. and ſuch a loſſe as can neuer be recouered, and therfore he vſeth ſo ſharpe and rigorous words againſt it, that he ſpareth not the very law of God: againſt the which he ſo bitterly inueieth, that it ſeemeth he would vtterly reiect and condemne it. And this doth he being conſtrained by greate neceſſity: for otherwiſe he could not withſtand the falſe Apoſtles, nor defend the righteouſnes of faith againſt them. Albeit then that the law be holy, iuſt, and good, yet muſt it put on as it were the viſour of an hipocrite, if he ſeeke to be iuſtified by workes. Now he preſſeth them with an argument wherof they themſelues had good experience, and which they could not denie.

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.An argument dravven from the Galathiās ovvne experience. If I had nothing els againſt you but euen your owne experience (ſaith he) yet haue I enough. As if he ſhould ſay: Goe to now, aunſwere me I pray you, which am your ſcholler (for ye are ſo ſodainly become doctors that ye are now my maſters and teachers): Receaued ye the holy ghoſt by the vvorkes of the lavv, or by the preaching of the goſpell? With this argument he ſo conuinceth 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 ye goſpel. Here againe I admoniſh you that Paule ſpeaketh not onely of the ceremoniall lawe, but of the whole lawe.Paule ſpeaketh of the vvhole lavv. For he groundeth his argument vpon a ſufficient diuiſion. If he ſhould ſpeake but only of the ceremoniall lawe, it were no ſufficient diuiſion. It is therefore a double horned argument, ſtandinge vpon two partes, whereof the one muſt needes be true and the other falſe: That is, either ye haue receaued the holy Ghoſt by the law, or by the hearing of faith. If it be by the lawe, then is it not by the preaching of faith. If it be by ye preaching of faith, then is it not by the law. There is no meane betwixt theſe two. For all that is not the holy Ghoſt or the preaching of faith, is the law. Here are we in the matter of iuſtification. But to come to iuſtification,Tvvo vvaies to iuſtificatiō, there is no other way but either the voice of the Goſpell or the voice of the law. Wherefore the lawe is here taken generally, as wholy ſeparate from the Goſpell. But it is not onely the ceremoniall lawe that is ſeparate from the Goſpell, but alſo the morall law or the ten commaundementes: therfore Paule ſpeaketh here of the whole lawe. His argument therfore is grounded vpon a ſufficient diſtinction, after this ſort. Tell me (ſayth he):The holi ghoſt is receaued by hearing the vvord of faith and not by the lavve. Receaued ye the holy ghoſt by the vvorkes of the lavve, or by the preaching of the Goſpell? Anſwere me to this. Ye can not ſay that this was done by the lawe. For ſo long as ye were vnder the lawe and did the workes therof, ye neuer receaued the holy ghoſt. In deede ye taught and heard the lawe of Moſes euery Sabboth: but it hath not bene heard or ſeene that euer the holy ghoſt was geuen to any, either teacher or learner, through the preaching of the lawe. Moreouer, ye haue not onely taught and heard the lawe, but alſo ye haue laboured with all your power to performe the ſame by your workes, wherby ye ſhould moſt of all haue receaued the holy ghoſt if he had bene geuen by the lawe,Neither the teachers nor hearers, nor yet the doers of the lavve, are iuſtified bi the lavve. ſeing ye were not onely teachers and learners, but alſo doers of the law: and yet ye cannot ſhew me that this was done at any time. But as ſoone as ye hearing of faith or the goſpell came vnto you, by and by ye receaued the holy Ghoſt by the only hearing of faith, before ye had done any worke or ſhewed any frute of the goſpell. For as Luke witneſſeth in the Actes,Acts 10 44. Acts. 11.15. Acts. 15.8.9. Acts. 19.5.6. at the onely preaching of Peter and Paule the holy ghoſt came vpon thoſe vvhich hearde the vvord, through vvhome alſo they receaued diuers giftes, ſo that they ſpake vvith nevve tonges. It is manifeſt therefore that by the onely preaching of faith ye receaued ye holy ghoſt before ye did any good worke, or brought forth any frutes of the goſpell.The lavv bringeth not the holy ghoſt. On the other ſide, the accompliſhing of the lawe neuer brought the holy ghoſt: much leſſe could the onely hearing of the lawe doe it. Therfore not onely the hearing of the lawe, but that affection and zeale alſo wherby ye goe about to performe the lawe by your workes, is vtterly vnprofitable. Wherefore, although a man attempt to doe all things: that is to ſay, although he haue a zeale of God, and with all endeuour goe about to be ſaued by the lawe, and exerciſe him ſelfe day and night in the righteouſnes therof, notwithſtanding he doth but labour and conſume himſelfe in vaine. For they that are ignorant of the righteouſnes of God,Rom. 10.3. & ſeeke to eſtabliſh their owne righteouſnes (as Paule ſayth in an other place) are not ſubiect to the righteouſnes of God.Rom. 11.7. Againe: Iſraell vvhich follovved the lavv of righteouſnes, attained not to the lavve of righteouſnes. &c. Now, Paule ſpeaketh here of the manifeſtation of the holy ghoſt in the primatiue church. Math. 3.16. The appearīg of the holy ghoſt. For the holy ghoſt came downe in a manifeſt likenes vpon thoſe that did beleue, and by this ſigne did plainly witnes that he was there preſent at the preaching of the Apoſtles: Alſo that they which heard the word of faith preached by the Apoſtles, were accepted as righteous before God: for elſe the holy Ghoſt would not haue come downe vpon them. 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.Actes. 2.41. 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.Actes. 10.44.45 Act. 10. Theſe are manifeſt arguments, experiences, and diuine workes, which can not deceaue vs. Actes. 15.5.6.7.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 yt 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 reply againe.Paulus Sergius the lieutenaunt. 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 yt it behoueth as wel Iewes as Gētiles,The Ievves and Gentiles are iuſtified by faith onely. as wel righteous as vnrighteous to be iuſtified by faith alone in Chriſt Ieſus, wtout 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 ye 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 wt 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 yt the Gentiles are iuſtified by faith,The Gentiles 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, Acts. 11.3. 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. Verſe. 18. 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:The murmuring of the Ievves againſt the Gentiles. 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:Mat. 20. 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,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,Act. 11.17. ſet him ſelfe againſt them ſaying: If god haue geuen the ſame grace vnto ye 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, Actes. 15. Acts. 15.8.9.1[illegible: 1 letter]. 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. 1. Cor. 1.[illegible: 1 letter]. 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,That the holy Ghoſt is geuen by the onely hearing of faith. 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,The Papiſtes are our Ievves vvhich moleſt vs no leſſe, thē the Ievves did Paule. 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 yt 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.The argument of the booke cōteining the Actes of the Apoſtles. 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 ye 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,The difference betvvene the lavv and the Goſpell. 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,To exacte. To geue freely 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:Actes. 10.[illegible: 1 letter]8. 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,Cornelius [illegible: 1 word] Gentile is iuſtified by faith 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.The lavv helpeth not 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 notwtſtanding foraſmuch as the text ſaith plainly: that he vvas a iuſt man, fearing God, geuing almes &c. it might ſeeme yt 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,The fathers in the old teſtament vvere holy &c. as all ye fathers, prophets, godly kings, were righteous & did receaue ſecretly ye 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.Faith in Chriſt already come, and in Chriſt to 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 fathers worſhipped by faith in theMeſſias doth ſignifie Chriſt the Sauiour. Meſſias to come. But now, becauſe ye 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 this article as concerning faith in Chriſt to be reuealed (that I may touch this alſo by the way) is very neceſſary to be knowne. For ſeing that Chriſt is now reueiled, we cā not be ſaued by faith in Chriſt to come, but we muſt beleue that he is already come, hath fulfilled all things, and aboliſhed ye lawe. Therfore neceſſary it was alſo that Cornelius ſhould be brought to an other beliefe, not that Chriſt was yet to come, as he did beleue before: but that he was already come. So faith geueth place to faith:Rom. 1.17. From faith to faith. Rom. 1. VVorke of congruence or merite before grace.The popiſh Scholemen therfore are deceaued, when they ſay for the maintenaunce of their opus congruum, or merite before grace, that Cornelius by the natural and morall works of reaſon attained grace & forgeuenes of the holy Ghoſt. For to be a iuſt man & fearing God, are the properties, not of a Gentile or of a naturall man, but of a ſpirituall man, who hath faith already. For if he ſhould not beleue in God and feare God, he could not hope to obtaine any thing of him by his prayer. The firſt commendation therfore that Luke geueth vnto Cornelius is this: that he is a righteous man and fearing God: then afterwards he commendeth him for his works and almes deedes. This our aduerſaries do not conſider, but they lay hold only vpon this ſentence, and it they maintaine with toth and naile: that he gaue almes vnto the poore: For that ſeemeth to make for the eſtabliſhing of their merite of congruence or deſert going before grace. But firſt of all the perſon or the tree muſt be commēded, and then the works & the frute.The perſon firſt to be conſidered and then the vvorke. Cornelius is a good tree, for he is righteous and feareth God: therefore he bringeth forth good frute, he geueth almes, he calleth vpon God, & theſe frutes pleaſe God becauſe of his faith. Wherfore the angell cōmendeth Cornelius for his faith in Chriſt which was yet to come, and bringeth him from that faith to an other faith in Chriſt which is already come, whē he ſaith: Call for Simon vvhoſe ſurname is Peter: Actes 10.1.6. he shall tell thee vvhat thou oughteſt to doe, &c. Like as then Cornelius was without the law before Chriſt was reueiled: euen ſo after Chriſt was reueiled, he receaued neither the law nor circumciſion. And as he kept not the law before: ſo did he not keepe it afterwards. This argument therfore concludeth ſtrongly: Cornelius was iuſtified without the law, therfore the law iuſtifieth not. Naaman the Syrian Likewiſe Naaman the Syrian was (no doubt) a good and a godly man, and had a religious and a reuerēt opinion of God. And although he was a Gentile & belonged not to the kingdome of Moſes, which thē floriſhed: yet notwithſtanding his fleſh was clenſed, and the God of Iſraell was reueiled vnto him, and he receaued the holy Ghoſt. For thus he ſaith:2. Reg. 5.14.15.16. Now I knovv aſſuredly that ther is no other God in all the vvorld but in Iſraell. He doth nothing at all, he kepeth not the law, he is not circumciſed: but onely he praieth that ſo much of that earth might be geuen vnto him, as two mules ſhoulde be able to carie away. Moreouer, it appeareth that faith was not idle in him. For ſo he ſpeaketh to the Prophet Heliſeus: Thy ſeruaunt vvill henceforth neither offer burnt ſacrifice, nor offering vnto any other God ſauing the Lorde. But in this thinge the Lord be mercifull vnto thy ſeruaunte, that vvhen my maſter goeth into the houſe of Rimmón to vvorship there, and leaneth on my hand, and I bovve my ſelfe in the houſe of Rimmón: vvhen I doe bovv dovvne (I ſay) in the houſe of Rimmón, the Lord be He feleth his conſcience vvounded in being preſent at idol ſeruice and therefore deſireth God to forgeue [illegible: 1 word], 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. mercifull to thy ſeruaunt in this point. To vvhom the prophet ſaith, Go in peace. So was he iuſtified. The Iew hearing this, freateth for anger, and ſaith: What? ſhould the Gentile be iuſtified without the keeping of the law? Should he be compared with vs which are circumciſed? The Gentiles iuſtified without the law, euen when the law and policy of Moſes was yet in force. Therfore God, long before, when the kingdome of Moſes was yet ſtanding and floriſhing, did ſhew that he iuſtifieth men without the law, as in deede he iuſtified many kings in Egypt & in Babylon: alſo Iob and many other nations of the Eaſt. Moreouer, Niniuie a greate Citie was iuſtified and receaued the promiſe of God,Iob. Niniuites. that it ſhould not be deſtroyed, but ſhould be preſerued. By what meanes? Not becauſe it heard & fulfilled the law, but becauſe it beleued the word of God which the prophet Ionas preached.Ionas. 3.5. For ſo ſaith the prophet: And the Niniuites beleued God, and proclaimed a faſt, and put on ſackecloth: that is: they repented. Our aduerſaries doe craftely ſkippe ouer theſe words: They beleued, and yet the effect of altogether reſteth therein. Thou readeſt not in Ionas: And the Niniuites receaued the lawe of Moſes, were circumciſed, offered vp ſacrifice, fulfilled the works of the law, but beleuing the word, they repented in ſackecloth and aſhes. This was done before Chriſt was reueiled, when as yet that faith reigned which beleeued in Chriſt that was to come. If then the Gentiles were iuſtified without the law, & receaued ſecretly the holy Ghoſt when the policie of the lawe was yet in force, why now ſhould the lawe be required as neceſſary for ye obtaining of righteouſnes, which by the comming of Chriſt is already aboliſhed? This is therfore a ſure and a ſtrong argument grounded vpon the experience of the Galathians: VVhether receaued ye the holy ghoſt by the vvorks of the lavv, Galat. 3.2. or by the hearing of faith preached? For they were compelled to graunt, that they heard nothing of ye holy ghoſt before the preaching of Paule, The cōſcience vvitneſſeth that the holy Ghoſt is not geuen by the lavv, but by the hearing of faith. but when he preached the Goſpel, then receaued they the holy Ghoſt. So we alſo at this day, conuicted by the teſtimony of our owne conſcience, are cōſtrained to cōfeſſe, yt the holy ghoſt is not geuen by ye law but by the hearinge of faith. For many heretofore in Poperie haue gone about with great labour and ſtudie, to keepe the law, the decrees of the fathers, and the traditions of the Pope: and ſome with painfull and continuall exerciſes in watching, faſting, and praying &c. did ſo weare and conſume their bodies that they were able to ſuſtaine no labour: wherby notwithſtanding they gained nothing els but that they miſerably afflicted and tormented them ſelues. They could neuer attaine to this, to haue a quiet conſcience and peace in Chriſt, but continually they doubted of Gods good will towards them. But now, ſince the Goſpel teacheth that the law and works iuſtifie not, but faith alone in Ieſus Chriſt, there followeth a moſt certaine knowledge and vnderſtanding, a moſt ioyfull conſcience and true iudgement of euery kinde of life, and of all things els whatſoeuer. The beleuing man may now eaſily iudge that the Papacy with all the orders and traditions thereof is wicked: which before he could not do.The blindnes of the Popes kingdome. For ſo great blindenes raingned in the world, 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.The orders and kindes of life that are appointed of God. 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.The ſtate of ſeruauntes allovved before God. 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.The certaintie of true beleuers. 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.By vvhat meanes the holy ghoſt is geuen vnto vs. 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.The diſputation of mans reaſon. 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 ye 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:Luke. 12.32. Feare not litle flocke: for it is your fathers pleaſure to geue vnto you: (Loe, to geue vnto you, ſaith he) a kingdome. To vvhom the kingdome of heauen is geuen. 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,VVhat the aduerſaries doe obiect againſt vs. 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.The obiection of the Pelagians againſt Chriſtians. 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. Luke. 11.45.4[illegible: 1 letter]. Marie hath choſen the good parte vvhich shall not be taken from her. A man therfore is made a Chriſtian,A man is made a Chriſtian by hearing the doctrine of faith. 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,Faith commeth by hearing, and hearing by the vvord of God. 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:The conflict of the flesh againſt the ſpirite in the godly. 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 ye 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,To heare the vvorde of God. 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:To begin in the ſpirite. Ye began in the ſpirite: that is, your religion was excellently well begone. As alſo a litle after he ſaith: Ye ranne vvel, &c. But what haue ye gotten therby? Forſoth ye will nowe ende in the fleſh, yea rather ye are ended in the fleſh. Paule here ſetteth the ſpirite againſt the fleſh. He calleth not the fleſh (as before I haue ſaid) luſt, beaſtly paſſions, or ſenſual appetites: for he intreateth not here of luſt or of other fleſhly deſires: but of forgeuenes of ſinnes, of iuſtifying the conſcience, of obteining righteouſnes before God, of deliueraunce from the lawe, ſinne, and death: and yet notwithſtanding he ſayth here, that they, forſaking the ſpirite, doe now ende in the fleſh.VVhat flesh ſignifieth in this place. Fleſh therfore is here taken for the very righteouſnes and wiſedome of the fleſh and the iudgement of reaſon, which goeth about to be made righteous by the law. Whatſoeuer then is beſt and moſt excellent in man (as the wiſedome of reaſon, yea, and ye righteouſnes of the law it ſelfe) the ſame here Paule calleth fleſh. And this place muſt be well weyed and conſidered, becauſe of the ſlaunderous and cauilling Papiſts, which wreſt the ſame againſt vs, ſaying that we in Poperie began in the ſpirite, but now, hauing maried wiues, we ende in the fleſh. As though a ſingle life, or not to haue a wife were a ſpirituall life: and as though it nothing hindred their ſpirituall life, if a man not contented with one whore, haue many. They are mad men, not vnderſtanding what the ſpirite, or what the fleſh is. The ſpirite is whatſoeuer is done in vs through the ſpirite: The fleſh,The ſpirite. The flesh. whatſoeuer is done in vs according to the fleſh without the ſpirite. Wherfore all the dueties of a Chriſtian man, as to loue his wife, to bring vp his children, to gouerne his familie, and ſuch like,VVhat the papiſtes call vvorldly and carnall. which vnto them are worldly and carnal, are the frutes of the ſpirite. Theſe blinde buzzardes can not diſcerne the things, which are the good creatures of God, from vices. Here alſo is to be noted, that the Apoſtle ſayth, the Galathians did begin in the ſpirite. He ſhould here haue added actiuely: Nunc carne conſummatis? that now ye ende in the fleſh? But he doth not ſo: but ſayth paſſiuely, carne conſummamini: that ye ende, yea, or rather are ended in the fleſh? The righteouſnes of the law which Paule here calleth the fleſh, is ſo farre of from iuſtifying, that they which after the receauing of the holy ghoſt through the hearing of faith, fall backe againe vnto it, are ended in it, that is to ſay, are vtterly deſtroyed. Therfore who ſo euer teach that the lawe ought to be fulfilled to this ende, that men might be iuſtified thereby, whiles they goe about to quiet their conſciences, they hurt them, & whiles they would iuſtifie them, they condemne them. Paule euermore by the way hath a glaunce at theſe falſe apoſtles, for they ſtil vrged the law, ſaying: Faith onely in Chriſt taketh not away ſinne, pacifieth not the wrath of God, iuſtifieth not: Therfore if ye will obtaine theſe benefites, ye muſt not onely beleeue in 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 ye 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 ye fleſh. This is the firſt daūger, from ye 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 for the name of Chriſte. But nowe all is loſt, as well doctrine as faith, as well doing as ſuffering, as well the ſpirite as the fruites thereof. Hereby it appeareth ſufficiently what inconuenience the righteouſnes of the lawe and mans owne righteouſnes bringeth:VVhat inconueniences mās ovvne righteouſnes, or the righteouſnes of the lavv doe bring. to witte, that they which truſt in it, doe loſe at once vnſpeakeable benefites. Nowe, what a miſerable thing is it, ſo ſodenly to loſe ſuch ineſtimable glory and aſſuraunce of conſcience towardes God? alſo to endure ſo many great and greeuous afflictions, as loſſe of goods, wife, children, body, and life, and yet notwithſtanding to ſuſtaine all theſe things in vaine? And out of theſe two places, much matter may be gathered to ſet forth and amplifie at large the goodly commendation of the lawe and mans owne righteouſnes, if a man would ſtand vpon euery parcell by it ſelfe, and declare what ſpirite it was wherwith they began: what, how great, and how many the afflictions were which they endured for Chriſtes ſake. But no eloquence can ſufficiently ſet forth theſe matters. 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 ye 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? Paule maketh often rehearſall of the argument groū ded vpon experience.This argument grounded vpon ye 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 ye 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 ye leaſt had ſhewed ſuch fruites of faith as the true Diſciples of the Goſpell are wont to bring forth. For the Apoſtle elſwhere ſaith, That the kingdome of God is not in vvord, The kingdome of God conſiſteth not in vvordes, but in povver. 1. Cor. 4. Ver. 20. but in povver. Now, this power is not onely to be able to ſpeake of ye kingdom of God: but alſo in very deede to ſhew that God through his ſpirite is effectual in vs. So, before in ye ſecond chapter he ſaith of him ſelfe: He that vvas effectuall in Peter among the Ievves, vvas alſo effectuall in me: he that vvas mighty by Peter in the Apoſtleship ouer the Circumciſion, Chap. 2.8. vvas alſo mighty by me tovvards the Gentiles. When a preacher then ſo preacheth that the word is not deſtitute of his frute, but effectuall in the heartes of the hearers, that is to ſay: when faith, hope, loue and pacience do follow, then God geueth his ſpirite and worketh miracles in the hearers. In like manner Paule ſaith here, that God hath geuen his ſpirite to the Galathians, & hath vvrought miracles among them. As though he would ſay: God hath not onely brought to paſſe through my preaching, that ye ſhould beleue: but alſo that ye ſhould liue holily, bring forth many frutes of faith, and ſuffer many afflictions. Alſo by the ſame power of the holy Ghoſt, of adulterers, of wrathfull, impacient, and couetous perſons, and of very enemies, ye are become liberall, chaſt, gentle, pacient, and louers of your neighbours. Wherupon afterwardes he geueth teſtimony of them in the fourth chapter,Chap. 4.14.15. that they receaued him as an Angell of God, yea rather as Chriſt Ieſus: and that they loued him ſo vehemently that they were ready to haue plucked out their owne eyes for him. Now, to loue thy neighbour ſo heartily, that thou art ready to beſtow thy money, thy goods, thine eyes, and all that thou haſt for his ſaluation: and moreouer to ſuffer patiently all aduerſities and afflictions, theſe (no doubt) are the effects & fruits of the ſpirite, & theſe (ſaith he) you receaued and enioyed before theſe falſe teachers came among you. But ye receaued them not by the lawe, but of God, who ſo miniſtred vnto you, and daily encreaſed in you his holy ſpirite, that the goſpell had a moſt happie courſe amongſte you in teaching, beleeuing, working and ſuffring. Now, ſeeing ye know theſe things (being conuicted euen by the teſtimonie of your owne conſciences), howe cometh it to paſſe that ye ſhewe not forth the ſame fruites that ye did before: that is, that ye teache not truely, that ye beleeue not faithfully, that ye liue not holily, that ye worke not rightly, and that ye ſuffer not patiently? Finally, who hath ſo corrupted you, that ye beare not ſo louing affection towards me, as ye did before? that ye receaue not Paule now as an Angell of God, nor as Chriſt Ieſus? that ye will not plucke out your eyes to geue them vnto me? How cometh it to paſſe (I ſay) that this feruent zeale of yours waxeth ſo colde towardes me, and that ye now preferre before me the falſe apoſtles which doe ſo miſerably ſeduce you? In like manner it hapneth vnto vs at this day. When we firſt preached the Goſpell, there were very many that fauoured our doctrine, and had a good and a reuerent opinion of vs: and after the preaching therof, followed the operations and effectes of faith. But what came then? A ſort of light and brainſicke heads ſprang vp, and by and by deſtroyed all that we had in long time and with much trauaile plā ted before, and alſo made vs ſo odious vnto them which before loued vs dearely, and thankfully receaued our doctrine, that nowe they hate nothing more then our name.The vvorkes of the Deuill. But the Deuill is the aucthor of this miſchiefe, working in his members contrary ſignes, which wholy fight againſt the operations of the holy Ghoſt. Therfore, ſayth the Apoſtle, your experience (O ye Galathians) ought to teach you, that theſe great and excellent miracles proceeded not of the workes of the law. For as ye had them not before the hearing of faith preached: ſo haue ye them not nowe, although the falſe apoſtles raigne in the middeſt of you. Therfore we alſo may ſay to them at this day which vaunt them ſelues to be goſpellers, and to be freed from the tyrannie of the Pope: haue ye ouercome the tyrannie of the Pope, and obtained libertie in Chriſt through the Anabaptiſtes and ſuch other fanaticall ſpirites, or through vs which haue preached faith in Ieſus Chriſt? Here if they will confeſſe the truth, they muſt needes ſay: no doubt, it was by the preaching of faith.VVhat happie ſucceſſe the goſpell had vvhen it vvas firſt preached. And true it is, that in the beginning of our preaching, the doctrine of faith had a moſt happy courſe, and downe fell the Popes pardones, purgatorie, vowes, Maſſes, and ſuch like abhominations, which drue with them the ruine of al Poperie. No man could iuſtly condemne vs: for our doctrine was pure, raiſing vp and comforting many poore conſciences, which had bene long oppreſſed with mens traditions vnder the Papacie: which was a plaine tyrannie, a racking and crucifying of conſciences. Many therfore gaue thankes vnto God, that through the Goſpell (which by the grace of God we thē firſt preached) they were ſo mightely deliuered out of theſe ſnares,The Popedom a very ſlaughterhouſe of conſciences. and this ſlaughterhouſe of conſciences. But whē theſe new fond heads ſprang vp (who went about by all meanes to worke our diſcredite) then began our doctrine to be euill thought of: for it was commonly bruted abrode, that the profeſſors therof diſagreed among themſelues. Wherat many being greatly offended, fell quite from the truth, putting the Papiſtes in comfort, yt 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 yt 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 notwt ſtanding by the ſelfe ſame meanes they burdened them the more with ſinnes (for ſinne is not taken away by the law,The Anabaptiſtes the authors of tumultes and ſeditions, hindred much the courſe of the goſpell. neither is the holy ghoſt geuen through it, but onely it worketh wrath and driueth men into great terrours): ſo at this day theſe raſh heades, which thought to prouide for the ſafetie of ye catholike Church, & at once to driue downe all Poperie, haue done no good, but much hurt to the Church: they haue not ouerthrowne the Papacie, but haue more eſtabliſhed it. The Anabaptiſts enemies to the article of iuſtificatiō.But if they had (as they began) with a common conſent together with vs taught and diligently vrged the article of iuſtification: that is to ſay, that we are iuſtified neither by the righteouſnes of the lawe, nor by our owne righteouſnes, but by onely faith in Ieſus Chriſt: doutles this one article by litle and litle (as it began) had ouerthrowen the whole Papacie, with al her brotherhodes, pardons, religious orders, relikes, ceremonies, inuocation of Sainctes, purgatorie, Maſſes,This mai rightly be applied to Munſter, Knipperdolīg, and ſuch outragious Anabaptiſtes (of vvhom Sleidan maketh mention) vvho before times had much hindred the courſe of the goſpell. watchings, vowes, and infinite other like abhominations. But they, leauing of the preaching of faith and true Chriſtian righteouſnes, haue gone an other way to worke, to the great hinderaunce both of ſounde doctrine and of the Churches. Therfore it is happened to them much like as is ſaid in the common Dutch prouerbe: They haue driuen away the fiſhes which the nette was about to encloſe, whiles they went about to catch them with their handes.

Verſe. 6. As Abraham beleeued God, and it vvas imputed to him for righteouſnes. Hitherto Paule groundeth his argument vpon ye experience of the Galathians, and wt 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 ye holy ghoſt. This the Galathians were conſtrained to confeſſe. For they could not denie theſe things, which were before their eyes and ſubiect to their ſenſes: and therfore this argument grounded vpon their owne experience is very ſtrong. Now he addeth the example of Abraham, Geneſ. 15.6. & rehearſeth the teſtimony of ye ſcripture. The firſt is out of Geneſis: Abraham beleued God &c. This place the Apoſtle here mightely proſecuteth, as alſo he doth in his epiſtle to the Romaines.Rom. 4.2.3. If Abraham (ſaith he) vvas made righteous by the vvorks of the lavv, he hath righteouſnes and reioyſing, but not before God, but before men: For before God he hath ſinne and wrath. Now, he was iuſtified before God, not becauſe he did work, but becauſe he did beleue. For the ſcripture ſaith: Abraham beleued God, and it vvas imputed to him for righteouſnes. This place doth Paule there notably ſet out & amplifie, as it is moſt worthy. Abraham (ſaith he) vvas not vveake in the faith,Rom. 4.19.20.21. &c. neither conſidered he his ovvne body being dead, vvhen he vvas almoſt an 100. yere old: neither that Sara vvas paſt childe bearing. Thorough vnbelefe he doubted not of the promiſe of God, but vvas made ſtrong in the faith, and gaue glory to God, being ſurely perſuaded that whatſoeuer God had promiſed, he was able to performe: wherefore it was imputed vnto him for righteouſnes. And this is wrytten, not onely for him, that it was counted vnto him for righteouſnes, but for vs alſo. &c. Paule by theſe wordes, Abraham beleeued, maketh the cheefeſt worſhip, the cheefeſt duetie, the cheefeſt obedience and the cheefeſt ſacrifice, of faith in God. Let him yt is a Rethorician, amplifie this place, and he ſhall ſee that faith is an almighty thing, & that the power therof is ineſtimable and infinite.The povver of faith infinite. For it geueth glory vnto God, which is the higheſt ſeruice that can be geuen vnto him. Nowe, to geue glory vnto God,To geue glory to God. is to beleeue in him, to count him true, wiſe, righteous, merciful, almighty, briefly to acknowledge him to be the author and geuer of all goodnes.Faith geueth glory to God. This reaſon doth not, but faith. That is it which maketh vs diuine people, and (as a man would ſay) it is the creator of a certaine diuinitie, not in the ſubſtaunce of God, but in vs. For without faith God loſeth in vs his glory, wiſedom, righteouſnes, truth, and mercy. To conclude: There no maieſtie or diuinitie remaineth vnto God, where faith is not. And the cheefeſt thing that God requireth of man is, that he geue vnto him his glory and his diuinitie: that is to ſay, that he take him not for an idoll, but for God: who regardeth him, heareth him, ſheweth mercy vnto him, and helpeth him. This being done, then hath God his full and perfect diuinitie, that is, he hath whatſoeuer a faithfull heart can attribute vnto him. To be able therfore to geue that glory vnto God, it is the wiſedom of wiſedomes, the righteouſnes of righteouſneſſes, the religion of religions, and ſacrifice of ſacrifices. Hereby we may perceaue, what an high and excellent righteouſnes faith is, and ſo by the contrary, what an horrible and greeuous ſinne infidelitie is. Whoſoeuer then beleeueth the word of God as Abraham did, is righteous before God,Righteous before God. becauſe he hath faith, which geueth glory vnto God: that is, he geueth to God that which is due to him. For faith ſaith thus:VVhat God ſaith, if ye ſet faith aſide, & harken vnto reaſon. I beleeue thee (O God) when thou ſpeakeſt. And what ſayth God? Impoſſible things, lies, fooliſh, weake, abſurde, abhominable, hereticall, and deuilliſh things, if ye beleeue reaſon. For what is more abſurde, fooliſh and vnpoſſible, then when God ſaith to Abraham, that he ſhould haue a ſonne of the harren and dead body of his wife Sara? The iudgemēt of reaſon, touching the articles of faith.So, if we will follow the iudgement of reaſon, God ſetteth forth abſurde and impoſſible things when he ſetteth out vnto vs the Articles of the Chriſtian faith. In deede it ſeemeth to reaſon an abſurde and a fooliſh thing, that in the Lordes ſupper is offred vnto vs the body and bloud of Chriſt, that baptiſme is the Lauer of the new birth and of the renewing of the holy Ghoſt, that the dead ſhall riſe in the laſt day, that Chriſt the ſonne of God was conceiued and caried in the wombe of the virgin Marie, that he was borne, that he ſuffered the moſt reprochefull death of the croſſe, that he was raiſed vp againe, that he nowe ſitteth at the right hand of God the father, and that he hath power both in heauen and in earth.The Goſpell is the vvord of the croſſe. 1. Cor. 1.18.2[illegible: 1 letter]. For this cauſe Paule calleth the Goſpell of Chriſte crucified, the worde of the croſſe and fooliſh preaching, which to the Iewes was offenſiue, and to the Gentiles fooliſh doctrine &c. Reaſon therfore doth not vnderſtand, that to heare the worde of God and to beleeue it,The chiefe vvorship of God. is the cheefeſt ſeruice that God requireth of vs: but it thinketh that thoſe thinges which it chooſeth and doth of a good entent (as they call it) and of her owne deuotion, pleaſe God. Therefore when God ſpeaketh, reaſon iudgeth his word to be hereſie, and the word of the Deuill, for it ſeemeth abſurde and fooliſh. But faith killeth reaſon,Faith [illegible: 1 letter]layeth reaſon. and ſlaieth that beaſt which the whole world and all creatures cannot kill. So Abraham killed it by faith in the worde of God, by which word ſeede was promiſed him of Sara who was barren and now paſt childe bearing. Vnto this word reaſon yeelded not ſtreight way in Abraham, but doubtles it fought againſt faith in him, iudgeing it to be an abſurde, a fooliſh, and vnpoſſible thing yt that Sara, who was nowe not onely. 90. yeares of age, but alſo was barren by nature, ſhould bring forth a ſonne.The vvreſtling of faith vvith reaſon in Abraham. Thus faith (no doubt) wreſtled with reaſon in Abraham, but heerein faith got the victory, killed and ſacrificed reaſon, that moſt cruell and peſtilent ennemie of God. So all the godly entring with Abraham into the darkenes of faith, doe kill reaſon, ſaying: Reaſon, thou art fooliſh, thou doeſt not ſauour thoſe things which belong vnto God: therefore ſpeake not againſt me, but hold thy peace: iudge not, but heare the word of God and beleeue it. So the godly by faith kill ſuch a beaſt as is greater then the whole world, and thereby doe offer to God a moſt acceptable ſacrifice and ſeruice. And in compariſon of this ſacrifice of the faithfull,The ſacrifice of Chriſtians. all the religions of all nations, and all the workes of all Monkes and meritemongers are nothing at all. For by this ſacrifice, firſt (as I ſaid) they kill reaſon, a greate and mightie ennemie of God.Reaſon Gods enemy. For reaſon deſpiſeth God, denieth his wiſedome, righteouſnes, power, truth, mercie, maieſtie, and diuinitie. Moreouer, by the ſame ſacrifice they yeeld glory vnto God: that is, they beleeue him to be righteous, good, faithfull, true. &c: they beleeue that he can doe all things, that all his wordes are holy,The commendation of faith true, liuely, and effectuall &c. which is a moſt acceptable obedience vnto God. Therefore there can be no greater or more holy religion in the world, nor more acceptable ſeruice vnto God, then faith is. Contrariwiſe, the Iuſticiaries, and ſuch as ſeeke righteouſnes by their owne woorkes, lacking Faithe, in deede doe many things. They faſt, they pray, they watch, they lay croſſes vppon themſelues.The vnfaithful geue not glory to God. But becauſe they thinke to appeaſe the wrath of God and deſerue grace by theſe things, they geue no glory to God: that is, they doe not iudge him to be mercifull, true, and keeping promiſe. &c. but to be an angrie iudge, which muſt be pacified with woorkes, and by this meanes they deſpiſe God, they make him as a lier in all his promiſes, they denie Chriſte and all his benefites: to conclude, they thruſt God out of his ſeate and ſet them ſelues in his place. For, they reiecting and deſpiſing the worde of God, doe chooſe vnto them ſelues ſuch worſhippe and woorkes as God hath not commaunded. They imagine that God hath a pleaſure therin, and they hope to receiue a reward of him for the ſame. Therefore they kill not reaſon, that mightie enemie of God, but quicken it: and they take from God his maieſtie and his diuinitie, and attribute the ſame vnto their owne woorkes. Wherfore onely faith geueth glory to God, as Paule witneſſeth of Abraham. Abraham (ſayeth he) vvas made ſtrong in the faith, Rom. 4.20.21.22 and gaue glory to God, being fully aſſured, that vvhatſoeuer God had promiſed, he vvas able to performe, and therefore it vvas imputed to him for righteouſnes. Chriſtian righteouſnes conſiſteth in. Faith of the hearte and Gods imputation. It is not without cauſe that he addeth this ſentence out of the fiftene Chapiter of Geneſis: And it vvas imputed vnto him for righteouſnes. For chriſtian righteouſnes conſiſteth in two things, that is to ſay, in faith of the heart, and in Gods imputation. Faith is in deede aFormall is that vvhich geueth perfection to the ſubſtance vvherunto it is ioyned. formal righteouſnes, and yet this righteouſnes is not enough: for after faith there remaine yet certaine remnaunts of ſinne in our fleſh. This ſacrifice of faith began in Abraham, but at laſt it was finiſhed in his death: And therfore the other part of righteouſnes muſt needes be added alſo to finiſh the ſame in vs: that is to ſay, Gods imputation. For faith geueth not enough to God, becauſe it is imperfecte, yea rather our faith is but a little ſparke of faith, which beginneth onely to render vnto God his true diuinitie.The remnants of ſinne in the godly. Rom. 8.23. We haue receiued the firſt fruites of the ſpirite, but not yet the tenthes. Beſides this, reaſon is not vtterly killed in this life: which may appeare by our concupiſcence, wrath, impatience, and other fruites of the fleſh, and of infidelitie yet remaining in vs. Yea, the holieſt that liue, haue not yet a full and continuall ioy in God, but haue theyr ſondry paſſions, ſometimes ſadde, ſometimes mirry, as the ſcriptures witnes of the Prophetes and Apoſtles. But ſuch faultes are not layde to their charge becauſe of their faith in Chriſt, for otherwiſe no fleſh ſhould be ſaued. We conclude therefore vpon theſe wordes: It vvas imputed to him for righteouſnes, that righteouſnes in deede beginneth through faith, and by the ſame we haue the firſt frutes of the ſpirite: but becauſe faith is weake, it is not made perfect without Gods imputation. Wherefore faith beginneth righteouſnes, but imputation maketh it perfect vnto the day of Chriſt. The popiſh Sophiſters and Scholemen diſpute alſo of imputation, when they ſpeake of the good acceptation of the woorke:The blindnes of the Scholemen. but beſides and cleane contrary to the ſcripture, for they wreſt it onely to workes. They doe not conſider the vncleanenes and inward poyſon lurking in the hearte, as incredulitie, doubting,God accepteth our vvorkes (ſay the Papiſts) not of duetie, but of Congruence, that is, becauſe it is meete that God should revvard them. deſpiſing and hating of God, which moſt pernicious and perelous beaſtes are the fountaine and cauſe of all miſchiefe. They conſider no more but outward and groſſe faults and vnrighteouſnes, which are little riuers proceeding and iſſuing out of thoſe fountaines. Therefore they attribute acceptation to workes: that is to ſay, that God doth accept our workes, not of dutie, but of congruence. Contrarywiſe we, excluding all workes, doe goe to the very heade of this beaſt which is called reaſon,Mans reaſon. which is the fountaine and headeſpring of all miſchiefes. For reaſon feareth not God, it loueth not God, it truſteth not in God, but proudely contemneth him. It is not moued either with his threateninges or his promiſes. It is not delighted with his wordes or workes: but it murmureth againſt him, it is angry with him, iudgeth and hateth him: to be ſhort, it is an enemy to God, not geuing him his glorie.Rom. 8.7. This peſtilent beaſt (reaſon I ſay) being once ſlaine, all outward and groſſe vices ſhould be nothing. Wherfore we muſt firſt and afore all thinges goe about by faith, to kill infidelitie,Reaſon muſt be killed by faith. the contempt and hatred of God, murmuring againſt his iudgement and his wrath, and againſt all his wordes and workes: for then doe we kill reaſon, which can be killed by none other meanes but by faith, which in beleeuing God geueth vnto him his glory, notwithſtanding that he ſpeaketh thoſe things which ſeeme both fooliſh, abſurde, and vnpoſſible to reaſon: notwithſtanding alſo, that God ſetteth forth him ſelfe otherwiſe then reaſon is able either to iudge or conceiue, that is to ſay, after this maner: I will account thee and pronounce thee to be righteous, not for the keping of the lawe, not for thy workes and thy merites, but for thy faith in Ieſus Chriſt mine onely begotten Sonne, who was borne, ſuffred, was crucified, and died for thy ſinnes: and that ſinne which remaineth in thee, I will not impute vnto thee. If reaſon then be not killed, and al kindes of religion and ſeruice of God vnder heauen that are inuented by men to get righteouſnes before God, be not condemned, the righteouſnes of faith can take no place. When reaſon heareth this, by and by it is offended: it rageth, and vttereth all her malice againſt God, ſaying: Are then my good woorkes nothing? Haue I then laboured and borne the burden and heate of the day in vaine?Math. 20.12. Hereof riſe thoſe vprours of nations,Pſal. 2.2. of Kings and Princes, againſt the Lord and againſt his Chriſt. For the world neither will nor can ſuffer that his wiſedome, righteouſnes, religions and worſhippings ſhould be reproued and condemned. The Pope with all his Popiſh rablement, will not ſeeme to erre, much leſſe will he ſuffer himſelfe to be condemned. The definition of the Chriſtian faith.Therefore let them which be ſtudious of the woorde of God, learne out of this ſaying: Abraham beleeued God, and it vvas counted to him for righteouſnes, to ſette forthe truely and rightly this true Chriſtian righteouſnes after this manner: that it is a faith and confidence in the Sonne of God, or rather a confidence of the heart in God through Ieſus Chriſte. And lette them adde this clauſe as a difference: Which Faith and confidence is accounted righteouſnes for Chriſtes ſake. For theſe two things (as I ſayde before) woorke Chriſtian righteouſnes: namely, Faith in the heart, which is a gifte of God, and rightly beleueth in Chriſt: and alſo, that God accepteth this imperfecte Faithe, for perfect righteouſnes for Chriſtes ſake, in whom I haue begun to beleue. 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 ye ſhadow of Chriſtes winges, as is the chicken vnder the winge of the henne, and dwell without all feare vnder that moſt ample and large heauen of the forgeuenes of ſinnes, which is ſpread ouer me, God couereth and pardoneth the remnant of ſinne in me: that is to ſay, becauſe of that faith wherwith I began to lay hold vpon Chriſt, he accepteth my imperfect righteouſnes euen for perfect righteouſnes, & counteth my ſinne for no ſinne, which notwithſtanding is ſinne in deede. So we ſhroud our ſelues vnder the couering of Chriſtes fleſh, who is our cloudy piller for the day, and our fire by the night, leſt God ſhould ſee our ſinne. And although we ſee it, and for the ſame doe feele the terrors of conſcience, yet flying vnto Chriſt our Mediatour and reconciler (through whom we are made perfect), we are ſure and ſafe: For as all things are in him, ſo through him we haue all things, who alſo doth ſupply whatſoeuer is wanting in vs. When we beleue this, God winketh at all our ſinnes and the remnantes thereof which are yet ſticking in our fleſh, and will haue them ſo couered as though they were no ſinnes. Becauſe (ſaith he) thou beleueſt in my ſonne, although thou haue many ſinnes, notwithſtanding they muſt be forgeuen thee, vntill thou be cleane deliuered from them by death. Let Chriſtians learne with all diligence to vnderſtand this article of Chriſtian righteouſnes. And to this ende let them reade Paule, The diuinitie of Paule. and reade him againe both often and with greate diligence, and let them compare ye firſt with the laſt, yea let them compare Paule wholy and fully with himſelfe: then ſhall they finde it to be true,Chriſtian righteouſnes conſiſteth in tvvo things. that Chriſtian righteouſnes conſiſteth in theſe two things, faith which geueth glorie vnto God, and Gods imputation. For faith is weake (as I haue ſaid) & therfore Gods imputation muſt needes be ioyned wtall, that is to ſay, that God will not lay to our charge the remnant of ſinne, that he will not puniſh it, nor condemne vs for it: but that he will couer it and wil frely forgeue it, as though it were nothing at all: not for our ſake, neither for our worthines and workes, but for Ieſus Chriſtes ſake in whom we beleue. Thus a Chriſtian man is both righteous and a ſinner,A Chriſtian i[illegible: 1 letter] a righteous man and a ſinner. holy and prophane, an enemy of God and yet a childe of God. Theſe contraries no Sophiſter will admit, for they know not the true manner of iuſtification. And this was the cauſe why they would haue men to worke well ſo lōg vntil they ſhould feele no ſinne at all in thē: and therby they gaue occaſiō to many, which, ſtriuing with al their endeuour to be perfectly righteous, & yet not able to attaine therevnto, to become ſtarke madde: And an infinite number alſo of thoſe which were the authors of this wicked opinion, at the pointe of death were driuen into deſperation. Which thinge had happened vnto me alſo, if Chriſt had not mercifully looked vpon me and holpen me out of this errour. Hovv they that fele ſinne ought to be comforted.On the otherſide, we teach and comfort the afflicted ſinner after this māner: Brother, it is not poſſible for thee to become ſo righteous in this life, that thou ſhouldeſt feele no ſinne at all, that thy body ſhould be cleare like the Sunne, without ſpotte or blemiſh: but thou haſt as yet wrinkles and ſpots, & yet art thou holy notwithſtanding. But thou wilt ſay: How can I be holy when I haue and feele ſinne in me? I aunſwere: in that thou doeſt feele and acknowledge thy ſinne, it is a good tokē, geue thanks vnto God, & deſpaire not. It is one ſteppe to health, when the ſicke man doth acknowledge and confeſſe his diſeaſe. But how ſhall I be deliuered from ſinne? Runne to Chriſt the Phiſition, which healeth them that are broken in hearte and ſaueth ſinners. Follow not the iudgement of reaſon, which telleth thee that he is angry with ſinners: but kill reaſon and beleue in Chriſt. If thou beleue, thou art righteous, becauſe thou geueſt glory vnto God, that he is almighty, merciful, true &c: thē doeſt thou iuſtifie & praiſe God. To be briefe, thou yeldeſt vnto him his diuinitie and al things elſe. The ſinne which remaineth in thee is not laid to thy charge, but is pardoned for Chriſts ſake in whom thou beleueſt, who is perfectly iuſt: whoſe righteouſnes is thy righteouſnes, and thy ſinne is his ſinne. Chriſtians be Prieſtes.Here we ſee that euery Chriſtian is an high Prieſt, for firſt he offereth vp and killeth his owne reaſon, and the wiſedome of the fleſh. Then he geueth glory to God, that he is righteous, true, patient, pitifull,The daily ſacrifice of the nevv teſtamēt. and merciful.. And this is that daily ſacrifice of the new teſtament which muſt be offered euening and morning. The euening ſacrifice is to kill reaſon. The morning ſacrifice is to glorifie God. Thus a Chriſtian daily and continually is occupied in this double ſacrifice and in the exerciſe therof. And no man is able to ſet forth ſufficiently the excellencie and dignitie of this Chriſtian ſacrifice. Chriſtian righteouſnes.This is therefore a ſtraunge and a wonderfull definition of Chriſtian righteouſnes, that it is the imputation of God for righteouſnes or vnto righteouſnes becauſe of our faith in Chriſt or for Chriſts ſake. 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 ye 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 yt meane time remaineth verely in vs): but in very deede it is no ſuch ſmal or light matter, but earneſt & of weighty importance. For Chriſt which was geuen for vs, and whom we apprehend by faith, hath done no ſmall thing for vs, neither hath he dalied with vs, but (as Paule ſaid before):Galat. 2.2[illegible: 1 letter]. He hath loued vs and geuen him ſelfe in very deede for vs: Galat. 3.13. He vvas made accurſed for vs &c. And this is no vaine ſpeculation, that Chriſt was deliuered for my ſinnes, and was made accurſed for me, that I might be deliuered from euerlaſting death. A child is borne vnto vs, a Sonne is geuen vnto vs. Eſay. 9.6. VVe are reputed righteous by faith in Chriſt this Sonne and this gifte geuen vnto vs. Therfore to apprehend that Sonne by faith, and with the heart to beleue in him, geuen vnto vs and for vs of God, cauſeth that God doth account that faith, although it be vnperfect, for perfect righteouſnes. And we are altogether in an other world farre from reaſon, where we diſpute not, what we ought to doe, or with what works we may deſerue grace, and forgeuenes of ſinnes: but we are here in a matter of high and heauenly diuinitie, where we doe heare this Goſpell or glad tidings, that Chriſt died for vs, and that we beleuing this, are counted righteous though ſinnes notwtſtāding do remain in vs, and yt horrible ſinnes. So our Sauiour Chriſt alſo defineth ye righteouſnes of faith. The father (ſaith he) loueth you. Wherfore doth he loue you? Not becauſe ye were Phariſeis,The righteouſnes of faith out of the xv. chapter of S. Iohns Goſpel. vnreproueable in the righteouſnes of the law, circumciſed, or becauſe ye did good works, and faſted &c: but becauſe I haue choſen you out of the world, & ye haue done nothing, but yt 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,Chriſt is called our obiect becauſe the eie of our faith is directed vnto him. therfore the father loueth you, and therefore ye pleaſe him. And yet notwithſtanding in an other place he calleth them euil, and cōmaundeth them to aſke forgeuenes of their ſinnes. Theſe two things are quite contrary: to wit, that a Chriſtian is righteous and beloued of God, and yet notwithſtanding he is a ſinner. For God cānot deny his owne nature, that is, he muſt needes hate ſinne and ſinners: and this he doth of neceſſity: for otherwiſe he ſhoulde be vnrighteous and loue ſinne. How then can theſe twoCōtrary ſayings. contradictories ſtand together? I am a ſinner and moſt worthy of Gods wrath and indignation, and yet the father loueth me? Here nothing commeth betwene, but onely Chriſt the mediatour. The father (ſaith he) doth not therfore loue you becauſe ye are worthy of loue,Iohn. 16.27. Iohn. 17.8. but becauſe ye haue loued me, and haue beleeued that I came out from him. Thus a Chriſtian man abideth in true humilitie, feeling ſinne in him effectually, and confeſſing himſelfe to be worthy of wrath, the iudgement of God, and euerlaſting death for the ſame, that he may be humbled in this life: And yet notwithſtanding he continueth ſtill in his holy pride, in the which he turneth vnto Chriſt, and in him he lifteth vp him ſelfe againſt this feeling of Gods wrath and iudgement, and beleueth that, not only the remnants of ſinne are not imputed vnto him, but that alſo he is loued of the father, not for his own ſake, but for Chriſtes ſake whom the father loueth. Hereby now we may ſee, how faith iuſtifieth without works, and yet notwithſtanding, how imputation of righteouſnes is alſo neceſſary. Sinnes doe remaine in vs, which God vtterly hateth. Therefore it is neceſſary that we ſhould haue imputation of righteouſnes, which we obtaine through Chriſt and for Chriſtes ſake,The imputation of righteouſnes. who is geuen vnto vs and receaued of vs by faith. In the meane time as long as we liue here, we are caried and noriſhed in the boſome of mercy and long ſufferance of God, vntill the body of ſinne be aboliſhed, and we raiſed vp as newe creatures in that great day. Then ſhall there be newe heauens and a new earth, in which righteouſnes ſhal dwell. In the meane while vnder this heauen ſinne and wicked men do dwell,Rom. 7.23. and the godly alſo haue ſinne dwelling in them. For this cauſe Paule Rom. 7. cōplaineth of ſinne which remaineth in the Saincts:Rom. 8.1. yet notwithſtanding he ſaith afterwards in the 8. Things contrary in Chriſt are made to agree. chapter: that there is no damnation to them vvhich are in Chriſt Ieſu. Now, how ſhall theſe things ſo contrary and repugnant be reconciled together: that ſinne in vs is no ſinne? that he which is damnable ſhall not be condemned? that he which is reiected ſhall not be reiected? that he which is worthy of the wrath of God and euerlaſting damnation, ſhall not be puniſhed?1. Tim. 2.5. Rom. 8.1. The onely reconciler hereof is the mediatour betwene God and man, euen the man Ieſus Chriſt, as Paule ſayth: There is no condemnation to them vvhich are in Chriſt Ieſu.

Verſe. 7. Knovve ye therfore that they vvhich are of faith, the ſame are the children of Abraham. This is the generall argument and whole diſputation of Paule againſt the Iewes,Ro. 4.11.12. &c. Rom. 9.6.7.8. that they which beleeue are the children of Abraham, and not they which are borne of his fleſh and his bloud.The diſputation of Paule againſt the Ievves. This diſputation Paule vehemently proſecuteth in this place, and in the 4. and 9. chapit. to the Rom. For this was the greateſt confidence and glory of the Iewes: VVe are the ſeede and children of Abraham. He was circumciſed and kept the lawe: therfore if we will be the true children of Abraham, we muſt folow our father. &c. It was (no doubt) an excellent glory and great dignitie, to be the ſeede of Abraham. For no man could denie but that God ſpake to the ſeede and of the ſeede of Abraham. But this prerogatiue nothing profited ye vnbeleuing Iewes.The boſting of the Ievves. By reaſon wherof Paule, eſpecially in this place, mightely ſtriueth againſt this argument, and wreſteth from the Iewes this ſtrong affiance in them ſelues. And this could he, as the elect veſſell of Chriſt,Actes. 9.15. doe aboue all other. For if we at the beginning ſhould haue diſputed with the Iewes without Paule, peraduenture we ſhould haue preuailed very litle againſt them. So then Paule reaſoneth againſt the Iewes which ſtoode ſo proudly vpon this opinion, that they were the children of Abraham, ſaying: VVe are the ſeede of Abraham. Well, what then?By vvhat meanes Abraham vvas iuſtified. Abraham was circumciſed & kept the lawe: we doe the ſame. All this I graunt. What? will ye therefore looke to be iuſtified and ſaued? No not ſo. But let vs come to the Patriarke Abraham himſelfe, and let vs ſee by what meanes he was iuſtified and ſaued. Doutles,Geneſ. 12.1.2.3. &c. Geneſ. 17.24. Geneſ. 22.2.3. Geneſ. 15.6. Rom. 4.18.19. Iames. 2.2. Galat. 3.6. not for his excellent vertues and holy workes: not becauſe he forſooke his countrey, kinred, and fathers houſe: not becauſe he was circumciſed, and obſerued the lawe: not becauſe he was about to offer vp in ſacrifice at the commaundement of God, his ſonne Iſacke in whom he had the promiſe of poſteritie: but becauſe he beleued. Therfore he was not iuſtified by any other meanes then by faith alone. If ye then will be iuſtified by the lawe, much more ought Abraham your father to be iuſtified by the lawe. But Abraham could not otherwiſe be iuſtified, nor receaue forgeuenes of ſinnes and the holy Ghoſt then by faith alone. Since this is true by the teſtimonie of the ſcripture, why ſtande ye ſo much vpon circumciſion and the lawe, contending that ye haue righteouſnes and ſaluation therby, when as your father Abraham him ſelfe, euen your headſpring, of whom ye doe ſo much glory, was iuſtified and ſaued without theſe by faith alone? What can be brought againſt this argument? Paule therfore concludeth with this ſentence: They vvhich are of faith, are the children of Abraham, that corporall birth or carnall ſeede maketh not the children of Abraham before God.That the carnall begetting doth not make vs the acceptable children of Abraham. Iohn. 8.39. As though he would ſay: There is none before God accompted as the childe of this Abraham (who is the ſeruaunt of God, whom God hath choſen and made righteous by faith) through carnall generation: but he muſt haue ſuch children geuen him before God, as he was a father. But he was a father of faith, and was iuſtified, and pleaſed God, not becauſe he could beget children after the fleſh, not becauſe he had circumciſion and the lawe, but becauſe he beleeued in God. Therfore he that will be a childe of the beleeuing Abraham, muſt alſo him ſelfe beleeue, or elſe he is not a childe of the elect,The beleeuing Abraham, and the begetting Abraham. acceptable, and iuſtified Abraham, but onely of the begetting Abraham, which is nothing elſe but a man conceaued, borne, & wrapt in ſinne, without ye forgeuenes of ſinnes, wtout faith,VVhat maner of ones the carnall children of Abraham are. Iohn. 8.38.39. wtout the holy ghoſt, as an other man is, and therfore cōdemned. Such alſo are the children carnally begotten of him, hauing nothing in them like vnto their father but fleſh and bloud, ſinne and death: therefore theſe are alſo damned. This glorious boaſting then: Vve are the ſeede of Abraham, is to no purpoſe. Rom. 9.11. The firſt example of Iſmael and Iſaac.This argument Paule ſetteth out plainly in the .9. to the Romains by two examples of the holy ſcripture. The firſt is of Iſmaell and Iſaac, which were both the ſeede and naturall children of Abraham, and yet notwithſtanding Iſmaell, (which was begotten of Abraham as Iſaac was,Geneſ. 21.1[illegible: 1 letter]. Rom. 9.7. Heb. 11.17. The ſecond example of Eſau and Iacob. Geneſ. 25.[illegible: 1 letter]3. Rom. 9.12. Ma[illegible: 2 letters]c. 1.2. yea and ſhould alſo haue bene the firſt begotten, if carnall generation had any prorogatiue, or could haue made children to Abraham) is ſhut out, and yet the ſcripture ſaith: In Iſaac shall thy ſeede be called. The ſecond is of Eſau and Iacob, who when they were as yet in their mothers wombe, and had done neither good nor euill, it was ſaid, The elder shall ſerue the yonger. I haue loued Iacob and Eſau haue I hated. Therfore it is plaine, that they which are of faith are the children of Abraham. But ſome will here obiecte (as the Iewes doe, The vvord Faith ſignifieth in the Hebrevv tonge truth. Geneſ. 15 4.5.6. Rom 4.13. Rom. 4.3. and certaine vnſkilfull perſons at this day which will ſeeme to know much) and ſay, that this worde faith in the Hebrew ſignifieth truth, and therfore we doe wrongly alleage it in this matter: and moreouer, that this place out of Geneſis. 15. ſpeaketh of a corporall thing, namely of the promiſe of poſteritie, and therfore is not wel applied of Paule to faith in Chriſt, but ought ſimplie to be vnderſtand of the faith of Abraham, wherby he beleeued according to the promiſe of God, that he ſhould haue ſeede. And hereby they would proue that the arguments and allegations of Paule doe conclude nothing. In like manner they may cauill alſo, that the place which Paule a litle after alledgeth out of Habacuc ſpeaketh of faith concerning the accompliſhing of the whole viſion, and not of faith onely in Chriſt,Habac. 1.4. for the which Paule alledgeth it. Likewiſe they may wreſt all the .11. chapter to the Hebrews,Heb. 11. which ſpeaketh of faith and the examples of faith. By theſe things ſuch vaineglorious and arrogant ſpirites doe hunt for praiſe, and ſeeke to be counted wiſe and learned, where they leaſt of all deſerue it. But becauſe of the ſimple and ignoraunt we will briefly anſwer to their cauillations. To the firſt I aunſwere thus, that faith is nothing elſe but the truth of the hearte: that is to ſay, a true and a right opinion of the hearte as touching God. Now, faith only thinketh and iudgeth rightly of God,Faithe. and not reaſon. And then a man thinketh rightly of God,Faith thīketh aright of God, and not reaſon. when he beleueth his word. But when he will meaſure God without the word, and beleue him according to the wiſedome of reaſon, he hath no right opinion of God in his heart and therfore he cā not thinke or iudge of him as he ſhould doe. As for example: when a Monke imagineth that his Cowle, his ſhauen croune and his vowes doe pleaſe God, & that grace and euerlaſting life is geuen vnto him for the ſame,Truth and faith ſignifie both one thing. he hath no true opinion of God, but falſe and full of impietie. Truth therfore is faith it ſelfe, which iudgeth rightly of God, namely that God regardeth not our works & righteouſnes, becauſe we are vncleane: but that he will haue mercy vpon vs, looke vpon vs, accept vs, iuſtifie vs and ſaue vs,Iohn. 5.24. Iohn. 11.25.26. Heb. 9.11. Heb. 10. if we beleue in his Sonne whom he hath ſent to be a ſacrifice for ye 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.That Paule doth rightly alledge that place out of the .15. of Geneſis, and to his purpoſe. Now, this aſſurance comprehendeth a faithfull truſt of remiſſion of ſinnes for Chriſtes ſake. For it is impoſſible that the conſcience ſhould looke for any thing at Gods hand, except firſt it be aſſured, that God is mercifull vnto it for Chriſtes ſake. Therfore all the promiſes are to be referred to that firſt promiſe concerning Chriſt: The ſeede of the vvoman shall bruſe the ſerpents head. Geneſ. 3.15. All the promiſes are to be referred to the firſt promiſe. So did all the Prophetes both vnderſtand it and teach it. By this we ſee that the faith of our fathers in the olde Teſtament, and ours nowe in the newe is all one, although they differ as touching their outward obiectes. Which thing Peter witneſſeth in the Actes when he ſayth: vvhich neither vve nor our fathers vvere able to beare. Actes. 15.10.11. But vve beleeue through the grace of our Lord Ieſus Chriſt to be ſaued euen as they did. And Paule ſayth: Our fathers did all drinke of that ſpirituall rocke that folovved them, 1. Cor. 15.4. vvhich rocke vvas Chriſt. And Chriſt himſelfe ſayth: Abraham reioyced to ſee my day, Iohn. 8.56. and he ſavve it and vvas glad. Notwithſtāding, the faith of the fathers was grounded in Chriſt which was to come, as ours is nowe in Chriſt which is now reuealed. Abraham in his time was made righteous through faith in Chriſt to come, but if he liued at this day, he ſhould be made righteous by faith in Chriſt now already reuealed and preſent:Actes. 10.1.2.3. Like as I ſaid before of Cornelius, who at the firſt beleeued in Chriſt to come, but being inſtructed by Peter, he beleeued that Chriſt was already come. Therfore the diuerſitie of times neither chaungeth faith, nor the holy Ghoſt, nor the gifts therof. For there hath bene, is, and euer ſhalbe one will, one meaning and vnderſtanding concerning Chriſt,The faith of the fathers & of vs bothe one. as well in the auncient fathers as in the faithfull which are at this day and ſhall come hereafter. So we alſo haue aſwell Chriſt to come and beleeue in him, as the fathers of the olde Teſtament had.Coloſſ. 1.18. Reuel. 1. 1. Theſ. 4.15.16. Math. 24. For we looke for him to come againe in the laſt day with glory to iudge both the quicke and the dead, whom nowe we beleue to be come alredy for our ſaluation. Therfore this allegation of Paule offendeth none but thoſe blinde and ignorant cauillers. That, the place of Geneſis may vvell be applied to faith in chriſt. Paule therfore (as I haue ſaid) rightly alledgeth that place out of Geneſis of faith in Chriſt, when he ſpeaketh of the faith of Abraham. For all the promiſes paſt, were contained in Chriſt to come. 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, Abraham a father both of Ievves and the Gentiles. Geneſ. 17.4. Rom. 4.17. that he ſhould be heire of the world: that is to ſay, that in his ſeede all the nations of the earth ſhould be bleſſed, and that he ſhould be called the father of nations. And leſt the Iewes ſhould falſly interpret this word Nations, applying it vnto themſelues alone, the ſcripture preuenteth this and ſaith not onely, a father of nations: but a father of many nations haue I made thee. Therefore Abraham is not onely the father of the Iewes, but alſo of the Gentiles. Hereby we may plainly ſee that the children of Abraham are not the childrē of the fleſh, but the children of faith, as Paule Rom. 4. The children of Abraham after the flesh, are not Abrahams children, but ſuch as vvalke in the ſteppes of faith. Rom. 4.11. Geneſ. 17.4. Rom. 4.17. A begetting Abraham, and a beleuing Abraham. declareth: vvho is the father of vs all (as it is vvritten: I haue made thee a father of many nations) euen before God vvhom he did beleue: So that Paule maketh two Abrahams, a begetting Abraham, and a beleuing Abraham. Abraham hath children and is a father of many nations. Where? before God, where he beleueth: not before the world where he begetteth. For in the world he is the child of Adam, a ſinner, or (which is more) a worker of the righteouſnes of the law, liuing after the rule of reaſon, that is, after the manner of men: but this pertaineth nothing to the beleuing Abraham. 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 ye authority of ye ſcripture.

Verſe. 8. For the ſcripture foreſeing that God vvould iuſtifie the Gentiles through faith. The vaine bragging of the Ievves.Theſe things doe pertaine to the former argument. As if he ſhould ſay: Ye Iewes doe glory in the law aboue meaſure: ye highly commend Moſes becauſe God ſpake vnto him in ye 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, yt the Gentiles ſhould not be iuſtified by the law, but by the bleſſing of Abrahams ſeede, which was promiſed vnto him (as Paule ſaith afterwards) .430. yeares before the law was giuen. Now the law being geuen ſo many yeares after, could not empech or aboliſh this promiſe of the bleſſing made vnto Abraham, but it hath continued firme and ſhall continue for euer. What can the Iewes aunſwere to this? An argument grounded vpon the certaintie of time. Geneſ. 15.6. Geneſ. 22.16. This argument grounded vpon ye certaintie of time, is very ſtrong. The promiſe of bleſſing is geuen vnto Abraham .430. yeares before ye people of Iſraell receaued the law. For it is ſaid to Abraham: Becauſe thou haſt beleued God and haſt geuen glory vnto him, therefore thou ſhalt be a father of many nations. There Abraham by the promiſe of God is appointed a father of many nations,Rom. 4.20. and the inheritaunce of the world for his poſteritie and iſſue after him, is geuen vnto him before the law was publiſhed. Why doe ye then bragge, O ye Galathians, yt 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:Geneſ. 15.6. Rom. 4.18. Abraham beleued God, and it vvas counted to him for righteouſnes. Afterwards, when he was now accounted righteous becauſe of his faith, the ſcripture maketh mention of circumciſion in the .17. of Geneſis, where it ſaith:Geneſ. 17.1[illegible: 1 letter]. This is my couenaunt vvhich ye shall keepe betvvene me and you &c. With this argument Paule mightely conuinceth the falſe Apoſtles,Abraham vvas iuſtified before Circumciſion & .430. yeares before the lavv. and ſheweth plainely that Abraham was iuſtified by faith onely, both without and before circumciſion, and alſo .430. yeares before the lawe. This ſelfe ſame argument he handleth in the fourth chapter to the Romaines: to witte, that righteouſnes was imputed to Abraham before Circumciſion,Rom. 4.10.11.12. and that he was righteous being yet vncircumciſed: much more then was he righteous before the law. Therefore (ſaith Paule) the ſcripture did well prouide againſt this your glorious bragging of the righteouſnes of the law and workes. When? before Circumciſion and before the law.Galat. 3.8. For the law was geuen 430. yeares after the promiſe, whereas Abraham was not only iuſtified without the lawe and before the lawe, but alſo deade and buried: and his righteouſnes without the lawe did not onely flouriſh vntill the lawe, but alſo ſhall flouriſh euen to the end of the world. If then the father of the whole Iewiſh nation was made righteous without the lawe and before the lawe, much more are the children made righteous by the ſame meanes that their father was. Therfore righteouſnes cometh by faith onely, and not by the law.

Verſe. 8. Preached the Goſpell before vnto Abraham ſaying:Geneſ. 15.6. Rom. 4 3. 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. The Ievves corrupt the ſcriptures. I haue appointed thee a father &c, and ſuch like, which highly commend faith & containe promiſes of ſpirituall things. For they are blinde & hard harted, and therfore they ſee not that theſe places do entreate of faith towards God, and of righteouſnes before God. With like malice alſo they dallye out this notable place of the ſpirituall bleſſing:Geneſ. 12.13. Actes. 3.23. In thee all the nations of the earth shalbe bleſſed. For (ſay they) to bleſſe ſignifieth nothing els but to praiſe,VVhat the Ievves call bleſsing. to pray for proſperitie, and to be glorious in the ſight of the world. After this manner they ſay, that the Iew which is borne of the ſeede of Abraham, is bleſſed: and the proſelyte or ſtraunger which worſhipeth the God of the Iewes and ioyneth himſelfe vnto them, is alſo bleſſed. Therefore they thinke that Bleſſing is nothing els but praiſe and glory in this world, that is to ſay, that a man may glory and vaunte that he is of the ſtocke and familie of Abraham. But this is to corrupt and peruert the ſentences of the ſcriptures, and not to expoūd them. By theſe words: Abraham beleued, Paule defineth and ſetteth before our eies a ſpirituall Abraham, faithfull, righteous, and hauing the promiſe of God: an Abraham (I ſay) which is not in errour, and in the old fleſh: which is not borne of Adam, but of the holy Ghoſt. And of this Abraham renued by faith and regenerate by the holy Ghoſt, ſpeaketh the ſcripture, and pronounceth of him, that he ſhould be a father of many nations: Alſo, that all the Gentiles ſhould be geuen vnto him for an inheritaunce, when it ſaith: In thee shall all the nations of the earth be bleſſed. The ſcripture then attributeth no righteouſnes, but vnto the beleuing Abraham: and it ſpeaketh of ſuch an Abraham, as he is accounted before God. Therefore ſuch ſentences of the ſcripture doe ſet forth vnto vs a new Abraham, A nevv Abraham. which is ſeparate from the carnall mariage and bed, and from the carnall generation, and is taken for ſuch a one as he is before God, that is to ſay, beleuing and iuſtified through faith, & to whom now God maketh this promiſe becauſe of his faith: Thou shalt be a father of many nations. Again: In thee shall all the natiōs of the earth be bleſſed And this is ye meaning of Paule where he ſheweth how the ſcripture preuenteth the vaine preſumption and proude bragges of the Iewes as touching the lawe. For the inheritaunce of the Gentiles was geuen vnto Abraham, not by the law and circumciſion, but long before the ſame, by the onely righteouſnes of faith. Therfore, wheras the Iewes will be counted and called bleſſed becauſe they are the children and ſeede of Abraham, it is nothing elſe but a vaine glorious bragge. It is (no doubt) a great prerogatiue and glory before the w[illegible: 2 letters]ld to be borne of Abrahams ſeede, as Paule ſheweth.It is a great glory to be borne of Abrahams ſede. Rom. 9: but not ſo before God. Wherfore the Iewes doe wickedly peruert this place cōcerning the Bleſſing, in applying it onely to a carnal Bleſſing, and do great iniurie to the ſcripture which ſpeaketh moſt manifeſtly of the ſpirituall Bleſſing before God, and neither can nor ought otherwiſe to be vnderſtande. This is then the true meaning of this place: In thee shalbe bleſſed. In which thee?The expoſition of theſe vvordes: In thee shalbe bleſſed. In thee Abraham beleeuing, or in thy faith, or thy ſeede which is to come: that is to ſay, in Chriſt in whom thou beleueſt, all the nations of the earth (I ſay) ſhalbe bleſſed: that is, all the nations ſhalbe thy bleſſed children, euen like as thou art bleſſed, as it is writen: So shall thy ſeede be. Geneſ. 15.5. Hereof it followeth that the Bleſſing & Faith of Abraham is the ſame that ours is: that Abrahams Chriſt is our Chriſt:Abrahams faith and out all one, Io. 3.5 6. that Chriſt died aſwell for the ſinnes of Abraham as for vs. Abraham vvhich ſavve my day and reioyced. Io. 8. Therefore all ſounde but one thinge. We may not ſuffer this word Bleſſing to be corrupted. The Iewes looke but through a veile into the ſcripture,VVe muſt marke diligently vvhat is ſet out to vs in the promiſes of the lavv and therefore they vnderſtande not what or whereof the promiſe is which was made to the fathers: Which we notwtſtanding ought to conſider aboue all things. So ſhal we ſee that God ſpeaketh to Abraham the Patriarke, not of the lawe nor of things to be done, but of things to be beleued: that is to ſay, that God ſpeaketh vnto him of promiſes which are apprehended by faith. Now, what doth Abraham? He beleeueth thoſe promiſes. And what doth God to that beleeuing Abraham? He imputeth faith vnto him for righteouſnes, and addeth further many moe promiſes, as:Geneſ. 15.[illegible: 1 letter]. Geneſ. 17 4. Geneſ. 15.5. I am thy defender. In thee shall all nations be bleſſed. Thou shalt be a father of many nations. So shall thy ſeede be. Theſe are inuincible arguments, againſt the which nothing can be ſaid, if the places of the holy ſcripture be throughly conſidered.

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:A vvorking Abraham and a beleuing Abraham. There is a working Abraham & there is a beleuing Abraham. With the working Abraham we haue nothing to doe. For if he be iuſtified by works, he hath to reioyce, but not with God. Let the Iewes glorie as much as they will of that begetting Abraham, which is a worker,Rom. 4.3. is circumciſed, and keepeth the law: but we glorie of the faithfull Abraham, of whom the ſcripture ſaith, that he receaued the Bleſſing of righteouſnes through his faith, not onely for himſelfe, but alſo for all thoſe which beleue like as he beleued: And ſo the world was promiſed to Abraham, becauſe he beleued. Therefore all the world is bleſſed. that is to ſay, receaueth imputation of righteouſnes, if it beleue as Abraham did. Wherfore the Bleſſing is nothing els but the promiſe of the Goſpell. And, that all nations are bleſſed, is aſmuch to ſay, as all nations ſhall heare the Bleſſing,That all nations are bleſſed. that is, the promiſe of God ſhall be preached and publiſhed by the Goſpell among all nations. And out of this place the Prophets haue drawen many propheſies by a ſpirituall vnderſtanding.Pſal. 2.8. As Pſal. 2: Aſke of me and I vvill geue thee the heathen for thine inheritaunce, and the endes of the earth for thy poſſeſſion. And againe,Pſal. 19.3. Pſal. 19: Their voice hath gone through all the earth. Briefely, all the propheſies of ye kingdom of Chriſt and of ye publiſhing of the Goſpel throughout all the world, haue ſprong out of this place: In thee shall all the nations of the earth be bleſſed. The Prophets diligently vvaied thoſe promiſes that vvere made vnto the fathers. Wherefore, to ſay that the nations are bleſſed, is nothing els, but that righteouſnes is freely geuen vnto them, or that they are coūted righteous before God, not through the lawe, but by the hearing of faith: For Abraham was not iuſtified, by any other meanes, then by hearinge the worde of promiſe, of bleſſing, and of grace. Therefore, like as Abraham obtained imputation of righteouſnes by the hearing of faith: euen ſo did all the Gentiles obtaine and yet doe obtaine the ſame. For the ſame word that was firſt declared vnto Abraham, was alſo afterward publiſhed to all the Gentiles. Hereby then we ſee that to bleſſe ſignifieth nothing els, but (as I ſaide before) to preach and teach the worde of the Goſpell, to confeſſe Chriſt, and to ſpread abroad the knowledge of him among all the Gentiles. And this is the office of the Prieſthod and continuall ſacrifice of the Church in the new teſtament,The office of the prieſthod of the church of Chriſt. which diſtributeth this Bleſſing by preaching and by miniſtring of the ſacramēts, by comforting the broken harted, by diſtributing the worde of grace, which Abraham had and which was alſo his Bleſſing: which when he beleued, he receaued ye Bleſſing.Our bleſſing is ſpirituall and not corporall, as the Ievves dreame. So we alſo beleuing the ſame, are bleſſed. And this bleſſing is a greate glorie, not before the world, but before God. For we haue heard that our ſinnes are forgeuen vs, and that we are accepted of God, that God is our father, and that we are his children, with whom he will not be angry, but will deliuer vs from ſinne, from death and all euils, and will geue vnto vs righteouſnes, life and eternall ſaluation. Of this Bleſſing (as I haue ſaid) doe the Prophetes preach in euery place, who did not ſo coldly conſider thoſe promiſes made vnto the fathers as the wicked Iewes did, and as the popiſh Scholemen and Sectaries doe at this day,The diligence of the Prophetes. Hoſeas. 13.14. but did reade them and way them with greate diligence, and alſo drew out of thoſe promiſes whatſoeuer they prophecied of Chriſt or his kingedome. So the prophecie of Hoſeas. 13. chapter: I vvill redeeme them from the povver of the graue: I vvill deliuer them from death: O death I vvill be thy death: O graue I vvill be thy deſtruction, and ſuche like places of the other Prophetes did all ſpring out of theſe promiſes, in which God promiſed to the fathers the bruſing of the ſerpentes heade and the bleſſing of all nations.Geneſ. 3. Moreouer, if the nations be bleſſed, that is to ſay, if they be accounted righteous before God, it followeth yt they are free from ſinne and death, and are made pertakers of righteouſnes, ſaluation, and euerlaſting life, not for their works, but for their faith in Chriſt. Therfore that place of Geneſis the .12. chapter:Genes. 12.[illegible: 1 letter]. In thee shall all the nations be bleſſed, ſpeaketh not of the bleſſing of the mouth, but of ſuch a bleſſing as belongeth to the imputation of righteouſnes, which is auaileable before God, and redemeth from the curſe of ſinne, and from all thoſe euils that doe accumpany ſinne. Now,The Bleſſing is receaued onely by faith this Bleſſing is receaued onely by faith. For the text ſaith plainely: Abraham Beleued and it vvas accounted vnto him for righteouſnes. Wherefore it is a meere ſpirituall Bleſſing, & there is no Bleſſing in deede but this: which although it be curſed in the world (as in deede it is) yet is it auaileable before God. This is therefore a mightie place, that they which are of faith are become partakers of this promiſe of the Bleſſing made vnto the beleeuing Abraham. And by this meanes Paule preuenteth the cauillation of the Iewes, which bragge of a begetting and a working Abraham and iuſt before men, and not of a beleeuing Abraham. Now, like as the Iewes doe glorie onely of a working Abraham, euen ſo the Pope ſetteth out onely a working Chriſt,The Pope ſetteth Chriſt forth as an example and not as a gifte, Io. 13.1[illegible: 1 letter]. 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,In the matter of iuſtificatiō vve muſt loke vpon Chriſt as a gifte and not as an example. as a gift and not as an example. This reaſon vnderſtandeth not, & therfore as the Iewes follow a working and not a beleuing Abraham, euen ſo the Papiſtes and all that ſeeke righteouſnes by workes doe behold and apprehend, not a iuſtifying, but a working Chriſt, & by this meanes they ſwarue from Chriſt, from righteouſnes and ſaluation. And like as the Iewes which were ſaued, ought to follow the beleuing Abraham: ſo we alſo, if we will be deliuered from our ſinnes and be ſaued, muſt take holde of the iuſtifying and ſauing Chriſt, whom Abraham him ſelfe alſo by faith did apprehend and through him was bleſſed. It was in deede a greate glorie that Abraham receaued circumciſion at the commaundement of God, that he was endued with excellent vertues, that he obeied God in all things: as it is alſo a greate praiſe and felicitie to follow the example of Chriſt working, to loue thy neighbour, to doe good to them that hurt thee, to pray for thine enemies, patiently to beare the ingratitude of thoſe which render euill for good: but all this auaileth nothing to righteouſnes before God. The excellent deedes and vertues of Abraham were not the cauſe that he was counted righteous before God: So likewiſe the imitation and following of the example of Chriſt doth not make vs righteous before God. For, to make vs righteous before God, there is a farre more excellent price required, which is neither the righteouſnes of man, nor yet of the law. Here we muſt needes haue Chriſt to bleſſe vs and ſaue vs: like as Abraham had him to be his bleſſer and Sauiour. Howe? Not by works, but by faith. Wherfore, as the beleuing Abraham is a thing farre differing from ye working Abraham: ſo is Chriſte bleſſing & redeming a thing farre differing frō Chriſt working or geuing example. And Paule here ſpeaketh of Chriſt redeming and Abraham beleuing, and not of Chriſt geuing example, or of Abraham working. Therefore he addeth purpoſely and that with greate vehemencie: They vvhich are of faith are bleſſed vvith faithfull Abraham. Galat 3.9. Wherefore we muſt ſeparate the beleuing and the working Abraham as farre aſunder, as there is diſtance betwixt heauen & earth. A man beleuing in Chriſt is altogither a diuine man, the child of God, the inheritour of the world, a conquerour of ſinne, death, the world and the Deuill: therefore he can not be praiſed and magnified enough. Let vs not ſuffer this faithfull Abraham to lie hid in his graue, as he is hid from the Iewes: but let vs highly extoll and magnifie him, and let vs fill both heauen and earth with his name: ſo that in reſpect of this faithfull Abraham, we ſee nothing at al in the working Abraham. For when we ſpeake of this faithfull Abraham, we are in heauen. But afterwards, doing thoſe things which the working Abraham did, which were carnall and earthly, and not diuine and heauenly (but in as much as they were geuen vnto him of God) we are among men in earth. The beleuing Abraham therefore filleth both heauen and earth. So euery Chriſtian through his faith filleth heauen and earth, ſo that beſides it he ought to behold nothing. Now, Paule of this word, [shalbe bleſſed] gathereth a contrary argument. For the ſcripture is full of oppoſitions or contrary relations. And it is a great point of cunning, to marke wel theſe kindes of ſpeach in the ſcriptures, and by them to expound the ſentences therof: as here this word bleſſing by and by inferreth the contrary: that is to ſay, malediction.All nations through faith are bleſſed: therfore vvith out faith all are accurſed. For when the ſcripture ſaith that all nations are bleſſed in faith or with faithfull Abraham, it followeth neceſſarily, that all, aſwel Iewes as Gentiles are accurſed without faith, or without this beleuing Abraham. For ye promiſe of Bleſſing was geuē to Abraham, that in him all natiōs ſhould be bleſſed. There is no Bleſſing then to be looked for, but onely in the promiſe made vnto Abraham, now publiſhed by the Goſpell throughout the whole world. Therefore whatſoeuer is without that Bleſſing, is accurſed. And this Paul ſheweth plainly when he ſayth:

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 [shalbe bleſſed in thee] it followeth, yt 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 ye 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:The righteouſnes of faith and ciuill righteouſnes. moreouer they teach vs to ſeparate the righteouſnes of Faith from the righteouſnes of the fleſh or ciuill righteouſnes. For we muſt note that Paule here is in hande, not with a matter of policie, but with a matter diuine and ſpirituall before God, leſt any mad braine ſhould cauill, and ſay that he curſeth and cōdemneth politike lawes and Magiſtrates. Here all the Sophiſters and popiſh Scholemen are dumme and can ſay nothing. Therefore the readers muſt be admoniſhed that in this place ther is nothing handled as touching ciuill lawes,Ciuill lavves and ordinaunces are good, and of God. or touching manners and matters politicall (which are the ordinaunces of God and good thinges, and the ſcripture elſewhere approueth and commendeth the ſame), but of a ſpirituall righteouſnes, by which we are iuſtified before God, and are called the children of God in the kingdom of heauen. To be briefe, there is nothing handled here concerning the bodily life, but concerding euerlaſting life, where no bleſſing is to be hoped for, or righteouſnes to be ſought either through the law, or traditions, or whatſoeuer can be named in this life, beſides the promiſe of Abrahams Bleſſing. Let ciuill lawes and ordinaunces abide in their right place and order: let the magiſtrate make good and notable lawes, yet notwithſtanding they deliuer no man from the Curſe of Gods law. The kingdome of Babylon ordained of God, and by him committed vnto Kings, had excellent lawes, and all nations were commaunded to obey them: notwithſtanding this obedience of the lawes did not ſaue it from the Curſe of the lawe of God. In like manner we obey the lawes of Princes and magiſtrates, but we are not thereby made righteous before God: For here we are in an other matter. It is not without cauſe that I doe ſo earneſtly vrge this diſtinction.The righteouſnes of faith and ciuill righteouſnes are eaſily confounded. For it is very neceſſary to knowe it. Albeit there are very fewe that doe marke it and vnderſtand it in deede. Againe, the confounding and mingling together of the heauenly and ciuill righteouſnes, is very eaſie. In the ciuill righteouſnes we muſt haue regarde to lawes and workes, but in the ſpirituall, diuine and heauenly righteouſnes, we muſt vtterly reiect all lawes and workes, and ſet the onely promiſe and Bleſſing before our eies, which layeth before vs Chriſt the geuer of this Bleſſing and of grace, and our onely Sauiour. So that this ſpirituall righteouſnes, ſecluding the law and all workes, looketh only vnto the grace and bleſſing which is geuen by Chriſt, as it was promiſed to Abraham and of him beleued. Hereby we may plainely ſee, that this argument is inuincible. For if we muſt hope to receaue this bleſſing by Chriſt alone, then it muſt needes followe of the contrary that it is not receaued by the law. For the bleſſing was geuen to faithful Abraham before the law and without the law. Now, like as Abraham beleued in Chriſt to come, the geuer of the Bleſſing: ſo and by the ſame faith, we beleue in Chriſt being come, and ſo are we now iuſtified by faith, as Abraham was then iuſtied by faith. They therfore which are vnder the lawe are not bleſſed, but doe remaine vnder the Curſe. This the Pope and his proude Prelates neither doe nor can beleue, neither can they abide this doctrine. Yet muſt we not holde our peace, but muſt cōfeſſe the truth and ſay, that the Papacie is accurſed: yea all the lawes and ciuill ordinaunces of the Emperour are accurſed: For according to Paule, whatſoeuer is without the promiſe and faith of Abraham, is accurſed. When our aduerſaries heare this, by and by they peruert and ſclaūder our words,Hovv the aduerſaries ſclauder and vvreſt our vvordes. as though we taught that the Magiſtrates ſhould not be honoured, but that we raiſe vp ſeditions againſt ye Emperour, that we condemne all lawes, that we ouerthrow and deſtroy common weales &c. But they doe vs greate wronge. For we put a difference betwene the corporall and the ſpirituall Bleſſing, and we ſay that the Emperour is bleſſed with a corporall bleſſing. For to haue a kingdom, lawes, and ciuill ordinaunces, to haue a wife, children, houſe and landes is a bleſſing. For all theſe thinges are the good creatures and giftes of God.The corporall bleſſing deliuereth vs not from ſinnes. But we are not deliuered from the euerlaſting Curſe by this corporall bleſſing, which is but temporall and muſt haue an ende. Therefore we condemne not lawes, neither doe we ſtirre vp ſedition againſt the Emperour: but we teach that he muſt be obeied, that he muſt be feared, reuerenced and honoured, but yet ciuily. But when we ſpeake of the bleſſing after the manner of Diuines, then we ſay boldely with Paule, that all thinges which are without the faith and promiſe of Abraham, are accurſed and abide vnder that heauēly and euerlaſting Curſe. For ther we muſt looke for an other life after this, & an other Bleſſing after this corporall Bleſſing. To conclude,Corporall things are the good creatures of God. we ſay that all corporall things are the good creatures of God. Therefore (as I haue ſaid) to haue wife, children, goodes, to haue politike lawes and orders, are the good bleſſings of God in their place: that is to ſay, they are temporall bleſſings belonging to this life. But theſe bleſſinges the Iuſticiaries and Lawworkers of all ages, as the Iewes, Papiſts & Sectaries, and ſuch like, do confound and mingle together. For they put no difference betweene corporall and ſpirituall bleſſings. Therefore they ſay: We haue a lawe, and this lawe is good, holy, and righteous: therefore we are iuſtified through it.The lavve of ſinne, vvrath, and death. Who denieth but that the lawe is good, holy, & righteous? And yet is it alſo the lawe of malediction, of ſinne, of wrath, and of death. Therfore we make here a diſtinction betweene the corporall and ſpirituall Bleſſing, & ſay, that God hath a double Bleſſing: one corporall for this life,Corporal bleſſings are to be ſundred from ſpirituall bleſsings. and an other ſpirituall for the euerlaſting life. Therfore to haue ritches, children and ſuch like, we ſay it is a bleſſing, but in his degree, that is to ſay, in this life preſent. But as touching life euerlaſting, it is not enough to haue corporall bleſſings: for the very wicked doe therein abound moſte of all. It is not ſufficient that we haue ciuill righteouſnes or the righteouſnes of the law: for therein alſo the wicked doe ſpecially flouriſh. Theſe things God diſtributeth in the world freely, & beſtoweth them both vpon the good and bad, like as he ſuffereth the Sunne to riſe both vpon the good and the euill,God beſtovveth his giftes both vpon the good & euill. Rom. 1.20. and ſendeth raine vpon the righteous and vnrighteous: for he is liberall vnto all. And to him it is a ſmall matter to put all creatures vnder the feete of the wicked. The Creature is ſubiect to vanitie, not of his ovvne vvill. Rom. 8. They therfore which haue but onely theſe corporall bleſſings, are not the children of God, bleſſed before God ſpiritually, as was Abraham: but they are vnder the Curſe, as Paule here ſayth: VVhoſoeuer is vnder the vvorkes of the lavv, is vnder the Curſe. Paule might haue ſayd by a generall propoſition: Whatſoeuer is without faith, is vnder the Curſe. He ſayth not ſo, but he taketh that which beſides faith is the beſt, the greateſt, and moſt excellent among all corporall bleſſings of the world: to witte, the lawe of God. That lawe (ſayth he) in deede is holy and geuen of God: notwithſtanding it doth nothing elſe but make all men ſubiect to the Curſe and keepe them vnder the ſame.The effectes of the lavve. Nowe, if the lawe of God doe make men ſubiect to the Curſe, much more doe the inferior lawes and bleſſings. And that it may be plainly vnderſtand what Paule calleth it to be vnder the Curſe, he declareth by this teſtimonie of the ſcripture, ſaying:

Deut. 27.2[illegible: 1 letter]. Verſe. 10. For it is vvrytten: Curſed is euery man that continueth not in all things vvhich are vvrytten in the booke of the lavve, to doe them. Paule goeth about to proue by this teſtimonie taken out of the 27. of Deuteronomie, that all men which are vnder the lawe or vnder the workes of the law, are accurſed, or vnder the Curſe: that is to ſay, vnder ſinne, the wrath of God, and euerlaſting death. For he ſpeaketh not (as I haue ſayd before) of a corporall, but of a ſpirituall Curſe, which muſt needes be the Curſe of euerlaſting death and hell fire. And this is a wonderfull maner of prouing. For Paule proueth this affirmatiue ſentence which he boroweth out of Moſes: VVhoſoeuer are of the vvorkes of the lavve are vnder the Curſe: by this negatiue: Curſed is euery one that abideth not in all things &c. Now theſe two ſentences of Paule and Moiſes ſeeme cleane contrary. Paule ſayeth: whoſoeuer ſhall doe the workes of the lawe, is accurſed. Moſes ſayth: who ſo euer ſhall not do the works of the law, are accurſed. How ſhall theſe two ſayings be reconciled together? or elſe, (which is more) how ſhall the one be proued by the other? In deede no man can well vnderſtand this place, vnleſſe he alſo know and vnderſtand the article of iuſtification. Paule (no dout) being among the Galathians, had before more largely entreated of this matter: for elſe they could not haue vnderſtand it, ſeeing he doth here but touche it by the way. But becauſe they had heard him declare the ſame vnto them before, they being now againe put in minde thereof, doe call it to remembraunce. And theſe two ſentences are not repugnant, but doe very well agree. We alſo doe teach in like maner: That the hearers of the lavve are not righteous before God, but the doers of the lavve shall be iuſtified. Rom. 2. Rom. 2.13. Iames. 1.2[illegible: 1 letter]. And contrariwiſe: They that are of the vvorkes of the lavv, are vnder the Curſe. For the article of iuſtification teacheth, that whatſoeuer is without the faith of Abraham, is accurſed. Rom. 8 4. Sentences in the ſcriptures ſomtime ſeme to be cōtrary. And yet notwithſtanding the righteouſnes of the lawe muſt be fulfilled in vs. Rom. 8. To a man that is ignoraunt of the doctrine of Faith, theſe two ſentences ſeeme to be quite contrary. Wherfore, aboue all things, we muſt marke wel whervpon Paule entreateth in this place, wherabout he goeth, and how he looketh into Moſes. He is here (as before I haue often ſayd) in a ſpirituall matter, ſeperated from policie and from all lawes, and he looketh into Moiſes with other eyes, then ye hypocrites & falſe apoſtles do, and expoundeth the law ſpiritually. To doe the lavve. Tvvo maner of doers of the lavve. Wherfore the whole effect of the matter conſiſteth in this worde [to doe]. Now, to doe the lawe, is not onely to doe it outwardly, but to doe it truely & perfectly. There be two ſortes then of doers of the law: The firſt are they which are of the workes of the lawe, againſt whom Paule ſtriueth throughout all this Epiſtle. The other ſort are they which are of Faith, of whom we will ſpeake hereafter. Nowe, to be of the lawe or of the workes of the lawe, and to be of Faith, are quite contrary, yea euen as contrary as God and the Deuill, ſinne and righteouſnes, death and life. For they are of the lawe which would be made righteous by the lawe. To be of the lavve. To be of faith. They are of faith, which doe aſſuredly truſt that they are made righteous through onely mercy for Chriſtes ſake. He which ſayeth that righteouſnes is of faith, curſeth and condemneth the righteouſnes of workes. Contrariwiſe, he which ſayth that righteouſnes is of the lawe, curſeth and condemneth the righteouſnes of faith: Therfore they are altogether contrary the one to the other. To doe the lavve.He that conſidereth this, ſhall eaſely vnderſtand, that to performe the lawe, is not to do that which is commaunded in the law in outward ſhew only (as the hypocrites imagine) but in ſpirit: that is to ſay, truly and perfectly.A fulfiller of the lavv after the Papiſtes opinion. But where ſhall we finde him that will ſo accompliſh the lawe? Let vs ſee him and we will praiſe him. Here our aduerſaries haue their aunſwer ready, ſaying: The doers of the lavve, shalbe iuſtified. Rom. 2. Very well. But let vs firſt define who be theſe doers of the law.Theſe be the vvorks preparatorie, as the Papiſts cal them, vvhich goe before iuſtification as the efficient cauſe therof. They call him a doer of the law, which doeth the workes of the lawe, and ſo by thoſe workes going before, is made righteous. This is not to doe the lawe according to Paule: for (as I haue ſaid) to be of the works of the law, and to be of faith are cōtrary things. Therfore to ſeeke to be iuſtified by the workes of the lawe, is to denie the righteouſnes of faith. Wherfore theſe Iuſticiaries and Lawworkers when they doe the lawe, euen in ſo doing denie the righteouſnes of Faith, and ſinne againſt the firſt, the ſecond, and thirde commaunment,The vvickednes and error of meritmongers. yea euen againſt the whole lawe. For God commaundeth that we ſhould worſhippe him in Faith, and in the feare of his name. Theſe, on the contrary make righteouſnes of workes without faith and againſt faith: therefore in that they doe the lawe, they doe cleane contrary to the lawe, and ſinne moſt deadly. For they deny the righteouſnes of God, his mercy & his promiſes: they deny Chriſt withal his benefits,Rom. 10.2. & in their heart they ſtabliſh, not the righteouſnes of the lawe (which they vnderſtand not, and much leſſe doe it): but a meere fantaſie and Idoll of the law. Therfore we muſt needes ſay, that not onely in doing of the lawe they performe it not, but alſo they ſinne, and deny the diuine Maieſtie in all his promiſes. And to this ende the lawe was not geuen. Wherefore, they not vnderſtanding the lawe, abuſe the lawe, and as Paule ſayeth:Rom. 10.3. They being ignoraunt of the righteouſnes of God, and going about to ſtablish their ovvne righteouſnes, haue not ſubmitted them ſelues to the righteouſnes of God. Rom. 10. For they are blinde, and know not how they ought to iudge of faith and of the promiſes, and therfore without all vnderſtāding they ruſh into the Scripture, taking holde but of one part therof: to wit, the law, & this they imagine that they are able to fulfill by works. But this is a very dreame, a bewytching and illuſion of the heart: and that righteouſnes of the lawe, which they thinke they doe fulfill, is nothing elſe in very deede, but Idolatrie and blaſphemie againſt God. Therfore it can not be but they muſt needes abide vnder the Curſe. It is impoſſible therfore that we ſhould doe the law in ſuch forte as they imagine, much leſſe yt we ſhould be iuſtified therby. This thing firſt the lawe it ſelfe ſpecifieth, which hath a cleane contrary effecte:The effect of the lavve. For it increaſeth ſinne, it worketh wrath, it accuſeth, it terrifieth and condemneth. How then ſhould it iuſtifie? Moreouer, the promiſe alſo ſheweth ye very ſame thing. For it was ſayd vnto Abraham: In thee shall all the nations of the earth be bleſſed. Geneſ. 17. There is no bleſſing therfore but in the promiſe of Abraham: and if thou be without that promiſe, thou art vnder the Curſe. If thou be vnder the Curſe, thou fulfilleſt not the lawe, becauſe thou art vnder ſinne, the Deuill, and euerlaſting death: all which doe aſſuredly follow the Curſe. To conclude. If righteouſnes ſhould come by the lawe, then ſhould the promiſe of God be in vaine, and in vaine ſhould he poure out his bleſſing in ſo great aboundance. Therefore when God ſawe that we could not fulfill the lawe, he prouided for this long before the lawe, and promiſed the Bleſſing to Abraham, ſaying: In thee shall all the nations of the earth be bleſſed. And ſo hath he teſtified that all the nations ſhould be bleſſed, not by the lawe, but through the promiſe made vnto Abraham. They therefore that lay holde on the lawe, and ſeeke to be iuſtified therby, deſpiſing the promiſe, are accurſed. Wherfore [to doe] is firſt of all, to beleeue, and ſo through faith to performe the lawe. We muſt firſt receaue the holy Ghoſte,To fulfill the lavve. wherewith we being lightened and made newe creatures, begin to doe the lawe, that is to ſay, to loue God and our neighbour. But the holy Ghoſt is not receaued through the law (for they which are vnder der ye lawe, as Paule ſayth, are vnder the Curſe):Gala[illegible: 1 letter]. [illegible: 1 letter]. but by the hearing of faith, that is to ſay, through ye promiſe. We muſt be bleſſed only wt Abraham in the promiſe made vnto him,Hovv the lavv is to be done. and in his faith. Therefore before all things, we muſt heare and receaue the promiſe, which ſetteth out Chriſt, and offereth him to all beleuers: and when they haue taken holde vpon him by faith, then the holy Ghoſt is geuen vnto them for his ſake. Then doe they loue God and their neighbour, then doe they good works and carie the croſſe patiently. This is to doe the law truely and in deede: otherwiſe the law remaineth alwaies vndone. Wherfore, if thou will define truely and plainly what it is to do the law, it is nothing els, but to beleeue in Ieſus Chriſt, and when the holy Ghoſt is receaued through faith in Chriſt, to worke thoſe things which are commaunded in the lawe: and otherwiſe we are not able to performe the lawe. For the ſcripture ſaith, that there is no bleſſing without the promiſe,To doe the lavv. no not in the lawe. It is impoſſible therefore to performe the law wtout the promiſe, for the Bleſſing muſt needes goe wtall, which is the preaching & publiſhing of Chriſte, who was promiſed to Abraham, that the world ſhould be bleſſed through him: otherwiſe, we ſhall neuer performe the law. This vvord, Doer of the lavv, vvithout the promiſe of the Goſpell is a fained termeThere is not one therefore to be found in all the world, vnto whom this title, to be called a doer of the law, appertaineth without the promiſe of the Goſpell. Wherefore this word [doer of the law] is a fained terme, which no man vnderſtandeth vnleſſe he be without and aboue the law in the Bleſſing and faith of Abraham. So that the true doer of the law is he,A doer of the lavv. who receauing ye holy Ghoſt through faith in Chriſt, beginneth to loue God & to do good vnto his neighbour. So yt this word [to do the lavv] muſt cōprehend faith alſo which maketh the tree: and when the tree is made, then follow the frutes. The tree muſt be firſt, & then the frute. For the apples make not the tree, but the tree maketh the apples. So faith firſt maketh the perſon, which afterwards bringeth forth works. Therfore to doe the law without faith, is to make the apples of wood & earth without the tree: which is not to make apples, but meere fantaſies.In diuine matters the doer is framed through faith before there be any deedes. Contrariwiſe, if the tree be made, that is to ſay, the perſon or doer, which is made through faith in Chriſt, works will follow. For the doer muſt needes be before the things which are done, and not the things which are done before the doer. The doer then is not ſo called of the things that are done, but of the things that are to be done.The godly are not made righteous by doing righteous things. For Chriſtians are not made righteous in doinge righteous thinges, but being now made righteous by faith in Chriſt, they doe righteous things. In politike matters it commeth ſo to paſſe, that the doer or worker is made of the thinges which are wrought, as a mā in playing the carpenter becometh a carpenter: but in diuine matters the workers are not made of the workes going before, but the perſons made and framed already by faith which is in Chriſt, are now become doers & workers. Of ſuch ſpeaketh Paule when he ſaith: The doers of the lavv shalbe iuſtified, that is,Rom. 2.13. ſhalbe counted righteous. Yea,The doctrine of the Scholemen or Sophiſtes. the very Sophiſters and popiſh Scholemen are compelled to confeſſe, and ſo they teach alſo, that a morall worke outwardly done, if it be not done with a pure heart, a good will, and true intent, it is but hypocriſie. And hereof cometh the prouerbe among the Germaines: Such a cowle couereth many a knaue. For the vileſt and the wickedſt knaue in the world may counterfeit the ſame works that a godly man worketh by faith. Iudas did the ſame workes that the other Apoſtles did. What fault was there in the works of Iudas, ſeing he did the ſelfe ſame workes that the other Apoſtles did? Here marke what the Sophiſter aunſwereth out of his morall Philoſophie. Although he did the ſelfe ſame works (ſaith he) which the other Apoſtles did, notwithſtanding, becauſe the perſon was reprobate, & the iudgemēt of reaſon peruerſe, therefore his workes were hypocriticall and not true, as were the workes of the other Apoſtles, how like ſoeuer they ſeemed to be in outward ſhewe. Wherfore they them ſelues are conſtrained to graunt that in politike and externall matters workes doe not iuſtifie vnleſſe there be ioyned withall an vpright heart, will, and iudgement.In policie the vvorke is not iudged to be good, except it be done vvith a good vvill much more in Diuinitie. Howe much more are they compelled to confeſſe the ſame in ſpirituall matters, where, before all things, there muſt be a knowledge of God and faith which may purifie the hearte? They walke therefore in workes and in the righteouſnes of the law, as Iudas did in the works of the Apoſtles: not vnderſtanding what they ſay or what they affirme. And although Paule ſaith plainely euery where that the law iuſtifieth not,The effectes of the lavv. but cauſeth wrath, vttereth ſinne, reueileth the indignation and iudgement of God, and threateneth euerlaſting death: yet notwithſtanding reading theſe things they ſee them not, much leſſe doe they vnderſtand them. Therefore they deſerue not to be called hypocrites, but viſours and ſhadowes of diſguiſed hypocrites, moſte miſerably bewitched in that they dreame that they are made righteous by the workes of the lawe. Wherefore (as I haue ſaid) this worde [Doer of the lavv] as they define it, is an imagined terme, a very monſter, and no where to be founde. Wherefore, when Paule proueth this place: VVhoſoeuer are are of the vvorks of the lavv are vnder the curſe,Galath. 3. by this ſentence of Moiſes: Curſed is euery one that abideth not in all that is vvrytten in this booke: he proueth not one contrary by an other, as at the firſt ſight it may appeare, but he proueth it rightly and in true order. For Moiſes meaneth and teacheth the ſelfe ſame thing that Paule doth, when he ſayeth: Curſed is euery one vvhich shall not doe all &c. But no man doeth them: therfore whoſoeuer are of the workes of the lawe keepe not the lawe. If they keepe it not, they are vnder the curſe. But ſeeing there be two ſortes of men that are doers of the lawe (as before I haue ſayde,) true doers and hypocrites, the true doers muſt be ſeperated from the hypocrites. The true doers of the lawe are they which through Faith are the good tree before the fruite, doers and workers before the works. Of theſe ſpeaketh Moiſes alſo: and except they be ſuch, they are vnder the Curſe. But the hypocrites are not of this ſorte: for they haue this opinion, that they will obtaine righteouſnes through their workes, and thereby make the perſon iuſt and acceptable. For thus they thinke: We that are ſinners and vnrighteous, will be made righteous. Howe ſhall that be? By good woorkes. Therefore they doe euen like as a fooliſh builder which goeth about of the rouffe to make the foundation: of the fruites to make the tree. For when they ſeeke to be iuſtified by woorkes, of the woorkes they would make the worker, which is directly againſt Moiſes, which maketh ſuch a worker ſubiect to the curſe as well as Paule doth. Therefore whiles they goe about to doe the lawe, they not onely doe it not, but alſo denie (as I haue ſayd) the firſt commaundement,The vvickednes and error of hypocrites. the promiſes of God, the promiſed Bleſſing of Abraham: they renounce Faith, and they goe about to make them ſelues bleſſed by their owne workes: that is to ſay, to make them ſelues righteous, to deliuer them ſelues from ſinne and death, to ouercome the Deuill, and by violence to lay holde vppon the kingdome of heauen. And this is plainly to renounce God, and to ſet them ſelues in the place of God. For all theſe are the workes of the diuine Maieſtie alone, and not of any creature either in heauen or in earth. Hereupon Paule was able eaſily to foreſhewe out of the firſt commaundement, the abhominations that were to come, which Antichriſt ſhould bring into the Church. For all they which teach that any other worſhippe is neceſſary to ſaluation,The vvorship of the firſt cō maundement. then that which God requireth of vs by the firſt commaundement, which is the feare of God, Faith and the loue of God, are plaine Antichriſtes and ſet them ſelues in the place of God. That ſuch ſhould come, Chriſte him ſelfe foretolde, when he ſayeth in the xxiiii. Chapter of Mathew: Many shall come in my name, ſaying: I am Chriſt. Math. 24.5. So we alſo at this day may boldely and eaſily pronounce, that who ſoeuer ſeeketh righteouſnes by workes without faith,The godly iudge al thīgs. denieth God and maketh him ſelfe God. For thus he thinketh: If I doe this worke, I ſhall be righteous, I ſhall be a conquerer of ſinne, death, the Deuill, the wrath of God, and of hell, and ſhall obtaine life euerlaſting. And what is this els (I pray you) but to chalenge that worke vnto him ſelfe which doth belong to God alone, and to ſhew in deede that he him ſelfe is God? Therefore it is an eaſie matter for vs to propheſie, and moſt certainely to Iudge of all thoſe which are without faith, that they are not onely Idolaters, but very Idols, which denie God and ſet them ſelues in the place of God. Vpon the ſame grounde Peter alſo prophecieth when he ſaith:2. Pet. 2.1.[illegible: 1 letter]. There shalbe amongeſt you falſe teachers, vvhich priuely shall bringe in damnable hereſies, and shall denie the Lorde &c. and make marchandiſe of the people. And in the olde teſtament all the propheſies againſt Idolatry ſprang out of the firſt commaundement. For all the wicked kings and Prophetes, with all the vnfaithfull people, did nothing els but that which the Pope and all hypocrites alwaies doe. They, contemning the firſt commaundement and worſhip appointed of God, and deſpiſing the promiſe of Abrahams ſeede, euen that ſeede in whom all nations ſhould be bleſſed and ſanctified, ordained a wicked worſhippe cleane contrary to the worde of God, and ſaide: With this worſhip will we ſerue God and ſet out his praiſe,Exod. 32.4. The tvvo golden calues of Ieroboam. 1. Kings. 12.28. which hath brought vs out of the land of Egypt. So Ieroboam made two golden calues and ſaide: Beholde thy Gods, O Iſraell, vvhich brought thee out of the land of Egypt. This he ſaide of the true God which had redeemed Iſraell, and yet both he and all the people were Idolaters: For they worſhipped God contrary to the firſt commaundement. They onely regarded the worke: which being done, they counted them ſelues righteous before God. And what was this els, but to deny God him ſelfe, whom they confeſſed with their mouth and ſaide that he had brought them out of the lande of Egypt. Paule ſpeaketh of ſuch Idolaters when he ſaith:Rom. [illegible: 1 letter]. They confeſſe that they knovv God, but in their deedes they denie him. Wherfore all hypocrites & idolaters goe about to doe thoſe workes which do properly pertaine to the diuine maieſtie, & doe belong to Chriſt onely and alone.Hypocrites go about to doe that thing vvhich belongeth onely to Chriſte. In deede they ſay not in plaine wordes, I am God, I am Chriſt: and yet in very deede they proudly chalenge vnto themſelues the Diuinitie & office of Chriſt, and therfore it is as much in effect as if they ſayd: I am Chriſt, I am a Sauiour, not onely of my ſelfe,The doctrine of the Monks. but alſo of others. This the Monkes haue not onely taught, but alſo haue made the whole world to beleeue: to wit, that they are able, not onely to make them ſelues righteous thorowe their hypocriticall holines,The Pope chalengeth a Diuinitie or Diuine povver as vvel as god himſelfe. but alſo others vnto whom they cōmunicate the ſame: whereas notwithſtanding it is the proper and onely office of Chriſt to iuſtifie the ſinner. The Pope in like manner, by publiſhing and ſpreading his diuinitie throughout the whole world, hath denied and vtterly buried the office and Diuinitie of Chriſt. The vſe of the doctrine of faith,It is expedient that theſe things ſhould be well taught and well weyed, for therby we may learne to iudge of the whole Chriſtian doctrine, and ye life of mā: alſo to confirme mens conſciences: to vnderſtād all propheſies and all the holy ſcriptures, and rightly to iudge of all other things. He that knoweth all theſe things rightly, may certainly iudge that the Pope is Antichriſt,The Pope is Antichriſt. becauſe he teacheth a farre other maner of worſhip then the firſt table ſetteth out. He may perfectly know and vnderſtand, what it is to denie God, to denie Chriſt, and what Chriſt meaneth when he ſayth:Math. 24.5. Many shall come in my name, ſaying,2. Theſ. 2.4. Math. 24.15. Mar. 13.14. Luc. 22.20. Dan. 9.27. I am Chriſte: What it is to be againſt God, and to be lifted vp aboue all that is called God, or that is vvorshipped: What it ſignifieth that Antichriſt ſitteth in the temple of God, shevving himſelfe as God: What it is to ſee the abhomination of deſolation ſtanding in the holy place &c. VVhat a miſcheuous thing hypocriſie is.Nowe, hereof ſpring all theſe miſchiefes, that this curſed hypocriſie will not be made righteous by the diuine Bleſſing, nor created a new of God the creatour. It will in no wiſe be a patient, or ſuffer any thing to be wrought in her: but will needes be altogether an agent, and worke thoſe things which ſhe ſhould ſuffer God to worke in her and receaue of him. Therfore ſhe maketh her ſelfe a creator and a iuſtifier through her owne works,Euery meritemōger is both the matter & the vvorke, or the vvorke & the vvorkeman. deſpiſing the Bleſſing promiſed and geuen to Abraham and to his beleeuing Children: So that euery hypocrite is bothe the matter and the worke (although this be againſt Philoſophie, for one and the ſelfe ſame thing can not worke vpon it ſelfe): the matter becauſe he is a ſinner: the worker, becauſe he putteth on a cowle, or chooſeth ſome other worke through which he hopeth to deſerue grace, and to ſaue him ſelfe and others: therefore he is both the creature and the creator. Wherfore no man can expreſſe with words, how execrable and horrible it is, to ſeeke righteouſnes in the lawe or by workes, without the Bleſſing. For it is the Abhomination ſtanding in the holy place, which denieth God, and ſetteth vppe the creature in the place of the creatour. The Doers therfore of the law are not the hypocrites, doing the law outwardly: but the true beleeuers, who receauing the holy ghoſt,The true doers of the lavve. doe fulfill the lawe, that is to ſay, they loue God and their neighbour. So that a true Doer of the lawe is to be vnderſtand, not in reſpecte of the workes which he worketh: but in reſpect of the perſon regenerate nowe by Faith. For according to the Goſpel, they that are made righteous doe righteous things, but according to Philoſophie it is not ſo: but contrariwiſe they that doe righteous things are made righteous. Therfore we being iuſtified by Faith do good workes, through which (as it is ſayd .2. Pet. 1.) our calling and election is cōfirmed,2. Pet. 1.1[illegible: 1 letter]. 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 ye remnaunts of ſinne doe ſtill remaine in vs: therfore we doe not the lawe perfectly.The godly do not the lavve perfectly. But this imperfection is not imputed vnto vs which doe beleeue in Chriſt, who was promiſed to Abraham, and hath bleſſed vs. For we are nouriſhed and tenderly cheriſhed in the meane ſeaſon for Chriſtes ſake, in the lappe of Gods long ſufferance. We are that woūded man, which fell into the handes of theeues,Luc. 10.30.31.32.33. &c. whoſe woundes the Samaritan bound vp, pouring in oyle and wine, and afterwardes laying him vpon his beaſt, he brought him into the Inne, and made prouiſion for him, and departing, commended him to the hoſte, ſaying: Take care of him. And thus we in the meane time are cheriſhed as it were in an Inne, vntill the Lord put to his hand the ſecond time (as Eſay ſayeth) that he may deliuer vs. Wherfore the ſentence of Moiſes: Curſed is euery one that abideth not in all the things that are vvritten in this booke, is not contrary to Paule, who pronounceth all them to be accurſed which are of the workes of the lawe.VVhat a Doer of the lavve Moiſes requireth. Exod. 34.7.8.9. Pſal. 143.2. For Moiſes requireth ſuch a Doer as may do the lawe perfectly. But where ſhall we haue him? No where. For Moiſes himſelfe confeſſeth that he is not ſuch a one: for he ſayth, Exod. 34. That none is innocēt before God. And Dauid ſayth: Lord enter not into iudgement vvith thy ſeruaunt, for no flesh is righteous in thy thy ſight. Rom. 5.[illegible: 2 letters]. And Paule ſayeth: For vvhat I vvould, that doe I not: but vvhat I hate, that doe I. Wherefore Moiſes together with Paule doth neceſſarily driue vs to Chriſte, through whom we be made Doers of the lawe, and are not accompted giltie of any tranſgreſſion. Howe ſo? Firſt by forgeuenes of ſinnes & imputation of righteouſnes, becauſe of our Faith in Chriſt. Secondly by the gift of God & the holy Ghoſt, which bringeth forth a newe life and newe motions in vs, ſo that we may alſo doe the lawe effectually. Nowe, that which is not done, is pardoned for Chriſtes ſake.That vve are made Doers of the lavve throughe Chriſte. And moreouer, what ſinne ſo euer is lefte in vs, is not imputed. So Moiſes agreeth with Paule, and meaneth the ſelfe ſame thing that he doth, when he ſayeth: Curſed is euery one that abideth not. &c. For he ſayeth that they doe not the law, becauſe they would make them ſelues righteous by workes, and concludeth with Paule that they are vnder the Curſe. Therfore Moiſes requireth true Doers of the law which are of Faith, euen as Paule condemneth thoſe which are not true doers of ye 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,The propoſition. 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,Places of the lavve and vvorke. which our aduerſaries doe alleage, and thinke them ſelues able thereby vtterly to ouerthrowe the doctrine of Faith which we teach and maintaine. Therefore we muſt be well furniſhed and armed, that we may be able not onely to inſtruct our brethren, but alſo to aunſwer the obiections of our aduerſaries. The Schoolemen and all ſuch as vnderſtand not the Article of Iuſtification, doe knowe no other righteouſnes then the ciuile righteouſnes and the righteouſnes of the lawe,The righteouſnes of the lavv vvas alſo knovven to the heathen. which after a ſorte the Gentiles alſo doe know. Therfore they borrow certaine words out of the lawe & morall Philoſophie, as [to Doe, to Worke], and ſuch like, and they applie the ſame vnto ſpirituall matters: wherein they deale moſt peruerſly and wickedly. We muſt take good heede that we make a difference betweene Chriſtian Diuinitie and humane Philoſophie. The Schoolemen them ſelues graunt and teach, that in ye order of nature, Being goeth before Working, for naturally the tree is before ye fruite. Againe, they graunt yt a worke morally wrought, is not good except there be firſt a right iudgement of reaſon, and a good will or a good intent. So then they wil haue a right iudgement of reaſon, and a good intent to goe before the work, that is to ſay, they make the perſon morally righteous before the worke. Cōtrariwiſe in Diuinitie and in ſpiritual matters, where they ought moſt of all ſo to doe, ſuch dull and ſenſeles aſſes they are that they peruert and turne all quite contrary, placing the worke before right reaſon and the good intent. Wherfore, this word Doing is one thing in nature,To doe naturally, morally, and ſpiritually. an other in moral Philoſophy, & an other in Diuinitie. In nature ye tree muſt be firſt, and then the fruite. In moral Philoſophie Doing requireth a good entent & ſound reaſon to worke wel, to goe before:Morall Philoſophie. and here all the Philoſophers ſtay & go no further. Therfore ye Diuines ſay, yt moral Philoſophie hath not God for ye obiect, & final cauſe. For Ariſtotle, a Sadduce, or a mā of any ciuile honeſty, calleth this a right reaſon, & a good intēt, if he ſeeke the publike cōmoditie of ye cōmon wealth, & the quietnes & honeſtie therof. A Philoſopher or Lawworker aſcēdeth no higher. He thinketh not through right reaſon & a good intent to obtaine remiſſion of ſinnes & euerlaſting life, as ye Sophiſter or ye Monke doth. Therfore the heathen Philoſopher is much better thē ſuch an hypocrite. For he abideth wtin his limites, hauing only conſideration of the honeſtie and tranquillitie of the cōmon wealth, not mingling heauenly and earthly things together. Cōtrariwiſe yt Sophiſter imagineth that God regardeth his good intent and workes. Therefore he mingleth earthly and heauenly things together, and polluteth the name of God. And this imagination, he learneth out of morall Philoſophie, ſauing that he abuſeth it much worſe then the Heathen man doth. We therfore yt be Chriſtiās,The popishe Schoolemen thinke a right iudgement of reaſon, and a good intent vvithout faith to be ſufficient to commend the vvorke. muſt riſe vp higher then nature & Philophie wt this word Doing, ſo yt now it muſt be made altogether new, ioyned wt a right iudgemēt of reaſon, & a good wil or good intent, not morally, but diuinely: which is, yt I know & beleue by the word of the goſpel, that God hath ſent his ſonne into ye world to redeeme vs frō ſinne & death. Here Doing is a new thīg vnknown to reaſō, to Philoſophers, to Lawworkers, & vnto al men: For it is a wiſedō hidden in a myſterie. Therfore in Diuinitie ye work neceſſarily requireth faith goīg before. Hovve vve muſt aunſvver vnto our aduerſaries, vrging theſe tearmes of Doing and vvorking.Therefore, when our aduerſaries doe alleage againſt vs the ſentences of the Scripture touching the lawe and works, where mention is made of Working and Doing, thou muſt aunſwer them, yt they are termes pertaining to Diuinitie, and not to naturall or morall things. If they be applied to naturall or morall things, they muſt be taken in their own ſignification. But if they be applied to matters of Diuinitie, they muſt include ſuch a right reaſon and good will, as is incomprehē ſible to mans reaſon. Wherefore Doing in diuinitie muſt be alwaies vnderſtande of a faithfull Doing.To doe in diuinitie, vvhat it is. So yt this faithfull Doing is altogether as it were a newe kingdom, ſeparate from the naturall or morall Doing. Therefore, when we that are Diuines ſpeake of Doing, we muſt needes ſpeake of that faithfull Doing: for in Diuinitie we haue no other right reaſon, and good wil or intent, beſides Faith. Heb. 11.[illegible: 1 letter]2. Sa. 17.34.35.36 A rule to be obſerued as touching thoſe places vvhich ſpeake of vvorkes.This rule is wel obſerued in the .11. chap. to the Hebrues. There are recited diuers and many workes of the Saincts out of the holy Scripture. As of Dauid who killed a Lion and a Beare, and ſlew Goliath. There the Sophiſter or Schooleman, that fooliſh Aſſe, looketh vpon nothing elſe but the outward appearaunce of the worke, as doth the Oxe vpon a newe gate. But this worke of Dauid muſt be ſo loked into, that firſt thou doe conſider what manner of perſon Dauid was, before he did this work: Then thou ſhalt ſee that he was ſuch a perſon, whoſe heart truſted in the Lord God of Iſraell, as the text hath plainly.1. Sam. 17.37. The Lord that deliuered me out of the pavve of the Lion, and out of the pavve of the Beare, he vvill deliuer me out of the hande of this Philiſtian. 45. Moreouer: Thou comeſt to me vvith a ſvvorde, and vvith a ſpeare, and vvith a shielde: but I come to thee in the name of the Lord of hoſtes, the God of the hoſte of Iſrael, vpon vvhom thou haſt railed this day. 46. This day shall the Lord cloſe thee in my hande, and I shall ſmite thee, and take thine head from thee. &c: Becauſe the Lord ſaueth not vvith ſvvord nor ſpeare (for the battle is the Lordes) and he vvill geue you into oure handes. 47. The vvorke of Dauid is a faithfull vvorke. You ſee then that he was a righteous man, accepted of God, ſtrong and conſtante in Faith before he did this worke. This Doing of Dauid therefore, is not a naturall or morall Doing, but a faithfull Doing. Geneſ. 5.24. Heb. 11.4. The ſacrifice of Abell and Caine. Genſ. 4.3.4.5.So it is ſayd of Abell in the ſame Epiſtle: that through Faith he offred vp a better ſacrifice vnto God then Caine. If ye Schoolemē fall into this place as it is read in Geneſis (where it is ſimplie ſet out, how yt both Caine & Abell offred vp their gifts, and yt the Lord had reſpect vnto Abell and his offrings) by and by they take hold of theſe wordes. They offred their oblations vnto the Lord. The Lord had reſpect to the offerings of Abell, and crie out, ſaying: Here ye ſee that God had reſpect to offrings: therfore workes doe iuſtifie. So that theſe filthie ſwine doe thinke that righteouſnes is but a morall thing, onely beholding the viſour or outward ſhewe of the worke, and not the heart of him that doth the worke:The viſour of the vvork is not to be regarded, but the hearte of the vvorker i[illegible: 1 letter] to be conſidered. whereas notwithſtanding euen in Philoſophie they are conſtrained, not to looke vpon the bare worke, but the good will of the worker. But here they ſtande altogether vpon theſe wordes: They offred vp giftes: The Lord had reſpect vnto Habel and to his offrings, and ſee not that the text ſayth plainly in Geneſis, that the Lord had reſpect firſt to the perſon of Habel, which pleaſed the Lord becauſe of his Faith, and afterwardes to his offrings. Therfore in Diuinitie we ſpeake of faithfull workes, ſacrifices, oblations and giftes, that is to ſay, which are offred vp and done in Faith,Hebr. 11. Verſe. 4. Verse 5. Verſe. [illegible: 1 letter]. as the Epiſtle to the Hebrewes declareth, ſaying: Through Faith Habel offered vp a better ſacrifice: Through Faith Enoch vvas taken avvay: Through Faith Abraham obeyed God, &c. We haue here then a rule ſet forth in the .11. to the Hebrewes,A rule. how we ſhould ſimply anſwer to the argumentes obiected of the aduerſaries as touching the law and workes, that is to ſay: this or that man did this or ye worke in Faith. And by this meanes thou geueſt a ſolution to all their arguments, and ſo ſtoppeſt their mouthes, that they can haue nothing to replie againe. Hereby it appeareth manifeſtly that in Diuinitie & diuine matters, the worke is nothing worth without Faith,The vvorke is nothīg vvorth vvithout faith Hebr. 11.6. but thou muſt needes haue Faith before thou begin to worke. For vvithout Faith it is impoſſible to pleaſe God: but he that will come vnto God, muſt beleeue. Therfore in the Epiſtle to the Hebrewes it is ſayd that the ſacrifice of Habel was better then the ſacrifice of Caine, becauſe he beleeued:Heb. 4. Therfore the worke or the ſacrifice of Habel was Faithfull.Abels ſacrifice vvas faithful and Caines vnfaithfull. Contrariwiſe in Caine, becauſe he was wicked and an hypocrite, there was no Faith or truſt of Gods grace and fauour, but mere preſumption of his owne righteouſnes, and therfore his worke, wherby he went about to pleaſe God, was hypocriticall and vnfaithfull. Wherefore the aduerſaries them ſelues are compelled to graunt that in all the workes of the Sainctes, Faith is preſuppoſed, for the which their workes doe pleaſe God, and are accepted of him. Therfore in Diuinitie there is a newe Doing, cleane contrary to the morall Doing. Moreouer, we are wont alſo to diſtinguiſh Faith after this ſort,The ſcripture ſome time ſpeaketh of faith vvithout vvorks, and ſome time of faith vvith vvorkes. that Faith is ſometime taken without the worke, ſometime with the worke. For like as an artificer ſpeaketh diuerſly of the matter whervpon he worketh, and likewiſe a Gardiner of the tree being either barren or frutefull: euen ſo the holy Ghoſt ſpeaketh diuerſly of Faith in the Scripture: ſometime of an abſolute Faith: ſometime of a compound, or (as a man would ſay) an incarnate Faith. Nowe, an abſolute Faith is this, when the Scripture ſpeaketh abſolutely of iuſtification or of the iuſtified, as is to be ſeene in the Epiſtles to the Romaines & to the Galathians. But when the Scripture ſpeaketh of rewardes and workes, then it ſpeaketh of the compounde or incarnate faith. We will rehearſe ſome exāples of this Faith: As, Faith vvhich vvorketh by loue. Galat. 5.6. Doe this, and thou shalt liue. If thou vvilt enter into life, keepe the commaundementes. He that shall doe theſe, shall liue in them. Decline from euill, and doe that vvhich is good. In theſe & ſuch like places (as there are many like in the holy Scriptures) where mētion is made of Doing,Doe this and thou shalt liue. the Scripture alwayes ſpeaketh of Faithfull Doing. As when it ſayeth: Doe this and thou shalt liue, it meaneth thus: See firſt that thou be faithful, that thou haueTheſe termes the Papiſtes vſe, and ſet them in the place of faith. a right reaſon and a good will, that is to ſay, Faith in Chriſt: when thou haſt this Faith,, worke on a Gods bleſſing. What maruell is it then, if rewardes be promiſed to this incarnate Faith: that is to ſay, to the working faith, as was the faith of Abel, or to faithfull works? And why ſhould not ye holy Scripture thus ſpeake diuerſly of faith,The ſcripture ſometime ſpeaketh of one nature in Chriſt, ſometime of both. when it ſpeaketh diuers wayes of Chriſt as he is God and man: that is to ſay, ſometime of his whole perſon, ſometime of his two natures a parte, either of his diuine or of his humaine nature? If it ſpeake of the natures apart, it ſpeaketh of Chriſt abſolutely: but if it ſpeake of ye diuine nature vnited in one perſon to the humaine nature, then it ſpeaketh of Chriſt compound and incarnate. There is a commō rule among the Schoolemen of the cōmunication of the proprieties,A rule of the communication of the proprieties, called commanicatio Idiomatum. Luc. 2.10. when the proprieties belōging to the diuinitie of Chriſt, are attributed to ye humanitie: which we may ſee euery where in the Scriptures. As Luke. 2. the Angel calleth ye infant borne of the virgine Marie, the Sauiour of men, and the vniuerſall Lord both of the Angels & men. And chap. 1. Luc. 1.22. the Sonne of God. Herevpō I may truely ſay, that that infant which lay in the maūger, & in ye lappe of the virgine, created heauen & earth, and yt he is Lord of the Angels. Here I ſpeake in dede of a man: but man in this propoſition is a new word, & (as the Scholemen them ſelues do graūt) it is referred to ye diuinitie,The mā Chriſt created all things. yt is to ſay: This god which is made mā, hath created al things. Creation is attributed onely to the diuinitie of Chriſt: for ye humanitie doth not create, & yet notwtſtāding it is very wel ſaid, mā created, becauſe ye diuinitie, which only createth, is incarnate with the humanitie, and therfore the humanitie together with the diuinitie, is partaker of the ſame proprieties. Wherefore it is wel & godly ſaid: This man Ieſus Chriſt brought Iſrael out of Egypt, ſtroke Pharao, & wrought all ye wonders from ye beginning of ye world. Therfore when the Scripture ſaith:If thou vvilt enter into life &c. If thou vvilt enter into life keepe the commaundemēts of God: Do this and thou shalt liue. &c. Firſt we muſt ſee of what manner of keeping and Doing he ſpeaketh. For in theſe and ſuch like places (as I haue ſaid) he ſpeaketh of a compound faith, and not of a naked and ſimple faith. And the meaning of this place: Do this and thou shalt liue, is this. Thou ſhalt liue becauſe of this faithful Doing, or this Doing ſhall geue vnto thee life, becauſe of thy faith alone. After this manner iuſtification is attributed to faith alone, as creation is to the diuinitie. And yet notwithſtanding as it is truly ſaide: Ieſus the ſonne of Marie created all thinges, ſo alſo iuſtification is attributed to the incarnate faith, or to the faithfull Doing. Therefore we muſt in no wiſe thinke with the Sophiſters and Hypocrites, that workes doe abſolutely iuſtifie, and that rewardes are promiſed to morall workes, but to faithfull workes onely. Let vs therefore ſuffer the holy Ghoſt to ſpeake as he doth in the Scriptures, either of naked, ſimple, & abſolute faith,Faith ſimple, Faith compound. or of compound and incarnate faith. All thinges which are attributed to workes doe properly belong vnto faith. For workes muſt not be looked vpon morally, but faithfully and with a ſpirituall eie. Faith is the diuinitie of workes, and is ſo ſpread throughout the workes of the faithfull, as is the diuinitie throughout the humanitie of Chriſt. Faith therefore (if I may ſo ſay) is Fac totum is that vvhich is all in all, and doth all alone. Fac totū in faithful works. Abraham is called faithfull, becauſe faith is ſpread throughout the whole perſon of Abraham, ſo that beholding him working, I ſee nothing of the carnall Abraham or of the working Abraham, but of the beleuing Abraham. Wherfore when thou readeſt in the Scriptures, of the Fathers,The places of vvorkes mentioned in the ſcriptures muſt be expounded as the Epiſtle to the Hebrevves expoundeth them. Ebr. 11.33. Verſe. 35. 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, yt 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. The difference betvvene morall doing and ſpirituall doing.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 ye workes of the law, that is to ſay, that hypocrites do the law, and yet in doing it,Hypocrites doe many things, but vvithout faith. they do it not: for they vnderſtād this word Doing according to the literal ſenſe of ye law, which in true Chriſtian diuinitie is nothing worth. In deede they worke many things, but in ye preſumptiō of their owne righteouſnes, and without the knowledge of God and faith, as ye 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. Dan. 4.2[illegible: 1 letter]. 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.The Papiſtes learne their diuinitie out of Ariſtotle an heathen Philoſopher. 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,A generall aū ſvver to al the argumentes of the aduerſaries. 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:The argument of all arguments moſt ſtrong and mighty, to holde fall the head Chriſt. 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 wt all the places they are able to alledge for ye eſtabliſhing of ye 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. Galat. [illegible: 1 letter].3. Chriſt vvas made a curſe for vs. 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:Circumciſion is not the death of Chriſt. 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 yt 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,A plaine and ſimple aunſvvere to the places of ſcripture concerning vvorkes. 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,No Iuſticiary ſeking righteouſnes by the lavv and vvorkes can vvreſt this ſolution from the faithfull. 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.

Habaeue. 2.4. Rom. 1.17. E[illegible: 1 letter]r. 10.38. 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 ye ſcriptures) do wreſt and peruert this place after this manner.Hovv the Sophiſters corrupt this place: The iuſt doth liue by faith. The iuſt man doth liue by faith: that is to wirte (ſay they) by a faith which is effectuall or working, or formed and made perfect with charitie: but if it be a faith not formed with charitie, then doth it not iuſtifie. This gloſe they them ſelues haue forged, and by the ſame they doe iniurie to the wordes of the Prophet. If they did call this formed or furniſhed faith, ye true faith which the Goſpell teacheth, this their gloſe ſhould nothing at all offend me, for then faith ſhould not be ſeparated from charitie, but from the vaine opinion of faith:The differēce betvvene a true and a falſe faith. As we alſo put a difference betwene a counterfeit faith and a true faith. The counterfeit faith is that which heareth of God, of Chriſt and of all the myſteries of his incarnation and our redemption: which alſo apprehendeth & beareth away thoſe things which it heareth, yea and can talke goodly thereof, and yet there remaineth nothinge els in the hearte but a naked opinion and a ſounde of the Goſpell: which howe farre of it is from true faith, hereby it may appeare, in that it neither renueth nor changeth the hearte: it maketh not a new man, but leaueth him in the vanity of his former opinion and conuerſation: and this is a very pernicious faith. The morall philoſopher is much better, then the hypocrite hauing ſuch a faith. Wherefore, if they would make a diſtinction betwene their formed faith and a falſe or counterfeit faith (as I haue ſaid) their diſtinction ſhould not offend me. But they ſpeake of faith in ſuch ſorte, that they make charitie the forme and perfection of faith. This is to preferre charitie before faith, and to attribute righteouſnes, not to faith, but to charitie: wherefore when they doe not attribute righteouſnes to faith, but onely for charities ſake, they attribute to faith nothing at al. But the holy Ghoſt which geueth to all men both mouth & tongue, knoweth howe to ſpeake. He coulde haue ſaid,The formed faith of the Scholemen. (as the Sophiſters doe wickedly imagine): The righteous man ſhall liue by faith formed and beautified or made perfecte by charitie. But this he omitteth of purpoſe, and ſaith plainely: The righteous man liueth by faith. Let theſe doltiſh Sophiſters goe therfore, with this their wicked and peſtilent gloſe. We will ſtill hold and extoll this faith, which God himſelfe hath called faith, that is to ſay,True faith before God. a true and a certaine faith which doubteth not of God, nor of the diuine promiſes, nor of the forgeuenes of ſinnes through Chriſt, that we may dwel ſure & ſafe in this our obiect Chriſt: and may keepe ſtill before our eies the paſſion and bloud of the Mediatour and all his benefites.Faith only taketh holde of Chriſt. Now, faith alone which [illegible: 2 letters]ieth holde vpon Chriſt, is the onely meane that we ſuffer not theſe benefites to be takē out of our ſight or wreſted from vs by any meanes. Therfore, reiecting this peſtilent gloſe, we muſt vnderſtād this place of faith onely. And this Paule himſelfe declareth when he diſputeth againſt faith formed with charitie after this ſorte.

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. The lavv teacheth loue. But what is the law? Is it not alſo a commaundement touching charity? yea the law commaundeth nothing els but charitie,Deut. 6.5. Mat. 22.37. Mar. 12.29. Exod. 20.6. Mat. 22.40. as we may ſee by the texte it ſelfe: Thou shalt loue the Lord thy God vvith all thy ſoule &c. Againe: shevving mercy vnto thouſands that loue him and keepe his commaundements. Alſo: In theſe tvvo commaundementes conſiſt the lavve and the Prophetes. If the lawe then that commaundeth charitie be contrary to Faith, it muſt needes follow, that charitie is not of faith. So Paule plainely confuteth that gloſe which the Sophiſters haue forged touching their formed faith, and ſpeaketh onely of faith as it is ſeparate from the law. Nowe the law being ſeparate and ſet aparte, charitie is alſo ſet aparte, with all that belongeth to the lawe, and faith onely is left which iuſtifieth and quickneth to euerlaſting life. Paule therfore reaſoneth here out of a plaine teſtimony of the Prophet: that there is none which obtaineth iuſtification and life before God,The beleuing man obtaineth righteouſnes and euerlaſting life vvith out the lavve and charitie. but the beleeuing man, who obtaineth righteouſnes and euerlaſting life without the law and without charitie, by faith alone. The reaſon is, becauſe the law is not of faith: that is, the law is not faith, or any thing belonging to faith, for it beleueth not: neither are the works of the lawe faith, nor yet of faith: therfore faith is a thing much differing from the law, like as the promiſe is a thing much differing from the law. For the promiſe is not apprehended by working, but by beleuing. Yea there is as greate a difference betwene the promiſe and the law, and conſequently betwene faith and works, as there is diſtaunce betwene heauen and earth. It is impoſſible therefore that faith ſhould be of the lawe. For faith only reſteth in the promiſe, it onely apprehendeth and knoweth God, and ſtandeth onely in receauing good things of God.The promiſe and the lavv, faith and vvorks, are ſeparate the one from the other. Contrariwiſe the law and workes conſiſt in exacting, in doing, and in geuing vnto God. As Abell offering his ſacrifice, geueth vnto God, but he beleuing, receaueth of God. Paule therefore concludeth mightely out of that place of Habacuck, that the righteous mā liueth by faith alone. For the law in no wiſe belongeth vnto faith, becauſe the lawe is not the promiſe. But faith reſteth onely vpon the promiſe.The lavv. Wherefore as there is a difference betwene the lawe and the promiſe: ſo is there alſo betwene workes and faith.Faith. And therefore that gloſe of the Scholemen is wicked and falſe, which ioyneth the law with faith, yea rather it quēcheth faith and ſetteth the law in the place of faith. And here note that Paule alwaies ſpeaketh of ſuch as would do the law morally, and not according to the Goſpell. But whatſoeuer is ſaid of good workes according to the meaning of the Goſpell, the ſame is attributed to faith alone.

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,They that doe the lavv morally. that they which doe the law ciuilly and externally, that is, without faith, ſhal liue in it: that is to witt, they ſhall not be puniſhed, but ſhall haue corporall rewardes through it. But I vnderſtand this place generally, as I doe that ſaying of Chriſt: Doe this and thou shalt liue: ſo that a man may take it to be ſpoken in manner of a taunt or deriſion. Now, Paule here goeth about to ſhew what is the very true righteouſnes of the law and of the Goſpell.The righteouſnes of the lavv. Galat. 3.1[illegible: 1 letter]. The righteouſnes of the law is to fulfill the law according to that ſaying: He that shall doe thoſe things shall liue in them. The righteouſnes of faith is to beleue according to that ſaying: The righteous man doth liue by faith. The righteouſnes of faith. Verſe 11. The law therfore requireth that we ſhould yeeld ſomwhat vnto God. But faith requireth no works of vs, or that we ſhould geue any thing vnto God, but that we beleuing the promiſe of God, ſhould receaue of him. Therfore ye office of the law in his higheſt perfection is to worke,The office of the lavv, and the office of faith. as the office of faith is to aſſent vnto the promiſes. For faith is the faith of the promiſe, and the worke is the worke of the law. Paule therefore ſtandeth vpon this worde Doing: and that he may plainly ſhew what is the confidence of the lawe and what is the confidence of workes, he compareth the one with the other, the promiſe with the law, and faith with workes. He ſaith that of the law ther cometh nothing els but only Doing: but faith is a cleane contrary thing, namely that which receaueth and holdeth the promiſe. Fye vpon theſe Sophiſters therfore with their curſed gloſe, and with their blinde diſtinction of faith formed and vnformed. Fides formata, Fides informis, Fides acquiſita, & ſuch other, are curſed and monſtrous termes deuiſed by the Papiſtes. For theſe newe forged termes, faith formed, faith vnformed, faith gottē by mans induſtry, and ſuch like, are very monſters of the Deuil, inuented to no other ende but to deface and deſtroy the true Chriſtian doctrine and faith, to blaſpheme and to treade downe Chriſte, and to eſtabliſhe the righteouſnes of workes. In deede workes muſt follow faith, but faith muſt not be workes, or workes faith, but the limites and kingedomes both of the law or workes, and of faith muſt be rightly diſtinguiſhed the one from the other. When we beleue therefore, then doe we liue ſimply by faith in Chriſt, who is without ſinne, who is alſo our couerture, our propitiation and remiſſion of ſinnes.The office of the lavve. Contrarywiſe, when we doe the lawe, we worke in deede, but we haue not righteouſnes nor life. For the office of the law is not to make righteous and to geue life, but to ſhew forth ſinne, and to deſtroy. In deede the lawe ſaith: He that shall doe theſe thinges shall liue in them. VVhere is he that doth the lavve. But where is he which doth the lawe: that is, which loueth God with all his hearte, and his neighbour as himſelfe? Therefore no man doth the lawe, and although he goe about to doe it neuer ſo much: yet in doing it he doth it not: therefore he abideth vnder the Curſe.The office of faith. But faith worketh not, but beleueth in Chriſt the Iuſtifier. Therefore a man liueth not becauſe of his doing, but becauſe of his beleuing. But a faithfull man performeth the lawe, and that which he doth not, is forgeuen him through the remiſſion of ſinnes for Chriſtes ſake, and that which is remaining, is not imputed vnto him. Rom. 10.[illegible: 1 letter]. Paule therefore in this place and in the tenth chapter to the Romaines compareth the righteouſnes of the lawe and of faith together, where he ſaith: He that shall doe thoſe thinges shall liue in them. As though he would ſay: It were indeede a goodly matter if we could accompliſh the law: but becauſe no man doth it, we muſt flie vnto Chriſt, vvho is the ende of the lavve to righteouſnes to euery one that beleueth. Rom. 10.4. Chriſt the end of the lavv. Galat. 4.4 5. The Godly do the lavve. He vvas made vnder the lavve that he might redeeme vs that vvere vnder the lavve. Beleuing in him we receaue the holy Ghoſt, and we begin to doe the lawe: and that which we doe not, is not imputed vnto vs becauſe of our faith in Chriſt. But in the life to come we ſhall no more haue neede of faith. For then we ſhall not ſee darkely through a glaſſe (as we now doe) but we ſhall ſee face to face:1. Cor. 11.11. that is to ſay,VVhen faith hath an ond[illegible: 1 letter]. there ſhall be a moſt glorious brightnes of the eternall Maieſtie, in which we ſhall ſee God euen as he is. There ſhall be a true and a perfect knowledge and loue of God, a perfect light of reaſon and a good wil: not ſuch a morall and philoſophicall will as the popiſh Scholemen dreame of, but an heauenly, diuine and eternall will. Here in the meane time, in ſpirite by faith, we looke for the hope of righteouſnes. Contrariwiſe they that ſeeke forgeuenes of ſinnes by the lawe, and not by Chriſt, doe neuer performe the lawe, but abide vnder the Curſe. Paule therefore calleth them onely righteous,VVho they are that Paule calleth righteous. which are iuſtified through the promiſe, or through faith in the promiſe, without the lawe. Wherefore, they that are of the workes of the lawe, and will ſeeme to doe the lawe, doe it not.To doe the lavve. For the Apoſtle ſimply concludeth that all they which are of the workes of the lawe, are vnder the Curſe, vnder the which they ſhoulde not be, if they fulfilled the lawe. In deede it is true, that a man doing the workes of the law, ſhall liue in them: that is, ſhall be bleſſed: but ſuch a one can not be founde. Now, ſeeing there is a double vſe of the lawe,A double vſe of the lavve. the one politike and the other ſptrituall, he that will vnderſtande this ſentence ciuilly, may doe it after this ſorte: He that shall doe thoſe thinges shall liue in them: that is, if a man obey the magiſtrate outwardly and in the politike gouernment, he ſhall auoid puniſhment and death: For the ciuill magiſtrate hath no power ouer him. This is the politike vſe of the lawe, which ſerueth to bridle thoſe that are rude and vntractable. But Paule here ſpeaketh not of this vſe, but entreateth of this place like a Diuine: therefore there is a condition neceſſarily included. As if he ſaide: If men could keepe the lawe, they ſhould be happy. But where are they? They are not therfore Doers of the lawe, except they be firſt made righteous before and without the lawe through faith. Wherefore, when Paule curſeth and condemneth thoſe that are of the works of the law, he ſpeaketh not of ſuch as are iuſtified through faith,The imaginatiō of Ierome, vnderſtanding Paule as though he ſpake of the lavv but morally, and as it is ſeparate from faith. but of ſuch as goe about to be iuſtified by works without faith in Chriſt. This I ſay leſt any man ſhould follow the fond imagination of Ierome, who being deceaued by Origene, vnderſtoode nothing at all in Paule, but onely conſidered of him as a meere ciuill Lawyer. Hereupon he reaſoneth after this manner: The holy Patriarches, Prophetes, and Kinges were circumciſed and offered ſacrifice: therefore they obſerued the law. But it were a wicked thing to ſay, that they are vnder the Curſe: therfore all they that are of the works of the law are not vnder the Curſe. Thus he fighteth againſt Paule without all iudgement, making no difference betwene the true doers of the law iuſtified by faith, and thoſe workers which ſeeke to be iuſtified by the lawe without faith. But Paule ſpeaketh here nothing at all againſt thoſe that are iuſtified by faith, and are true doers of the law in deede, for they are not of the workes of the law: but againſte thoſe which, not onely doe not keepe the law, but alſo ſinne againſt the ſame. For the law commaundeth that we ſhould feare, loue, & worſhip God with a true faith. This they doe not,A picture of al Hypocrites. but chooſe out new kindes of worſhip and workes which were neuer commaunded of God, by which God is not pacified, but more prouoked to anger,Mat 15.9. according to that ſaying: They vvorship me in vaine vvith the commaundementes of men. Therefore they are full of impietie, rebelles againſt God, and idolaters, ſinning greuouſly againſt the firſt commaundement aboue all the reſt. Moreouer, they haue alſo wicked concupiſcence and other greate paſſions. Briefely there is no good thing in them, but that outwardly they would ſeeme to be righteous, and would haue men to thinke that they doe the law. So we alſo which are made righteous by faith, as were the Patriarches, Prophetes and all the Sainctes, are not of the works of the law as concerning the matter of iuſtification. But in that we are in the fleſh, and haue as yet the remnauntes of ſinne in vs, we are vnder the law, & yet not vnder the Curſe, becauſe the remnaunts of ſinne are not imputed vnto vs for Chriſtes ſake in whom we beleue. For the fleſh is an enemy vnto God, & that concupiſcence which yet remaineth in vs, not onely fulfilleth not the law, but alſo ſinneth againſt the ſame, rebelling againſt vs and leading vs captiue into bondage. Rom. 7. Now, if the law be not fulfilled in the Sainctes, Rom. 7.23. Remnauntes of ſinne in the Sainctes, and in the elect of God. but that many things are done in them contrary to the law, if euill concupiſcence and the remnauntes of ſinne are yet remaining in them, which doe ſo hinder them that they can not feare and loue God, they can not call vpon God with aſſured truſt, they can not praiſe God and reuerence his worde as they ſhould do: much more is this true in a man which is not yet iuſtified by faith, but is an enemy vnto God, and with all his hearte deſpiſeth and hateth the worde and worke of God. Ye ſee then that Paule ſpeaketh here of ſuch as will fulfill the law and be iuſtified thereby, although they haue not yet receaued faith, and not of the fathers and Saincts (as Ierome imagineth) which are iuſtified by faith already.

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:Deut[illegible: 2 letters]. [illegible: 1 letter]1.[illegible: 1 letter]5. 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 ye gallowes, as the Scripture plainly witneſſeth in the 21. chapter of Deuteronomy.Deut. 3[illegible: 1 letter].[illegible: 1 letter]5. Therefore they aſke this queſtion howe this ſentence may be applied to Chriſt, that he is accurſed of God and hanged vpon a tree, ſeing that he is no malefactor or theefe, but righteous and holy? This may peraduenture moue the ſimple and ignoraunt, who thinke that the Sophiſters or Scholemen ſpeake theſe things not only wittely, but religiouſly alſo, and by this meanes doe maintaine the honour and glorie of Chriſt, warning all Chriſtians to beware that they thinke not ſo wickedly of Chriſt yt he ſhould be made a Curſe, &c. Therefore let vs ſee what the meaning and purpoſe of Paule is. Paule here did well fortifie his wordes, and ſpake very aduiſedly and to the purpoſe. But here againe we muſt make a diſtinction,Chriſt bearing the curſe not for himſelfe. as the words of Paule doe plainely ſhewe. For he ſaith not, that Chriſt was made a Curſe for him ſelfe, but for vs. Therefore all the weight of the matter ſtandeth in this word, For vs. VVhat this vvorde for us importeth. For Chriſt is innocent as concerning his owne perſon, and therefore he ought not to haue bene hanged vpon a tree: but becauſe, accordinge to the lawe of Moſes, euery theefe and malefactor ought to be hanged, therefore Chriſte alſo according to the lawe ought to be hanged, for he ſuſtained the perſon of a ſinner and of a theefe, not of one, but of all ſinners and theeues. For we are ſinners and theeues, and therefore giltie of death and euerlaſtinge damnation.Chriſt tooke vpon him the perſon of a tranſgreſſour and therefore muſt be hanged. Eſay. 53.12. But Chriſte tooke all our ſinnes vpon him, and for them died vpon the croſſe: therefore it behoued that he ſhould become a tranſgreſſour, and (as Eſay the Prophet ſayth chapter .53.) to be reckened and accounted among tranſgreſſours and treſpaſſers. And this (no doubte) all the Prophetes did foreſee in ſpirite, that Chriſte ſhoulde become the greateſt tranſgreſſour,Chriſt the greateſt ſinner of all others, becauſe he bare the ſinnes of the vvhole vvorld. murtherer, adulterer, theefe, rebell and blaſphemer that euer was or coulde be in all the worlde. For he being made a ſacrifice for the ſinnes of the whole worlde, is not nowe an innocent perſon and without ſinnes, is not nowe the Sonne of God borne of the virgin Marie: but a ſinner, which hath and carieth the ſinne of Paule, which was a blaſphemer, oppreſſour and perſecuter: of Peter which denied Chriſt: of Dauid which was an adulterer,Eſay. 53.5. Mat. 8 17. 1. Pet. 2.[illegible: 2 letters]. a murtherer, and cauſed the Gentiles to blaſpheme the name of the Lorde: and briefely, which hath and beareth all the ſinnes of all men in his bodie, not that he him ſelfe committed them,Chriſt tooke our ſinnes vpon him. but for that he receaued them being committed or done of vs, and layed them vpon his owne bodie that he might make ſatiſfaction for them with his owne bloude. Therefore this generall ſentence of Moſes comprehendeth him alſo (albeit in his owne perſon he was innocente) becauſe it found him amongeſt ſinners and tranſgreſſours: Like as the magiſtrate taketh him for a theefe & puniſheth him whom he findeth amonge other theeues and tranſgreſſours, though he neuer committed any thinge worthy of death. Nowe, Chriſt was not onely founde amonge ſinners, but of his owne accorde and by the will of his father he woulde alſo be a companion of ſinners, takinge vpon him the fleſh and bloud of thoſe which were ſinners, theeues, and plunged in all kindes of ſinne. When the lawe therefore founde him among theeues, it condemned and killed him as a theefe. VVhat incommodities follovve of the doctrine of the Scholemē.The Sophiſters and Scholemen doe ſpoile vs of this knowledge of Chriſte and moſte heauenly comforte (namely that Chriſte was made a Curſe, to the ende he might deliuer vs from the Curſe of the lawe) when they ſeparate him from ſinnes and ſinners, and onely ſette him out vnto vs as an example to be followed. By this meanes they make Chriſt,Chriſt muſt be vvrapped as vvell in our ſinnes, as in our flesh and bloud. not onely vnprofitable vnto vs, but alſo a Iudge and a Tyraunte, which is angry with our ſinnes and condemneth ſinners. But we muſt as well wrappe Chriſt and knowe him to be wrapped in our ſinnes, in our malediction, in our death, and in all our euils, as he is wrapped in our fleſh and in our bloud. But ſome man will ſay: It is very obſurde and ſclaunderous,An obiection, that Chriſt ought not to be called a Curſe. to call the Sonne of God a curſed ſinner. I aunſwere: If thou wilt denye him to be a ſinner and to be accurſed, deny alſo that he was crucified and died. For it is no leſſe abſurde to ſay, that the Sonne of God (as our faith confeſſeth and beleeueth), was crucified and ſuffered the paines of ſinne and death, then to ſay that he is a ſinner and accurſed. But if it be not abſurde to confeſſe and beleue, that Chriſt was crucified betwene two theeues, then is it not abſurde to ſaye alſo that he was accurſed and of all ſinners the greateſt. Theſe wordes of Paule are not ſpoken in vaine:Chriſt is made a Curſe and become ſinne for vs. 2. Cor. 5.[illegible: 1 letter]. Chriſt vvas made a Curſe for vs. God made Chriſt vvhich knevve no ſinne, to become ſinne for vs, that vve in him might be made the righteouſnes of God. 2. Cor. 5. After the ſame maner Iohn the Baptiſt calleth him The Lambe of God vvhich taketh avvay the ſinnes of the vvorlde. Io. 1.29. Chriſt the Lambe of God 1. Pet. 2.22. He verely is innocente, becauſe he is the vnſpotted and vndefiled Lambe of God. But becauſe he beareth the ſinnes of the worlde, his innocencie is charged with the ſinnes and gilte of the whole worlde. Whatſoeuer ſinnes, I, thou, and we all haue done or ſhall doe hereafter, they are Chriſtes owne ſinnes as verely as if he him ſelfe had done them. To be briefe, our ſinne muſt needes become Chriſtes owne ſinne,Our ſinne muſt become Chriſtes ovvne ſinne. or els we ſhall periſh for euer. This true knowledge of Chriſt, which Paule and the Prophetes haue moſte plainely deliuerede vnto vs, the wicked Scholemen and Sophiſters haue darkened and defaced. Eſay in the .53. chapter ſpeaketh thus of Chriſt:Eſay 53.6. God (ſaith he) laid the iniquitie of vs all vpon him. We muſt not make theſe wordes leſſe then they are, but leaue them in their owne proper ſignification. For God dallieth not in the wordes of the Prophet, but ſpeaketh earneſtly, & of greate loue: to wit, that Chriſt this Lambe of God ſhoulde beare the ſinnes of vs all. But what is it to beare? The Sophiſters aūſwere, to be puniſhed. Wery well. But wherfore is Chriſt puniſhed? It is not becauſe he hath ſinne and beareth ſinne? Nowe, that Chriſte hath ſinne, the holy Ghoſte witneſſeth in the 40. Pſalme:Pſal. 40.1[illegible: 1 letter]. My ſinnes haue taken ſuche holde of me, that I am not able to looke vppe, yea they are more in number then the heares of my heade. In this pſalme and certaine others the holy Ghoſt ſpeaketh in the perſon of Chriſte, and in plaine wordes witteneſſeth, that he had ſinnes. For this teſtimonie is not the voice of an innocent Chriſt, but of a ſuffering Chriſt, which tooke vpon him to beare the perſon of all ſinners, and therefore was made giltie of the ſinnes of the whole worlde. Wherefore Chriſt was not onely crucified and died, but ſinne alſo (through the diuine loue) was laide vpon him. When ſinne was layed vpon him, then cometh the lawe and ſaith: euery ſinner muſt dye. Therefore, O Chriſt, if thou wilt aunſwere, become giltie, and ſuffer puniſhment for ſinners, thou muſt alſo beare ſinne and malediction. Paule therefore doth very well alleadge this generall ſentence out of Moſes as concerning Chriſt: Euery one that hangeth vpon the tree is the accurſed of God: but Chriſt hath hanged vpon the tree, therefore Chriſt is the accurſed of God. A ſingular cō ſolation of the faithfull.And this is a ſingular conſolation for all Chriſtians, ſo to cloth Chriſt with our ſinnes, and to wrappe him in my ſinnes, thy ſinnes, and in the ſinnes of the whole world, and ſo toHe alludeth to the braſen Serpent. beholde him bearing all our iniquities. For the beholdinge of him after this manner, ſhall eaſilie vanquiſh all the fantaſticall opinions of the Papiſtes concerning the iuſtification of workes. For they doe imagine (as I haue ſayde) a certaine faith formed and adorned with charitie. By this (ſay they) ſinnes are taken away and mē are iuſtified before God.The faith of the Papiſtes formed and made perfect vvith charity. And what is this els (I pray you) but to vnwrappe Chriſt, and to ſtrip him quite out of our ſinnes, to make him innocente and to charge and ouerwhelme our ſelues with our owne ſinnes, and to looke vpon them, not in Chriſt, but in our ſelues. Yea, what is this els but to take Chriſt cleane away, and to make him vtterly vnprofitable vnto vs?Our ſinnes are taken avvay by Chriſt alone. For if it be ſo that we put away ſinne by the workes of the law and charitie, then Chriſt taketh them not away. For if he be the Lambe of God ordained from the beginning to take away the ſinnes of the world: and moreouer if he be ſo wrapped in our ſinnes, that he be became accurſed for vs, it muſt needes followe that we can not be iuſtified by workes. For God hath laide our ſinnes, not vpon vs, but vpon his Sonne Chriſt, that he bearing the puniſhment thereof, might be our peace, and that by his ſtripes we might be healed. Therefore they can not be taken away by vs. To this all the Scripture beareth witneſſe: and we alſo doe confeſſe the ſame in the Articles of the Chriſtian beleefe, when we ſay: I beleue in Ieſus Chriſt the Sonne of God, which ſuffered, was crucified and died for vs. Hereby it appeareth that the doctrine of the Goſpel, which of all other is moſt ſweete and ful of ſingular conſolations, ſpeaketh nothing of our workes or of the workes of the lawe,Of vvhat pointes the doctrine of the Goſpell encreateth. but of the ineſtimable mercy and loue of God towardes vs moſt wretched and miſerable ſinners: to witte, that our moſt mercifull father ſeeing vs to be oppreſſed and ouerwhelmed with the curſe of the lawe and ſo to be holden vnder the ſame that we could neuer be deliuered by our owne ſtrength out of it, he ſent his onely ſonne into the world and laied vpon him all the ſinnes of all men, ſaying: Be thou Peter that denier: Paule that perſecuter, blaſphemer, and cruell oppreſſor: Dauid that adulterer: that ſinner which did eate the apple in Paradiſe: that theefe hanginge vpon the croſſe: and briefely, be thou the perſon which hath committed the ſinnes of all men: See therefore that thou pay and ſatiſfie for them. Here now cometh the law and ſaith: I finde him a ſinner,The lavv hath accuſed and killed Chriſt. and that ſuch a one as hath taken vpon himſelfe the ſinnes of all men, and I ſee no ſinnes els but in him: therefore let him die vpon the croſſe: and ſo he ſetteth vpon him and killeth him. By this meanes the whole world is purged and clenſed from all ſinnes, & ſo deliuered frō death and all euils. Now, ſinne being vanquiſhed and death aboliſhed by this one mā, God would ſee nothing els in ye whole world if it did beleue, but a meere clenſing & righteouſnes. And if any remnaunts of ſinne ſhould remaine, yet for ye great glory yt is in Chriſt, God would winke at them & not behold thē. Thus we muſt magnifie the article of Chriſtian righteouſnes againſte the righteouſnes of the lawe and workes:The article of iuſtification. albeit no eloquence is able ſufficiently to ſet forth the ineſtimable greatnes therof. Wherfore the argument that Paule handleth in this place, of al other is moſt mighty againſt all the righteouſnes of the lawe. For it containeth this inuincibleThis oppoſition, called Antitheſis, is a comparing and matching of tvvo contraties together. oppoſition which can not be denied: that is, if the ſinnes of the whole world be in that one man Ieſus Chriſt, then are they not in the world. But if they be not in him, then are they yet in the world. Alſo, if Chriſt be made giltie of all the ſinnes which we all haue committed, thē are we looſed from all ſinnes, but not by our ſelues, nor by our owne workes or merites, but by him. But if he be innocent and beare not our ſinnes, then doe we beare them, and in them we ſhall die and be damned.1. Cor. 15.57. But thankes be to God vvho hath geuen vs victorie by our Lorde Ieſus Chriſt. Amen. But now let vs ſee by what meanes theſe two thinges ſo contrary & ſo repugnant may be reconciled together in this one perſon Chriſt.A maruelous com[illegible: 1 letter]ate betvvene ſinne and righteouſnes in Chriſt. Not onely my ſinnes and thine, but alſo the ſinnes of the whole world, either paſt, preſent, or to come, doe take holde vpon him, and goe about to condemne him, as alſo they do in deede condemne him. But becauſe in the ſelf ſame perſon, which is the higheſt, ye greateſt and ye onely ſinner, there is alſo an euerlaſting and inuincible righteouſnes: therefore theſe two doe encounter together, the higheſt, ye greateſt and ye onely ſinne, and the higheſt, ye greateſt and ye onely righteouſnes. Here one of them muſt needes be ouercome and geue place to the other, ſeeing they fight together with ſo great force and power. The ſinne therfore of the whole world cometh vpon righteouſnes wt all maine & might. In this combate what is done? Righteouſnes is euerlaſting, immortall and inuincible.Righteouſnes. Sinne alſo is a moſt mightie and cruell Tyranne, ruling and raigning ouer the whole world, ſubduing and bringing all men into bondage. To conclude, ſinne is a ſtrong and a mightie God, which deuoureth all mankinde,Sinne. learned, vnlearned, holy, mightie and wiſe men. This Tyranne (I ſay) flieth vpō Chriſt, & will needes ſwallow him vp, as he doth all other. But he ſeeth not that he is a perſon of inuincible and euerlaſting righteouſnes. Therefore in this combate ſinne muſt needes be vanquiſhed and killed,Righteouſnes the conquerour of ſinne. and righteouſnes muſt ouercome, liue, & raigne. So in Chriſt all ſinne is vanquiſhed, killed & buried, & righteouſnes remaineth a conquerour and raigneth for euer. In like manner, death, which is an omnipotent Queene and Empereſſe of the whole world, killing Kings, Princes, and generally all men,The combate betvvene life and death. doth mightely encounter wt life, thinking vtterly to ouercome it and to ſwallow it vp: and yt it goeth about, it bringeth to paſſe in deede. But becauſe life was immortall, therefore when it was ouercome, yet did it ouercome and get the victory, vanquiſhing and killing death. Death therfore through Chriſt is vanquiſhed & aboliſhed throughout the whole world,The conquered life the vanquisher of death. ſo that now it is but a painted death, which loſing his ſtinge, can no more hurte thoſe yt beleue in Chriſt, who is become ye death of death, as Hoſeas ye prophet ſaith: O death I vvil be thy death. Hoſeas. 13.34.So the Curſe, which is the wrathe of God vppon the whole world, hath the like conflict with the Bleſſing: that is to ſay, with grace and the eternall mercye of God in Chriſte.The conflict of the curſe vvith the bleſſing. The Curſe therefore fighteth againſt the Bleſſing, and would condemne it and bring it to nought: but it can not ſo doe. For the Bleſſing is diuine and euerlaſting,Chriſt the ouercommer of the Curſe. and therfore the Curſe muſt needes geue place. For if the bleſſing in Chriſt could be ouercome, then ſhould God himſelfe alſo be ouercome. But this is impoſſible: therefore Chriſt the power of God, righteouſnes, Bleſſing, grace and life, ouercometh & deſtroieth theſe monſters, ſinne, death and the Curſe, without warre or weapōs, in his owne body, and in himſelfe, as Paule deliteth to ſpeake:Coloſ. 2.15. Spoiling (ſaith he) all principalities and povvers, and triumphing ouer them in himſelfe, ſo that they can not any more hurt thoſe that doe beleue. And this circumſtāce, In him ſelfe, In him ſelfe. maketh that combate much more wonderfull & glorious. For it ſheweth that it was neceſſary, that theſe ineſtimable things ſhould be accōpliſhed in that one only perſon Chriſt (to witte, that the Curſe, ſinne & death ſhould be deſtroied & the Bleſſing, righteouſnes and life ſhould ſuccede in their place), and that ſo ye whole creature through this one perſon ſhould be renued.Sinne and death abolished to all beleuers. Therefore if thou looke vpon this perſon Chriſt, thou ſhalt ſee ſinne, death, ye wrath of God, hell, the Deuill and all euils vanquiſhed and mortified in him. Foraſmuch then as Chriſt reigneth by his grace in the heartes of the faithfull, there is no ſinne, no death, no curſe: but where Chriſt is not knowne, there all theſe thinges doe ſtill remaine. Therefore all they which beleue not, doe lacke this ineſtimable benefite and glorious victory.Io. 5.40 For this (as S. Iohn ſaith) is our victory that ouercometh the vvorld, euen our faith. This is the principal Article of all Chriſtian doctrine, which the popiſh Scholemen haue altogether darkened.They that deny the article of the Diuiniti of Chriſt deny alſo the article of redēption. And here ye ſee how neceſſary a thing it is to beleue and to cōfeſſe the Article of the Diuinitie of Chriſt: which when Arrius denied, he muſt needes alſo deny the Article of our redemption. For to ouercome the ſinne of ye world, death, the Curſe and ye wrath of God in himſelfe, is not the worke of any creature, but of the diuine power. Therefore he which in him ſelfe ſhould ouercome theſe, muſt needes be truly and naturally God. For againſt this mightie power of ſinne, death and the curſe (which of it ſelfe reigneth throughout the world and in the whole creature) it was neceſſary to ſet a more high and mightie power. But beſides the ſoueraigne and diuine power, no ſuch power can be found. Wherfore, to aboliſh ſinne, to deſtroy death, to take away the curſe in himſelfe: and againe, to geue righteouſnes, to bringe life to light, and to geue the Bleſſing, are the workes of the diuine power onely and alone. Now becauſe the Scripture doth attribute all theſe to Chriſte, therefore he in him ſelfe is life, righteouſnes and Bleſſing, which is naturally and ſubſtantially God. Wherefore they that denye the Diuinitie of Chriſt,They become Turkes and Gentiles vvhich denie the Diuinitie of Chriſt. doe loſe all Chriſtianitie and become altogether Gentiles and Turkes. We muſt learne therfore diligently the Article of iuſtification (as I often admoniſh you). For all the other Articles of our faith are comprehended in it: and if that remaine ſounde, then are all the reſt ſound. Wherfore when we teach that men are iuſtified by Chriſt, that Chriſt is the conquerour of ſinne,Chriſt God by nature. death and the euerlaſting Curſe: we witnes therewithall that he is naturally and ſubſtantially God. The blindnes and vvickednes of the Papiſtes.Hereby we may plainely ſe how horrible the wickednes and blindnes of the Papiſtes was, which taught that theſe cruell and mightie Tirauntes, ſinne, death and the Curſe (which ſwallowe vp all mankinde) muſt be vanquiſhed, not by the righteouſnes of the law of God (which, although it be iuſt, good, and holy, can doe nothing but bring men vnder the Curſe): but by the righteouſnes of mannes owne workes, as by faſting, pilgrimages, maſſes, vowes, & ſuch other like paltrie. But (I pray you) was there euer any founde that being furniſhed with this armour, ouercame ſinne, death and the Deuill? Paule in the .6. The harneſſe of Chriſtians▪ ſet out, Epheſ. 6. chapter to the Epheſians deſcribeth a farre other manner of armour, which we muſt vſe againſt theſe moſt cruell and raging beaſtes. Therefore in that theſe blind buzzardes and leaders of the blind, haue ſet vs naked and without armour before theſe inuincible and moſt mightie Tyrauntes, they haue not onely deliuered vs vnto them to be deuoured, but alſo haue made vs ten times greater and more wicked ſinners then either theeues, whores or murtherers. For it belongeth onely to the diuine power to deſtroy ſinne and to aboliſh death,The vvorke of God, to abolish death and to geue life. to create righteouſnes and to geue life. They haue attributed this diuine power to our owne workes ſaying: If thou ſhalt doe this worke or that, thou ſhalt ouercome ſinne, death and the wrath of God: And by this meanes they ſet vs in Gods place, making vs in very deede (if I may ſo ſay) euen naturally God himſelfe. And herein the Papiſtes, vnder the name of Chriſte, haue ſhewed them ſelues to be ſeuen folde more wicked Idolaters, then euer were the Gentiles. For it hapneth to them,2. Pet. 2.[illegible: 1 letter]1. as it doth to the Sowe, which after ſhe is waſhed, walloweth her ſelfe againe in the myre. And as Chriſt ſayth: After they are falne away from faith an euill ſpirite entreth againe into the houſe,Luke. 11.26. out of yt which he was driuen, and taketh vnto him ſeuen worſe ſpirites then him ſelfe, and there dwelleth. And then the later ende of that man is worſe then the beginninge. VVhat maner of doctrine the doctrine of the Goſpell i[illegible: 1 letter].Let vs therfore receaue this moſt ſweete doctrine and full of comfort with thankes geuing, and with an aſſured Faith, which teacheth that Chriſt being made a Curſe for vs (that is, a ſinner ſubiecte to the wrath of God) did put vpon him our perſon, and laid our ſinnes vpon his owne ſhoulders, ſaying: I haue committed the ſinnes which all men haue committed. Therefore he was made a Curſe in deede according to the lawe, not for him ſelfe, but as (Paule ſayeth) for vs. For vnleſſe he had taken vpon himſelfe my ſinnes and thine, and the ſinnes of the whole world, the law had had no right ouer him, which condemneth none but ſinners onely, and holdeth them vnder the Curſe.Chriſt tooke our ſinnes of his ovvne accord, and therfore it behoued him to be made a Curſe for them. Wherfore he coulde neither haue ben made a Curſe nor die, ſith the onely cauſe of the Curſe and of Death is ſinne, from the which he was free. But becauſe he had taken vpon him our ſinnes, not by conſtraint, but of his owne good wil, it behoued him to beare the puniſhment & wrath of God: not for his owne perſon (which was iuſt and inuincible, and therfore could be found in no wiſe giltie) but for our perſon. So making a happie chaunge with vs, he tooke vpon him our ſinnefull perſon, and gaue vnto vs his innocente and victorious perſon. Wherwith we being now clothed, are freed from the Curſe of the lawe: for Chriſt was willingly made a Curſe for vs, ſaying: As touching mine owne perſon, I am bleſſed, and neede nothing. But I will put of mine owne perſon, and will put vppon me your perſon and your apparell: that is, your humane nature,Philip. 2.7. and will walke in the ſame among you, and will ſuffer Death to deliuer you from Death. Nowe, he thus bearing the ſinne of the whole world in our perſon, was taken, ſuffered, was crucified and put to death, & became a Curſe for vs. But becauſe he was a perſon diuine and euerlaſting, it was impoſſible that death ſhould holde him. Wherefore he roſe againe the third day from death, and now liueth for euer: and there is neither ſinne, nor death, nor our ſhape founde in him any more, but meere righteouſnes, life and euerlaſting bleſſednes. This image and this myrrour we muſt haue continually before vs, and beholde the ſame with a ſtedfaſt eye of Faith. He that doth ſo, hath this innocencie and victory of Chriſt, although he be neuer ſo great a ſinner. By Faith onely therefore we are made righteous,Faith onely layeth holde vpon the victory of Chriſte. for Faith layeth hold vpon this innocencie & this victorie of Chriſt. Loke then howe much thou beleueſt this, ſo much thou doeſt enioy it. If thou beleeue ſinne, death, and the Curſe to be aboliſhed, they are aboliſhed. For Chriſt hath vanquiſhed and taken away theſe in him ſelfe, and will haue vs to beleue, that like as in his owne perſon there is now no appearaunce of a ſinner nor token of death, euen ſo is there none in ours, ſeeing he hath performed all things for vs. Wherfore, if ſinne vexe thee and death terrifie thee, thinke that it is (as it is in deede) but an imagination, & a falſe illuſion of ye Deuil. For in very deede there is now no Sinne, no Curſe, no Death, no Deuill any more, for Chriſt hath vāquiſhed and aboliſhed all theſe things. Therefore the victorie of Chriſt is moſt certaine, and there is no defect in the thing it ſelfe, ſince it is moſt true, but in our incredulitie: for it is a hard matter to reaſon to beleeue theſe ineſtimable good things and vnſpeakeable riches. Moreouer, the Deuill alſo with his vaine ſpirites ceaſeth not to aſſaile vs.The Deuil and heretikes lie in vvait to deceaue the Godly. The Deuill with his fiery dartes, his miniſters with their wicked and falſe Doctrine goe about to wreſt from vs and vtterly to deface this doctrine. And ſpecially for this Article, which we doe ſo diligently teach, we ſuſtaine the hatred and cruell perſecution of the Deuill and of the world. For Sathan feeleth the power and fruite of this Article. And that there is in deede no more ſinne, death, or malediction, ſince Chriſt nowe raigneth: we confeſſe daily in the Creede of the Apoſtles: I beleue that there is an holy Church. I beleue that there is an holy Church. Which is in deede nothing elſe, but as if we ſhould ſay: I beleue that there is no ſinne, no malediction, no death in the Church of God. For they which do beleue in Chriſt, are no ſinners, are not giltie of death, but are holy and righteous, lordes ouer ſinne and death, & liuing for euer. But Faith onely ſeeth this: for we ſay, I beleeue an holy Church. But if thou beleue reaſon and thine owne eyes, thou wilt iudge cleane contrary. For thou ſeeſt many things in the Godly which offend thee.The vveaknes of the godly. Thou ſeeſt them ſometime to fall into ſinne, and to be weake in Faith, to be ſubiect vnto wrath, enuie, and ſuch other euill affections: therefore the Church is not holy. I deny the conſequēce. If I looke vpon mine owne perſon, or the perſon of my brother, it ſhall neuer be holy. But if I behold Chriſt, who hath ſanctified and clenſed his Church, then is it altogether holy: for he hath taken away the ſinnes of the whole world. Therfore, where ſinnes are ſeene and felt, there are they in deede no ſinnes. For according to Paules Diuinitie, there is no ſin, no death, no maledictiō any more in the world, but in Chriſt, who is the Lambe of God yt hath taken away ye ſinnes of the world: who is made a Curſe that he might deliuer vs from the Curſe. Contrariwiſe, according to Philoſophie and reaſon, ſinne, death, and the Curſe, are no where elſe but in the world, in the fleſh, or in ſinners. For, a Sophiſticall Diuine can ſpeake no otherwiſe of ſinne,VVhat the Sophiſters thinke of Chriſte. then doth the Heathen Philoſopher. Like as (ſayeth he) the colour ſticketh in the wall, euen ſo doth ſinne in the world, in the fleſh, or in the conſcience: therfore it is to be purged by contrary operations, to witte, by charitie. But true Diuinitie teacheth that there is no ſinne in the world any more: for Chriſt vpon whom the Father hath caſt the ſinnes of the whole world, hath vanquiſhed and killed the ſame in his owne body. Eſay. 5[illegible: 1 letter]. To the beleuers, ſinne and death are aboli[illegible: 1 letter]hed. He once dying for ſinne and raiſed vp againe, dieth nowe no more. Therefore wherſoeuer is a true faith in Chriſt, there ſinne is aboliſhed, dead, and buried in deede. But where no Faith in Chriſt is, there ſinne doth ſtill remaine.The remnants of ſinne dead in the ſaincts. And albeit the remnaunts of ſinne be as yet in the Saintes becauſe they beleue not perfectly, yet are they dead in that they are not imputed vnto them becauſe of their Faith in Chriſte. This is therfore a ſtrong and a mighty argument which Paule here proſecuteth againſt the righteouſnes of workes.Chriſt hath redemed vs frō the Curſe, therfore not the lavve. It is not the lawe nor workes that doe deliuer vs from the euerlaſting Curſe, but Chriſte alone. See therefore good Chriſtian reader I beſeech thee, that thou diſtinguiſh Chriſt from the law, and diligently marke how Paule ſpeaketh, and what he ſayth. All (ſayth he) which doe not fulfil the law, are neceſſarily vnder the Curſe. But no man fulfilleth the law: therfore all men are vnder the Curſe. He addeth moreouer an other propoſition:By nature vve are all vnder the Curſe, but Chriſt hath redemed al that beleue in him. Chriſt hath redemed vs frō the Curſe of the law, being made a Curſe for vs: It followeth then that the lawe and workes doe not redeeme vs from the Curſe, but doe bring vs rather vnder the Curſe. Charitie therefore, (which, as the Schoolemen ſay, geueth forme and perfection vnto Faith) hath not onely not redemed vs from the Curſe, but rather it wrappeth vs more and more in the Curſe. This text then is plaine, yt all men, yea the Apoſtles, Prophets, and Patriarks had remained vnder the Curſe, if Chriſt had not ſet him ſelfe againſt ſinne, death, the Curſe of the law, the wrath and iudgemēt of God, and ouercome them in his owne body: for no power of fleſh and bloud could ouercome theſe huge and hideous Monſters. But now, Chriſt is not the law or the worke of the law, but a diuine and humane perſon, which tooke vpon him ſinne, the condemnation of the lawe and death, not for him ſelfe, but for vs. Wherfore all the weight and force hereof conſiſteth in this word, For vs. We muſt not thē imagine Chriſt to be innocent & as a priuate perſon (as doe the Schoolemen, and almoſt all the Fathers haue done) which is holy and righteous for him ſelfe onely.All men, yea the moſt holy, remaine vnder the Curſe, vvithout Chriſt. True it is in deede that Chriſte is a perſon moſt pure and vnſpotted: but thou muſt not ſtay there: for thou haſt not yet Chriſte, although thou knowe him to be God and man: but then thou haſt him in deede, when thou beleeueſt that this moſt pure and innocent perſon is freely geuen vnto thee of the Father to be thy high Prieſt and Sauiouer,Hovve Chriſt is truely knovven. yea rather thy ſeruaunt, that he putting off his innocentie and holines, and taking thy ſinnefull perſon vpon him, might beare thy ſinne, thy death, and thy Curſe, and might be made a ſacrifice and a Curſe for thee, that by this meanes he might deliuer thee from the Curſe of the lawe. Ye ſee then with what an Apoſtolike ſpirite Paule handleth this argument of the Bleſſing and of the Curſe, whileſt he not onely maketh Chriſt ſubiect to ye Curſe, but ſayth alſo that he is made a Curſe. So in the. 2. Corrin. 5. he calleth him Sinne, when he ſayth: He hath made him to be Sinne for vs, vvhich knevv no ſinne, that vve shoulde be made the righteouſnes of God in him. 2. Cor. 5.25. And although theſe ſentences may be well expounded after this maner: Chriſt is made a Curſe, that is to ſay, a ſacrifice for the Curſe: and Sinne, yt is, a ſacrifice for ſinne,Chriſt is made a Curſe and ſinne for vs. yet in my iudgement it is better to keepe the proper ſignification of the words, becauſe there is a greater force and vehemencie therin. For when a ſinner cometh to the knowledge of him ſelfe in deede, he feeleth not onely that he is miſerable, but miſery it ſelfe: not onely that he is a ſinner & is accurſed, but euen ſinne and malediction it ſelfe. For it is in deede a great matter to beare ſinne, the wrath of God, malediction and death. Wherefore that man which hath a true feeling of theſe things (as Chriſt did truely & effectually feele them for all mā kinde) is made euen ſinne, death, and malediction it ſelfe. Paule therefore handleth this place with a true Apoſtolicall ſpirite. There is neither Sophiſter, nor Lawyer, nor Iew, nor Anabaptiſt, nor any other that ſpeaketh as he doeth. For who durſt alleage this place out of Moiſes: Accurſed is euery one that hangeth on tree, and applie it vnto Chriſt? Like as Paule then applied this ſentence to Chriſt, euen ſo may we apply vnto Chriſte, not onely that whole. 27. chap. of Deuteronomie, but alſo may gather all ye Curſes of Moiſes lawe together, and expound the ſame of Chriſt. For as Chriſt is innocent in this generall lawe, touching his owne perſon, ſo is he alſo in all the reſt.All the curſes of the lavve be laid vpon Chriſt. And as he is giltie in this generall lawe in that he is made a Curſe for vs, and is hanged vpon the croſſe as a wicked man, a blaſphemer, a murtherer & a traitour: euen ſo is he alſo giltie in all others. For all the Curſes of the law are heaped together and laide vpon him, and therfore he did beare and ſuffer them in his owne body for vs. He was therfore not onely accurſed, but was alſo made a Curſe for vs. This is rightly and after a true Apoſtolicall manner to interprete the Scriptures. For a man is not able to ſpeake after this manner without the holy Ghoſt: that is to ſay, to comprehend the whole lawe in this one ſaying: Chriſt is made a Curſe for vs, and lay the ſame altogether vpon Chriſte:This is a moſt ſure argumēt taken out of the vvhole lavve. and contrariwiſe to comprehend all the promiſes of the Scripture, and ſay, that they are all at once fulfilled in Chriſt. Wherfore this is in deede an Apoſtolike and inuincible argument, not taken out of one place of the lawe, but out of the whole lawe: which Paule alſo vſeth as a ſure ground. Here we may ſee with what diligence Paule read the holy Scriptures, and howe exactly he wayed euery worde of this place:Paule diligently vvayeth this ſentence of Geneſis: In thy ſeede. &c. In thy ſeede shall all the nations of the earth be bleſſed. Firſt, out of this worde Bleſſing. &c. he gathereth this argument: If bleſſing ſhall be geuen vnto all nations, then are all nations vnder the Curſe, yea the Iewes alſo, who haue the lawe. And he alleageth a teſtimonie of the Scripture, wherby he proueth that all the Iewes which are vnder the lawe, are vnder the Curſe: For Curſed is euery one vvhich abideth not in all the things that are vvritten in this booke. Moreouer, he diligently wayeth this clauſe: All nations. All nations. Out of the which he gathereth thus: that the Bleſſing belongeth not onely to the Iewes, but alſo to all the nations of the whole world. Seing then it belongeth to all nations, it is impoſſible that it ſhould be obtained through the lawe of Moiſes, The Ievves attained not to righteouſnes through the lavve. Rom. 10. for as much as there was no nation yt had the law, but onely the Iewes. And although they had the law, yet were they ſo farre of from obtaining the Bleſſing through it, that the more they indeuoured to accompliſh it, the more they were ſubiecte to the Curſe of the lawe. Wherfore there muſt needes be an other righteouſnes which muſt be farre more excellent then the righteouſnes of the law, through which, not onely the Iewes, but alſo all nations through out the whole world, muſt obtaine the Bleſſing. Finally, theſe words: In thy Seede, In thy ſeede. he expoundeth after this maner, that a certaine man ſhould iſſue out of the ſeede of Abraham, that is to ſay, Chriſt, through whom the Bleſſing ſhould come afterwards vpon all nations.Chriſt became accurſed, that he might bleſſe all nations. Seing therfore it was Chriſte that ſhould bleſſe all nations, it was he alſo that ſhould take away ye Curſe from them. But he could not take it away by the law, for by the lawe it is more & more encreaſed. What did he then? He ioyned himſelf to the companie of ye accurſed, taking vnto him their fleſh and their bloud, and ſo ſet him ſelf for a Mediator betwene God and men, ſaying:Hovv the nations vvere deliuered frō the Curſe. In one perſon Chriſt ioyneth God and mā together. Although I be fleſh and bloud, and now dwell among the accurſed, yet notwithſtanding I am that Bleſſed one through whom all men muſt be bleſſed. So in one perſon he ioyned God and man together, and being vnited vnto vs which were accurſed, he was made a Curſe for vs, & hid his Bleſſing in our ſinne, in our death, and in our Curſe, which condemned him and put him to death. But becauſe he was the Sonne of God, he coulde not be holden of them,Hypocrites are offended at the doctrin of the goſpell. but ouercame them, led them captiue and triumphed ouer them: and whatſoeuer did hang vpon fleſh, which for our ſake he tooke vpon him, he caried it with him. Wherefore all they that cleaue vnto this fleſh, are bleſſed and deliuered from the Curſe, that is, from ſinne, and euerlaſting death. They that vnderſtand not this benefite of Chriſt (wherof the goſpell ſpecially intreateth) and knowe not an other righteouſnes beſides the righteouſnes of the lawe, when they heare that the workes of the lawe are not neceſſary to ſaluation, but that men doe obtaine the ſame by onely hearing and beleuing that Chriſte the Sonne of God hath taken vpon him our fleſh and ioyned him ſelfe to the accurſed, to the ende that all natiōs might be bleſſed, they (I ſay) are offended: for of all this they vnderſtand nothing, or elſe they vnderſtand it carnally. For their mindes are occupied with other cogitations & fantaſtical imaginatiōs: therfore theſe things ſeeme vnto them ſtraūge matters. Yea euen vnto vs which haue receaued the firſt fruites of the ſpirit, it is vnpoſſible to vnderſtād theſe things perfectly: for they mightely fight agaīſt reaſon. To conclude, all euils ſhould haue ouerwhelmed vs, as they ſhall ouerwhelme the wicked for euer. But Chriſt being made for vs a trāſgreſſor of all lawes, giltie of all our malediction, our ſinnes, and al our euils, cometh as Mediatour betwene, embracing vs wicked and damnable ſinners. He tooke vpon him and bare all our euils, which ſhould haue oppreſſed and tormented vs for euer: and theſe caſte him downe for a while, and ranne ouer his head like water, as the Prophet in the perſon of Chriſt complaineth when he ſayth: Thy indignation ſore preſſeth me, Pſa. 88.15.16. and thou haſt vexed me vvith all thy ſtormes. Again: Thine indignations haue gone ouer me, and thy terrours haue troubled me. By this meanes we being deliuered from theſe euerlaſting terrours and anguiſh through Chriſte, ſhall enioy an euerlaſting and ineſtimable peace and felicitie, ſo that we beleue this. Theſe are the reuerend myſteries and ſecretes, which Moiſes alſo ſomwhat parkly in ſome places did for eſhew:The true myſteries. The Fathers of the old Teſtament reioyced more of the benefite of Chriſt then vve doe. which alſo the Prophets & Apoſtles did know, & did deliuer to their poſteritie. Of which thing to come, the Saincts of the old Teſtament reioyced more, then we doe for the ſame already exhibited vnto vs. In deede we do acknowledge yt this knowledg of Chriſt & of the righteouſnes of faith, is an ineſtimable treaſure: but we conceaue not therby ſuch a ful ioy of ſpirite, as the Prophets and Apoſtles did. Hereof it cometh, that they (and ſpecially Paule) ſo plentifully ſet forth and ſo diligently taught the Article of Iuſtification. For this is the proper office of an Apoſtle,The proper office of Apoſtles. to ſet forth the glory and benefit of Chriſt, and thereby to raiſe vp and to comfort troubled and afflicted conſciences.

Verſe. 14. That the bleſſing of Abraham might come vpon the Gentiles through Chriſt Ieſus. Paule hath alwayes this place before his eyes: In thy ſeede &c. For ye Bleſſing promiſed vnto Abraham, could not come vpon ye Gentiles,The bleſſing geuen vnto the Gentiles by Chriſte. but onely by Chriſt the ſeede of Abraham: and that by this meanes: to witte, yt it behoued him to be made a Curſe, yt this promiſe made vnto Abraham: In thy ſeede shall all nations be bleſſed, might ſo be fulfilled. Therfore by no other meanes could this be done yt is here promiſed, but that Ieſus Chriſt muſt needes become a Curſe, and ioyne him ſelfe to thoſe that were accurſed, that ſo he might take away the Curſe from them, and through his Bleſſing might bring vnto them righteouſnes and life. And here marke (as I haue alſo forewarned you) that this word Bleſſing is not in vaine, as the Iewes dreame,The vvorde Bleſſing. who expoūd it to be but a ſalutation by word of mouth or by wryting. But Paule entreateth here of ſinne and righteouſnes, of death and life before God. He ſpeaketh therefore of ineſtimable and incomprehenſible things, when he ſayth: that the Bleſſing of Abraham might come vpon the Gentiles through Ieſus Chriſt. Ye ſee moreouer what merits we bring,Our deſert vvherby vve obtaine the Bleſsing. & by what meanes we obtain this Bleſſing. This is ye merite of Congruence & worthines, theſe are the works preparatiue wherby we obtain this righteouſnes, yt Chriſt Ieſus was made a Curſe for vs. For we are ignorant of God, enemies of God, dead in ſinne, & accurſed: and what is our deſert then? What can he deſerue yt is accurſed, ignorāt of God, dead in ſinnes, and ſubiect to the wrath & iudgement of God? When the Pope excōmunicateth a man, whatſoeuer he doth, is counted accurſed. How much more then may we ſay, yt he is accurſed before God (as all we are before we know Chriſt) which doth nothing elſe but curſed things?The vvay hovv to eſcape the Curſe. Wherefore there is no other way to auoide ye Curſe, but to beleue, and with aſſured confidēce to ſay: Thou Chriſt art my ſinne & my Curſe, or rather I am thy ſinne, thy Curſe, thy death, thy wrath of God, thy hell: and contrariwiſe, thou arte my righteouſnes, my Bleſſing, my life, my grace of God, and my heauen. For the text ſayeth plainely: Chriſte is made a Curſe for vs. Therefore we are the cauſe that he was made a Curſe: nay rather we are his Curſe. This is an excellent place, & full of ſpiritual conſolation, & albeit it ſatiſfie not ye blind & hard harted Iewes, yet it ſatiſfieth vs that are baptiſed, and haue receaued this doctrine, and concludeth moſt mightely, yt we are bleſſed through the Curſe, the ſinne, & the death of Chriſt, yt is to ſay, we are iuſtified and quickned vnto life. So long as ſinne, death and ye Curſe do abide in vs, ſinne terrifieth, death killeth, and the Curſe condemneth vs. But when theſe are tranſlated and laid vpon Chriſtes backe,Our ſinnes are caſt vpon Chriſt and his righteouſnes is geuen vnto vs. then are theſe euils made his owne, and his good thinges are made ours. Let vs therefore learne in all tentations to tranſlate ſinne, death, the Curſe and all euils which oppreſſe vs, from our ſelues vnto Chriſt, and againe, from him vnto our ſelues, righteouſnes, mercy, life and bleſſing. For he beareth all our euils vpon him. God the father caſt the iniquities of vs all,The mercy of God tovvards ſinners vnſpeakeable. as Eſay the Prophet ſaith, vpon him: And he hath taken them vpon him willingly, for he was not giltie. But this he did, that he might fulfill the will of his father, by the which we are made holy for euer. This is that infinite and vnmeaſurable mercy of God, which Paule would gladly amplifie with all eloquence and plentie of wordes,The greatnes of Gods mercy is ſo exceeding, that it can ſcant be beleued. but the ſlender capacitie of mans heart can not comprehende, and much leſſe vtter, that vnſearchable deapth and burning zeale of Gods loue towards vs. And verely the ineſtimable greatnes of Gods mercy, not only engendreth an hardnes to beleue, but alſo incredulitie it ſelfe. For I doe not onely heare that almightie God the creatour and maker of all things is good and merciful, but alſo that the ſame high ſouereigne Maieſtie was ſo careful for me a damnable ſinner, a child of wrath and of euerlaſting death, that he ſpared not his owne deare Sonne, but deliuered him to a moſt opprobrious and ſhamefull death, that he hāging betwene two theeues, might be made a Curſe and ſinne for me a curſed ſinner,Of vvhat things the Goſpell entreateth. that I might be made bleſſed: that is to ſay, the childe and heire of God. Who can ſufficiently praiſe and magnify this exceeding great goodnes of God? Not all the Angels in heauen. Therfore the doctrine of the Goſpell the booke of God, ſpeaketh of farre other matters then any booke of policie or philoſophie, yea or ye booke of Moſes himſelfe: to wit, of the vnſpeakeable and moſt diuine giftes of God, which farre paſſe the capacitie and vnderſtanding both of men and Angels.

Verſe. 14. That vve might receaue the promiſe of the ſpirite through faith. This is a phraſe of the Hebrewes: The promiſe of the ſpirite: The promiſe of the ſpirite. that is to ſay, the ſpirite promiſed. Now, the ſpirite is freedom from ye law, ſinne, death, the Curſe, hel, and from the wrath and iudgement of God. Here is no merite or worthines of ours, but a free promiſe and a gifte geuen through the Seede of Abraham, The nature of Faith. that we may be free from all euils, and obtaine all good things whatſoeuer. And this libertye & gift of the ſpirite, we receiue not by any other merites then by Faith alone. For that onely taketh holde of the promiſe of God, as Paule plainly ſayth in this place: that vve might receaue the promiſe of the ſpirite, Verſe. 14. not by vvorkes, but by Faith. This is in dede a ſweete and a true Apoſtolike doctrine,VVhat maner of doctrine the Apoſtolicall doctrine is. which ſheweth yt thoſe things are fulfilled for vs, & now geuen to vs, which many Prophets & Kings deſired to ſee & to heare. And ſuch like places as this one is, were gathered together out of diuers ſayings of the Prophets, which forſaw long before in ſpirite, yt all things ſhould be chaū ged, repaired, and gouerned by this man Chriſte. Therfore the Iewes hauing the law of God, did notwithſtanding beſides that law, looke for Chriſt. None of the Prophets or gouernours of the people of God, did make any new lawe, but Elias, Samuel, Dauid, & all the other Prophets did abide vnder ye law of Moſes: they did not appoint any new tables, or a new kingdom & prieſthode:The chaunge of things reſerrued to Chriſt alone. for that new chaunge of the kingly prieſthoode of the law & ye worſhip, was referred & kept to him only of whom Moiſes had propheſied longe before: The Lord thy God shal raiſe vp a Prophet vnto thee of thine ovvne nation, and from among thy brethren: Him shalt thou heare. As if he ſhould ſay: Thou ſhalt heare him onely, and none beſides him. This the Fathers well vnderſtode, for none could teach greater and higher poynts then Moiſes him ſelfe, who made excellent lawes of high and great matters, as are the ten commaundemēts, eſpecially the firſt commaundement: I am the Lord thy God: Exod. [illegible: 1 letter]0. Thou shalt haue no other Gods but me: Thou shalt loue the Lord thy God vvith all thy heart &c. This law concerning the loue of God, doth comprehend the very Angels alſo. Therfore it is the headſpring of all diuine wiſedom.The firſt commaundement the ſpring of all the vviſedom of God. And yet was it neceſſary notwithſtanding, that an other teacher ſhould come, that is to ſay, Chriſt, which ſhould bring & teach an other thing farre paſſing theſe excellent lawes: to witte, grace and remiſſion of ſinnes. This is therfore a mightie text. For in this ſhort ſentence: That vve might receaue the promiſe of the ſpirite by faith, Paule poureth out at once what ſo euer he was able to ſay. Therfore when he can goe no further (for he could not vtter any greater or more excellent thing), he breaketh of, and here he ſtayeth.

Verſe. 15. Brethern, I ſpeake according to man: Though it be but a mans couenaunt vvhen it is confirmed, yet no man doth abrogate it, or addeth any thing therto. After this principall & inuincible argument Paule addeth an other grounded vpon ye ſimilitude of a mans Teſtament: which ſemeth to be very weake, and ſuch as the Apoſtle ought not to vſe for the confirmation of a matter of ſo great importance. For in high and waightie matters,Humaine things muſt be confirmed by diuine things,, and not contrarivviſe diuine things by humaine things. we ought to confirme earthly things by diuine things, & not diuine and heauenly things by earthly and worldly things. And in deede it is true ye theſe arguments of all other are moſt weake, when we goe about to proue and confirme heauenly matters wt earthly and corruptible things as Scotus is wont to doe. A man (ſayth he) is able to loue God aboue all things, for he loueth him ſelf aboue all things: therfore much more is he able to loue God aboue all things. For a good thing the greater it is, the more it is to be loued. And hereof he inferreth that a man is able, ex puris naturalibus: that is to ſay, euen of his owne pure natural ſtrength, eaſily to fulfil that high commaundement: Thou shalt loue the Lord thy God vvith all thy heart. &c. For (ſayth he) a man is able to loue ye leaſt good thing aboue all thīgs: yea he ſetteth at naught his life (of all other things moſt deare vnto him) for a litle vile money: Therfore he can much more doe it for Gods cauſe. Ye haue oftentimes heard of me, yt ciuill ordinaunces are of God: for God hath ordained them and alloweth them, as he doth ye Sunne, the Moone, & other creatures. Therfore an argument taken of the ordinance or of the creatures of God, is good, ſo yt we vſe the ſame rightly.An argument taken from Gods creatures holdeth. So the Prophets haue very often vſed ſimilitudes and compariſons taken of creatures, calling Chriſt the Sunne, the Church the Mone, the preachers & teachers of the word the Starres. Alſo there are many ſimilitudes in the Prophets, of trees, thornes, flowers, and frutes of the earth.The often vſe of ſimilitudes in the holy ſcriptures. The new Teſtament likewiſe is full of ſuch ſimilitudes. Therfore where Gods ordināce is in the creature, there may an argument be wel borrowed and applied to diuine and heauenly things. So our Sauiour Chriſt in Mat. 7. argueth frō earthly thīgs to heauē ly things,Math. 7.11. whē he ſayth: If ye then vvhich are euil cā geue to your children good gifts, hovv much more shall your Father vvhich is in heauē geue good things to them that aske him? Likewiſe Paule: We muſt obey men: therfore much more muſt we obey God. Ieremie alſo in the 53. chap: The Rhecabites obeyed their Father: Rom 13. Ierems. 3[illegible: 1 letter].16. hovv much more ought ye to haue obeyed me? Now theſe things are appoynted of God, and are his ordinaunces, that Fathers ſhould geue vnto their children,VVhen arguing from huma[illegible: 1 letter]ne things is of force. & that children ſhould obey their parents. Therfore ſuch maner of arguments are good when they are grounded vpon ye ordinaūce of God. But if they be taken from mens corrupt affections, they are naught.VVhen it is not of force. Such is the argument of Scotus: I loue the leſſer good thing, therfore I loue the greater more. I deny the conſequence. For my louing is not Gods ordinaunce, but a deuilliſh corruption. In deede it ſhould be ſo, that I louing my ſelfe or an other creature, ſhould much more loue God the creatour: but it is not ſo.Our loue is corrupted. For the loue wherwith I loue my ſelfe, is corrupt and againſt God. This I ſay leſt any man ſhould cauill yt an argument taken of corruptible things, & applied to diuine and ſpirituall matters, is nothing worth. For this argument (as I haue ſayd) is ſtrōg enough, ſo that we ground the ſame vpon the ordinaunce of God, as we ſee in this argumēt which we haue in hand. For ye ciuil law which is an ordinaunce of God,The teſtament of a mā is not chaunged. ſayth yt it is not lawfull to breake or to chaunge the teſtament of a man. Yea it commaundeth that the laſt will or teſtament of a man be ſtraitly kept: For that it is one of the holieſt & moſt laudable cuſtomes yt are among men. Now therefore vppon this cuſtome of mans Teſtament Paule argueth after this maner: How cometh it to paſſe that mā is obeyed and not God? Political and ciuill ordinaūces, as concerning Teſtaments and other things, are diligently kept. There nothing is chaūged, nothing is added or taken away.Gods Teſtament is chaū ged. But the Teſtament of God is chaunged: that is to ſay, his promiſe concerning the ſpiritual Bleſſing, that is, concerning heauenly and euerlaſting things, which the whole world ought not onely to receaue with great zeale and affection: but alſo ought moſt religiouſly to reuerence and honour. This perſuadeth vehemently, when we ſo argue from the examples and lawes of men. Therfore he ſayth: I ſpeake after the maner of men: that is to ſay, I bring vnto you a ſimilitude taken of the cuſtome and maner of men. As if he ſhould ſay:A Teſtament or laſt vvill is confirmed by the death of him that maketh it. The teſtaments of men and ſuch other corruptible things are ſtreitly executed, and that which the lawe commaundeth is diligently obſerued and kept. For when a man maketh his laſt wil, bequeathing his lands and goods to his heires and therupon dieth, this laſt wil is confirmed and ratified by the death of the Teſtator, ſo yt nothing may nowe be either added to it, or taken from it, according to all law & equitie. Now, if a mās wil be kept wt ſo great fibelity, yt nothīg is added to it or taken from it after his death:The Teſtamēt of God ought to be kept vvith greater fidelitie then mans Teſtament. how much more ought the laſt Wil of God to be faithfully kept, which he promiſed and gaue vnto Abraham and his ſeede after him? For when Chriſt died, then was it confirmed in him, and after his death the writing of his laſt Teſtament was opened: that is to ſay, ye promiſed Bleſſing of Abraham was preached amonge all nations diſperſed throughout the whole world. This was yt laſt Wil and Teſtament of God the great Teſtatour confirmed by the death of Chriſt:The Teſtamēt o[illegible: 1 letter] laſt VVill of God. therfore no man ought to chaunge it or to adde any thing to it, as they that teach the law and mans traditions doe. For they ſay, vnleſſe thou be circumciſed, kepe the law do, many workes, & ſuffer many things, thou cāſt not be ſaued. This is not the laſt Will or Teſtament of God. For he ſaid not vnto Abraham: if thou doe this or that, thou ſhalt obtaine the Bleſſing: or they yt be circumciſed & keepe the law ſhall obtaine the ſame: but he ſaith, In thy ſeede shall all the nations of the earth be bleſſed. As if he ſhould ſay: I of meere mercye doe promiſe vnto thee, ye Chriſt ſhall come of thy ſeede, who ſhall bring the Bleſſing vpon all nations oppreſſed with ſinne and death: that is to ſay, which ſhall deliuer the nations from the euerlaſting Curſe: to wit, from ſinne & death, receauīg this promiſe by faith: In thy ſeede &c Wherefore, euen as the falſe Apoſtles were in time paſt, ſo are all the Papiſtes and Iuſticiaries at this day peruerters and deſtroyers,VVho are the deſtroyers of Gods Teſtament. not of mans Teſtament (becauſe they are forbidden by ye law): but of Gods Teſtamēt, whom they feare nothing at all, although he be a conſuming fier.The nature of hypocrites. For ſuch is ye nature of all hypocrites, that they will obſerue mans law exactely: but the lawes of God they doe deſpiſe, and moſt wickedly tranſgreſſe. But the time ſhall come when they ſhall beare an horrible iudgement, and ſhall feele what it is to contemne and peruerte the Teſtament of God. This argument then grounded vpon the ordinaūce of God, is ſtrong enough.

Verſe. 16. Novv to Abraham and his ſeede vvere the promiſes made. He ſaith not: And to the Seedes, as ſpeaking of many: but and to thy Seede, as of one vvhich is Chriſt. Here by a newe name he calleth the promiſes of God made vnto Abraham concerninge Chriſte that ſhoulde bringe the Bleſſinge vnto all nations,Paule calleth the promiſe a Teſtament. a Teſtament. And in deede the promiſe is nothinge elſe but a Teſtament, not yet reuealed, but ſealed vppe. Nowe, a Teſtament is not a lawe, but a donation or free gifte. For heires looke not for lawes, exactions, or any burdens to be laide vpon them by the Teſtament, but they looke for the inheritaunce confirmed thereby. Firſt of all therefore he expoundeth the wordes: Afterwardes he applieth the ſimilitude, and ſtandeth vpon this worde Seede. There were no lawes geuen vnto Abraham (ſaith he), but a Teſtament was made and deliuered vnto him: that is to ſay, the promiſes were pronounced vnto him as touching the ſpirituall Bleſſing: therefore ſomewhat was promiſed and geuen vnto him.The Teſtamēt of man is a shadovve of Gods Teſtament. If then the Teſtament of a man be kept, why ſhoulde not rather the Teſtament of God be kept? whereof the Teſtament of man is but a ſhadowe? Againe, if we will keepe the ſignes, why doe we not rather keepe the things which they ſignifie? Now, the promiſes are made vnto him, not in all the Iewes, or in many Seedes, but in one Seede, which is Chriſt. The Iewes will not receaue this interpretation of Paule: For they ſay, that the ſingular number is here put for the plurall, one for many. But we gladly receaue this meaning and interpretation of Paule, who oftentimes repeteth this worde Seede, and expoundeth this Seede to be Chriſt:Chriſt the Seede promiſed to Abraham. and this he doth with a true Apoſtolicall ſpirite. Let the Iewes deny it as much as they will: we notwithſtanding haue argumentes ſtronge enough, which Paule hath before reherſed, which alſo confirme this thinge, and they can not deny them. Hitherto, as touching the ſimilitude of Gods ordinaunce, that is to ſay: of mans Teſtament. Now he expoundeth and amplifieth the ſame.

Verſe. 17. And this I ſay, that the lavv vvhich vvas. 430. yeares after, can not diſanull the couenaunte that vvas confirmed before of God in reſpect of Chriſt, that it should make the promiſe of none effect. Here the Iewes might obiect,An obiectiō of the Ievves. that God was not onely content to geue promiſes to Abraham, but alſo after. 430. yeares he made the law. God therefore miſtruſting his owne promiſes, as vnſufficient to iuſtifie, added thereto a better thinge: that is to ſay, the law, to the end that when the ſame, as a better ſucceſſor, was come, not the idle but the doers of the law might be made righteous thereby. The law therefore which followed the promiſe, did abrogate the promiſe. Such euaſions and ſtarting holes the Iewes ſeeke out. To this cauillation Paule aunſwereth very well and to the purpoſe, and ſtrongly confu[illegible: 1 letter]eth the ſame.Paule confuteth the obiection of the Ievves. The law (ſaith he) was geuen 430. yeares after the promiſe was made: In thy Seede &c. and it could not make the promiſe voide and vnprofitable. For the promiſe is the Teſtament of God, confirmed by God himſelfe in Chriſt ſo many yeares before the law. Now, that which God once hath promiſed and confirmed, he calleth not backe againe, but it remaineth ratified and ſure for euer. VVhy the lavv is added to the promiſe.Why then was the law added? In deede it was deliuered ſo many ages after to the poſteritie of Abraham, not to ye end he might through it obtaine the Bleſſing (for it is the office of the law to bring mē vnder the Curſe, and not to bleſſe): but that there might be in the world a certaine people, which might haue the word and teſtimonie of Chriſt, out of the which, Chriſt alſo according to the fleſh, might be borne: And that men being kept and ſhut vp vnder the lawe, might ſigh and grone for their deliueraunce through ye Seede of Abraham, which is Chriſt: which onely ſhould and could bleſſe, that is to ſay, deliuer all nations from ſinne and euerlaſting death. Moreouer, the ceremonies commaū ded in the lawe, did foreſhadowe Chriſt. Wherefore the promiſe was not aboliſhed either by the law, or by the ceremonies of the law: but rather by the ſame, as by certaine ſeales, it was for a time confirmed, vntill the letters themſelues or the writing of the Teſtament (to wit,The letters he calleth the vvritten vvill or Teſtament. the promiſe) might be opened and by the preaching of the Goſpell might be ſpread abroad among all nations. The promiſe is confirmed by the lavve: therefore not abolished.But let vs ſuffer the law and the promiſe to encounter together, and then ſhall we ſee which of them is the ſtronger: that is to ſay, whether the promiſe be able to aboliſh the lawe, or the lawe the promiſe. If the law aboliſh the promiſe, then it followeth, that we by our works make God a lier and his promiſe of none effect. For if the law doe iuſtifie vs and deliver vs from ſinne and death, and conſequently our workes and our owne ſtrength performing the lawe, then the promiſe made to Abraham is vtterly voide and vnprofitable, and ſo conſequently God is a lier and a diſſembler.VVhat diſcommoditie should follovve if the lavve should abolish the promiſe. For when he which promiſeth will not performe his promiſe, but maketh it of none effect, what doth he els but ſhew himſelfe to be a lier and a diſſembler? But it is impoſſible that the lawe ſhould make God a lier, or that our workes ſhould make the promiſe void, nay rather it muſt needes be firme & ſtable for euer (for God promiſeth not in vaine) although we were able to keepe and fulfil the lawe. And let vs admitte that all men were as holy as Angels, ſo that they ſhould not neede the promiſe (which notwithſtanding is impoſſible): yet muſt we thinke that the ſame promiſe abideth moſt ſure and certaine: or elſe God ſhould be found a lier, which either hath promiſed in vaine, or elſe wil not or can not performe his promiſes. Therfore, like as the promiſe was before the lawe, ſo is it farre more excellent then the lawe. And God did excellently well in that he gaue the promiſe ſo long before the law. Which he did of purpoſe and to this ende,The lavv doth not abrogate the promiſe, but Faith laying hold vpon the promiſe, doth abrogate the lavv. that it ſhould not be ſayd, that righteouſnes was geuen through the lawe, and not through the promiſe. For if he would that we ſhould haue ben iuſtified by the lawe, then would he haue geuen the law. 430. yeares before the promiſe, or elſe together with the promiſe. But nowe at the firſt he ſpeaketh not a worde as concerning the lawe, but at the length after 430. yeares he geueth the lawe. In the meane while, all that time he ſpeaketh onely of his promiſes. Therfore the Bleſſing and free gift of righteouſnes came before the lawe through the promiſe: The promiſe therfore is farre more excellent then the lawe. And ſo the law doth not aboliſh the promiſe, but Faith in the promiſe (whereby the beleuers euen before Chriſtes time were ſaued) which is now publiſhed by the Goſpell throughout the whole world, deſtroyeth the law, ſo that it can not encreaſe ſinne any more, terrifie ſinners, or bring them into deſperation, laying hold vpon the promiſe through Faith. And in this alſo lieth a certaine vehemencie ſpecially to be noted, that he expreſſely ſetteth downe the number of .430. yeares. As if he would ſay: Cōſider with your ſelues how long it was betwene the promiſe geuen, and the lawe. It is plaine that Abraham receaued the promiſe a long time before the lawe. For the lawe was geuen to the people of Iſrael .430. yeares after. And this is an inuincible argument gathered and grounded vpon a certaine time. And he ſpeaketh not here of the lawe in generall, but onely of the written lawe.The vvritten lavve. As if he would ſay: God could not then haue regarde to the Ceremonies and workes of the law, and geue righteouſnes to the obſeruers thereof. For as yet the lawe was not geuen, which commaundeth ceremonies, requireth workes, and promiſeth life to thoſe that obſerue them, ſaying: The man that shall doe theſe things, shall liue in them. And although it promiſe ſuch things, yet it foloweth not therfore that we obtaine theſe promiſes: For it ſayeth plainly: The mā that shal do theſe things, &c. Now, it is certaine that no man can doe them. Moreouer, Paule ſayth that the lawe can not aboliſh the promiſe: therefore that promiſe made vnto Abraham .430. yeares before the law, remaineth firme and conſtant. And that the matter may be better vnderſtand, I will declare the ſame by a ſimilitude.A Similitude. If a rich man, not conſtrained, but of his owne good will, ſhould adopte one to be his ſonne, whom he knoweth not, and to whom he oweth nothing, and ſhould appoynt him to be the heire of all his lands and goods, & certaine yeres after that he hath beſtowed this benefite vpon him, he ſhould lay vpon him a law to do this or that: he cā not now ſay that he hath deſerued this benefite by his owne workes, ſeeing that many yeres before, he aſking nothing, had receaued the ſame freely and of mere fauour: So, God could not reſpect our workes and deſertes going before righteouſnes: for the promiſe and the gift of the holy Ghoſt was .430. yeares before the lawe. Hereby it appeareth that Abraham obteined not righteouſnes before God through the lawe.Abrahā vvas not made righteous by the lavve, for vvhen he liued, ther vvas no lavve. For there was yet no law. If there were yet no lawe, then was there neither worke nor merite. What then? Nothing elſe but the mere promiſe. This promiſe Abraham beleued, and it was counted to him for righteouſnes. By the ſelfe ſame meanes then that the father obteined this promiſe, the children doe alſo obteine it and holde it. So ſay we alſo at this day: Our ſinnes were purged by the death of Chriſt aboue a thouſand and fiue hundreth yeres agoe, when there were yet no religious Orders, no Canon or rule of Penance, no merites of congruence and worthines. We can not nowe therfore begin to aboliſh the ſame by our owne workes and merites. VVhat maner of arguments Paule vſeth.Thus Paule gathereth arguments of ſimilitudes, of a certaine time, and of perſons, ſo ſure & ſtrong on euery ſide that no man can deny them. Let vs therfore arme and fortifie our conſciences with ſuch like arguments: For it helpeth vs excedingly, to haue them alwayes ready in tentations. For they lead vs from the lawe and workes, to the promiſe and to faith: from wrath to grace: from ſinne to righteouſnes, and from death to life. Therfore theſe two things (as I doe often repeate): to witte, the lawe and the promiſe muſt be diligently diſtinguiſhed. For in time,The lavv and the promiſe muſt be diſtinguished. in place, and in perſon, and generally in all other circumſtances they are ſeparate as farre aſunder as heauen and earth, the beginning of the world and the later ende. In deede they are neare neighbours, for they are ioyned together in one man or in one ſoule: but in the inward affection & as touching their office, they ought to be ſeparate farre aſonder: ſo that the lawe may haue dominion ouer the fleſh, and the promiſe may ſweetely and comfortably raigne in the conſcience. When thou haſt thus appoynted vnto them both their own proper place, then thou walkeſt ſafely betwene them both in the heauen of the promiſe, and in the earth of the lawe.Both the lavv and the promiſe muſt haue their ovvne proper places appoynted vnto them. In ſpirite thou walkeſt in the Paradiſe of grace and peace: In the fleſh thou walkeſt in the earth of workes and of the croſſe. And nowe the troubles which the fleſh is compelled to beare, ſhall not be hard vnto thee, becauſe of the ſweetenes of the promiſe, which comforteth and reioyceth the hart excedingly. But now, if thou confound and mingle theſe two together,VVhat incommodities follovve of the mingling of the lavve and the promiſe together. and place the lawe in the conſcience, and the promiſe of libertie in the fleſh, then thou makeſt a confuſion, (ſuch as was in Poperie): ſo that thou ſhalt not knowe what the lawe, what the promiſe, what ſinne, or what righteouſnes is. Wherfore if thou wilt diuide the worde of truth aright, thou muſt put a great difference betwene the promiſe and the lawe as touching the inward affections and whole practiſe of life.The promiſe muſt not be confounded vvith the lavve. It is not for naught that Paule proſecuteth this argument ſo diligently. For he foreſawe in ſpirite that this miſchiefe ſhould creepe into the Church, that the word of God ſhould be confounded: that is to ſay, that the promiſe ſhould be mingled with the lawe, and ſo the promiſe ſhould be vtterly loſt. For when the promiſe is mingled with the lawe, it is nowe made nothing elſe but the very lawe. Therefore accuſtome thy ſelfe to ſeparate the promiſe and the law aſunder, euen in reſpect of time, that when the lawe cometh and accuſeth thy conſcience, thou mayeſt ſay: Lady lawe, thou comeſt not in ſeaſon, for thou comeſt to ſoone. Tarry yet vntil .430. yeres be expired, and when they are paſt, then come and ſpare not. But if thou come then, yet ſhalt thou come to late. For then hath the promiſe preuented thee .430. yeres: to the which I aſſent and ſweetely repoſe my ſelfe in the ſame. Therefore I haue nothing to doe with thee: I heare thee not. For nowe I liue with the beleuing Abraham: or rather ſince Chriſte is nowe reuealed and geuen vnto me, I liue in him: who is my righteouſnes, who alſo hath aboliſhed thee, O lawe. And thus let Chriſte be alwayes before thine eyes, as a certaine Summarie of all argumēts for the defence of Faith, againſt the righteouſnes of the fleſh, againſt the lawe, and againſt all workes and merites what ſo euer. Hetherto I haue reherſed almoſt all, but ſpecially the principall arguments which the Apoſtle Paule handleth in this Epiſtle for the confirmation of this Doctrine of Iuſtification. Among which,The argument touching the promiſe. the argument as touching the promiſe made vnto Abraham and to the other Fathers, is the waightieſt and of greateſt efficacie: which Paule doth chiefly proſecute both here and in the Epiſtle to the Romaines: the wordes wherof he diligently wayeth: and moreouer intreateth both of the times and perſons. Alſo he ſtandeth vpon this worde Seede, applying the ſame vnto Chriſte. Finally, he declareth by the contrary what the lawe worketh:The office of the lavve. namely that it holdeth men vnder the Curſe. And thus he fortifieth the Article of Chriſtian righteouſnes wt ſtrong and mighty arguments. On the other ſide, he ouerthroweth the arguments of the falſe apoſtles which they vſed in defence of the righteouſnes of the lawe, and he turneth them vpon their owne heades: That is to ſay, wheras they contended that righteouſnes and life is obtained by the lawe, Paule ſheweth that they worke nothing but malediction and death in vs. Ye contend (ſayth he) that the law is neceſſary to ſaluation. Haue ye not read, that it ſayeth: He that shall doe theſe things shall liue in them? Galat. 3.1[illegible: 1 letter]. Galat. 3.10. Now, who is he that doth performe or accompliſh them? No man liuing. Therfore, as many as are of the vvorkes of the lavve are vnder the Curſe. 1. Cor. 15.56. And againe, in another place: The ſting of death is ſinne, and the ſtrength of ſinne is the lavve. Now followeth the concluſion of all theſe arguments.

Verſe. 18. For if the inheritaunce be of the lavve, it is no more by the promiſe. &c. Verſe. 14.So he ſayth in the .4. to the Romaines: For if they vvhich be of the lavve be heires, then is Faith but vaine, and the promiſe of none effect. And it can not otherwiſe be: for this diſtinction is plaine, that the law is a thing farre differing from the promiſe.A difference betvvene the lavve, and the promiſe. Yea naturall reaſon, although it be neuer ſo blind, is compelled to cōfeſſe, that it is one thing to promiſe, and an other thing to require: one thing to geue, and an other thing to take.To promiſe and to require are diſtinct things. The lawe doth require and exact of vs our workes: the promiſe of the Seede doth offer vnto vs the ſpiritual and euerlaſting benefites of God, and that freely for Chriſtes ſake. Therefore we obtaine the inheritaunce or Bleſſing through the promiſe, and not through the lawe. For the promiſe ſayeth: In thy ſeede shall all nations of the earth be bleſſed. The inheritaunce is geuē by the promiſe, and not by the lavve. Therfore he that hath the lawe, hath not enough, becauſe he hath not yet the Bleſſing, without the which he is compelled to abide vnder the Curſe. The lawe therfore can not iuſtifie becauſe the Bleſſing is not ioyned vnto it. Moreouer, if the inheritaūce were of the law, then ſhould God be found a lier, and ye promiſe ſhould be in vaine. Again, if the law could obtaine the Bleſſing, why did God then make this promiſe: In thy Seede? &c. Why did he not rather ſay: Doe this and thou ſhalt receaue the Bleſſing? or elſe by keping of the law, thou maiſt deſerue euerlaſting life. This argument is grounded vpon contraries: The inheritaunce is geuen by the promiſe: therefore not by the lawe.

Verſe. 18. But God gaue it vnto Abraham by promiſe. It can not be denied, but that God before the law was, gaue vnto Abraham the inheritaunce or Bleſſing by the promiſe: that is to ſay, remiſſion of ſinnes, righteouſnes, ſaluation, and euerlaſting life,VVhat the Bleſſing is, vvhich is geuē vs through Chriſt. yt we ſhould be ſonnes & heires of God, and felow heires with Chriſte. For it is plainly ſayd in Geneſis: In thy ſeede shall all nations be bleſſed. There the Bleſſing is geuen frely without reſpect of ye law or works. For God gaue ye inheritāce before Moiſes was borne, or before any mā had yet once thought of the law. Why vaūt ye then that righteouſnes cometh by the law, ſeing that righteouſnes, life, and ſaluation was geuen to your father Abraham wtout the lawe, yea before there was any lawe? He that is not moued with theſe things, is blind and obſtinate. But this argument of the promiſe I haue before handled more largely, and therefore I will now but touch it by the way. Hitherto we haue heard the principal part of this Epiſtle. Now the Apoſtle goeth about to ſhew the vſe and office of the lawe, adding certaine ſimilitudes of the Scholemaſter, and of the li[illegible: 1 letter]le Heire: Alſo the allegorie of the two ſonnes of Abraham, Iſaacke and Iſmael &c. Laſt of all he ſetteth forth certaine preceptes concerning maners.

Verſe. 19. VVherfore then ſerueth the lavve? When we teach yt a man is iuſtified wtout the law and works, then doth this queſtion neceſſarily folow: If ye law doe not iuſtifie, why then was it geuen? Alſo: Why doth God charge vs and burden vs with the lawe, if it doe not iuſtifie? What is the cauſe that we are ſo hardly exerciſed and vexed wt it, if they which worke but one hower are made equal wt vs, which haue borne the heate & burden of the day? When as that grace is once publiſhed vnto vs which the Goſpell ſetteth out,The murmuring of the Ievves againſt the doctrine of Paule, for the ſtablishīg of faith. Math. 21.31. by and by ariſeth this great murmuring: without the which the Goſpell can not be preached. The Iewes had this opinion, that if they kepte the lawe, they ſhould be iuſtified therby. Therefore when they heard that the Goſpell was preached concerning Chriſt, who came into the world to ſaue, not the righteous, but ſinners, & that they ſhould goe before them into the kingdom of God, they were wonderfully offended, complaining that they had borne the heauy yoke of the lawe ſo many yeares with great labour and toyle, and that they were miſerably vexed and oppreſſed with the tyrannie of the law, without any profit, yea rather to their great hurt: Againe, that the Gentiles who were Idolaters, obteined grace wtout any labour or trauell.The murmuring of the Papiſtes againſt the goſpell. So doe our Papiſts murmur at this day, ſaying: What hath it profited vs that we haue liued in a Cloiſter twentie, thirtie, or fortie yeares: that we haue vowed chaſtitie, pouertie, obedience: that we haue ſayd ſo many Pſalters, and ſo many Canonical Howers, & ſo many Maſſes: that we haue ſo puniſhed our bodies with faſting, prayers, chaſtiſements. &c. if a huſband, a wife, a Prince, a gouernour, a maſter, a ſcholer: if an hireling or a drudge bearing ſackes, if a wench ſweeping the houſe ſhall not onely be made equall with vs, but alſo be accepted as better and more worthy before God then we? This is therfore an hard queſtion, wherewith reaſon is ſtricken dumme, and can not aunſwere, but is greatly offended with it. Reaſon after a ſorte vnderſtandeth the righteouſnes of the lawe,The iudgemēt of reaſon, concerning the doctrine of the Goſpell, vvhich teacheth that the lavve vvas geuen for tranſgreſſiōs. Galat. 3.19. Rom. 2.14. Rom. 6.1. Rom. 3.8. which alſo it teacheth and vrgeth, and imagineth that the doers of it are righteous: but it vnderſtandeth not the office and ende of the law. Therfore when it heareth this ſentence of Paule, which is ſtraunge and vnknowne to the world: That the lavve vvas geuen for tranſgreſsions, thus it iudgeth: Paule aboliſheth the lawe, for he ſayth, that we are not iuſtified through it: Yea he is a blaſphemer againſt God which gaue the lawe, whē he ſayth: that the lavve vvas geuen for tranſgreſsions. Let vs liue therfore as Gentiles which haue no lawe. Yea, let vs ſinne & abide in ſinne, that grace may abounde: Alſo, let vs doe euill, that good may come therof. This happened to the Apoſtle Paule: and the ſelfe ſame happeneth at this day vnto vs. For when the common people heare out of the Goſpell, that righteouſnes cometh by the mere grace of God through Faith onely, without the law and without workes, they gather by and by of it, as did the Iewes in times paſt: If the lawe doe not iuſtifie, then let vs worke nothing: and ſurely they performe this excellently well. What ſhould we then doe? This impietie doth in deede very much vexe vs, but we can not remedie it. For when Chriſte preacheth, he muſt nedes heare,Chriſt is iudged to be a blaſphemer, and a ſeditious perſon. that he was a blaſphemer and a ſeditious perſon: that is to ſay, that through his doctrine he deceaued men, and made them rebelles againſt Caeſar. The ſelfe ſame thing happened to Paule and all the reſt of the Apoſtles. And what maruell is it if the world in like maner accuſe vs at this day? Let it accuſe vs, let it ſclaunder vs, let it perſecute vs and ſpare not: yet muſt not we therefore hold our peace, but ſpeake freely, to the ende that afflicted conſciences may be deliuered out of the ſnares of the Deuill. And we muſt not regarde the fooliſh and vngodly people in that they do abuſe our doctrine: for whether they haue a law or no lawe, they can not be reformed. But we muſt conſider how afflicted conſciences may be comforted, that they peariſh not with the multitude. If we ſhould diſſemble and holde our peace, pore afflicted conſciences ſhould haue no conſolation, which are ſo entangled and ſnared with mens lawes and traditiōs, that they can wind them ſelues out by no meanes. As Paule therefore ſeeing ſome to ſet themſelues againſt his doctrine, and others ſome to ſeeke the libertie of the fleſh and therby to be made worſe, comforted him ſelfe after this ſort, that he was an Apoſtle of Ieſus Chriſt ſent to preach the Faith of Gods elect, and yt he muſt ſuffer all things for the elects ſake,All things are to be done for the elects ſake to the end yt they alſo might obtaine ſaluation: euen ſo we at this day do al things for the elects ſake, whom we know to be edified & comforted through our doctrine. But as for ye dogges & ſwine (of whom the one ſort doth perſecute our doctrine,Dogges. Hogges. and the other ſort doth tread vnder foote yt libertie which we haue in Chriſt Ieſus) I am ſo offended with them, that in all my life for their ſakes I would not vtter ſo much as one word: but I would rather wiſh that theſe hogges, together with our aduerſaries the dogges, were yet ſtill ſubiect to the Popes tyrannie, rather then that the holy name of God ſhould be ſo blaſphemed and euill ſpoken of through them. Therfore, albeit not onely the fooliſh & ignorant people, but they alſo which ſeeme in their owne conceits to be very wiſe, do argue after this ſort: If ye law do not iuſtifie, then is it in vaine & vnprofitable,The lavv iuſtifieth not, therfore it is vnprofitable, is a naughtie conſequence. yet is it not therfore true. For like as this conſequence is nothing worth: Money doth not iuſtifie or make a mā righteous, therfore it is vnprofitable: the eyes do not iuſtifie, therfore they muſt be plucked out: the hands make not a mā righteous therfore they muſt be cut of: ſo is this naught alſo: The lawe dothe not iuſtify, therfore it is vnprofitable: for we muſt attribute vnto euery thinge his proper effect and vſe. We doe not therfore deſtroy & condemne the lawe bicauſe we ſay yt it doth not iuſtifie: but we anſwere otherwiſe to this queſtion: To vvhat end then ſerueth the lavv? then our aduerſaries doe, who doe wickedly and peruerſely counterfet an office & vſe of ye law which belongeth not vnto it. Againſt this abuſe and forged office of the lawe we diſpute and aunſwer with Paule, that the law doth not iuſtifie. But in ſo ſaying, we affirme not that the lawe is vnprofitable, as they doe by and by gather: If the law doe not iuſtifie (ſay they) then is it geuē in vaine. No not ſo. For it hath his proper office & vſe,The proper office and vſe of the lavve. but not that which the aduerſaries do imagin, namely, to make mē righteous: but it accuſeth, terrifieth, and condemneth them. We ſay with Paule that the lawe is good, if a man doe rightly vſe it:VVhen the lavve is good. that is to ſay, if he vſe the law as the law. If I geue vnto the lawe his proper definition, and keepe it within the compaſſe of his office and vſe, it is an excellent thing: But if I tranſlate it to an other vſe, and attribute that vnto it which I ſhould not, then doe I not onely peruert the law, but alſo the whole Scripture. Therfore Paule fighteth here againſt thoſe peſtilent hypocrites, who could not abide this ſentence: The lavve vvas added for tranſgreſsions. For they thinke that the office of the lawe is to iuſtifie. And this is the generall opinion of mans reaſon amōg the Sophiſters,Al men do naturally iudge that the lavve doth iuſtifie. and throughout the whole world, that righteouſnes is gotten through the workes of the lawe. And reaſon will by no meanes ſuffer this pernicious opinion to be wreſted from it, becauſe it vnderſtandeth not the righteouſnes of Faith. Hereof it cometh that the Papiſts both fooliſhly and wickedly do ſay: The Church hath the lawe of God, the traditions of the Fathers, the decrees of Councels: If it liue after them, it is holy.Reaſon is ignoraunt of the righteouſnes of faith. No man ſhal perſwade theſe men, that when they keepe theſe things, they pleaſe not God, but prouoke his wrath. To conclude, they that truſt in their owne righteouſnes, thinke to pacifie the wrath of God by their wilworſhip and voluntary religion. Therefore this opinion of the righteouſnes of the lawe is the ſinke of all euils, and the ſinne of ſinnes of the whole world.The opinion of the righteouſnes of the lavv moſt pernitious. For groſſe ſinnes and vices may be knowen and ſo amended, or elſe repreſſed by the puniſhment of the Magiſtrate. But this ſinne, to witte, mannes opinion concerning his owne righteouſnes, will not onely not be counted ſinne, but alſo will be eſtemed for an high religion and righteouſnes. This peſtilent ſinne therefore is the moſt high and ſoueraigne power of the Deuill ouer the whole world,VVhat the great ſoueraigntie of the Deuill is throughout the vvhole vvorld. the very head of the Serpent, and the ſnare wherby the Deuill entangleth and holdeth all men captiue. For naturally all men haue this opinion, that they are made righteous by keeping of the lawe. Paule therefore, to the ende he might ſhewe the true office and vſe of the lawe, and might roote out of mens heartes that falſe opinion concerning the righteouſnes thereof, aunſwereth to this obiection: Wherfore then ſerueth the lawe if it iuſtifie not? after this ſorte: It was not geuen to make men righteous (ſayth he) but,

Verſe. 19. It vvas added becauſe of tranſgreſsions. As things are diuers and diſtinct:As all things are diſtinct, ſo are the vſes of things. ſo the vſes thereof are diuers and diſtinct: Therfore they may not be confoūded. For if they be, there muſt needes be a confuſion of the things alſo. A woman may not weare a mans apparel, nor a man a womans attire. Let a man doe the works that belong to a man, and a woman the works that belong to a womā. Let euery man doe that, which his vocation and office requireth. Let Paſtors and Preachers teach the worde of God purely. Let Magiſtrates gouerne their ſubiectes, & let ſubiects obey their Magiſtrates. Let euery thing ſerue in his due place and order.Euery creature ſerueth in his order and place. Let the Sunne ſhine by day, the Moone and the Starres by night: let the ſea geue fiſhes, the earth graine, the woodes wilde beaſtes and trees. &c. In like maner let not the lawe vſurpe the office and vſe of an other: that is to ſay, of Iuſtification: but let it leaue this onely to grace, to the promiſe, and to Faith. What is then the office of the lawe? Tranſgreſſion, or elſe (as he ſayth in another place), The lavve entred in, that ſinne should abound. The office of the lavve. Rom. 5.20 A goodly office forſoth. The lavve (ſayth he) vvas added for tranſgreſsions: that is to ſay, it was added beſides and after the promiſe, vntil Chriſt the Seede ſhould come vnto whom it was promiſed. Of the double vſe of the lawe. Here ye muſt vnderſtand that there is a double vſe of the law.The vſe of politike lavves. One is Ciuill: For God hath ordained Ciuil lawes, yea all lawes to puniſh tranſgreſſions. Euery lawe then is geuen to reſtraine ſinne.An obiection. If it reſtraine ſinne, then it maketh men righteous. No, nothing leſſe. For in that I doe not kill, I doe not commit adulterie, I doe not ſteale,All lavves are geuen to bridle tranſgreſſions. or in that I abſtaine from other ſinnes, I doe it not willingly or for the loue of vertue, but I feare the priſon, the ſword, and the hangman. Theſe do bridle and reſtraine me that I ſinne not, as bondes & chaines reſtraine a Lion or a Beare, that he teare and deuoure not euery thing that he meeteth. Therfore the reſtraining from ſinne is not righteouſnes, but rather a ſignificatiō of vnrighteouſnes. For as a madde or a wild beaſt is bound leſt he ſhould deſtroy euery thing that he meeteth: euen ſo the lawe doth bridle a madde and furious man, that he ſinne not after his owne luſt. This reſtrainte ſheweth plainly enough yt they which haue neede of ye law (as al they haue which are without Chriſt) are not righteous, but rather wicked & mad men, whom it is neceſſary by ye bonds & priſō of ye law ſo to bridle yt they ſinne not. Therfore ye law iuſtifieth not. The firſt vſe then of the law is, to bridle the wicked. For the Deuil raigneth throughout the whole world,The povver of the Deuil. and enforceth men to all kindes of horrible wickednes. Therefore God hath ordained Magiſtrates, parentes,God hath ordayned Magiſtrates, parents, lavves, &c. that ſinnes might be brideled. Miniſters, lawes, bonds, and all ciuill ordinaunces, that if they can doe no more, yet at ye leaſt they may binde the Deuils hands, yt he rage not in his bondſlaues after his owne luſt. Like as therfore they that are poſſeſſed, in whom the Deuill mightely raigneth, are kept in bondes and chaines leſt they ſhould hurte other: euen ſo in the worlde, which is poſſeſſed of the Deuill and caried headlong into all kindes of wickednes, the Magiſtrate is preſent with his bondes and chaines: yt is to ſay, with his lawes, binding his handes and feete that he runne not headlong into all miſchiefe. And if he ſuffer not him ſelfe to be brideled after this ſorte, then he loſeth his head. This ciuill reſtrainte is very neceſſary and appointed of God, as wel for publike peace, as alſo for the preſeruation of all thinges, but ſpecially leſt the courſe of the Goſpell ſhoulde be hindered by the tumultes and ſeditions of wicked, outragious & proud mē. But Paule entreateth not here of this ciuil vſe and office of the law. It is in deede very neceſſary, but it iuſtifieth not. For as a poſſeſſed or madde man is not therefore free from the ſnares of the Deuill or well in his minde, becauſe he hath his handes and his feete bound and can do no hurt: euen ſo the world, although it be brideled by the law from outward wickednes and miſchiefe, yet is it not therefore righteous, but ſtill continueth wicked: yea this reſtrainte ſheweth plainely that the world is wicked and outragious, ſtirred vp and enforced to all wickednes by his Prince the Deuill: for otherwiſe it neede not to be brideled by lawes that it ſhould not ſinne. The ſpirituall vſe of the lavvAn other vſe of the law is diuine and ſpirituall, which is (as Paule ſaith) to encreaſe tranſgreſſions: that is to ſay, to reueale vnto a man his ſinne, his blindnes, his miſery, his impietie, ignoraunce, hatred and contempt of God, death, hel, the iudgment and deſerued wrath of God. Of this vſe the Apoſtle entreateth notably in the. 7. to the Romaines. This is altogether vnknowne to hypocrites,The ſpirituall vſe of the lavv vnknovven to reaſon. to the popiſh Sophiſters and Scholediuines, and to all that walke in the opinion of the righteouſnes of the law, or of their owne righteouſnes. But to the ende that God might bridle and beate downe this monſter and this madde beaſte (I meane the preſumption of mans owne righteouſnes and religion) which naturally maketh mē proud, and puffeth them vppe in ſuch ſort, that they thinke them ſelues thereby to pleaſe God highly: it behoued him to ſend ſomeHercules vvas a mighty Champion, vvhich ſtevve the great monſter Hydra (as the Poetes faine) vvhich had a hundred neckes vvith ſerpēts heads. Hercules which might ſet vppon this monſter with all force and courage to ouerthrowe him, and vtterly to deſtroy him: that is to ſay, he was conſtrained to geue a lawe in Mount Sina, with ſo great Maieſtie and with ſo terrible a ſhewe, that the whole multitude was aſtoniſhed. Exod. 19. & 20. This, as it is the proper and the principall vſe of the lawe: ſo is it very profitable and alſo moſt neceſſary. For if any be not a murtherer, an adulterer, a theefe, and outwardly refraine from ſinne, as the Phariſey did which is mentioned in the Goſpell, he would ſweare (becauſe he is poſſeſſed with the Deuill) that he is righteous, and therefore he conceaueth an opinion of righteouſnes, and preſumeth of his good workes and merites. Such a one God can not otherwiſe mollifie and humble, that he may acknowledge his miſerie and damnation,Hypocrites are feated and humbled by the lavve. but by the lawe. For that is the hammer of death, the thundring of hell, and lightning of Gods wrath, that beateth to pouder the obſtinate and ſenſeles hypocrites. Wherefore this is the proper and true vſe of the lawe, by lightning, by tempeſt & by the ſound of the trumpe (as in the Mount Sina) to terrifie, and by thundering to beate downe and rent in peeces this beaſt which is called the opinion of righteouſnes. Ierem. 13.[illegible: 2 letters]. The opinion of righteouſnes hovv pernicious it is. Therefore ſayeth God by Ieremie his Prophet: My vvorde is a hammer breaking rockes. For as long as the opinion of righteouſnes abideth in man, ſo long there abideth alſo in him incomprehenſible pride, preſumption, ſecuritie, hatred of God, contempt of grace and mercie, ignorance of the promiſes, and of Chriſte. The preaching of free remiſſion of ſinnes through Chriſt, can not enter in to the heart of ſuch a one, neither can he feele any taſte or ſauour thereof. For that mightie rocke and adamant wall: to witte, the opinion of righteouſnes, wherwith the heart is enuironed, doth reſiſt it. As therefore the opinion of righteouſnes is a great and an horrible monſter, a rebellious, obſtinate, and ſtiffenecked beaſt:The opinion of righteouſnes an horrible monſter. ſo for the deſtroying and ouerthrowing thereof, God hath neede of a mightie hammer, that is to ſay, the lawe: which then is in his proper vſe and office when it accuſeth and diſcouereth ſinne after this ſort: Beholde, thou haſt tranſgreſſed all the commaundementes of God. &c: and ſo it ſtriketh a terrour into the conſcience, ſo that it feeleth God to be offended and angrie in deede, and it ſelfe to be giltie of eternall death. Here the pore afflicted ſinner feeleth the intolerable burden of the lawe, and is beaten downe euen to deſperation, ſo that now being oppreſſed with great anguiſh and terrour, he deſireth death, or elſe ſeeketh to deſtroy him ſelfe.The proper office of the lavve. Wherefore the lawe is that hammer, that fier, that mightie ſtrong winde, and that terrible earthquake renting the mountaines, & breaking the rocks, that is to ſay, the proud and obſtinate hypocrites. Elias, 3. Reg. 19.11.12.13. not being able to abide theſe terrours of the law, which by theſe things are ſignified, couered his head with his mantell. Notwithſtanding when that tempeſt ceaſed, of which he was a beholder, there came a ſoft and a gracious wind, in the which the Lord was. But it behoued that the tempeſt of fire, of winde, and the earthquake ſhould paſſe, before the Lord ſhould reueale him ſelfe in that gracious winde. This terrible ſhewe and maieſtie wherin God gaue his lawe in Mount Sina, did repreſent the vſe of the lawe. There was in the people of Iſrael which came out of Egypt, a ſingular holines. They gloried and ſaid: Exod. 19.20. VVe are the people of God: vve vvil doe all thoſe things vvhich the Lord our God hath commaunded. Moreouer, Moiſes did ſanctifie the people, and badde them waſh their garments, refraine frō their wiues, and prepare them ſelues againſt the third day. There was not one of them but he was full of holine[illegible: 3 letters] The third day Moiſes bringeth the people out of their tentes to t[illegible: 1 letter] t[illegible: 2 letters] [illegible: 2 letters]rtaine into the ſight of the Lord, that they might heare his voice. W[illegible: 2 letters] [illegible: 2 letters]owed then? When the children of Iſraell did ſee the horrible ſhew of the Mount ſmoking and burning,The children of Iſrael could not abide the voice of God ſpeaking out of the fire. the blacke cloudes and the lightnings flaſhing vppe and downe in this horrible darknes, & heard the ſound of the trūpet blowing long, and waxing lowder and lowder: and moreouer when they heard the thundrings and lightnings, they were afraid, and ſtanding a farre of,Exod. 20.19. Deut. 5.24.18.16. they ſay vnto Moiſes: VVe vvill doe all things vvillingly, ſo that the Lord ſpeake not vnto vs, leſt that vve die, and this great fier conſume vs. Teach thou vs and vve vvill hearken vnto thee. I pray you, what did their purifying, their holines, their white garmentes, and refraining from their wiues profite them? Nothing at all. There was not one of them that could abide this preſence of the Lord in his Maieſtie and glory: but all being amazed and ſhaken with terrour, fledde backe as if they had bene driuen by the Deuill. D[illegible: 1 letter]uter. 4.24. For God is a cō ſuming fier:The lavv hath ſtill the ſame office, that it had vvhen it vvas geuen in Mount Sina. in whoſe ſight no fleſh is able to ſtand. The law of God therfore hath properly and peculiarly that office which it had then in Mount Sina, when it was firſt geuen, and was firſt heard of them that were waſhed, righteous, purified and chaſt: and yet notwithſtanding it brought that holy people into ſuch a knowledge of their owne miſery, that they were throwne downe euen to death and deſperation. No puritie nor holines could then helpe them: but there was in them ſuch a feeling of their owne vncleanes, vnworthines & ſin, and of the iudgement and wrath of God, that they fled from the ſight of the Lord, and could not abide to heare his voice. VVhat flesh vvas there euer (ſayd they) that heard the voice of the liuing God ſpeaking out of the middes of the fier, and yet liued? The Ievves vvere afraide at the voyce of the lavv. Deut. 5.26. Deut. 4.24. This day haue vve ſeene that God talketh vvith man, and yet he liueth. They ſpeake nowe farre otherwiſe then they did a litle before when they ſaid: We are the holy people of God, whom the Lord hath choſen for his owne peculiar people before all the nations vppon yt earth. We will doe all things which the Lord hath ſpoken.The ſame hapneth to hypocrites, & ſuch as put righteouſnes in vvorks, that happened to the Ievves ſtanding at Mount Sina So it hapneth at length to all Iuſticiaries, who being drunken wt the opinion of their owne righteouſnes, doe thinke when they are out of tentation, that they are beloued of God, and yt God regardeth their vowes, their faſtings, their prayers, & their wilworks, and yt for the ſame he muſt geue vnto them a ſinguler crowne in heauen. But when that thundring, lightning, fier, and that hammer which breaketh in peeces the rockes, that is to ſay, the law of God, commeth ſuddenly vpon them, reuealing vnto them their ſinne, the wrath & iudgement of God: then the ſelfe ſame thing hapneth vnto them which hapned to the Iewes ſtanding at the foote of Mount Sina. Here I admoniſh all ſuch as feare God, and ſpecially ſuch as ſhal become teachers of others hereafter, that they diligently learne out of Paule to vnderſtand the true and proper vſe of the law: which (I feare) after our time wil be troden vnder foote, & vtterly aboliſhed by the enemies of the truth. For euen now whiles we are yet liuing, and employ all our diligence to ſet forth the office and vſe both of the lawe and the Goſpel, notwtſtanding there be very few,Very fevve vnderſtande the proper vſe of the lavve. yea euen among thoſe which will be counted Chriſtians, and make a profeſſion of the Goſpel wt vs, that vnderſtand theſe things rightly, & as they ſhould doe. What think ye then ſhall come to paſſe when we are dead and gone? I ſpeake nothing of the Anabaptiſts, of the new Arrians, and ſuch other vaine ſpirites, who are no leſſe ignorant of theſe matters, then are the Papiſts, although they talke neuer ſo much to the contrary. For they are reuolted from the pure doctrine of the Goſpell, to lawes and traditions, and therfore they teach not Chriſt. They bragge and they ſweare that they ſeeke nothing elſe but the glory of Chriſte and the ſaluation of their brethern, and that they teach the word of God purely: but in very deede they corrupt it and wreſt it to an other ſenſe, ſo that they make it too ſound according to their owne imagination. Therfore, vnder the name of Chriſte, they teach nothing elſe but their owne dreames, and vnder the name of the goſpell, ceremonies and lawes. They are like therfore vnto themſelues, and ſo they ſtill continue: that is to ſay, Monks, workers of the lawe, and teachers of ceremonies, ſauing that they deuiſe newe names and newe workes. It is a matter of great importāce to vnderſtand the proper vſe of the lavv.It is not then a matter of ſmall importance to vnderſtand rightly what the law is, and what is the true vſe and office therof. Now, for as much as we teach theſe things both diligently and faithfully, we doe therby plainly teſtifie yt we reiect not the law and works, as our aduerſaries doe falſely accuſe vs: but we do altogether ſtabliſh the law, and require the works therof: and we ſay yt the law is good and profitable, but in his owne proper vſe: which is firſt to bridle ciuill tranſgreſſiōs, and then to reueile and to encreaſe ſpiritual tranſgreſſions. Wherfore the law is alſo a light,The light of the lavv. which ſheweth & reueileth, not ye grace of God, not righteouſnes and life: but ſinne, death, the wrath and iudgement of God. For, as in the Mount Sina the thundring, lightning, the thicke & darke cloud, the hill ſmoking & flaming, & all that terrible ſhew did not reioyce nor quicken the children of Iſraell, but terrified and aſtoniſhed them, and ſhewed howe vnhable they were, with all their puritie and holines, to abide the Maieſtie of God ſpeaking to them out of ye cloud: euen ſo the law,The lavv in his true vſe terrefieth. when it is in his true vſe, doth nothing elſe but reueale ſinne, engender wrath, accuſe and terrifie men, ſo that it bringeth them to the very brinke of deſperation. This is the proper vſe of the lawe, and here it hath an end, and it ought to goe no further. The light of the Goſpell.Contrariwiſe, the Goſpel is a light which lightneth, quickneth, comforteth & raiſeth vp fearful conſciences. For it ſheweth yt God for Chriſtes ſake is merciful vnto ſinners, yea & to ſuch as are moſt vnworthy, if they beleue yt by his death they are deliuered frō the Curſe, yt is to ſay, from ſinne and euerlaſting death: and yt through his victorie the Bleſſing is freely geuen vnto them:The proper vſe and office of the Goſpel. that is to ſay, grace, forgeuenes of ſinnes, righteouſnes & euerlaſting life. Thus, putting a difference betwene ye law & the Goſpel, we geue to them both their owne proper vſe & office. Of this differēce betwene the law & the goſpel there is nothīg to be found in the bokes of ye Monks, Canoniſts, Scholemen, no nor in the bokes of the auncient fathers. Auguſtine did ſomewhat vnderſtand this difference and ſhewed it. Ierome and others knew it not. Briefly, there was wonderfull ſilence many yeres as touching this difference in all Schooles and Churches. And this thing brought mens conſciences into great daunger.The doctrine of faith can not remaine ſound, vnleſſe the lavve be rightly diſcerned from the Goſpell. For vnleſſe the goſpell be plainly diſcerned frō the lawe, the true Chriſtian doctrine can not be kept ſound and vncorrupt. Contrariwiſe, if this difference be well knowne, then is alſo the true meane of iuſtification knowne, and then is it an eaſie matter to diſcerne faith from workes, Chriſt from Moſes and all politike workes. For all things without Chriſte are the miniſters of death for the puniſhment of the wicked. Therefore Paule aunſwereth to this queſtion after this maner:

Verſe. 19. The lavve vvas added becauſe of tranſgreſsions. That is to ſay, that tranſgreſſions might be more encreaſed, knowne, and ſeene. And in deede ſo it cometh to paſſe. For when ſinne is reuealed to a man through the law, death, the wrath and iudgement of God, and hell: it is vnpoſſible but that he ſhould become impatient, but that he ſhould murmure againſt God, and deſpiſe his will. For he can not beare the iudgement of God, his owne death and damnation: and yet notwithſtanding he can not eſcape them. Here he muſt needes fall into the hatred of God, and blaſphemie againſt God. Before, when he was out of tentation, he was a very holy man, he worſhipped and praiſed God, he bowed his knee before God and gaue him thanks, as the Phariſey did. Luke. 18. Luke 18. But now when ſinne and death is reuealed vnto him, he wiſheth yt there were no God. The law therfore of it ſelfe bringeth a ſpecial hatred of God. And thus ſinne is not onely reuealed and knowne by the lawe, but alſo is encreaſed and ſtirred vp by the lawe. Therfore Paule ſayth. Rom. 7. Sinne, Rom. 7.11. that it might appeare to be ſinne, vvrought death in me by that vvhich vvas good, that ſinne might be out of meaſure ſinneful by the commaundement. There he entreateth of this effect of the law very largely. Paule aunſwereth therfore to this queſtion: If the lawe doe not iuſtifie, to what end then ſerueth it? Although (ſayth he) it iuſtifie not, yet is it very profitable & neceſſary.The lavv profitable tvvo maner of vvaies. For firſt it ciuily reſtraineth ſuch as are carnall, rebellious and obſtinate. Moreouer it is as a glaſſe that ſheweth vnto a man him ſelfe, that he is a ſinner, giltie of death, and worthy of Gods euerlaſting wrath & indignation. To what profit ſerueth this humbling, this bruſing & beating downe by this hammer, the law I meane? To great profite: namely,The lavve a Miniſter to grace. that we may haue an entrance vnto grace. So then the lawe is a miniſter that prepareth the way vnto grace. For God is the God of the humble, the miſerable, the afflicted, the oppreſſed & the deſperate, and of all thoſe that are vtterly brought to nothing:A ſingular cō fort for all afflicted conſciences. and his nature is to exalt the humble, to feede the hungry, to geue ſight to the blind, to comfort the miſerable, the afflicted, the bruſed and broken harted, to iuſtifie ſinners, to quicken the dead, and to ſaue the very deſperate and damned. For he is an almightie creatour, making all things of nothing. Now, that pernicious and peſtilent opinion of mans owne righteouſnes, which will not be a ſinner, vncleane, miſerable and damnable, but righteous and holy, ſuffreth not God to come to his owne naturall and proper worke. Therefore God muſt needes take this maule in hand, the law I meane, to driue downe, to beat in peeces, & to bring to nothing this beaſt, wt her vaine confidence, wiſedom, righteouſnes & power, yt ſhe may ſo learne at the lēgth by her owne miſerie and miſchief, that ſhe is vtterly forlorne, loſt, and damned.The doctrine of the Goſpell belongeth to thoſe vvhich are thorovvly terrified vvith the lavve. Eſay. 42.3. Math. 12.20. Here now, when the conſcience is thus terrified with the law, then cometh the doctrine of the Goſpell and grace, which reiſeth vppe and comforteth the ſame againe, ſaying: Chriſt came in to the world, not to breake the bruſed reede, nor to quench the ſmoking flaxe: but to preach the Goſpell of glad tidings to the poore: to heale the broken and contrite in heart: to preach forgeuenes of ſinnes to the captiues &c. But here lieth all the difficultie of this matter, that when a man is terrified and caſt downe, he may be able to raiſe vp him ſelfe againe, and ſay:The time of the lavve, and the time of Grace. Now I am bruſed and afflicted enough: the time of the lawe hath tormented and vexed me ſharply enough. Nowe is the time of grace, now is the time to heare Chriſt: out of whoſe mouth procede the wordes of grace and life. Now is the time to ſee, not the ſmoking and burning Mount Sina: but the Mount Moria, where is the throne, the temple, the Mercy ſeat of God, that is to ſay, Chriſt: who is the king of righteouſnes and peace. There wil I harken what the Lord ſpeaketh vnto me: who ſpeaketh nothing elſe but peace vnto his people. Nay, the fooliſhnes of mans heart is ſo great, that in this conflict of conſcience, when the lawe hath done his office and exerciſed his true miniſterie,Reaſon in the time of tentatation flieth not to the doctrin of grace, but to the doctrine of the lavve. he doth not onely not lay holde vpon the doctrine of grace, which promiſeth moſt aſſuredly the forgeuenes of ſinnes for Chriſtes ſake, but ſeeketh and procureth to him ſelfe moe lawes to ſatiſfie and quiet his conſcience. If I liue (ſayeth he) I will amend my life: I will doe this, I will doe that. Here, except thou doe the quite contrary: that is to ſay, except thou ſend Moiſes away with his law, to thoſe that are ſecure, proud, and obſtinate, and in theſe terrours and anguiſh ſay holde vppon Chriſte, who was crucified and died for thy ſinnes, looke for no ſaluation. So that lawe with his office doth helpe by occaſion to Iuſtification, in that it driueth a mā to the promiſe of grace, and maketh the ſame ſweete & cōfortable vnto him. Wherfore we doe not abrogate the law, but we ſhew the true office and vſe of the law: to witte, that it is a true and a profitable miniſter, which driueth a man to Chriſte. Therfore, after that the law hath humbled thee, terrified thee, and vtterly beaten thee downe, ſo that nowe thou art at the very brinke of deſperation, ſee that thou learne how to vſe the lawe rightly.The lavv doth not onely shevv vnto a man his ſinne, but alſo driueth him to Chriſt. Luke. 4.1[illegible: 1 letter]. For the office and vſe of it is, not only to reueale ſinne and the wrath of God, but alſo to driue men vnto Chriſte. This vſe of the lawe the holy Ghoſt onely ſetteth forth in the Goſpell, where he witneſſeth that God is preſent vnto the afflicted and broken harted. Wherefore if thou be bruſed with this hā mer, vſe not this bruſing peruerſly, ſo that thou load thy ſelfe with moe lawes, but heare Chriſte, ſaying: Come vnto me all ye that laboure, Math. 11.[illegible: 1 letter]8. and are heauie loden, and I vvill refresh you. When the lawe ſo oppreſſeth thee that all things ſeeme to be vtterly deſperate, and thereby driueth thee vnto Chriſt, to ſeeke helpe and ſuccour at his hands, then is the law in his true vſe,The perfect vſe of the lavve. and through the Goſpell it helpeth to iuſtification. And this is the beſt and moſt perfect vſe of the lawe. Wherefore Paule here beginneth a freſh to entreat of the lawe, and defineth what it is, taking occaſion of that which he ſayd before: to witte, that the lawe iuſtifieth not. For reaſon hearing this, by and by doth thus inferre: Then God gaue the lawe in vaine. It was neceſſary therefore to ſeeke howe to define the lawe aright, and to ſhew what the lawe is, and howe it ought to be vnderſtand, that it be not taken more largely or more ſtraitly then it ſhould be. There is no law (ſayeth he) that is of it ſelfe neceſſary to iuſtification. Therefore when we reaſon as touching righteouſnes, life, and euerlaſting ſaluation, the lawe muſt be vtterly remoued out of our ſight, as if it had neuer bene, or neuer ſhould be, but as though it were nothing at all. For in the matter of Iuſtification no man can remoue the lawe farre enough out of his ſight, or beholde the onely promiſe of God ſufficiently and as he ſhould do. Therfore I ſaid before that the law & the promiſe muſt be ſeparate farre aſonder as touching the inward affections and the inward man, albeit in deede they are nerely ioyned together.

Ver. 19. Vntil the ſeede came vnto the vvhich the promiſe vvas made. Paule maketh not the lawe perpetuall, but he ſayeth that it was geuen and added to the promiſes for tranſgreſſions: that is to ſay, to reſtraine them ciuily, but ſpecially to reueale and to encreaſe them ſpiritually, and that not continually, but for a time. Here it is neceſſary to know how long the power and the tyrānie of the law ought to endure, which diſcouereth ſinne, ſheweth vnto vs what we are, and reuealeth the wrath of God. They whoſe hartes are touched with an inward feeling of theſe matters, ſhould ſuddenly periſh if they ſhould not receaue comfort. Therefore if the dayes of the lawe ſhould not be ſhortned, no man ſhould be ſaued. A time therfore muſt be ſet, and bounds limited to the lawe, beyond the which it may not raigne. How long then ought ye dominion of the lawe to endure? Vntill the Seede come: to witte, that Seede of which it is wrytten:Hovve long the dominion of the lavve endureth. In thy Seede shall all the nations of the earth be bleſſed. The tyrannie of the lawe then muſt ſo long continue, vntill the fulnes of time, and that Seede of the Bleſſing come: Not to the ende that ye law ſhould bring this Seede or geue righteouſnes, but that it ſhould ciuily reſtraine the rebellious and obſtinate, and ſhut thē vppe as it were in a priſon and then ſpiritually ſhould reproue them of ſinne, humble them & terrifie them, and when they are thus humbled & beaten downe, it ſhould cōſtraine them to riſe vp to that bleſſed Seede. We may vnderſtand the continuance of the law both according to the letter,The lavve according to the letter, endured vntill Chriſt, and there ceaſed. Mat. 11.12.13. and alſo ſpiritually. According to the letter thus: that the lawe continued vntill the time of grace. The lavve and the Prophetes (ſayth Chriſt) propheſied vntill Iohn. From the time of Iohn vntill this day, the kingdome of heauen ſuffereth violence, and the violent take it by force. In this time Chriſt was baptiſed and begā to preach. At what time alſo, after the letter, the law, and all the ceremonies of Moiſes ceaſed. Spiritually the lawe may be thus vnderſtand, that it ought not to raigne in the conſcience any longer then to the appoynted time of this bleſſed Seede.Hovve long the lavve muſt raigne in the conſcience. Whē the law ſheweth vnto me my ſinne, terrifieth me and reuealeth the wrath and iudgement of God, ſo that I begin to tremble and to deſpaire, there hath the lawe his boundes, his time and his ende limited, ſo yt he now ceaſeth to exerciſe his tyranny any more. For then he hath done his office ſufficiently, he hath reuealed ye wrathe of God, and terrified enough. Here we muſt ſay: Nowe leaue of lawe, thou haſt done enough: thou haſt terrified and tormented me enough. All thy floudes haue runne ouer me, Pſal. 42.7. Pſal. 69.2. Pſal. 26.9. Pſal. 6[illegible: 1 letter].17. and thy terrours haue troubled me. Lord turne not avvay thy face in thy vvrath from thy ſeruaunt: Rebuke me not I beſeeche thee, in thine anger. &c. When theſe terrours and troubles come, then is the time and the hower of the Bleſſed Seede come. Let the lawe then geue place, which in deede is added to reueale and to encreaſe tranſgreſſions, and yet no longer, but vntill that bleſſed Seede be come. When that is come, then let the law leaue of to reueale ſinne and to terrifie any more: and let him deliuer vp his kingdome to an other: that is to ſay, to the bleſſed Seede, which is Chriſt: who hath gracious lippes, wherwith he accuſeth and terrifieth not, but ſpeaketh of farre better things then doth the lawe, namely of grace, peace, forgeuenes of ſinnes, victorie ouer ſinne, death, the Deuill and damnation, gotten by his death and paſſion vnto all beleuers. Paule therfore ſheweth by theſe words:The continuaunce of the lavv, literally & ſpiritually. Vntill the Seede should come, vnto whom the Bleſſing was promiſed, howe long the lawe ſhould endure literally and ſpiritually. After the letter it ceaſed after the bleſſed Seede came in to the world, taking vpon him our fleſh, geuing the holy Ghoſt, and wryting a newe lawe in our hearts. But the ſpirituall time of the lawe doth not ende at once, but continueth rooted in the conſcience. Therfore it is a hard matter for a man which is exerciſed with the ſpirituall vſe of the lawe, to ſee the ende of the lawe. For in theſe terrours and feeling of ſinne the minde can not conceaue this hope, that God is mercifull, and that he will forgeue ſinnes for Chriſtes ſake: but it iudgeth only that God is angrie with ſinners,The terrours of the lavve are driuen avvay by faith. Math. 18.20. and that he accuſeth and condemneth them. If faith come not here to raiſe vppe againe the pore afflicted conſcience, or elſe (according to that ſaying of Chriſt: vvhere tvvo or three are gathered together in my name &c.) there be ſome faithfull brother at hand that may comfort him by the worde of God which is ſo oppreſſed and beaten downe by the lawe, deſperation and death muſt needes folow. Therfore it is a perillous thing for a man to be alone.Eccleſ. 4.10. VVoe be to him that is alone (ſayth the Preacher) for vvhen he falleth, he hath none to raiſe him vp. Wherefore they that ordeined that curſed Monkiſh and ſolitarie life,The ſolitarie or Monkish life hath hurt many. gaue occaſion to many thouſandes to deſpaire. If a man ſhould ſeparate him ſelfe frō the company of other for a day or two to be occupied in prayer (as we read of Chriſt, that ſometime he went a ſide alone into the Mount, and by night continued in prayer) there were no daunger therein.Math. 26.39. Luke. 23.41. Iohn. 17.1. But when they conſtrained men continually to liue a ſolitarie life, it was a 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 byAngelles as miniſters gaue it to Moiſes by the authority of Chriſt. 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. Heb. 1: but the Goſpell by the Lord him ſelfe. Wherfore the Goſpell is farre more excellent then the lawe. For the lawe is the voice of the ſeruauntes,The lavve geuen by Angels, the Goſpell by Chriſt. but the Goſpell is the voyce of the Lord him ſelfe. Therfore to abaſe and to diminiſh the authority of the lawe, and to exalt and magnifie the Goſpell, he ſayth that the lawe was a doctrine geuen to continue but for a ſmall time (for it endured but onely vntill the fulnes of the promiſe,The lavv vvas geuen to endure but for a time: but the Goſpell vvas geuen to endure for euer. that is to ſay, vntill the bleſſed Seede came which fulfilled the promiſe): but that the Goſpel was for euer. For all the faithfull haue had alway one and the ſelfe ſame Goſpel from the beginning of the world, and by that they were ſaued. The lawe therefore is farre inferiour to the Goſpell, becauſe it was ordained by the Angelles which are but ſeruauntes, and endured but for a ſhort time, whereas the Goſpell was ordeined by the Lord him ſelfe, to continue for euer. Hebrues. 1. For it vvas promiſed before all vvorldes. Tit. 1. Moreouer, the word of the lawe was not ordeined by the Angels being but ſeruauntes, but alſo by an other ſeruaunt farre inferiour to the Angels,Chriſt is not a Mediatour according to the lavv, as Moiſes vvas. namely by a man, that is (as here he ſayeth) by the hand of a Mediatour, that is to ſay, Moiſes. Nowe, Chriſt is not a ſeruaunt, but the Lord him ſelfe. He is not a Mediatour betwene God and man according to the lawe as Moiſes was, but he is a Mediatour of a better Teſtament. The law therfore was ordeined by Angels as ſeruauntes. For Moiſes and the people heard God ſpeaking in the Mount Sina: that is to ſay, they heard the angels ſpeaking in the perſon of God. Therfore Stephen in the ſeuenth of the Actes ſayeth: Ye haue receaued the lavve by the miniſterie of the Angels, and ye haue not regarded it. Exod. [illegible: 1 letter].[illegible: 1 letter] Alſo the text in the third of Exodus ſheweth plainely that the Angell appeared vnto Moiſes in a flame of fire, and ſpake vnto him from the middeſt of the bush. Paule therefore ſignifieth that Chriſte is a Mediaotur of a farre better Teſtament then Moiſes. Exod. 19.20. And here he alludeth to that hiſtory in Moiſes concerning the geuing of the lawe, which ſayeth, that Moiſes ledde the people out of their tentes to meete with God, and that he placed them at the foote of the Mount Sina. There was an heauie and an horrible ſight. The whole Mount was on a flaming fier. When the people ſawe this, they began to tremble: for they thought that they ſhould haue ben ſuddenly deſtroyed in this fearfull tempeſt. Becauſe therefore they could not abide the lawe ſounding ſo horribly out of Mount Sina, (for that terrifying voice of the lawe would haue killed the people) they ſayd vnto Moiſes their Mediatour: Come thou hether and heare vvhat the Lord ſayeth, and ſpeake thou vnto vs. Moiſes a Mediatour. And he aunſwered: I my ſelfe (ſayeth he) vvas a Mediatour, and one that ſtoode betvvene God and you. &c. By theſe places it is plaine enough that Moiſes was appoynted a Mediatour betwene the people, and the lawe ſpeaking. Wherfore Paule by this hiſtorie goeth about to declare, that it is impoſſible that righteouſnes ſhould come by the lawe. As if he ſhould ſay: howe can the lawe iuſtifie, ſeeing the whole people of Iſraell, being purified and ſanctified, yea and Moiſes him ſelfe the Mediatour betwene God and the people, were afraide and trembled at the voice of the lawe, as it is ſayd in the Epiſtle to the Hebrewes?The lavv maketh men afraid, therfore it iuſtifieth not. Here was nothing but feare and trembling. But what righteouſnes and holines is this, not to be able to beare, yea not to be able or willing to heare the lawe, but to flie from it, and ſo to hate it, that it is impoſſible to hate and abhorre any thing more in the whole world? as the hiſtorie moſte plainly teſtifieth, that the people when they heard the lawe, did hate nothing more then the lawe, and rather wiſhed death, then to heare the lawe. So, when ſinne is diſcouered, as it were by certaine bright beames which the law ſtriketh into the heart,Nothing is more intolerable to man then the lavv, there is nothing more odious & more intolerable to mā, then ye law is. Here he wold rather choſe death, thē be cōſtraind to bear theſe terrors of ye law, be it neuer ſo litle a time: which is a moſt certaine token that the lawe iuſtifieth not. For if the lawe did iuſtifie, then (no dout) men would loue it, they would delite was raiſed vppe and comforted by the gratious and free mercy of God. Therefore the lawe iuſtifieth not. If the lawe ſhould ſerue mine affections: that is to ſay, if it ſhould approue my hypocriſie,The lavv flattereth not reaſon, and therfore reaſon hateth it. my opinion and confidence of mine owne righteouſnes: if it ſhould ſay that without the mercy of God and faith in Chriſt through the helpe of it alone (as all the world naturally iudgeth of the lawe) I might be iuſtified before God: and moreouer, if it ſhould ſay that God is pacified and ouercome by works, and is bound to reward the doers therof, that ſo I hauing no nede of God, might be a God vnto my ſelfe, & merite grace by my workes, & ſetting my Sauiour Chriſt apart, might ſaue my ſelfe by mine owne merites: If (I ſay) the lawe ſhould thus ſerue mine affections, then ſhould it be ſweete, delectable, and pleaſant in deede: So wel can reaſon flatter it ſelfe. Notwtſtanding this ſhould no longer cōtinue, but vntil the law ſhould come to his owne proper vſe and office: then ſhould it appeare that reaſon can not ſuffer thoſe bright beames of the law. There ſome Moiſes muſt needes come betwene as a Mediatour, and yet notwithſtanding without any fruite, as I will declare hereafter. 2. Cor. 3.1[illegible: 1 letter].To this purpoſe ſerueth that place in the .2. Cor. 3. chapt. concerning the couered face of Moiſes, where Paule out of the hyſtorie of Exod. 34. chap. ſheweth that the children of Iſraell,Exod. 34.30. not onely did not knowe, but alſo could not abide the true and ſpirituall vſe of the lawe: Firſt,The place of Paule expounded, as touching the couering of Moiſes face. Verſes. 30.33.34.35. for that they could not looke vnto the ende of the lawe (ſayeth Paule) becauſe of the veile which Moiſes put vpon his face: Againe, they could not looke vppon the face of Moiſes being bare and vncouered, for the glory of his countenaunce. For when Moiſes went about to talke with them, he couered his face with a veile: without the which they could not beare his talke: that is, they could not heare Moiſes him ſelfe their Mediatour, vnleſſe he had ſet an other Mediatour betwene: that is to ſay, the veile. Howe then ſhould they heare the voyce of God, or of an Angell, when they could not heare the voyce of Moiſes being but a mā, yea and alſo their Mediatour, except his face had ben couered?Faith in Chriſt driueth avvay the terrours of the lavve. Therfore, except the bleſſed Seede come to raiſe vppe and comfort him which hath heard the lawe, he periſheth through deſperation, in deteſting of the lawe, in hating and blaſpheming of God, and daily more and more offendeth againſt God. For this feare and confuſion of conſcience which the lawe bringeth, the deeper it perceth and the longer it continueth, the more it encreaſeth hatred, and blaſphemy againſt God. This hiſtorie therefore teacheth what is the power of freewill.The povver of freevvill. The people are ſtricken with feare, they tremble and they flie backe. Where is now freewill? where is nowe that good will, that good entent, that right iudgement of reaſon which the Papiſtes doe ſo much bragge of? What auaileth freewill here in theſe ſanctified and holy men? It can ſay nothing: It blindeth their reaſon: it peruerteth theyr will: it receiueth not, it ſaluteth not, it embraceth not with ioy the Lord comming with thundring, lightning, and fire in to the Mounte Sina. It can not heare the voyce of the Lord: but contrariwiſe it ſayth: Let not the Lord ſpeake vnto vs, leſt vve die. We ſee then what the ſtrength and power of freewil is in the children of Iſrael, who though they were clenſed and ſanctified, could not heare one ſyllable or letter of the law. Therfore theſe high cōmendations which the Papiſts geue to their freewill are nothing elſe but mere toyes and doting dreames.

Verſe. 20. Novv, a Mediatour is not a Mediatour of oneBut ſerueth both for the Ievves and Gentiles, to ioyne them to God.. Here he compareth theſe two Mediatours together, and that wt a maruelous breuitie: yet ſo notwithſtanding, that he ſatiſfieth the attentiue reader, who, becauſe this word Mediatour is generall, by and by vnderſtandeth that Paule ſpeaketh alſo of the Mediatour generally, and not of Moiſes onely.The vvord Mediatour includeth tvvo. A Mediatour (ſayeth he) is not a Mediatour of one onely: but this word neceſſarily comprehendeth two: that is to ſay, him that is offended, and him that is the offender: of whom, the one hath neede of interceſſion, and the other needeth none. Wherfore a Mediatour is not of one, but of two, and of ſuch two as be at variaunce betwene them ſelues. So Moiſes by a generall definition is a Mediatour, becauſe he doth the office of a Mediatour betwene the law and the people, who can not abide the true and ſpirituall vſe of the law. The lawe therfore muſt haue a new face,The lavve hauing put on a veile, maketh vs not afraid. and his voyce muſt be chaunged: that is to ſay, the voyce of the law muſt be made ſpirituall, or the lawe muſt be made liuely in the inward affection, and muſt put on a viſour or a veile, that it may now become more tolerable, ſo that the people may be able to heare it by the voice of Moiſes. Nowe, the lawe being thus couered,Becauſe God ſpeaketh not novv in his Maieſtie as he did in the Mount, but by the voice of man, therfore men feare him not, nor regarde his lavve. ſpeaketh no more in his Maieſtie, but by the mouth of Moiſes. After this maner it doth not his office any more: that is, it terrifieth not ye conſcience. And this is the cauſe that they doe neither vnderſtand it, nor regarde it: by meanes wherof they become ſecure, negligent, and preſumptuous hypocrites. [illegible: 1 page] [illegible: 1 page] And yet notwithſtanding the one of theſe two muſt needes be done: to witte, that either the lawe muſt be without his vſe, and couered with a veile (but then, as I haue ſaid, it maketh hypocrites): or els it muſt be in his vſe without the veile,The lavve in his true vſe killeth. and then it killeth. For mans hearte can not abide the lawe in his true vſe, without the veile. It behoueth thee therefore, if thou looke to the ende of the law without the veile, either to laye holde on that bleſſed Seede by faith, (that is to ſay) thou muſt looke beyond the ende of the law vnto Chriſt, which is the accompliſhment of the law: which may ſay vnto thee: The law hath terrified thee enough: Be of good comfort my ſonne, thy ſinnes are forgeuen thee, (wherof I wil ſpeake more anone): or elſe ſurely thou muſt haue Moſes for thy Mediatour, with his veile. For this cauſe Paule ſayth: A mediatour is not a Mediatour of one. For it could not be that Moiſes ſhould be a Mediatour of God alone: For God needeth no Mediatour. And againe, he is not a Mediatour of the people onely,The office of a Mediatour. but he doth the office of a Mediatour betwene God and the people, which were at diſcord with God. For it is the office of a Mediatour to pacifie the partie that is offended, and to reconcile vnto him the partie which is the offender. Notwithſtanding Moiſes is a Mediatour in this ſort, as I haue ſayd: which doth nothing elſe but chaunge the voyce of the lawe, and maketh it tolerable, ſo that the people may abide the hearing thereof: but geueth no power to accompliſh the ſame. To conclude, he is a Mediatour but onely of the veile, and therfore he geueth no power to performe the law, but onely in the veile.Moſes a Mediatour of the veile. Therefore his diſciples, in that he is a Mediatour of the veile, muſt alwayes be hypocrites. But what (thinke ye) ſhould haue come to paſſe if that the lawe had bene geuen without Moiſes, either elſe before or after Moiſes, and that there had ben no Mediatour,VVhen vve are terrified by the lavve, vve haue nede of another maner of Mediatour then Moſes. and in the meane ſeaſon the people ſhould not haue ben ſuffered either to flie away, or elſe to haue had any Mediatour? Here either the people being beaten downe with intolerable feare, ſhould haue periſhed forthwith, or if they ſhould haue eſcaped, there muſt nedes haue come ſome other Mediatour, which ſhould haue ſet him ſelfe betwene the law and the people to this end, that both the people might be preſerued, and the lawe remaine in his force and ſtrength, and alſo an attonement might be made betwene the lawe and the people. In deede Moiſes cometh in the meane ſeaſon, and is made a Mediatour: he putteth on a veile and couereth his face: but he can not deliuer mens conſciences from the anguiſh and terrour which the law bringeth. Therefore, when a man, in the hower of death or in the conflict of conſcience feeleth the wrath and iudgement of God for ſinne which the law reuealeth and encreaſeth, here to keepe him from deſperation, ſecluding Moiſes wt his veile, he muſt haue a Mediatour which may ſay vnto him: Although thou be a ſinner, yet ſhalt thou remaine, that is to ſay: thou ſhalt not die, although the lawe with his wrath and malediction doe ſtill remaine. This Mediatour is Ieſus Chriſt, which chaungeth not the voice of the law, nor hideth the ſame with a veile as Moiſes did,Chriſt hideth not the lavv, but taketh it avvay, and therefore is a better Mediatour then Moſes. nor leadeth me out of the ſight of the law: but he ſetteth him ſelfe againſt the wrath of the law and taketh it away, and ſatiſfieth the lawe in his owne body by himſelfe. And by the Goſpel he ſaith vnto me: In deede the law threatneth vnto thee the wrath of God and eternall death: but be not afraid: flie not away, but ſtand ſtill. I ſupply and performe all thinges for thee: I ſatiſfie the law for thee. This is a Mediatour which farre excelleth Moiſes, who ſetteth him ſelfe betwene God being angry, and the ſinner. The interceſſion of Moſes here profiteth nothing: he hath done his office, & he wt his veile is now vaniſhed away. Here the miſerable ſinner being vtterly deſperate, or a man now approching vnto death, & God being offended & angry doe encounter together. Therefore there muſt come a farre other Mediatour then Moiſes, which may ſatiſfie the lawe, take away the wrath therof, and may reconcile vnto God which is angry, that poore ſinner, miſerable and gilty of eternall death. Of this Mediatour Paule ſpeaketh briefely when he ſaith:A Mediatoure is he that ſtandeth betvvene the offender and him that is offended. A Mediatour is not a Mediatour of one. For this word Mediatour properly ſignifieth ſuch a one as doth the office of a Mediatour betwene the partie that is offended and the offender. We are the offenders: God with his law is he which is offended. And the offence is ſuch,God of his iuſtice can not forgeue ſinne vvithout ſatiſfaction, vvhich is done by Chriſt. that God can not pardon it, neither can we ſatiſfie for the ſame. Therefore betwene God, who of him ſelfe is but one, and vs, there is wonderfull diſcord. Moreouer, God can not reuoke his law, but he will haue it obſerued and kept. And we which haue tranſgreſſed the law, can not flie from the preſence of God.Chriſt is the Mediatour betvvene God and ſinners, vvhich are quite contrary one to the other. Col. 2.24. Chriſt therefore hath ſeth him ſelfe a Mediatour betwene two which are quite contrary and vtterly ſeparate aſunder with an infinite and euerlaſtinge ſeparation, and hath reconciled them together. And how hath he done this? He hath put avvay (as Paule ſaith in an other place) the hādvvriting vvhich vvas againſt vs, vvhich by ordinaunces (that is, by the law) vvas cōtrary vnto vs, and he hath taken it and faſtened it to the Croſſe, and hath ſpoiled principalities and povvers, and hath made a shevve of them openly, and hath triumphed ouer them by him ſelfe. Therefore he is not a Mediatour of one, but of two, vtterly diſagreeing betweene them ſelues. This is alſo a mighty place and of greate efficacie to confute and confounde the righteouſnes of the law, and to teach vs that in the matter of Iuſtification it ought to be vtterly remoued out of our ſight. Alſo this word [Mediatour] miniſtreth ſufficient matter to proue that the lawe iuſtifieth not: for els what neede ſhould we haue of a Mediatour? Seing then that mans nature can not abide the hearinge of the lawe,Man can not abide the hearing of the lavv, therfore he can not keepe the lavv much leſſe is it able to accompliſh the lawe, or to agree with the lawe. This doctrine (which I doe ſo often repete and not without tediouſnes doe ſtill beate into your heades) is the true doctrine of the lawe, which euery Chriſtian ought with all diligence to learne,The doctrine of the lavv. that he may be able truly to define what the law is, what is the true vſe and office, what are the limites, what is the power, the time and the ende thereof. For it hath an effect quite contrary to the iudgement of all men: which haue this peſtilent and pernicious opinion naturally rooted in them, that the law iuſtifieth. Therefore I feare leſt this doctrine will be darkened and defaced againe, when we are deade. For the world muſt be repleniſhed wt horrible darkenes & errours before the latter day come. The proper vſe of the lavvHe therefore that is able to vnderſtand this, let him vnderſtand it, that the law in true Chriſtian Diuinitie, and in his true and proper definition doth not iuſtifie: but hath a cleane contrary effect. For it ſheweth and diſcouereth vnto vs our ſelues: it ſetteth God before vs in his anger: it reueileth Gods wrath, it terrifieth vs, and it doth not only reueile ſinne, but alſo mightily encreaſeth ſinne, ſo that where ſinne was before but litle, now by the law which bringeth the ſame to light, it becometh exceeding ſinfull: ſo that a man now beginneth to hate the law and to flie from it, & with a perfect hatred to abhorre God the maker of the law. This is not to be iuſtified by the law (and that euen reaſon it ſelfe is compelled to graūt): but to commit a double ſinne againſt the law. Firſt, not onely to haue a wil ſo diſagreeing frō the law that thou canſt not heare it: but alſo to do contrary to that which it cōmaundeth: And ſecondly ſo to hate it that thou wouldeſt wiſh it were aboliſhed together wt God himſelfe who is the author therof and abſolutely good. The lavve is good and holy, and yet intolerable to mans nature.Now, what greater blaſphemy, what ſinne more horrible can be imagined then to hate God? to abhorre his law, & not to ſuffer the hearing thereof? which notwithſtanding is good and holy. For the hiſtory doth plainely witnes that the people of Iſraell refuſed to heare that excellent lawe, thoſe holy and moſt gracious wordes (namely, I am the Lord thy God, Exod. 2.3. Deut. 4.40. vvhich brought thee out of the land of Egypt and out of the houſe of bondage. Thou shalt haue none other Gods &c. Shevving mercy to thouſandes &c. Honour thy father and thy mother that it may goe vvell vvith thee, and that thy daies may be prolonged vpon the earth &c.) and that they had neede of a Mediatour. They could not abide this moſt excellent, perfect and diuine wiſedom: this moſt gracious, ſweete, & comfortable doctrine. Let not the Lorde ſpeake vnto vs (ſay they) leſt vve die. Speake thou vnto vs &c. Doubtles it is a merueilous thinge that a man can not heare that which is his whole felicite, namely that he hath a God,The lavv containeth profitable doctrine and yet a man can not heare it. yea & a mercifull God which wil ſhew mercy vnto him in many thouſands of generatiōs. &c. And moreouer that he can not abide that which is his chiefe ſafetie, protectiō & defence, namely: Thou shalt not kil: Thou shalt not cōmit adultery: Thou shalt not ſteale: For by theſe wordes the Lord hath compaſſed and fortified the life of man, his wife, his children and his goods, as it were wt a wal againſt the force and violence of the wicked. The law then can doe nothing, ſauing that by his light it lightneth the cōſcience that it may know ſinne, death, the iudgement, the hatred and wrath of God. Before the law come I am ſecure: I feele no ſinne: but whē the law cometh, ſinne, death, & hel are reueiled vnto me. This is not to be made righteous, but giltie, & the enemy of God, to be condemned to death and hell fire. The principall point then of the law in true Chriſtian Diuinitie is, to make men, not better but worſe: that is to ſay, it ſheweth vnto them their ſinne, that by the knowledge therof they may be humbled, terrified, bruſed and brokē,The lavve maketh not men better but vvorſe. & by this meanes may be driuen to ſeeke comforte, and ſo to come to that bleſſed Seede.

Verſe. 20. But God isConſtant and alvvaies like him ſelfe. one. God offendeth no perſon, and therefore needeth no Mediatour. But we offend God and therfore we haue neede of a Mediatour, not Moſes, but Chriſt, vvhich ſpeaketh farre better things for vs &c. Hitherto he hath continued in his digreſſion: Now he retourneth to his purpoſe.

Verſe. 21. Is the lavv then againſt the promiſe of God? Paule ſaid before that the law iuſtifieth not. Shall we then take away the law? No, not ſo. For it bringeth with it a certaine commoditie. What is that? It bringeth men vnto the knowledge of themſelues: it diſcouereth and encreaſeth ſinne &c. Here now riſeth an other obiection. If the lawe doe nothing els but make men worſe in ſhewing vnto them their ſinne, then is it contrary to the promiſes of God. For it ſeemeth that God is but onely prouoked to anger and offended through the law,The iudgemēt of the Ievves and of all others as touching the lavv and therefore he regardeth not nor performeth his promiſes. We Iewes haue thought the contrary: to witte, that we are reſtrained and bridled by this externall diſcipline, to the ende that God being prouoked therby, might haſtē the performing of his promiſe, and that by this diſcipline we might deſerue the promiſe. Paule aunſwereth: It is nothing ſo. But contrariwiſe, if ye haue regard to the law,Reaſon can not abide to heare the good lavv of God. the promiſe is rather hindered. For natural reaſon offendeth God which ſo faithfully promiſeth, whiles it will not heare his good and holy lawe. For it ſayth: Let not the Lorde ſpeake vnto vs &c. How can it be then that God ſhould performe his promiſe vnto thoſe, which, not onely receaue not his law and his diſcipline, but alſo wt a mortal hatred do ſhunne it & flie from it? Here therfore (as I ſaid) riſeth this obiection: Then ye law ſemeth to hinder ye promiſes of God. This obiection Paule toucheth by ye way & briefely aūſwereth, ſaying:

Verſe. 21. God forbid. God maketh not the promiſe becauſe of our vvorthines, but for his ovvne mercies ſake.Why ſo? Firſt for that God doth not make any promiſe vnto vs becauſe of our worthines, our merits, our good works: but that he doth, is of his meere goodnes and ineſtimable mercy in Chriſt. He ſaith not to Abraham: All nations ſhalbe bleſſed in thee becauſe thou haſt kept the law: but (as it is written in the .24. chap. of Ioſua) when he was yet vncircumciſed, had no law, & was yet an idolater, he ſaid vnto him: Goe out of thine ovvne land &c. I vvill be thy protectour &c. Alſo: In thy Seede shall all nations be bleſſed. Ioſua. 24.2.3. Geneſ. 12.1.2. The promiſes of God are abſolute, & not made in reſpect of our vvorthines. The promiſes of God are not hindered becauſe of our ſinnes. 2. Pet. 3.9. Theſe are abſolute & meere promiſes: which God freely geueth vnto Abraham, without any condition or reſpect of workes either going before or comming after. This is ſpecially againſt the Iewes, which thinke that the promiſes of God are hindered becauſe of their ſinnes. God (ſaith Paule) doth not ſlacke his promiſes becauſe of our ſinnes, or haſten the ſame for our righteouſnes and merites: he regardeth neither the one nor the other. Wherefore, although we be worſe and more ſinnefull, and brought into a greater contempte and hatred of God by meanes of the lawes, yet notwithſtanding God is not moued therby to differre his promiſe. For his promiſe doth not ſtande vpon our worthines, but vpon his onely goodnes and mercy. Therefore, where the Iewes ſay: The Meſſias is not yet come, becauſe our ſinnes doe hinder his cōming, it is a deteſtable lie.A Diuelish dreame of the Ievves. As though God ſhould become vnrighteous becauſe of our ſinnes, or made a lier becauſe we are liers. He abideth alwaies iuſt and true: his truth therefore is the onely cauſe that he accompliſheth and performeth his promiſe. Moreouer, although the law doe reueile and encreaſe ſinne, yet is it not againſt the promiſes of God, yea rather it confirmeth the promiſes.The lavve is not againſt the promiſes of God. For as concerning his proper worke and ende, it humbleth and prepareth a man (ſo that he vſe it rightly) to ſigh and ſeeke for mercy. For when ſinne is reueiled to a man and ſo encreaſed by the law, then he beginneth to perceaue the wickednes and hatred of mans hearte againſt the law, and againſt God him ſelfe the authour of the law. Then he feeleth in deede that, not only he loueth not God, but alſo hateth and blaſphemeth God who is full of goodnes & mercy, and his lawe which is iuſt and holy. Then is he conſtrained to cōfeſſe that there is no good thing in him. And thus, when he is throwne downe and humbled by the lawe, he acknowledgeth him ſelfe to be moſt miſerable and damnable. When the law therfore conſtraineth a man ſo to acknowledge his owne corruption, and to confeſſe his ſinne from the bottome of his heart, then hath it done his office truely,VVhen the office and time of the lavve is accomplished and his time is accompliſhed and ended. And nowe is the time of grace, that the bleſſed Seede may come to raiſe vppe and to comfort him that is ſo caſt downe and humbled by the lawe. After this manner the law is not againſt the promiſes of God. For firſt the promiſe hangeth not vpon the lawe, but vpon the truth and mercy of God only and alone. Secondly when the law is in his chiefe end and office, it humbleth a man, and in humbling him it maketh him to ſigh and grone, and to ſeeke the hand and aide of the Mediatour, and maketh his grace and his mercy exceeding ſweete & comfortable (as is ſaide Pſalm. 109. Thy mercy is ſvveete ) and his gifte precious and ineſtimable.Pſal. 109.2[illegible: 1 letter]. And by this meanes it prepareth vs and maketh vs apte to apprehende and to receaue Chriſte. For as the Poete ſayeth: Dulcia non meruit qui non guſtauit amara: that is, He that hath not taſted the things that are bitter, Is not vvorthie to taſte the things that are ſvveeter. Hunger is the beſt Cooke.The lavv maketh troubled and afflicted ſoules to thirſt for Chriſt. Therefore like as the drie earth doth couet the raine, euen ſo the lawe maketh troubled and afflicted ſoules to thirſt after Chriſte. To ſuch Chriſte ſauoureth ſweetely: to them he is nothing els but ioy, conſolation and life. And there beginneth Chriſt and his benefite rightly to be knowne. This is then the principall vſe of the law: namely, when a man can ſo vſe it, that it may humble him & make him to thirſt after Chriſt. And in deede Chriſt requireth thirſty ſoules, whom he moſt louingly and graciouſly allureth and calleth vnto him when he ſaith: Math. 11 28. Vpon vvhom Chriſt beſtovveth his benefites. Come vnto me all ye that labour and are heauy loden and I vvill refresh you. He deliteth therefore to water theſe dry groundes. He powreth not his waters vpon fatte and rancke groundes, or ſuch as are not dry and couet no water.Math. 11.5. His good things are ineſtimable, and therefore he geueth them to none but vnto ſuch as haue neede of them, and feeling the greate neede they haue thereof, doe earneſtly deſire them. He preacheth glad tidings to the poore: he geueth drinke to the thirſtie. If any thirſt (ſaith Iohn) Let him come vnto me &c. He healeth the broken harted &c. that is,Iohn. 7.37.38. Deut. 18.15. he comforteth thoſe that are bruſed and afflicted by the law. Therefore the law is not againſt the promiſes of God.

Verſe. 21. For if there had ben a lavv geuen vvhich bringeth life, ſurely righteouſnes should haue ben by the lavve. By theſe wordes Paule ſignifieth that no lawe of it ſelfe is able to quicken or geue life,The lavve quickneth not but killeth. but onely killeth. Therfore ſuch works as are done, not onely according to the lawes and traditions of the Pope, but alſo according to ye very law of God, doe not iuſtifie a man before God, but make him a ſinner: they doe not pacifie the wrath of God, but they kindle it: they obtaine not righteouſnes, but they hinder it: they quicken not, but they terrifie. Therfore, when he ſayeth: If a lavv had ben geuen vvhich could haue brought life &c. he teacheth plainly that the lawe of it ſelfe iuſtifieth not: but that it hath a cleane contrary effect. Although theſe words of Paule be plaine enough, yet are they obſcure and vtterly vnknowne to the Papiſts. For if they did vnderſtand them in deede, they would not ſo magnifie their freewill, their owne naturall ſtrength, the keping of theThe Papiſtes diuide the goſpel in to precepts and Coū ſels: to the precepts men are bounde (ſay they) but not to the Counſels. Counſels, the works of ſupererogation &c. But left they ſhould ſeeme to be manifeſtly wicked, & plaine Infidels in denying the words of the Apoſtle of Chriſt ſo impudently, they haue this peſtilent gloſe alwayes ready (wherby they peruert the places of Paule concerning the lawe which reuealeth ſinne and engendreth wrath, that is to ſay the .x. commaūdemēts) that Paule ſpeaketh onely of the ceremoniall and not of the morall law. But Paule ſpeaketh plainly when he ſayth: If a lavve had ben geuen. &c. and he excepteth no lawe. Wherfore this gloſe of the Papiſts is not worth a ruſh. For the lawes of the ceremonies were as well commaunded of God, and as ſtreitly kept as the morall lawes. The Iewes alſo kept circumciſion as preciſely as they did the Sabboth day. It is euident enough therfore that Paule ſpeaketh of the whole lawe. Theſe words of the Apoſtle are ſong & ſaid in the Papacie and in all their churches, and yet notwithſtanding they both teach and liue quite contrary.Paul teacheth that no lavve vvas geuen to bring life, but the Pope teacheth quite contrary. Paule ſayth ſimplie that no law was geuen to quicken and to bring life: but the Papiſtes teach that many lawes are geuen to bring life. Although they ſay not this in plaine words, yet in very deede ſuch is their opinion, as their Monkery doth plainely witnes, beſides many lawes and traditions of men, their workes and merites before grace and after, and innumerable wicked ceremonies and falſe worſhippings, which they haue deuiſed of their owne heads, and thoſe onely haue they preached, treading the Goſpell vnder their feete and aſſuredly promiſing grace, remiſſion of ſinnes, and life euerlaſting to all ſuch as ſhould kepe & obſerue the ſame. This that I ſay cā not be denied: for their bokes which are yet extāt, geue certaine teſtimony therof. But contrariwiſe we affirme wt Paule yt there is no law, whether it be mans law or Gods law, yt geueth life. Therfore we put as great a difference betwene the law & righteouſnes, as is betwene life & death, betwene heauen & hell. And the cauſe ye moueth vs ſo to affirme, is that plaine & euident place of Paule: where he ſayth, yt the law is not geuen to iuſtifie, to geue life, and to ſaue, but onely to kil & to deſtroy, cōtrary to the opinion of all men:The iudgemēt of men naturally as touching the lavve. for naturally they can iudge no otherwiſe of ye law, but yt it is geuen to work righteouſnes, & to geue life & ſaluation. This difference of the offices of the law and the goſpel, kepeth all Chriſtian doctrine in his true & proper vſe. Alſo it maketh a faithfull man iudge ouer all kindes of life, ouer the lawes & decrees of all men,VVhat profite cometh by knovving the difference betvvene the lavve and the Goſpell. and ouer all doctrine whatſoeuer, and it geueth them power to trie all maner of ſpirites. On the other ſide the Papiſts, becauſe they confoūd & mingle the law & the goſpel together, cā teach no certainty touching faith, works, ye ſtates & conditiōs of life, nor of the difference of ſpirits. Now therfore, after that Paule hath proſecuted his confutations and arguments ſufficiently and in good order, he teacheth, that ye lawe (if ye conſider his true and perfect vſe) is nothing elſe but as a certaine Scholemaſter to lead vs vnto righteouſnes. For it hūbleth men,The true and perfect vſe of the lavve. & maketh them apt to receaue ye righteouſnes of Chriſt whē it doth his own proper worke and office, that is, when it maketh them giltie, terrifieth and bringeth them to the knowledge of ſinne, wrath, death and hell. For when it hath done this, the opinion of mans owne righteouſnes & holines vaniſheth away, and Chriſte with his benefites beginneth to waxe ſweete vnto him. Wherefore the law is not againſt the promiſes of God, but rather confirmeth them. True it is, that it doth not accompliſh the promiſe, nor bring righteouſnes: notwithſtanding it humbleth vs with his exerciſe and office, and ſo maketh vs more thrifty, and more apte to receaue the benefite of Chriſt. Therefore (ſaith he) if any lawe had bene geuen which might haue brought righteouſnes, and through righteouſnes life (for no man can obtaine life except firſt he be righteous) then in deede righteouſnes ſhould come by the law. Moreouer, if there were any ſtate of life, any worke, any religion, whereby a man might obtaine remiſſion of ſinnes, righteouſnes and life, then ſhould theſe thinges in deede iuſtifie and geue life: but this is impoſſible: for,

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. Geneſ. 3.15. Geneſ. 22. And Geneſis. 22. In thy Seede &c. Wherſoeuer then is any promiſe in the ſcriptures made vnto the fathers concerning Chriſt, there the Bleſſing is promiſed, that is, righteouſnes, ſaluation, and eternall life.The ſcripture shutteth all vnder the Curſe firſt by the promiſe. Therefore by the contrary it is euident, that they which muſt receaue the Bleſſing are ſubiect to the Curſe, that is to ſay, ſinne & eternall death: for els to what ende was the Bleſſing promiſed? Secondly, the Scripture ſhutteth men vnder ſinne and vnder the Curſe eſpecially by the law, becauſe it is his peculiar office to reueale ſinne & engender wrath,Secondly by the lavve. as we haue declared throughout this Epiſtle, but chiefely by this ſentence of Paule: VVhoſoeuer are of the vvorks of the lavv are vnder the Curſe: Galat. 3.10. Alſo by that place which the Apoſtle alleaged out of the .27. chapt. of Deut: Deut. 27.26. Curſed is euery one that abideth not in all the vvordes of this lavve to doe them. &c. For theſe ſentences in plaine wordes doe ſhut vnder ſinne and vnder the Curſe, not onely thoſe which ſinne manifeſtly againſt the law,Curſed is euery one that abideth not in all things. &c. or doe not outwardly accōpliſh the law: but alſo thoſe which are vnder the law, and wt 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. The principall office of the lavve. &c. and ſuch like places: Moreouer, by the whole lawe, whereof the principall office is to make men giltie of ſinne. Therefore no Monke, no Carthuſian, no Celeſtine bruſeth the head of the Serpent, but they abide bruſed and broken vnder the Serpents head, that is, vnder the power of the Deuill.Theſe things in Luthers time vvere counted ſo high a ſeruice to God, that ſcarce any mā vvould beleue they could be ſo abhominable. Who will beleue this? Briefly, what ſo euer is without Chriſt and his promiſe, whether it be the lawe of God or the lawe of man, the Ceremoniall or the morall lawe, without all exception, is ſhut vnder ſinne: For the Scripture ſhutteth all vnder ſinne. Now, he that ſaith all, excepteth nothing. Therefore we conclude with Paule, that the policies and lawes of all nations, be they neuer ſo good and neceſſary, with all ceremonies and religions without faith in Chriſt, are and abide vnder ſinne, death and eternall damnation, except faith in Ieſus Chriſt goe withall or rather before all, as followeth in the texte. Of this matter we haue ſpoken largely before. Wherfore this is a true propoſition:Onely Faith iuſtifieth. Onely faith iuſtifieth wt out works (which notwithſtanding our aduerſaries can by no meanes abide): For Paule here ſtrongly concludeth that the lawe geueth not life, becauſe it is not geuen to that ende.If the lavv iuſtifie not, much leſſe do vvorks iuſtify. If then the lawe doe not iuſtifie and geue life, much leſſe doe workes iuſtifie. For when Paule ſayth that the lawe geueth not life, his meaning is that workes alſo doe not geue life. For it is more to ſay, yt the law quickeneth & geueth life, then to ſay that works doe quicken & geue life. If then the law it ſelfe being fulfilled (although it be impoſſible that it ſhould be accompliſhed) doe not iuſtifie, much leſſe doe workes iuſtifie. I conclude therefore that faith onely iuſtifieth and bringeth life without workes. Paule can not ſuffer this addition: faith ioyned with works iuſtifieth: but he proceedeth ſimplie by the negatiue, Rom. 3. and before in the ſecond chapiter: Therefore by the vvorkes of the lavv (ſayeth he) shall no flesh be iuſtified. Rom. 3.[illegible: 2 letters]. 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: The promiſe geuen to Abraham. to witte, the deliueraunce from the lawe, ſinne, death and the Deuill, and a free geuing of grace, righteouſnes, ſaluation and eternal life. This promiſe (ſaith he) is not obtained by any merite, by any law, or by any worke,The promiſe geuen to them that beleue. but it is geuen. To whom? To thoſe that beleue. In whom? In Ieſus Chriſt, who is the bleſſed Seede, which hath redeemed all beleeuers from the Curſe, yt 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 yt we ſhould ſpeake any thinge of workes.The ſentences concerning vvorks. For we haue not here taken in hande to entreate of works, but of Iuſtification: to witte, that it is not obtained by the lawe and works, ſince all things are ſhutte vnder ſinne and vnder the Curſe: but by Faith in Chriſt.The commendation of vvorkes out of the matter of Iuſtificatiō When we are out of the matter of Iuſtification, we can not ſufficiently praiſe and magnifie thoſe workes which are commaunded of God. For who can ſufficiently commend and ſet forth the profite & fruit of one onely worke, which a Chriſtian doth through Faith and in Faith? In deede it is more precious then heauen or earth. The whole world therefore is not able to geue a worthy recompence to ſuch a good worke. Yea the world hath not the grace to magnifie the holy works of the faithfull as they are worthy, and much leſſe to rewarde them: For it ſeeth them not: or if it doe, it eſteemeth them not as good workes, but as moſt wicked and deteſtable crimes, and riddeth the world of thoſe which are the doers therof, as moſt peſtilent plagues to mankinde. So Chriſt the Sauiour of the world, for a recōpence of his incōprehenſible & ineſtimable benefites,Hovv [illegible: 1 word] and [illegible: 1 word] ſt[illegible: 2 letters] vvarded [illegible: 1 word] vvo[illegible: 1 letter]ld [illegible: 1 word] their benefite. was put to ye moſt ignominious death of the croſſe. The Apoſtles alſo bringing ye word of grace & eternall life into the world, were coūted the ofſcouring & the outcaſtes of the whole world. This is the goodly reward which the world geueth for ſo great & vnſpeakeable benefites. But workes done wtout faith, although they haue neuer ſo goodly a ſhew of holines, are vnder ye Curſe. Wherfore, ſo farre of it is yt the doers therof ſhould deſerue grace, righteouſnes & eternall life, yt rather they heape ſinne vpon ſinne.VVorks vvithout faith. 2. Theſ. 2.3. After this maner the Pope, that child of perdition, and all that follow him, doe worke. So worke all meritemongers and heretikes which are fallen frō the faith.

Verſe. 23. But beforeFaith vvas the full reuelation of thīgs that vvere h[illegible: 1 letter]d vnder the lavve. faith came. He proceedeth in declaring the profite & neceſſitie of ye law. He ſaid before ye the law was added for tranſgreſſions: Not yt it was the principall purpoſe of God to make a law yt ſhould bring death & dānation, as he ſaith. Rom. 7. VVas that vvhich vvas good (ſaith he) made death vnto me? Rom. 7.13. God forbid For ye law is a word yt ſheweth life & driueth mē vnto it. Therfore it is not only geuen as a miniſter of death,The vſe of the lavve. but ye principal vſe & end therof is to reueile death, yt ſo it might be ſeene & knowen how horrible ſinne is. Notwtſtanding it doth not ſo reueile death as though it tended to no other end but to kill & deſtroy.VVhy the lavv reuealeth ſinne. But to this end it reuealeth death, yt when men are terrified, caſt downe, & humbled, they ſhould feare God. And this doth ye. 20. chap. of Erodus declare. Feare not (ſaith Moſes) For God is come to proue you & that his feare may be before you that ye ſinne not. The office therfore of ye law is to kill,Exod. 29.20. & yet ſo, yt God may reuiue & quickē againe. The law then is not geuē only to kil: but becauſe mā is proud & dreameth yt he is wiſe, righteous and holy, therfore it is neceſſary he ſhould be humbled by the law, that ſo this beaſte the opinion of righteouſnes I ſay, might be ſlaine: for otherwiſe men can not obtaine life.God vſeth the effect of the lavve, that is to ſay, death, to life. The opiniō of a mans ovvne righteouſnes, confidence & holines, is ſlain by the lavv. Albeit then yt the law killeth, yet God vſeth this effect of the law, this death, I meane, to a good vſe, yt is to ſay, euen to life. For God ſeeing yt this vniuerſall plague of the whole world: to wit, mās opinion of his owne righteouſnes, his hypocriſie, & cōfidence in his owne holines could not be beatē downe by any other meanes, he would yt it ſhould be ſlaine by the law: not for euer, but yt, when it is once ſlaine, mā might be raiſed vppe againe aboue and beyond the lawe, and there might heare this voice: Feare not: I haue not geuen the lawe, and killed thee by the lawe, to this ende that thou ſhouldeſt abide in this death: but that thou ſhouldeſt feare me, and liue. For the preſuming of good workes and righteouſnes ſtandeth not with the feare of God: And where the feare of God is not, there cā be no thirſting for grace or life. God muſt therefore haue a ſtrong hammer or a mightie maul, to breake the rockes, and a hote burning fire in the middes of heauen to ouerthrowe the mountaines: that is to ſay, to deſtroy this furious and obſtinate beaſt, (this preſumption I ſay) that when a man by this bruſing and breaking is brought to nothīg, he ſhould deſpaire of his owne ſtrēgth, righteouſnes, and holines, and being thus throughly terrified, ſhould thirſt after mercy and remiſſion of ſinnes.

Ver. 23. But before Faith came, vve vvere vnder the lavv, shut vppe vnto the Faith vvhich should aftervvardes be reuealed. That is to ſay, before the time of the Goſpell and grace came, the office of the law was, that we ſhould be ſhutte vppe and kept vnder the ſame, as it were in priſon. This is a goodly and a fitte ſimilitude, ſhewing the effect of the law, and how righteous it maketh men: therefore it is diligently to be weyed.This ſimilitude of the priſon shevveth the effect of the lavve. No theefe, no murtherer, no adulterer, or other malefactour loueth the chaines and fetters, the darke and lothſome priſon wherin he lieth faſt boūd: but rather, if he could, he would breake and beate in to pouder the priſon, with his irons and fetters. In deede whiles he is in priſon he refraineth from doing of euill: but not of a good will or for righteouſnes ſake: but becauſe the priſon reſtreineth him that he can not doe it. And nowe being faſt fettred he hateth not his theft and his murther: (yea he is ſory with all his heart that he can not robbe and ſteale, cutte and ſlay) but he hateth the priſon, and if he could eſcape, he would robbe and kill as he did before. The lawe shutteth men vnder ſinne two wayes, Ciuily and Spiritually. Such is the force of the lawe and the righteouſnes that cometh of the lawe,VVhat the righteouſnes of the lavv is. compelling vs to be outwardly good when it threatneth death or any other puniſhment to the tranſgreſſours thereof. Here we obey the law in deede, but for feare of puniſhment: that is, vnwillingly and with great indignation. But what righteouſnes is this, when we abſteine from doing euill for feare of puniſhment? Wherefore, this righteouſnes of works is in deede nothing elſe,The righteouſnes of vvorkes. but to loue ſinne & to hate righteouſnes, to deteſt God with his lawe, and to loue and reuerence that which is moſt horrible and abhominable? For looke howe hartely the theefe loueth the priſon and hateth his theft: ſo gladly doe we obey the lawe in accompliſhing that which it commaundeth, and auoiding that which it forbiddeth. Notwithſtanding, this fruite and this profite the lawe bringeth,The profite of the lavve. although mens hartes remaine neuer ſo wicked, that firſt outwardly and ciuily after a ſort it reſtraineth theeues, murtherers, and other malefactours. For if they did not ſee and vnderſtand, that ſinne is puniſhed in this life by impriſonment, by the galowes, by the ſword and ſuch like, and after this life with eternall damnation and hell fire: no Magiſtrate ſhould be able to bridle the fury and rage of men by any lawes, bondes or chaines.The Ciuill vſe of the lavve. But the threatnings of the lawe ſtrike a terrour in to the hartes of the wicked, whereby they are brideled after a ſort, that they runne not headlong, as otherwiſe they would doe, into all kindes of wickednes. Notwithſtanding they would rather that there were no law, no puniſhment, no hell, and finally no God. If God had not an hell, or did not puniſh the wicked, he ſhould be loued and praiſed of all men. But becauſe he puniſheth the wicked, and all are wicked: therefore in as much as they are ſhut vnder the lawe, they can doe no otherwiſe but mortally hate and blaſpheme God. Furthermore, the lawe ſhutteth men vnder ſinne,The lavv a ſpirituall priſon. 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.The lamentatable complaints of the Sainctes. Pſal. 6.5. 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.The lavve 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. The lavv and the Goſpell, as touching the invvard affections, nearely ioyned together.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.The shutting vp vnder the lavv, muſt not be continuall. 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,VVho vſeth the lavv rightly. 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,Caine being shut vp in the priſon of the lavv, and abiding there, deſpaired. Geneſ. 4.9. 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, Verſe. 13. 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, VVhat theſe vvordes import, to be kept vnder the lavve. 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,Conſcience. 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: Pſal. 139.7. VVhether shall I flie from thy preſence? &c. Like as therefore this worldly priſon or ſhutting vppe is a bodily affliction,VVhat the priſon is, Ciuily & Spiritually. 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:Hovv the pore Conſcience is to be comforted, that is shutte vp vnder the lavve. 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,The lavve killeth, that vve may againe be quickened & reſtored to life. 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:The shutting vp vnder the lavv muſt be rightly vſed. 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.EZech. 33.11. I vvill not the death (ſayth he by ye 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 then vnder the lawe, muſt not alwayes endure, but muſt onely continue to the cōming or reuealing of Faith: which this ſweete verſe of the Pſalme. 147. doth teach vs: The Lord deliteth in thoſe that feare him: Pſal. 147.11. that is to ſay, which are in priſon vnder the lawe. But by and by after he addeth: and in thoſe that attend vppon his mercy. Therfore we muſt ioyne theſe two things together, which are in deede as contrary the one to the other as may be.The afflicted, and ſuch as are in priſon vnder the lavv, vvaiting for mercy to be reueled, are deare vnto God. For what can be more contrary then to hate and abhorre the wrath of God: and againe to truſt in his goodnes & mercy? The one is hell, the other is heauē, and yet they muſt be nerely ioyned together in the heart. By ſpeculation and naked knowledge a man may eaſily ioyne them together: but by experience and inward practiſe ſo to doe, of all things it is the hardeſt: which I my ſelfe haue often proued by mine owne experience. Of this matter the Papiſtes and Sectaries know nothing at all. Therefore theſe wordes of Paule are to them obſcure and altogether vnknowne: And when the lawe reueileth vnto them their ſinne, accuſeth and terrifieth them, they can finde no counſell, no reſt, no helpe or ſuccour: but fall to deſperation, as Caine and Saule did. No man loueth the lavv, becauſe it is his priſon.Seeing the lawe therfore (as is ſayd) is our tormentour and our priſon, certaine it is that we can not loue it, but hate it. He therefore that ſayth he loueth the lawe, is a liar, and knoweth not what he ſayth. A theefe and a robber ſhould ſhewe him ſelfe to be ſtarke madde that would loue the priſon, the fetters and chaines. Seing thē the law ſhutteth vs vppe and holdeth vs in priſon, it can not be but we muſt needes be extreme enemies to the lawe. To conclude, ſo well we loue the lawe and the righteouſnes thereof, as a murtherer loueth the darke priſon, the ſtreit bondes and irons. How then ſhould the law iuſtifie vs?

Verſe. 23. And shut vp vnder the faith vvhich should after be reueiled. This Paule ſpeaketh in reſpect of the fulnes of the time wherin Chriſt came. But we muſt applie it, not onely to that time, but alſo to the inward man. For that which is done as an hyſtorie and according to the time wherin Chriſte came, aboliſhing the lawe and bringing libertie and eternall life to light, is alwayes done ſpiritually in euery Chriſtian: in whom is found continually, ſomewhile the time of the law, and ſomewhile the time of grace. For the Chriſtian man hath a body in whoſe members (as Paule ſayth in an other place) ſinne dwelleth and warreth. Nowe, I vnderſtand ſinne to be,Hovve the ſcripture defineth ſinne. not onely the deede or the worke, but alſo the roote and the tree, together with the fruites, as the Scripture vſeth to ſpeake of ſinne. Which is yet not onely rooted in the baptiſed fleſh of euery Chriſtian, but alſo is at deadly warre within it and holdeth it captiue: if not to geue conſent vnto it, or to accompliſh the worke, yet doth it force him mightely thervnto. For albeit a Chriſtian man doe not fall into outward and groſſe ſinnes,The tentation of the godly. as murther, adultery, theft, and ſuch like: yet is he not free from impatiencie, murmuring, hating and blaſpheming of God: which ſinnes to reaſon and the carnall man, are altogether vnknowne. Theſe ſinnes conſtraine him, yea ſore againſt his will, to deteſt the lawe:The tentation of euery age. they compell him to flie from the preſence of God, they compell him to hate and blaſpheme God. For as carnall luſt is ſtrong in a yong man, in a man of full age the deſire and loue of glory, and in an old man couetouſnes: euen ſo in a holy and a faithfull man impatiencie, murmuring, hatred, and blaſphemie againſt God doe mightely preuaile. Examples hereof there are many in the Pſalmes, in Iob, in Ieremie, and throughout the whole Scripture.Paule deſcribeth the ſpirituall vvarfare that is in the godly vvith very vehemēt & apt vvords. The time of the lavv in the Godly. Paule therfore deſcribing and ſetting forth this ſpirituall warfare, vſeth very behement words and fitte for the purpoſe, as of fighting, rebelling, holding, and leading captiue. &c. Both theſe times then (of the lawe and the Goſpell I meane) are in a Chriſtian, as touching the affections and inward man. The time of the lawe is when the lawe exerciſeth me, tormenteth me with heauines of heart, oppreſſeth me, bringeth me to the knowledge of ſinne, and encreaſeth the ſame. Here the law is in his true vſe and perfect worke: which a Chriſtian oftentimes feeleth as long as he liueth. So there was geuen vnto Paule a pricke in the flesh, 2 Cor. 12.7. (that is) the angell of Satan to buffet him. He would gladly haue felt euery moment the ioy of conſcience, theThis is the ſpirituall laughter vvhich Dauid ſpeaketh of Pſal. 126. ſaying: Then shall our mouth be filled vvith laughter. &c. laughter of the heart, and the ſweete taſt of eternall life. Againe, he would gladly haue ben deliuered from all trouble and anguiſh of ſpirite, and therefore he deſired that this tentation might be taken from him. Notwithſtanding this was not done, but the Lord ſayd vnto him: My grace is ſufficient for thee: For my povver is made perfect through vveaknes. 1. Cor. 12.7.8.9. This battaile doth euery Chriſtian feele. To ſpeake of my ſelfe, there are many howers in the which I chide and contend with God, and impatiently reſiſt him. The wrath and iudgement of God diſpleaſeth me: and againe, my impaciencie, my murmuring, and ſuch like ſinnes doe diſpleaſe him. And this is the time of the lawe, vnder the which a Chriſtian man continually liueth as touching the fleſh.Galath. 5.17. For the flesh luſteth continually againſt the ſpirite, and the ſpirite againſt the flesh: but in ſome more, and in ſome leſſe. The time of grace.The time of grace is when the heart is raiſed vppe againe by the promiſe of the free mercy of God, and ſayeth: VVhy art thou heauie O my ſoule, Pſal. 4[illegible: 1 letter].[illegible: 1 letter].11. and vvhy doeſt thou trouble me? Doeſt thou ſee nothing but the lawe, ſinne, terrour, heauines, deſperation, death, hell and the Deuill? Is there not alſo grace, remiſſion of ſinnes, righteouſnes, conſolation, ioy, peace, life, heauen, Chriſte and God? Trouble me no more, O my ſoule. What is the lawe, what is ſinne, what are all euils in compariſon of theſe things? Truſt in God, who hath not ſpared his owne deare ſonne, but hath geuen him to the death of the croſſe for thy ſinnes. This is then to be ſhutte vppe vnder the lawe after the fleſh: not for euer, but till Chriſte be reuealed. Therefore when thou art beaten downe,The true vſe of the lavve is to shut vs vp till Chriſt be reuealed. tormented and afflicted by the law, then ſay: Lady law, Thou art not alone, neither art thou all things: but beſides thee there are yet other things much greater and better then thou art, namely grace, faith, and bleſſing. This grace, this faith and this bleſſing doe not accuſe me, terrifie me, condemne me: but they comfort me, they bid me truſt in the Lord, and promiſe vnto me victorie and ſaluation in Chriſte. There is no cauſe therfore why I ſhould deſpaire. He that is ſkilfull in this arte and this cunning, may in deede be called a right Diuine.VVho is a right diuine. The fantaſticall ſpirites & their diſciples at this day, which continually bragge of the ſpirite, do perſwade them ſelues that they are very expert and cunning herein. But I and ſuch as I am haue ſcarſely learned the firſt principles therof. It is learned in deede, but ſo long as the fleſh and ſinne doe endure, it can neuer be perfectly learned,A godly man is partly vnder the lavve, and partly vnder grace. and as it ſhould be. So then a Chriſtian is diuided into two times. In that he is fleſh, he is vnder the lawe: In that he is ſpirite he is vnder grace. Concupiſcence, couetouſnes, ambition and pride doe alwayes cleaue to the fleſh: alſo ignoraunce, contempt of God, impatiencie, murmuring and grudging againſt God, becauſe he hindereth and breaketh of our counſelles, our deuiſes and enterpriſes, and becauſe he ſpeedely puniſheth not ſuch as are wicked, rebellious, and contemptuous perſons. &c. Such kinde of ſinnes are rooted in the fleſh of the Faithfull. Wherefore if thou behold nothing but the fleſh, thou ſhalt abide alwayes vnder the time of the lawe. But theſe dayes muſt be ſhortened, or elſe no fleſh ſhould be ſaued. The lawe muſt haue his time appoynted wherein it muſt haue his ende. The time of the lawe therefore is not perpetuall, but hath his ende,Rom. 5.6. Rom. 6.9.10. The time of grace is eternall. which ende is Ieſus Chriſt. But the time of grace is eternall. For Chriſt being once dead, dieth no more. He is eternall: therefore the time of grace is alſo eternall. We may not lightly paſſe ouer ſuch notable ſentences as theſe which are in Paule, as the Papiſtes and Sectaries are wont to doe. For they containe woordes of life, which doe wonderfully comfort and confirme afflicted conſciences: And they which know and vnderſtand them well, can iudge of Faith: they can diſcerne a true feare from a falſe feare:Feare may no[illegible: 1 letter] alvvayes continue, but fear ioyned vvith Faith muſt be alvvayes in a Chriſtian. Hovve feare muſt be vanquished. they can iudge of all inward affections of the heart, and diſcerne all ſpirites. The feare of God is an holy and a precious thing, but it muſt not alwayes continue. In deede it ought to be alwayes in a Chriſtian, becauſe ſinne is alwayes in him: but it muſt not be alone: for then is it the feare of Caine, Saule and Iudas, that is to ſay, a ſeruile and a deſperate feare. A Chriſtian therefore muſt vanquiſh feare by Faith in the word of grace: he muſt turne away his eyes from the time of the lawe, and looke vnto Chriſte and vnto Faith which is to be reuealed. Here beginneth feare to be ſweete vnto vs, and maketh vs to delite in God. For if a man doe onely beholde the lawe and ſinne, ſetting Faith aſide, he ſhall neuer be able to put away feare, but ſhall at length fall to deſperation. Thus doth Paule very well diſtinguiſh the time of the lawe and grace. Let vs alſo learne rightly to diſtinguiſh the time of them both, not in wordes, but in the inward affections: which is a very hard matter. For albeit theſe two things are ſeparate farre aſunder,Feare & Faith are ſeparated farre aſunder, and yet are ioyned together in one heart. yet are they moſt nerely ioyned together in one heart. Nothing is ioyned more nerely together then feare and truſt, then the lawe and the Goſpell, then ſinne and grace. For they are ſo vnited together, that the one is ſwalowed vppe of the other. Wherfore there is no coniunction like vnto this. At this place: Wherefore then ſerueth the lavve? Paule beginneth to diſpute of the lawe: alſo of the vſe and the abuſe thereof, taking occaſion of that which before he had affirmed,A reherſall of thoſe things vvherof he had ſpoken before. that the Faithfull doe obtaine righteouſnes by grace onely and by the promiſe, and not by the lawe. Vppon that diſputation roſe this queſtion: VVherefore then ſerueth the lavve? For reaſon hearing that righteouſnes or the Bleſſing is obtained by grace and by the promiſe, by and by inferreth: Then the lawe profiteth nothing. Wherefore the doctrine of the law muſt be diligently conſidered, that we may know what and howe we ought to iudge thereof, leſt that either we reiect the ſame altogether, as the fantaſticall ſpirits do, (which in the yeare a thouſand fiue hundred twentie and fiue, Touching this ſedition of the ruſticall people and the cauſe therof, read Sleidane. VVe muſt derogate nothing frō the lavve that is due to it, nor attribute more to it thē is meete. ſtirring vppe the ruſticall people to ſedition, ſayde, that the libertie of the Goſpell geueth freedom to all men from al maner of lawes): or elſe leſt we ſhould attribute the force of Iuſtification to the lawe. For both ſortes doe offend againſt the lawe: the one on the right hand, which will be iuſtified by the lawe, and the other on the left hand which will be cleane deliuered from the lawe. We muſt therefore keepe the high way, ſo that we neither reiect the lawe, nor attribute more vnto it then we ought to doe. That which I haue before ſo often repeted concerning both the vſes of the lawe, namely, the Ciuill and the Spirituall vſe, doe ſufficiently declare that the lawe is not geuen for the righteous: but (as Paule ſayeth in an other place) for the vnrighteous and rebellious. Now,Tvvo ſorts of the vnrighteous, they vvhich are to be iuſtified, & they vvhich are not to be iuſtified. of the vnrighteous there are two ſortes, that is to ſay, they which are to be iuſtified, and they which are not to be iuſtified. They that are not to be iuſtified muſt be bridled by the Ciuile vſe of the lawe: for they muſt be bound with the bondes of the lawe, as ſauage and vntamed beaſtes are bound with cordes and chaines. This vſe of the lawe hath no ende: and of this Paule here ſpeaketh nothing. But they that are to be iuſtified, are exerciſed with this Spirituall vſe of the lawe for a time: for it doth not alwayes continue, as the Ciuill vſe of the lawe doth: but it looketh to Faith which is to be reuealed, and when Chriſte commeth it ſhall haue his ende. Hereby we may plainly ſee that all the ſentences wherin Paule entreateth of the ſpirituall vſe of the lawe,Hovve ſuch ſentēces muſt be vnderſtand vvherin Paule handleth the ſpirituall vſe of the lavve. muſt be vnderſtand of thoſe which are to be iuſtified, and not of thoſe which are iuſtified already. For they which are iuſtified already, in as much as they abide in Chriſte, are farre aboue all lawe. The lawe then muſt be layed vppon thoſe that are to be iuſtified, that they may be ſhutte vppe in the priſon thereof, vntill the righteouſnes of Faith come: Not that they obtaine this righteouſnes through the lawe (for that were not to vſe the lawe rightly, but to abuſe it): but that when they are caſt downe and humbled by the lawe, they ſhould flie vnto Chriſte,Rom. 10.4. vvho is the end of the lavve to righteouſnes, to euery one that beleueth. Now, firſt they which abuſe the law,VVho are abuſers of the lavve. are all the Iuſticiaries and hypocrites which dreame that men are iuſtified by the lawe. For that vſe of the lawe doth not exerciſe and driue a man to Faith which is to be reuealed, but it maketh full, careles, and arrogant hypocrites, ſwelling and preſuming of the righteouſnes of the lawe, and hindreth the righteouſnes of Faith. Secondly, they abuſe the lawe which will vtterly exempt a Chriſtian man from the law, as the brainſicke Anabaptiſtes went about to doe: which was the occaſion that they raiſed vppe that ſedition of the ruſticall people.He ſpeaketh of the peſtilēt Libertines that vvould haue no feare of God nor lavve, to bridle them from their ſinnes. 1. Pet. 2.16. Of this ſort there are very many alſo at this day which profeſſe the Goſpell with vs: who being deliuered from the tyrannie of the Pope by the doctrine of the Goſpell, doe dreame that the Chriſtian libertie is a diſſolute and a carnall libertie to doe what ſo euer they liſt. Theſe (as Peter ſayeth) haue the libertie of the ſpirite as a cloke of maliciouſnes, through which the name of God and the Goſpell of Chriſte is ſclaundered euery where, and therfore they ſhall once ſuffer worthy puniſhment for this their vngodlines. Thirdly, ſuch doe alſo abuſe the lawe, who feeling the terrours thereof, doe not vnderſtand that ſuch terrours ought no longer to continue, but vnto Chriſte. This abuſe in them is the cauſe that they fall to deſperation: as in the hypocrites it is the cauſe of arrogancie and preſumption. Contrariwiſe,The true vſe of the lavve can not be eſtemed as it is vvorthy. the true vſe of the lawe can neuer be eſtemed and magnified as it is worthy: namely, that when the conſcience ſhutte vp vnder the lawe, deſpaireth not, but being inſtructed by the wiſedom of the holy Ghoſt concludeth with it ſelfe after this ſort: I am in deede ſhut vppe as a priſoner vnder the lawe, but not for euer: yea this ſhutting vppe ſhall turne to my great profite. How ſo? Becauſe that I being thus ſhut vppe, ſhall be driuen to ſigh and ſeeke the hand of an helper. &c. After this maner the lawe is as an enforcer, which by compulſion bringeth the hungrie vnto Chriſte,The true office of the lavve. that he may ſatiſfie them with his good things. Wherefore the true office of the lawe is to ſhew vnto vs our ſinnes, to make vs giltie, to humble vs, to kill vs, and to bring vs downe to hell, and finally to take from vs all helpe, all ſuccour, all cōfort: but yet altogether to this end, that we may be iuſtified, exalted, quickned to life, caried vppe into heauen, and obtaine all good things. Therfore it doth not onely kill, but it killeth that we may liue.

Verſe. 24. VVherefore the lavve vvas our Scholemaſter to bring v[illegible: 1 letter] to Chriſte. Here againe he ioyneth the lawe and the Goſpell together, (which are ſeparate ſo farre aſunder) as touching the affections and inward man, when he ſayeth: The lawe is a Scholemaſter to Chriſt. This ſimilitude alſo of the Scholemaſter is worthy to be noted.The ſimilitude of the Schoole maſter vvorthy to be noted. Although a Scholemaſter be very profitable and neceſſary to enſtruct and to bring vppe children, yet ſhewe me one childe or ſcholer which loueth his maſter. We may eaſily coniecture what affection the Iewes bare to their Moiſes, and how zelouſly they performed that which he commaunded. In deede ſuch was their loue and obedience towards him,Exod. 17.4. that euery hower (as the Storie teſtifieth) they would with all their hearts haue ſtoned him to death. It is not poſſible therefore that the ſcholer ſhould loue his maſter.The ſcholer can not loue his maſter. For howe can he loue him which keepeth him in priſon, that is to ſay, which ſuffereth him not to doe that which gladly he would? And if he doe any thing againſt his commaundement, by and by he is rebuked and chaſtiſed, yea and is conſtrained moreouer to kiſſe the rodde when he is beaten. Is not this (I pray you) a goodly righteouſnes and obedience of the ſcholer, that he obeyeth his maſter ſo ſeuerely threatning and ſo ſharply correcting him, and kiſſeth the rodde? But doth he this with a good wil? As ſoone as his maſter hath turned his backe, he breaketh the rodde or caſteth it into the fire. And if he had any power ouer his maſter, he would not ſuffer him ſelfe to be beaten of his maſter: but rather he would beat him. And yet notwtſtanding the ſcholemaſter is very neceſſary for the child to enſtruct and to chaſtiſe him: otherwiſe the childe without this diſcipline, enſtruction, and good education ſhould be vtterly loſt. The ſcholemaſter therfore is appoynted for the child to teach him, to bring him vp,VVhie a Scholemaſter is apoynted for a childe. & to kepe him as it were in priſon. But to what ende, or how long? Is it to the ende, that this ſtreit and ſharpe dealing of the ſcholemaſter ſhould alwayes cōtinue? or that the child ſhould remaine in continuall bōdage? Not ſo, but onely for a time, that this obedience, this priſon and correction might turne to the profit of the child, that in time he might be heire and Prince. For it is not the fathers will, that his ſonne ſhould be alwayes ſubiect to the ſcholemaſter, and alwayes beaten with roddes: but that by this inſtruction and diſcipline he may be made able and meete to be his fathers ſucceſſour. Euen ſo the law (ſayth Paule) is nothing elſe but a Scholemaſter: not for euer, but vntill it haue brought vs to Chriſt: The lavve is a Scholemaſter to Chriſt. Galat. 4.19. Galat. 4.2[illegible: 1 letter]. Galat. 4.[illegible: 1 letter]3. as in other wordes he ſayd alſo before. The lavve vvas geuen for tranſgreſſions vntill the bleſſed Seede should come. Alſo, the ſcripture hath shut all vnder ſin. &c. Againe: vve vvere kept vnder & shut vp vnto faith vvhich should after be reuealed. Wherefore the lawe is not onely a Scholemaſter, but it is a Scholemaſter to bring vs vnto Chriſt. For what a Scholemaſter were he which would alwaies torment & beat the child,VVhat Scholemaſters there vvere in times paſt. & teach him nothing at all? And yet ſuch Scholemaſters there were in time paſt: when Scholes were nothing elſe but a priſon and a very hell, the Scholemaſters cruell tyrannes and very butchers. The childrē were alwayes beaten: they learned wt continuall paine and trauell, & yet few of thē came to any proofe. The law is not ſuch a Scholemaſter. For it doth not onely terrifie & torment (as the fooliſh Scholemaſter beateth his ſcholers & teacheth them nothing): but with his roddes he driueth vs vnto Chriſt: like as a good Scholemaſter enſtructeth & exerciſeth his ſcholers in reading and wryting, to the ende they may come to the knowledge of good letters & other profitable things, that afterwardes they may haue a delite in doing of that, which before when they were conſtrained thervnto, they did againſt their willes. By this goodly ſimilitude Paule ſheweth what is the true vſe of the lawe, namely, that it iuſtifieth not hypocrites, for they remaine wtout Chriſt in their preſumption & ſecuritie: And contrariwiſe yt it leaueth not in death & damnation thoſe that are of a contrite heart (ſo that they vſe it as Paul teacheth): but driueth them vnto Chriſt. But they which in theſe terrours continue ſtill in their weaknes, & doe not apprehend Chriſt by faith, do fall at length into deſperatiō. Paule therfore in this allegorie of the Scholemaſter,The true vſe of the lavv ſet out in the allegorie of the Scholemaſter. moſt liuely expreſſeth the true vſe of ye law. For like as ye Scholemaſter reproueth his ſcholers, he greeueth them & maketh thē heauy, & yet not to the end that this bondage ſhould alwayes continue, but that it ſhould ceaſe when the children are well brought vppe and enſtructed accordingly, & that afterwards wtout any cōſtraint of the Scholemaſter they ſhould cherefully enioy their libertie & their fathers goods: euen ſo they which are vexed & oppreſſed wt the law, doe know that theſe terrours and vexations ſhall not alwayes continue: but that therby they are prepared to come vnto Chriſt which is to be reuealed, and to receaue the libertie of the ſpirite. &c.

Verſe. 24. That vve may be made righteous by Faith. The lawe is not a Scholemaſter to bring vs vnto an other lawgeuer which requireth good workes,The lavve is not a Scholemaiſter to bring vs to an other lavvgeuer, but to Chriſte. but vnto Chriſt our Iuſtifier and Sauiour, that by Faith in him we might be iuſtified, and not by workes. But when a man feeleth the force and ſtrength of the law, he doth not vnderſtand nor beleue this. Therefore he ſayth: I haue liued wickedly: for I haue tranſgreſſed all the commaundements of God, and therfore I am giltie of eternall death. If God would prolong my life certaine yeres, or at leaſt certaine moneths, I would amend my life, and liue holily hereafter.Of the true vſe of the lavve, to make an abuſe. Here, of the true vſe of the lawe he maketh an abuſe. Reaſon being ouertaken in theſe terrours and ſtreites, is bolde to promiſe vnto God the fulfilling of all the workes of the whole law. And hereof came ſo many ſectes and ſwarmes of Monkes and religious hypocrites, ſo many ceremonies, and ſo many workes, deuiſed to deſerue grace and remiſſion of ſinnes. And they which deuiſed theſe things, thought that the lawe was a Scholemaſter to lead thē, not vnto Chriſt, but to a new lawe, or vnto Chriſte as a lawgeuer, and not as one that hath aboliſhed the lawe. The true vſe of the lavv.But the true vſe of the lawe is to teach me that I am brought to the knowledge of my ſinne & humbled, that ſo I may come vnto Chriſt and may be iuſtified by Faith. But Faith is neither lawe nor worke, but an aſſured confidence which apprehendeth Chriſt, vvho is the end of the lavv. Rom. 10.4. Rom. 10. And how? Not that he hath aboliſhed the olde law and geuen a newe: or that he is a iudge which muſt be pacified by workes, as the Papiſtes haue taught: but he is the ende of the lawe to all thoſe that beleue: that is to ſay, euery one that beleueth in him is righteous, and the lawe ſhall neuer accuſe him. The lawe then is good, holy, and iuſt, ſo that a man vſe it as he ſhould doe. Nowe, they that abuſe the lawe, are firſt the hypocrites which attribute vnto the law a power to iuſtifie: and ſecondly they which doe deſpaire, not knowing that the lawe is a Scholemaſter to lead men vnto Chriſt: that is to ſay, that the lawe humbleth them, not to their deſtruction, but to their ſaluation: For God woundeth that he may heale againe: he killeth that he may quicken againe. Now, Paule (as before I haue ſayd) ſpeaketh of thoſe that are to be iuſtified, and not of thoſe which are iuſtified already. Therefore when thou goeſt about to reaſon as concerning the lawe, thou muſt take the matter of the lawe, or that whervpon the lawe worketh, namely the ſinner and the wicked perſon, whom the lawe iuſtifieth not, but ſetteth ſinne before his eyes, caſteth him downe, and bringeth him to the knowledge of him ſelfe: it ſheweth vnto him hell, the wrath and the iudgement of God. This is in deede the proper office of the law.The proper office of the lavve, and the vſe of the office therof. Then foloweth the vſe of this office: to witte, that the ſinner may knowe that the lawe doth not reueale vnto him his ſinne and thus humbleth him, to the ende he ſhould deſpaire: but that by this accuſing and bruſing it may driue him vnto Chriſt the Sauiour and comforter. When this is done, he is no longer vnder the Scholemaſter. And this vſe is very neceſſary. For ſeeing the whole world is ouerwhelmed with ſinne, it hath neede of this miniſterie of the lawe, that ſinne may be reuealed: Otherwiſe no man ſhould euer attaine to righteouſnes, as before we haue largely declared. But what worketh the lawe in them which are already iuſtified by Chriſt? Paule aunſwereth by theſe wordes: which are as it were an addition to that which goeth before.

Verſe. 25. But after that Faith is come, vve are no longer vnder the Scholemaſter. That is to ſay: we are free from the lawe, from the priſon,VVhen Faith is come, vve are not any longer vnder the lavve. and from our Scholemaſter: for when Faith is reuealed, the lawe terrifieth and tormenteth vs no more. Paule here ſpeaketh of Faith as it was preached and publiſhed vnto the world by Chriſt in a certaine time before appoynted. For Chriſt taking vppon him our fleſh, came once into the world: he aboliſhed the lawe with all his effectes, and deliuered from eternall death all thoſe which receaue his benefite by Faith. If therefore ye looke vnto Chriſte and that which he hath done, there is now no lawe. For he comming in the time appoynted, tooke away the lawe. Nowe, ſince the law is gone, we are not kept vnder the tyrannie therof any more: but we liue in ioy and ſafetie vnder Chriſt, who now ſweetely raigneth in vs by his ſpirit. Now, where the Lord raigneth, there is libertie. Wherefore, if we could perfectly apprehend Chriſte which hath aboliſhed the lawe by his death, and hath reconciled vs vnto his father, that Scholemaſter ſhould haue no power ouer vs at all. But the lawe of the members rebelling againſt the lawe of the minde, letteth vs that we can not perfectly lay hold vppon Chriſte. The lacke therfore is not in Chriſt, but in vs, which haue not yet put of this fleſh, to the which ſinne continually cleaueth as long as we liue. Wherfore, as touching our ſelues, we are partly free from the law, and partly vnder the lawe. According to the ſpirite, vve ſerue vvith Paule the lavve of God: but according to the flesh the lavve of ſinne. Rom. 7. Hereof it foloweth, that as touching the conſcience we are fully deliuered from the law, & therfore that Scholemaſter muſt not rule in the cōſcience, that is, he muſt not afflict the conſcience wt his terrours, threatnings and captiuitie. And albeit it goe about to vexe & to trouble the conſcience neuer ſo much, yet is ſhe not moued therwt. For ſhe hath Chriſt crucified before her eyes, who hath remoued out of the cōſcience all the offices of the law: putting out the handvvriting of ordinaunces that vvas againſt vs, Coloſ[illegible: 1 letter]. 2.14.15. &c. Coloſſ. 2. Therfore, euen as a virgin knoweth no man: ſo the conſcience muſt not onely be ignorāt of the law, but alſo it muſt be vtterly dead vnto the law, & the law likewiſe vnto the conſcience.By Faith in Chriſt vve are dead to the lavve. This is not done by any works, or by the righteouſnes of ye law, but by faith which apprehendeth and layeth hold vpon Chriſt. Notwt ſtanding ſinne cleaueth ſtill in the fleſh as touching the effect thereof, which oftentimes accuſeth & troubleth the conſcience. So long then as the fleſh doth remaine, ſo long this Scholemaſter the law doth alſo remaine, which many times terrifieth the conſcience, & maketh it heauie by reuealing of ſinne & threatning of death. Yet is it raiſed vppe again by the daily cōming of Chriſt: who as he came once into the world at the time before appoynted, to redeme vs from the hard and ſharpe ſeruitude of our Scholemaſter: euen ſo he commeth daily vnto vs ſpiritually,Chriſt commeth daily vnto vs ſpiritually. to the ende that we may encreaſe in faith and in the knowledge of him, that the conſcience may apprehend him more fully and perfectly from day to day, and that the lawe of the fleſh and of ſinne, with the terrour of death and all euils that the lawe bringeth with it, may daily be diminiſhed in vs more and more. As long then as we liue in the fleſh, which is not without ſinne, the lawe oftentimes retourneth and doth his office, in one more and in an other leſſe, as their Faith is ſtrong or weake: and yet not to their deſtruction, but to their ſaluation. For this is the exerciſe of the lawe in the Sainctes: namely the continuall mortification of the fleſh, of reaſon, and of our owne ſtrength, and the daily renewing of our inward man,2 Cor. 4 1[illegible: 1 letter]. as it is ſayd in the .2. Cor. 4. We receaue then the firſt fruites of the ſpirite: the leuen is hidde in the maſſe of the dough:A ſimilitude of the leuen. but all the dough is not yet leuened: no it is yet but onely begunne to be leuened. If I behold the leuen, I ſee nothing elſe but pure leuen. But if I behold the whole maſſe, I ſee that it is not all pure leuen: That is to ſay, If I behold Chriſte, I am altogether pure and holy, knowing nothing at all of the lawe: for Chriſte is my leuen.Godly mē are holy, and yet ſinners. But if I behold mine owne fleſh, I feele in my ſelfe couetouſnes, luſt, anger, pride and arrogancie: alſo the feare of death, heauines, hatred, murmuring, and impatiencie againſt God. The more theſe ſinnes are in me, the more is Chriſt abſent from me: or if he be preſent, he is felt but a litle. Here haue we neede of a Scholemaſter to exerciſe and vexe this ſtrong Aſſe the fleſh, that by this exerciſe ſinnes may be diminiſhed & a way prepared vnto Chriſte. For as Chriſte came once corporally at the time appoynted, aboliſhed the whole lawe, vanquiſhed ſinne, deſtroyed death and hell:The ſpirituall comming of Chriſte. euen ſo he commeth ſpiritually without ceaſing, and daily quencheth and killeth theſe ſinnes in vs. This I ſay that thou mayeſt be able to aunſwere, if any ſhall thus obiecte: Chriſte came into the world, and atonce toke away all our ſinnes, and clenſed vs by his bloud: what neede we then to heare the Goſpell, or to receaue the Sacramentes? True it is that in as much as thou beholdeſt Chriſte,Hovve farre forth the lavv is abolished. the lawe and ſinne are quite aboliſhed. But Chriſte is not yet come vnto thee: or if he be come, yet notwithſtanding there are remnauntes of ſinne in thee: thou art not yet throughly leuened. For where concupiſcence, heauines of ſpirite, and feare of death is, there is yet alſo the lawe and ſinne. Chriſt is not yet throughly come: but when he cometh in deede, he driueth away feare and heauines, and bringeth peace and quietnes of conſcience. So farre forth then as I do apprehend Chriſt by Faith, ſo much is the lawe aboliſhed vnto me. But my fleſh, the world, and the Deuill doe hinder Faith in me, that it can not be perfect. Right gladly I would that that litle light of Faith which is in my heart, were ſpread thoroughout all my body and all the members thereof: but it is not done: it is not by and by ſpreade, but onely beginneth to be ſpreade. In the meane ſeaſon this is our conſolation,The conſolation of the godly. that we hauing the firſt fruites of the ſpirite, doe nowe beginne to be leuened: But we ſhall be thoroughly leuened when this body of ſinne is diſſolued, and we ſhall riſe newe creatures wholy together with Chriſte. Albeit then that Chriſte be one and the ſame yeſterday, to day,Heb. 13.8. and ſhall be for euer, and albeit that all the faithfull which were before Chriſt had the Goſpell and Faith: yet notwithſtanding Chriſte came once in the time before determined. Faith alſo came once when the Apoſtles preached and publiſhed the Goſpell thoroughout the world. Moreouer, Chriſt commeth alſo ſpiritually euery day. Faith likewiſe commeth daily by the word of the Goſpel. Now, when Faith is come,VVhen Faith is come, the lavv geue[illegible: 1 letter]h place. the Scholemaſter is conſtrained to geue place with his heauy and grenous office. Chriſt cōmeth alſo ſpiritually when we ſtil more and more doe knowe and vnderſtand thoſe things which by him are geuen vnto vs,2. Pet. 3.11. and encreaſe in grace and in the knowledge of him. 2. Pet. 3.

Verſe. 26. For ye are all the ſonnes of God by Faith in Chriſt Ieſus. Paule an excellēt teacher of Faith. Paule, as a true and an excellent teacher of Faith, hath alwayes theſe wordes in his mouth, By Faith, In Faith, Of Faith which is in Chriſt Ieſus. He ſayth not: ye are the children of God becauſe ye are circumciſed, becauſe ye haue heard the law and haue done the workes therof (as the Iewes doe imagine, and the falſe Apoſtles teach): but by Faith in Ieſus Chriſte. The lawe then maketh vs not the children of God, and much leſſe mens traditions. It can not beget vs into a new nature or a new birth: but it ſetteth before vs that old birth wherby we were borne to the kingdome of the Deuill: And ſo it prepareth vs to a new birth which is by Faith in Ieſus Chriſt and not by the lawe, as Paule plainly witneſſeth: For ye are all the children of God by Faith. &c. As if he ſayd: Albeit ye be tormented, humbled, and killed by the lawe, yet hath not the lawe made you righteous, or made you the children of God: this is the worke of Faith alone. What Faith? Faith in Chriſte. Faith therefore in Chriſt maketh vs the children of God, and not the lawe. The ſame thing witneſſeth alſo Iohn in the .1. chap. He gaue povver to as many as beleued in him, I[illegible: 1 letter]hn. 1.1[illegible: 1 letter]. to be the children of God. What tounge either of men or Angels can ſufficiently extol and magnifie the great mercy of God towardes vs, that we which are miſerable ſinners and by nature the children of wrath, ſhould be called to this grace and glory,Iohn. 1.1[illegible: 1 letter]. Rom. [illegible: 1 letter].16.17. Rom. 9.26. to be made the children and heires of God, fellow heires with the ſonne of God, and Lordes ouer heauen and earth, and that by the onely meanes of our Faith which is in Chriſt Ieſu?

Verſe. 27. For all ye that areBaptiſme ſuccedeth Circū ciſion, and ſo through Chriſt both Ievv and Gentile is ſaued. Rom. 13.14. Galath. 5.16. 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. 1. Pet. [illegible: 1 letter].21. Nowe, we ſee in Chriſt a ſinguler patience, an ineſtimable mildnes and loue, and a wonderfull modeſtie in all things. This goodly apparell we muſt put on, that is to ſay, folowe theſe vertues. But the putting on of Chriſt according to the Goſpell, conſiſteth not in imitation, but in a newe birth and a new creation: that is to ſay,To put on Chriſt according to the Goſpell. in putting on Chriſtes innocencie, his righteouſnes, his wiſedom, his power, his ſauing health, his life and his ſpirite. We are clothed with the lether coate of Adam, which is a mortall garment, and a garment of ſinne: that is to ſay, we are all ſubiect vnto ſinne, all ſold vnder ſinne.The lether coate of Adam. There is in vs horrible blindnes, ignoraunce, contempt and hatred of God: moreouer, euil concupiſcence, vncleanes, couetouſnes. &c. This garment, that is to ſay,Hovv the old man muſt be put of. Eph. 4.22.23.14 Coloſſ. 1.19.20.21. &c. this corrupt and ſinnefull nature we receaued from Adam: which Paule is wont to call the olde man. This olde man muſt be put off with all his workes. Epheſ. 4. Coloſſ. 1. that of the children of Adam we may be made the children of God. This is not done by chaunging of a garment, or by any lawes or workes, but by a newe birth, and by the renewing of the inward man, which is done in Baptiſme, as Paule ſayeth: All ye that are baptized, haue put on Chriſte. Tit. 35. Alſo: According to his mercie hath he ſaued vs by the vvashing of the nevve birth, and the renevving of the holy Ghoſt. Tit. 3. Baptiſme is a ſure ſigne of our regeneration vvhich is vvrought by the holy ghoſt For beſides that they which are baptiſed, are regenerate and renewed by the holy Ghoſt to a heauenly righteouſnes and to eternall life, there riſeth in them alſo a new light and a new flame: there riſe in them new and holy affections, as the feare of God, true Faith & aſſured hope. &c. There beginneth in them alſo a newe wil. And this is to put on Chriſt truely and according to the Goſpell. Therefore the righteouſnes of the lawe or of our owne workes is not geuen vnto vs in baptiſme: but Chriſt him ſelfe is our garment.In Baptiſme vve put on Chriſte. Now, Chriſt is no lawe, no lawgeuer, no worke: but a diuine and an ineſtimable gift, whom God hath geuen vnto vs that he might be our iuſtifier, our Sauiour and our redemer. Wherefore, to be apparelled with Chriſt according to the Goſpell, is not to be apparelled with the lawe nor with workes: but with an incomparable gift: that is to ſay, with remiſſion of ſinnes, righteouſnes, peace, conſolation, ioy of ſpirite, ſaluation, life, and Chriſt him ſelfe. This is diligently to be noted becauſe of the vaine and fantaſticall ſpirites, which goe about to deface the maieſtie of baptiſme,The Anabaptiſtes deface the maieſtie of baptiſme. and ſpeake wickedly of it. Paule contrariwiſe commendeth and ſetteth it forth with honorable titles, calling it the vvashing of the nevve birth: the renevving of the holy Ghoſt. Tit. 3. And here alſo he ſayth,Tit. 3.[illegible: 1 letter]. that all they which are baptiſed, haue put on Chriſte. As if he ſayd: Ye are caried out of the lawe into a newe birth which is wrought in baptiſme. Therfore ye are not now any longer vnder the law, but ye are clothed with a newe garment: to witte, with the righteouſnes of Chriſte. Wherefore baptiſme is a thing of great force and efficacie. Now, when we are apparelled with Chriſt, as with the robe of righteouſnes and our ſaluation, then we muſt put on Chriſte alſo as the apparell of imitation and example. Theſe things I haue handled more largely in an other place, therefore I here briefly paſſe them ouer.

Verſe. 28. There is neither Ievve nor Grecian, there is neither bond nor free, there is neither male nor female: for ye are allas one man. one in Chriſte Ieſus. Here might be added moreouer many moe names of perſons and offices which are ordained of God, as theſe: There is neither Magiſtrate nor ſubiect, neither teacher nor hearer, neither ſcholemaſter nor ſcholer, neither maſter nor ſeruaunt, neither miſtres nor maide &c: for in Chriſt Ieſu all ſtates, yea euen ſuch as are ordained of God, are nothing. In deede the male, the female, the bond, the free, the Iewe, the Gentile, the Prince, the ſubiect are the good creatures of God: but in Chriſt, that is, in the matter of ſaluatiō they are nothing, with all their wiſedom, righteouſnes, religion, and power. Wherfore, with theſe words: There is neither Ievve. &c. Paule mightely aboliſheth the lawe.There is neither Ievv nor Grecian. &c. For here, that is, when a man is renewed by baptiſme, and hath put on Chriſte, there is neither Iewe nor Grecian. &c. The Apoſtle ſpeaketh not here of the Iewe according to his nature and ſubſtaunce: but he calleth him a Iewe which is the diſciple of Moſes, is ſubiect to the lawe, is circumciſed, and with all his endeuour kepeth the ceremonies commaunded in the lawe. Where Chriſt is put on (ſayth he) there is neither Iew,Chriſt hath taken avvay the lavve. nor circumciſion, nor ceremonie of the law any more: for Chriſt hath aboliſhed all the lawes of Moſes that euer were.The beleuing conſcience knovveth no lavv. Wherfore the conſcience beleuing in Chriſt, muſt be ſo ſurely perſwaded that the law is aboliſhed, with all his terrours & threatnings, that it ſhould be vtterly ignoraunt whether there were euer any Moſes, any law, or any Iew. For Chriſt & Moſes can in no wiſe agree. Moſes came with the law, with many workes and with many ceremonies: but Chriſte came without any law, without any exacting of workes, geuing grace and righteouſnes. &c. Iohn. 1. For the lavv vvas geuen by Moſes, Iohn. 1.17. but grace and truth came by Ieſus Chriſt. Moreouer, when he ſayth: Nor Grecian, The vviſedom and righteouſnes of the Gē tiles reiected. he reiecteth alſo and condemneth the wiſedom and righteouſnes of the Gentiles. For among the Gentiles there were many notable men, as Xenophon, Themiſtocles, Marcus Fabius, Attilius Regulus, Cicero, Pomponius Atticus and many other, which being endued with ſinguler vertues, gouerned common weales excellently, and did many worthy actes for the preſeruation therof: and yet all theſe were nothing before God, with their wiſedom, their power, their notable actes, their excellent vertues, lawes,The Gentiles in all ages had their lavves, Religions and Ceremonies. religions and ceremonies. For we muſt not thinke that the Gentiles did contemne all honeſtie and religion. Yea all nations of all ages diſperſed thoroughout the world had their lawes, religions, and ceremonies, without the which it is not poſſible that mankinde ſhould be gouerned. All righteouſnes therefore concerning either the gouernment of families, or common weales, or diuine matters (as was the righteouſnes of the lawe) with all the obedience, execution and holines therof, be it neuer ſo perfect, is nothing worth before God. What then? The garment of Chriſt which we put on in baptiſme. So, if the ſeruaunt doe his duetie, obey his maſter, ſerue in his vocation neuer ſo diligently and faithfully: if he that is at libertie be in authoritie and gouerne the common wealth, or guide his owne family honeſtly and with praiſe: if the man doe that pertaineth to the man in marying a wife, in gouerning his familie, in obeying the Magiſtrate,There is neither free nor bond. &c. in behauing him ſelfe decently towardes all men: if the woman liue chaſtely, obey her huſband, ſee well to her houſhold, bring vp her children godly (which are in deede excellēt gifts & holy works) yet are all theſe nothing in cōpariſon of that righteouſnes which is before God. To be briefe, all the lawes, ceremonies, religiōs, righteouſnes & workes in the whole world, yea of the Iewes themſelues, which were the firſt that had the kingdom & prieſthode ordained & appoynted of God, with their holy lawes, religiōs, ceremonies, & worſhippings, all theſe (I ſay) take not away ſinne, deliuer not from death, nor purchaſe life. Therfore your falſe Apoſtles doe ſubtelly ſeduce you (O ye Galathians) when they teach you that the lawe is neceſſary to ſaluation: and by this meanes they ſpoyle you of that excellent glory of your newe birth and your adoption, and call you backe to your olde birth and to the moſte miſerable ſeruitude of the lawe, making you of the free children of God bonde children of the lawe,In the vvorld there is a difference of perſons, but not before God. whiles they will haue a difference of perſons according to the lawe. In deede there is a difference of perſons in the lawe and in the worlde, and there it ought to be: but not before God. All haue ſinned, and are deſtitute of the glory of God. Rom. 13.23. Let the Iewes therefore, the Gentiles, and the whole world keepe ſilence in the preſence of God. God hath in deede many ordinaunces, lawes, degrees and kindes of life, but all theſe helpe nothing to deſerue grace, and to obtaine eternall life. So many as are iuſtified therefore, are iuſtified, not by the obſeruation of mans lawe or Gods lawe, but by Chriſte alone, who hath aboliſhed all lawes.The Goſpell ſetteth forth Chriſt vnto vs. Him doth the Goſpell ſet forth vnto vs for a pacifier of Gods wrath by the ſheeding of his owne bloud, and a Sauiour: And without Faith in him, neither ſhall the Iewe be ſaued by the law, nor the Monke by his order, nor the Grecian by his wiſedom, nor the Magiſtrate or Maſter by his vpright gouernement, nor the ſeruaunt by his obedience.

Verſe. 28. For ye are all one in Chriſt Ieſu. There is a difference and an inequalitie of perſons in the vvorld.Theſe are excellent wordes. In the world and according to the fleſh there is a great differēce and inequalitie of perſons: and the ſame muſt be diligently obſerued. For if the woman would be the man, if the ſonne would be the father, the ſeruaunt would be the maſter, the ſubiect would be the magiſtrate, there ſhould be nothing elſe but a cō fuſion of all ſtates and of all things. Contrariwiſe, in Chriſte there is no lawe, no difference of perſons, there is neither Iewe nor Grecian, but all are one.Epheſ. 4.4. For there is one body, one ſpirite, one hope of vocation: There is but one Goſpell, one Faith, one Baptiſme, one God and Father of all, one Chriſt & Lord of all. We haue the ſame Chriſt, I, thou and all the Faithfull, which Peter, Paule, and all the Sainctes had. Here therefore the conſcience knoweth nothing of the lawe, but hath Chriſt onely before her eyes. Therfore Paule is alwayes wont to adde this clauſe:In Chriſt Ieſu. In Chriſte Ieſu. Who, if he be taken out of our ſight, then commeth terrour. The opinion of the Schoole diuines concerning Faith.The Popiſh Schoole diuines doe dreame that Faith is a qualitie cleauing in the heart, without Chriſte. This is a deueliſh errour. But Chriſte ſhould be ſo ſet forth, that thou ſhouldeſt ſee nothing beſides him, and ſhouldeſt thinke that nothing cā be more nere vnto thee, or more preſently within thy heart then he is. For he ſitteth not idly in heauen: but is preſent with vs, working and liuing in vs, as he ſayth before in the .2. chap. I liue: Galath. [illegible: 1 letter].[illegible: 1 letter]0. Tit. 3.5. [illegible: 1 letter]aith. yet not I, but Chriſte liueth in me. And here likewiſe: Ye haue put on Chriſte. Faith therefore is a certaine ſtedfaſt beholding, which looketh vppon nothing elſe but Chriſte the conquerour of ſinne and death, and the geuer of righteouſnes, ſaluation and eternal life. This is the cauſe that Paule nameth & ſetteth forth Ieſus Chriſte ſo often in his Epiſtles, yea almoſt in euery verſe.VVhy Paule ſetteth forth Chriſt ſo oftē in his Epiſtles. But he ſetteth him forth by the word: for otherwiſe he can not be comprehended then by the word. This was notably and liuely repreſented by the braſen Serpent, which is a figure of Chriſte.The braſen ſerpent a figure of Chriſt. Moiſes commaunded the Iewes which were ſtong of Serpents in the deſert, to doe nothing elſe but ſtedfaſtly behold the braſen Serpent, and not to turne away their eyes. They that did ſo,Num. 21.6.7.[illegible: 1 letter]. were healed onely by that ſtedfaſt and conſtant beholding of the Serpent. But contrariwiſe, they died which obeied not the commaundement of Moiſes, but looked vppon their woundes, and not vppon the Serpent. So if I would find comfort when my conſcience is afflicted, or when I am at the poynt of death, I muſt doe nothing but apprehend Chriſte by Faith, and ſay: I beleue in Ieſus Chriſte the ſonne of God, who ſuffered, was crucified, and died for me, &c: in whoſe woundes and in whoſe death I ſee my ſinne, and in his reſurrection victorie ouer ſinne, death, & the Deuil, alſo righteouſnes and eternall life. Beſides him I ſee nothing, I heare nothing. True Faith in Chriſt. Epheſ. 5.30. Actes. 17.20. This is true Faith concerning Chriſte and in Chriſte. Whereby we are made members of his body, flesh of his flesh, and bone of his bones. In him therefore vve liue, vve moue, and vve haue our being. Chriſt and our Faith muſt be throughly ioyned together. Chriſte and our Faith muſt be thoroughly ioyned together. We muſt be in heauen, and Chriſt muſt liue and worke in vs. Nowe, he liueth and worketh in vs, not by ſpeculation and naked knowledge, but in deede and by a true and a ſubſtantiall preſence.

Verſe. 29. And if ye be Chriſtes, then are ye Abrahams Seede, and heires by promiſe. That is to ſay: If ye be beleue and be baptiſed into Chriſt, if ye beleue (I ſay) that he is that promiſed Seede of Abraham which brought the Bleſſing to all the Gentiles,The Gentiles that beleue, are the Seede of Abraham. then are ye the childrē of Abraham, not by nature, but by adoption. For the Scripture attributeth vnto it, not onely the children of the fleſh, but alſo of adoption and of the promiſe, and foreſheweth that they ſhall receaue the inheritāce, and the other ſhall be caſt out of the houſe. So Paule in few wordes tranſlateth the whole glory of Libanus, that is to ſay, of the nation of the Iewes, vnto the deſert, that is, vnto the Gentiles. And this place comprehendeth a ſinguler conſolation: to witte, that the Gentiles are the children of Abraham, and conſequently the people of God. But they are the children of Abraham, not by carnall generation, but by the promiſe. The kingdom of heauen then, life, and the eternall inheritaunce belongeth to the Gentiles. And this the Scripture ſignified long before when it ſayeth:Geneſ. 17.5. Geneſ. 22.18. I haue made thee a Father of many nations. Againe: In thy Seede shall all nations be bleſſed. Nowe therefore becauſe we which are Gentiles doe beleue, and by Faith doe receiue the Bleſſing promiſed to Abraham & exhibited by Chriſt, therfore the Scripture calleth vs the children and heires of Abraham, The Gentiles are the childrē and heires of Abraham, and the people of God. not after the fleſh, but after the promiſe. So that promiſe: In thy ſeede, &c. belongeth alſo to all the Gentiles, and according to this promiſe Chriſt is become ours. The promiſe made to the Ievves, & not to the Gentiles. Pſal. 147.19.20 In dede the promiſe was made onely to the Iewes, and not to vs that are Gentiles. Pſal. 147. He ſhevveth his vvorde vnto Iacob. &c. He hath not delte ſo vvith euery nation, &c. Notwithſtandyng, that which was promiſed commeth vnto vs by faith, by the which onely we apprehende the promiſe of God. Albeit then that the promiſe be not made vnto vs, yet is it made as touching vs and for vs: for we are named in the promiſe:The Gentiles are named in the promiſe. In thy ſeede ſhall all nations be bleſſed. For the promiſe ſheweth plainely that Abraham ſhould be the father, not onely of the Iewiſh nation, but of many nations, and that he ſhould be the heyre,Rom. 4.13.17. not of one kingdome, but of all the worlde. Rom. 4. So the glory of the whole kingdome of Chriſt is tranſlated vnto vs. Wherefore all lawes are vtterly ablioſhed in the hart and conſcience of a chriſtian: notwithſtanding they remaine without ſtil in the fleſh. And hereof we haue ſpoken largely before.