Martin Luther on Galatians 1

The firſt Chapter.

Verſe. 1. Paule an Apoſtle, not of man, neither by man, but by Ieſus Chriſt, and God the father vvhich hath raiſed him from the dead. NOwe that we haue declared the argument and ſumme of this Epiſtle to the Galathians, The occaſiō of vvryting this Epiſtle to the Galathians. we thinke it good before we come to the matter it ſelfe, to ſhewe what was the occaſion that S. Paule wrote this Epiſtle. He had planted among the Galathians the pure doctrine of the goſpell, and the righteouſneſſe of faith: but by and by after his departure, there crept in certaine falſe teachers which ouerthrew all that he had planted and rightly taught among them.The Deuil hateth the goſpel, & ſtirreth vp vvicked mē againſt it. For the Deuill can no otherwiſe doe, but furiouſly impugne this doctrine with all force and ſubteltie, & neuer reſteth whileſt he ſeeth one ſparke therof remaining. We alſo for this onely cauſe that we preach the goſpel, do ſuffer of the world, the deuill & his miniſters, bothe on the left hand and on the right, all the miſcheefe that they can worke againſt vs. For the goſpell is ſuch a doctrine as teacheth a farre higher matter then is the wiſedome, righteouſnes, and religion of the world: that is to ſay, free remiſſion of ſinnes through Chriſt. &c.The doctrine of the goſpell. It leaueth theſe things in their degree, to be as they are, and commendeth them as the good creatures of God. But ye world preferreth theſe creatures before the creator: and moreouer by them would put away ſinne, be deliuered from death, & deſerue euerlaſting life. This doth the goſpel condemne. Contrariwiſe, the world can not ſuffer thoſe things to be condemned,The accuſatiōs vvhervvith the vvorlde chargeth the goſpell. which it moſt eſteemeth and beſt liketh of, and therfore it chargeth the goſpel that it is a ſeditious doctrine and full of errors, and that it ouerthroweth common wealthes, countreis, dominions, kingdomes, and Empires, and therfore offendeth both againſt God & the Emperour, aboliſh[illegible: 2 letters]h lawes, corrupteth good manners, and ſetteth all men at libertie to doe what they liſt. Wherfore the world in his moſte feruent zeale and high ſeruice of God, (as to him it ſeemeth) perſecuteth this doctrine, and abhoreth the teachers and profeſſors therof, as ye greateſt plague that can be in the whole earth. Moreouer, by the preaching of this doctrine,The effectes of the goſpell. the deuill is ouerthrowne, his kingdome is deſtroyed, the lawe, ſinne, and death (wherwith, as moſt mightie and inuincible tyraunts, he hath brought all mā kinde in ſubiection vnder his tyrannie) are wreſted out of his handes: Brefely,Coloſs 1. ver. 1[illegible: 1 letter]. his priſoners are tranſlated out of the kingdome of darknes, into the kingdome of light & libertie. Should the deuill ſuffer all this? Should not the father of lies employ all his force and ſubtile policies, to darkē, to corrupt, and vtterly to roote out this doctrine of ſaluation and euerlaſting life? In deede S. Paule cōplaineth in this and all other his Epiſtles, that euen in his time the deuill ſhewed him ſelfe a cūning workeman in this buſineſſe. We thought good to ſhewe heere by the way, that the goſpell is ſuch a doctrine as condemneth all manner of righteouſnes, and preacheth the onely righteouſnes of Chriſt, and to them that embrace the ſame, it bringeth peace of conſcience and all good thinges: and yet notwithſtanding, the world hateth and perſecuteth it moſt bitterly. I ſaid that the occaſion why S. Paule wrote this Epiſtle, was for that by and by after his departure, falſe teachers had deſtroyed thoſe thinges among the Galathians, which he with long and greate trauel had builded.The authority of the falſe Apoſtels. And theſe falſe Apoſtles being of the circumciſion & ſecte of the Phariſeis, were men of great eſtimation and authoritie, which bragged among the people that they were of that holy & choſen ſtock of the Iewes,Io. 8. Rom. 4, 4.5.6. that they were Iſraelites, of the ſeede of Abraham, that they had the promiſes and the fathers: and finally, that they were the miniſters of Chriſt and the Apoſtles ſchollers, wt whom they had bene conuerſant & had ſeene their miracles, and perhaps had alſo wrought ſome ſignes or miracles them ſelues:Math. 7, ver. 22 For Chriſt witneſſeth that the wicked alſo doe worke miracles. Moreouer theſe falſe Apoſtles by all the crafty meanes they could deuiſe, defaced the authority of S. Paule, ſaying: Why doe ye ſo highly eſteeme of Paule? why haue ye him in ſo great reuerence? Forſoth he was but the laſt of all that were conuerted vnto Chriſt. But we are ye diſciples of the Apoſtles, & were familiarly conuerſant wt them. We haue ſeene Chriſt working miracles & heard him preache. Paule came after vs, and is inferior vnto vs: and it is not poſſible that God ſhould ſuffer vs to erre which are of his holy people, the miniſters of Chriſt, and haue receaued the holy Ghoſt. Again, we are many and Paule is but one and alone, who neither was conuerſant with the Apoſtles nor hath ſeene Chriſt: yea he perſecuted the church of Chriſt a great while. Would God, thinke ye, for Paules ſake onely, ſuffer ſo many churches to be deceaued? When men hauing ſuch authoritie come into any countrey or citie, by and by the people haue them in greate admiration, and vnder this coulour of godlines & religion, they doe not onely deceaue the ſimple, but alſo the learned, yea and thoſe alſo which ſeeme to be ſomewhat confirmed in the faith: eſpecially when they bragge (as theſe did) that they are the ofſpring of the Patriarks, the miniſters of Chriſt, the Apoſtles ſcollers &c. Euen ſo the Pope at this day, when he hath no authoritie of the ſcripture to defend him ſelfe withal,The argument of the papiſtes againſt vs. vſeth this one argument contenually againſt vs: The church, the church. Thinkeſt thou that God is ſo offended, that for a few heretikes of Luthers ſecte, he will caſt of his whole church? Thinkeſt thou that he would leaue his church in error ſo many hūdreth yeres? And this concluſion he chiefly ſtandeth vpon: that the church can not be ouerthrowne. Now like as many are moued with this argument at this day: ſo in Paules time theſe falſe Apoſtles through greate bragging and ſetting forth of their owne praiſes, blinded the eies of the Galathians: ſo that Paule loſt his authoritie among them, & his doctrine was brought into ſuſpition. Againſt this vaine bragging and boaſting of the falſe Apoſtles, Paule with greate conſtancie & boldnes ſetteth his apoſtolical authority, highly cōmending his vocation & defending his miniſtery. And (although elſwhere he neuer doth the like) he will not geue place to any,VVith hovve greate conſtā cie S. Paule defendeth his vocation and authoritie againſt the falſe Apoſtles. no not to the apoſtles them ſelues, much leſſe to any of their ſchollers. And to abate their phariſaical pride and ſhameles boldnes, he maketh mention of the hiſtory done in Antiochia, where he wtſtode Peter himſelfe. Beſides this, not regarding the offence that might riſe therof, he ſaith plainly in the text, that he was bold to accuſe & reproue euē Peter him ſelf the chiefe of the Apoſtles, who had ſeene Chriſt, and had bene moſt familiarly conuerſant with him. I am an Apoſtle (ſaith he) and ſuch a one as paſſe not what others are: yea, I was not afraid to chide the very piller of all the reſt of the Apoſtles. And to conclude, in ye firſt two chapters he doth in a manner,The ſumme of the tvvo firſt chapters. nothing els but ſette out his vocation, his office and his goſpell, affirming that it was not of men and that he had not receaued it by man, but by the reuelation of Ieſus Chriſt: Alſo, that if he,Galat. 5. yea or an Angell from heauen ſhould bring any other goſpel then that which he had preached, he ſhould be holden accurſed. The certaintie of calling. But what meaneth Paule by this his boaſting? I aunſwere: This common place ſerueth to this end,The miniſter of God muſt be ſure of his calling. that euery miniſter of Gods word ſhould be ſure of his calling, that before God and man he may with a bold conſcience glory herein that he preacheth the goſpell as one that is called and ſent: Euen as the Embaſſadour of a King glorieth and vaunteth in this, that he commeth not as a priuate perſon, but as the Kings Embaſſadour, and becauſe of this dignitie that he is the Kings Embaſſadour, he is honored and ſet in the higheſt place. Which honour ſhould not be geuen vnto him, if he came as a priuate perſon. Wherefore let the preacher of the goſpell be certaine that his calling is from God. And it is expedient that according to ye example of Paule he ſhould magnifie this his calling, to the end that he may winne credite and authoritie among the people, like as the Kings Embaſſadour magnifieth his office and calling. And thus to glory, is not a vain but a neceſſary kinde of glorying, becauſe he glorieth not in him ſelfe but in the King which hath ſent him: whoſe authoritie he deſireth to be honoured and magnified. Likewiſe when Paule ſo highly commendeth his calling, he ſeeketh not his owne praiſe,The glorying of S. Paule neceſſary and holy. but with a neceſſary and holy pride he magnifieth his miniſtery: As to the Rom. 11. he ſayth: For as much as I am the Apoſtle of the Gentiles, I will magnifie mine office: that is to ſay, I will that men receaue me,Rom. 11.13. not as Paule of Tharſus, but as Paule the Apoſtle or Embaſſadour of Ieſus Chriſt. And this he doth of neceſſitie, to maintaine his authoritie, that the people in hearing this, might be more attent and willing to geue eare vnto him. For they heare not onely Paule, The Preachers are to be receaued as meſſengers from God, by vvhoſe miniſterie God himſelfe ſpeaketh. but in Paule, Chriſt himſelfe, and God the father ſending him out in his meſſage: whoſe authoritie and maieſtie, like as men ought religiouſly to honour, ſo ought they with greate reuerence to receaue and to heare his meſſengers bringing his word and meſſage. This is a notable place therefore: wherein Paule ſo glorieth and boaſteth as touching his vocation, yt he deſpiſeth all others. If any mā after the manner of the world ſhould deſpiſe all others in reſpect of him ſelfe, & attribute al vnto him ſelf alone, he ſhould not only ſhew him ſelf a very foole, but alſo greuouſly offend. But this maner of boaſting is neceſſary, and pertaineth not to the glory of Paule, but to the glory of God: whereby is offered vnto him the ſacrifice of praiſe and thankesgeuing. For by this boaſting, the name, the grace & the mercy of God is made knowne vnto the world. Thus then he beginneth this Epiſtle.

Verſe. 1. Paule an Apoſtle not of men. &c. Here in the very beginning he toucheth thoſe falſe teachers, which boaſted them ſelues to be the diſciples of the Apoſtles, and to be ſent of them: but deſpiſed Paule as one that was neither the Apoſtles ſcholler, nor ſent of any to preach the goſpell, but came in ſome other way, and of his owne head thruſt him ſelfe into that office. Againſt thoſe Paule defendeth his calling, ſaying: My calling ſeemeth baſe to your preachers. But whoſoeuer they be which haue come vnto you, are ſent either of men or by man: that is to ſay, they haue entred either of them ſelues being not called, or els called by others. But my calling is neither of men nor by man, but it is aboue all maner of calling that can be done by the Apoſtles, for it is by Ieſus Chriſt and by God the father &c. Where he ſaith of men, I meane ſuch as cal & thruſt in themſelues when neither God nor man calleth nor ſendeth them, but they runne & ſpeake of them ſelues. As at this day certaine fantaſtical ſpirits, which either creepe in corners and ſeeke places where they may powre out their poyſon, and come not into publike congregations: or els they go thither, wher the goſpel is plāted already. Theſe I cal ſuch as are ſent of men. But where he ſaith, by man, vnderſtand ſuch as haue a diuine calling, but yet by man as by meanes. God calleth then two maner of wayes: by meanes and without meanes. He calleth vs to the miniſtery of his worde at this day, not immediatly by him ſelfe but by other meanes, that is to ſay, by man. But the Apoſtles were called immediatly of Chriſt him ſelfe, as the Prophets in the old time were called of God himſelfe. Therefore when Paule ſaith: Not of men, neither by man, he beateth downe the falſe Apoſtles. As though he would ſay: Albeit thoſe vipers bragge neuer ſo much, what can they bragge more then that they are either come from men, that is to ſay, of them ſelues with out any calling, or, by man, that is to ſay: ſent of others. I paſſe not vpon any of theſe things, neither ought you to regard them. As for me, I am called and ſent, neither of men, nor by man, but without meanes, that is to witte, by Ieſus Chriſt him ſelfe, and my calling is like in all points to the calling of the Apoſtles,The calling of the Apoſtles. and I am in deede an Apoſtle. Paule therefore handleth this place of the calling of the Apoſtles effectually. And elſwher he ſeperateth the degree of Apoſtleſhip from others, as in the firſt to the Corinth cap. 12. 1 Cor. 10.28. Epheſ. 4.11. and in the fourth to ye Epheſians, where he ſaith: And God hath ordained ſome in the Churche, as firſt Apoſtles, ſecondly Prophets, thirdly teachers, VVho be Apoſtles. &c. ſetting Apoſtles in the firſt place: ſo that they be properly called Apoſtles which are ſent immediatly of God him ſelfe without any other ordinary meanes. So Mathias was called onely of God. For when the other Apoſtles had appoynted two, Actes. 1.24.25. The calling of Mathias. they durſt not chooſe the one nor the other, but they caſt lots, & prayed that God would ſhew which of them he would haue. For ſeing he ſhould be an Apoſtle, it behoued that he ſhould be called of God.Actes. 9.15. So was Paule called to be the Apoſtle of the Gentiles.The Apoſtles ſainctes. Hereof the Apoſtles alſo are called Sainctes. For they are ſure of their calling and doctrine, and haue continued faithfull in their office,Math. 27 5. and none of them became a caſt away ſaue Iudas, becauſe theyr calling is holy. This is the firſt aſſault yt Paule maketh againſt the falſe Apoſtles, which ranne when no man ſent them. Calling therfore is not to be deſpiſed. For it is not enough for a man to haue the word & pure doctrine, but alſo he muſt be aſſured of his calling, and he that entreth without this certaintie,They vvhich be not called, do kil and deſtroy. entreth to no other ende but to kill and to deſtroy. For God neuer proſpereth the labour of thoſe that are not called. And although they teach ſome good and profitable matters withall, yet they edifie not.The certaintie of calling. So our fantaſticall ſpirites at this day haue the wordes of Faith in their mouthes, but yet they yeelde no frute, but their cheefe ende and purpoſe is to draw men to their falſe and peruerſe opinions. They that haue a certaine and holy calling, muſt ſuſtaine many and great conflictes: as they muſt do whoſe doctrine is pure and ſound, that they may conſtantly abide in their lawfull calling, againſt the infinite and continuall aſſaultes of the Deuill and rage of the world. Heere, what ſhould he doe whoſe calling is vncertaine and doctrine corrupte? This is then our comforte which are in the Miniſterie of the worde, that we haue an office which is heauenly and holy, to the which we being lawfully called, doe triumph againſt all the gates of hel. On the other ſide it is an horrible thing when the conſcience ſaith: This thou haſt done without any lawfull calling.VVhat daunger they be in vvhich haue no lavvfull calling. Herein ſuch terrour ſhaketh a mans minde which is not called, that he would wiſh he had neuer heard the word which he teacheth. For by his diſobedience he maketh all his workes euill, were they neuer ſo good, in ſo much that euen his greateſt workes and labours become his greateſte ſinnes. We ſee then how good and neceſſary this boaſting and glorying of our miniſterie is. In times paſt when I was a yong deuine and teacher, me thought Paule did vnwiſely in glorying ſo oft of his calling in all his Epiſtles: but I did not vnderſtand his purpoſe. For I knew not that the miniſterie of Gods word was ſo waightie a matter. I knew nothing of the doctrine of faith, and a true conſcience in deede,VVhy Paule exalteth his calling ſo in euery place. for that there was then no certaintie taught either in the Schooles or Churches, but al was ful of Sophiſtical ſubtilties of the Schoolemē. And therfore no man was able to vnderſtand the dignitie and power of this holy and ſpirituall boaſting of the true & lawfull calling, which ſerueth firſt to the glory of God, and ſecondly to the aduauncing of our office, and moreouer to the ſaluation of our ſelues, and of the people. For by this our boaſting we ſeeke not eſtimation in the worlde,The profite of extolling our calling. or praiſe among men, or mony, or pleaſures, or fauour of the world: But for as much as we be in a diuine calling and in the worke of God, and the people haue great neede to be aſſured of our calling, that they may know our word to be the word of God, therfore we proudly vaunt and boaſt of it. It is not then a vaine,A holy pride. but a moſt holy pride againſt the deuil and the world, and true humilitie before God.

Verſe. 1. And by God the Father, vvhich hath raiſed him from the dead. Paule is ſo enflamed heere with zeale, that he can not tary till he come to the matter it ſelfe, but forthwith in the very title he burſteth out and vttereth what he hath in his heart.The ſumme of the Epiſtle to the Galathiās. His intent in this Epiſtle is to treate of the righteouſnes that cometh by faith, and to defend the ſame: Againe, to ouerthrowe the lawe, and the righteouſnes that cometh by workes. Of ſuch cogitations he is full, and out of this wonderfull and exceeding great abundance of the excellent wiſedome and knowledge of Chriſt in his heart, his mouth ſpeaketh. This flame,Math. 12.34. this great burning fire of his heart cā not be hid, nor ſuffer him to hold his tongue: and therfore he thought it not enough to ſay that he was an Apoſtle ſent by Ieſus Chriſt, but alſo addeth: by God the Father vvhich raiſed him vp from the dead. But the adding of theſe words: And by God the father &c, ſemeth not neceſſary. But becauſe (as I ſayd) Paule ſpeaketh out of the abundance of his heart: his minde burneth with deſire to ſet forth euen in the very entrie of his Epiſtle, the vnſearchable riches of Chriſt, and to preach the righteouſnes of God, which is called the reſurrection of the dead. Chriſt who liueth and is riſen againe, ſpeaketh out of him, and moueth him thus to ſpeake: therfore not without cauſe he addeth, that he is alſo an Apoſtle By God the father, vvhich hath raiſed vp Ieſus Chriſt from the dead. As if he would ſay: I haue to deale with Satan and with thoſe vipers, the inſtrumēts of Satan, which go about to ſpoile me of the righteouſnes of Chriſt, who was raiſed vp by God the to ſpoile me of the righteouſnes of Chriſt, who was raiſed vp by God ye father frō the dead: by which alone we are made righteous, by which alſo we ſhalbe raiſed vp in the laſt day from death to euerlaſting life. But they that in ſuch ſort goe about to ouerthrow Chriſtes righteouſnes, do reſiſt the father and the ſonne, and the worke of them bothe. VVhat Paule goeth about in this Epiſtle.Thus Paule euen at the firſt entrance, burſteth out into the whole matter wherof he treateth in this Epiſtle. For (as I ſayd) he treateth of the reſurrection of Chriſt, who roſe againe to make vs righteous, and in ſo doing he hath ouercome the lawe,Rom. 4.24.25. ſinne, death, and all euels. Chriſtes victorie then is the ouercōming of the law,The victorie of Chriſt is ours. of ſinne, our fleſh, the world, the deuil, death, hel & all euils: and this his victorie hath he geuen vnto vs. Although then that theſe tyraunts and enemies of ours do accuſe vs and make vs afraid: yet can they not driue vs to deſpaire, nor condemne vs. For Chriſt whom God the father hath raiſed vp frō the dead,1. Cor. 15.57. is our righteouſnes and victory. Therfore thanks be to God, who hath geuen vs victorie by our Lord Ieſus Chriſt. Amen. But marke how fitly and to the purpoſe Paule here ſpeaketh. He ſayth not by God that hath made heauen and earth, which is Lord of the Angels: which commaunded Abraham to goe out of his owne coū trey: which ſent Moiſes to Pharao the king: which brought Iſrael out of Egypt, (as the falſe Apoſtles did, who boaſted of the God of their fathers, the creator, maintainer, and preſeruer of all things, working wonders among his people): but Paule had an other thing in his hart, namely the righteouſnes of Chriſt, & therfore he ſpeaketh words that make much for this his matter, ſaying: I am an Apoſtle, neither of men nor by men, but by Ieſus Chriſt and God the father, vvho hath raiſed him vp from the dead. Ye ſee then with what feruencie of ſpirit Paule is led in this matter which he goeth about to eſtabliſh and maintaine againſt the whole kingdom of hell, the power and wiſdom of the world, and againſt the Deuill and his apoſtles.

Verſe. 2. And all the Brethern vvith me. This maketh much for the ſtopping of the mouthes of theſe falſe Apoſtles. For al his arguments tend to the aduauncing & magnifying of his miniſterie, & contrariwiſe to the diſcrediting of theirs. As if he ſhould thus ſay: Although it be enough, yt I through a diuine calling am ſent as an Apoſtle by Ieſus Chriſt & God the father, which hath raiſed him vp from the dead, yet leſt I ſhould be alone, I adde ouer & beſides (which is more then needeth) all the brethern which are not Apoſtles, but fellow ſouldiers: they wryte this Epiſtle as well as I, and beare witnes with me that my doctrine is true & godly. Wherfore we be ſure that Chriſt is preſent with vs, & that he teacheth and ſpeaketh in the middeſt of vs and in our church. As for the falſe Apoſtles, if they be any thing, they be but ſent either of mē or by men: but I am ſent of God the Father, and of Ieſus Chriſt, who is our life and reſurrection.Iohn. 11.25. My other brethern are ſent from God, howbeit by mā, that is to wit, by me. Therfore leſt they might ſay,VVhy he ſaith and all the brethern. that I onely ſet my ſelfe proudly againſt them, I haue my brethern with me all of one minde, as faithfull witneſſes: which thinke, wryte, & teach the ſelfe ſame thing that I doe. Thus much concerning the title of the wryter. Now to the parties to whom he wryteth.

Verſe. 1. Vnto the Churches of Galatia. Paule had preached the goſpell thorow out all Galatia: and albeit he had not wholy conuerted it vnto Chriſt, yet he had many Churches in it, into the which the falſe Apoſtles, Satans miniſters had crept. So likewiſe at this day the fantaſticall Anabaptiſts come not to thoſe places where the aduerſaries of the goſpel beare rule: but where Chriſtians and good men are which loue the goſpel.Theſe fantaſticall ſpirites flie the croſſe, and therfore betake them ſelues to ſuch places vvhere they may liue at eaſe. With ſuch they wind in themſelues euen in the dominions of tyrans and perſecuters of the goſpell; where they creeping into houſes vnder craftie pretence, poure out their poyſon to the ſubuerſion of many. But why goe they not rather into the cities, countreis and dominiōs of the papiſts, and there profeſſe & mainteine their doctrine in the preſence of wicked Princes, Biſhops and Doctors in the vniuerſities, as we by Gods helpe & aſſiſtance haue done? Theſe tender Martyrs will aduenture no perill, but they reſort thither where ye goſpel hath an harborow already, where they may liue wtout daunger in great peace & quietnes. So the falſe Apoſtles would not endaūger thēſelues to come to Ieruſalem to Caiphas, or to Rome to the Emperour, or to other places where no mā had preached afore, as Paule & the other Apoſtles did: but they came into Galatia, which was wonne vnto Chriſt already by the labour & trauel of Paule, & into Aſia, Corinth, & ſuch other places, where good mē were & profeſſed ye name of Chriſt, perſecuting no mā, but ſuffring al things quietly. Ther might ye enemies of chriſtes croſſe liue in great ſecurity, & wtout any perſecutiō. And here we may learne that it is the lot of all godly teachers,The condition of all godly preachers. that beſides the perſecution which they ſuffer of the wicked & vnthankfull world, and the great trauell which they ſuſtaine in planting of churches, they are compelled to ſuffer that thing which they of long time before had purely taught, to be quickly ouerthrowne of fantaſticall ſpirites, who afterwards reigne and rule ouer them. This greueth godly miniſters more then any perſecution of Tyrants. Therefore let him not be a miniſter of the goſpell that is not contēt to be thus deſpiſed, or is loth to beare this reproch: or if he be, let him giue ouer his charge to an other.The cōfort of faithfull teachers laboring vnder the croſſe. We alſo at this day finde the ſame thing true by experience. We be extreamly deſpiſed and vexed outwardly by Tyraunts, inwardly by thoſe whom we haue reſtored to liberty by the goſpell,1. Cor. 2, 9. and alſo by falſe brethern. But this is our comforte and glory, that being called of God, we haue a promiſe of euerlaſting life, & looke for that reward, which eie hath not ſeene, nor eare hath heard, nor hath entred into the harte of man.The conſtant faith of Luther For when the greate ſhepard Chriſt ſhal appeare,1 Pet. 5, 4. we ſhall receaue an incorruptible crowne of glory: who here alſo in this world will not ſuffer vs to periſh for hunger. Ierome moueth here a greate queſtion, why Paule calleth thoſe churches, which were no churches. Is it (ſaith he) becauſe Paule writeth to the Galathians that were peruerted and turned backe from Chriſt and from grace, vnto Moiſes and the law? Herevnto I anſwer, that Paule calleth them the Churches of Galatia, by putting a part for the whole, which is a common thing in the ſcriptures. For writing in like maner to the Corinthians, he reioyſeth on their behalfe, that the grace of God was geuen them in Chriſt, namely, that they were made rich thorow him in all vtterance and knowledge: and yet many of thē were miſled by falſe Apoſtles, and beleeued not the reſurrection of the deade. Allbeit then that the Galathians were fallen away frō the doctrine of Paule, yet did baptiſme, the worde, and the name of Chriſt remaine among them. There were alſo ſome good men that were not reuolted, which had a good opinion of the word and ſacraments, and vſed them rightly. Moreouer theſe things could not be defiled through them that were reuolted. For baptiſme, the goſpell, & other things are not therfore made vnholy becauſe many are polluted and vnholy,The vvord & ſacramentes are not polluted by our vngodlines. and haue an euil opinion of them: but they abide holy, and the ſame that they were, whether they be among the godly or the vngodly: by whom they can neither be polluted, nor made holy. By our good or euil conuerſation, by our good or euill life and maners they be polluted or made holy in the ſight of the heathen, but not afore God. Wherefore whereſoeuer the ſubſtance of the word and ſacraments remaineth, there is the holy Church, although Antichriſt there reigne, who (as the ſcripture witneſſeth, (ſitteth not in a ſtable of Feends, or in a Swineſtie,The ſeat of Antichriſt. or in a company of Infidels, but in the higheſt and holieſt place of all, namely in ye temple of God. Wherefore although ſpirituall Tyraunts reigne, yet there muſt be a temple of God,2. Theſ. 2.4. and the ſame muſt be preſerued vnder them. Therefore I aunſwere briefly to this queſtion: that the Church is vniuerſall throughout the whole world,The churche diſperſed through the vvorld. whereſoeuer the Goſpell of God and the ſacraments be. The Iewes, the Turcks, and other fantaſticall ſpirites are not the church becauſe they fight againſt theſe things, and do deny them. Now followeth the greeting of Paule.

Verſe. 3. Grace be vvith you and peace from God the father, and from our Lord Ieſus Chriſt. I hope ye are not ignoraunt what grace and peace meaneth,Grace. Peace. ſeeing that theſe termes are common in Paule, and nowe not obſcure or vnknowne. But foraſmuch as we take in hand to expound this Epiſtle (which we doe, not becauſe it is needefull, or for any hardnes that is in it, but that our conſciences may be confirmed againſt hereſies yet to come), let it not be tedious vnto you if we repeat theſe things againe, that elſewhere and at other times we teach, preach, ſinge, and ſette out by writing. For if we neglect the article of iuſtification,The article of of iuſtificatiō is continually to be beaten into our heds. we loſe altogether. Therefore moſt neceſſary it is cheifly and aboue all things, that we teach and repete this article continually: Like as Moſes ſaith of his law: for it can not be beaten into our eares enough or to much. Yea though we learne it and vnderſtand it well, yet is there none that taketh hold of it perfectly, or beleueth it with his whole hart: ſo fraile a thing is our fleſh and diſobedient to the ſpirite. This greeting of the Apoſtle is ſtraunge vnto the world,The greeting of the Apoſtle ſtraunge and vnheard of to the vvorld. and was neuer heard of before the preaching of the Goſpell. And theſe two words Grace and Peace cōprehend in them whatſoeuer belongeth to Chriſtianitie. Grace releaſeth ſinne, and peace maketh the conſcience quiet. The two Feends that torment vs, are ſinne and conſcience.Sinne. Conſcience. But Chriſt hath vanquiſhed theſe two Monſters and troden them vnder foote both in this world and in the world to come. This the world doth not knowe, and therefore it can teach no certaintie of the ouercomming of ſinne, conſcience, and death.The doctrine of Chriſtians. Only Chriſtians haue this kinde of doctrine, and are exerciſed and armed with it, to get victory againſt ſinne, deſpaire, and euerlaſting death. And it is a kinde of doctrine neither proceeding of free wil, nor inuented by the reaſon or wiſedome of of man,Grace, Peace. but geuen from aboue. Moreouer theſe two words Grace and Peace doe containe in them the whole ſumme of Chriſtianitie. Grace containeth the remiſſion of ſinnes, peace a quiet and ioyful conſcience. But peace of conſcience can neuer be had, vnleſſe ſinne be firſt forgeuē. But it is not forgeuen for the fulfilling of the law: For no man is able to ſatiſfie the law: but the law doth rather ſhew ſinne, accuſe and terrifie the conſcience, declare the wrath of God, and driue to deſperation. Much leſſe is ſinne taken away by the workes and inuentions of men, as wicked worſhippings, ſtraung religious, vowes and pilgrimages. Finally there is no worke that can take away ſinne: but ſinne is rather encreaſed by works. For the Iuſticiaries & Meritmongers, the more they ſweate and labour to bring them ſelues out of ſinne, ye deeper they are plunged therin.Sinne is not releaſed, but by grace alone. For there is no meanes to take away ſinne but grace alone. Therfore Paule in all the greetings of his epiſtles ſetteth grace and peace againſt ſinne and an euill conſcience. This thing muſt be diligently marked. The words are eaſy: but in tentation it is ye hardeſt thing that can be, to be certainly perſwaded in our harts that by grace alone, without any other meanes either in heauen or earth, we haue remiſſion of ſinnes and peace with God. The world vnderſtādeth not this doctrine, & therfore it neither will nor can abide it,The vvorld knovveth not the doctrine of true godlines. but condemneth it as hereticall and wicked. It braggeth of free will, of the light of reaſon, and the ſoundnes of the powers and qualities of nature, & of good workes, as meanes wherby it could deſerue and attaine grace and peace, that is to ſay, forgeuenes of ſinnes and a quiet conſcience. But it is impoſſible that the conſcience ſhould be quiet and ioyfull,Onely by grace is the conſcience quieted. vnleſſe it haue peace thorowe grace, that is to ſay, through the forgiuenes of ſinnes promiſed in Chriſt. Many haue carefully laboured by finding out diuers and ſundry religions, orders and exerciſes for this purpoſe, to attaine peace and quietnes of conſcience: but by ſo doing they haue plunged them ſelues in moe and greater miſeries: for all ſuch deuiſes are but meanes to encreaſe doubtfulnes and deſpaire. Therfore there ſhall be no reſt to my bones or thine, vnleſſe we heare the word of grace and cleaue vnto it ſtedfaſtly & faithfully: Then ſhall our conſcience vndoubtedly finde grace and peace. VVhat peace Paule vvisheth to Chriſtians.The Apoſtle doth fittly diſtinguiſh this grace and peace from al other kinds of grace & peace whatſoeuer. He wiſheth to the Galathians Grace & Peace, not from the Emperour, or Kings and Princes: for theſe doe commonly perſecute the Godly and riſe vp againſt the Lord and Chriſt his anointed.Pſal. 2.2. Pſal. 2. nor from the world (for in the world, ſaith Chriſt, ye ſhall haue trouble):Iohn. 10.23 but from God our father &c. which is as much to ſay, as he wiſheth vnto them a heauēly peace. So Chriſt ſaith: My peace I leaue vnto you: my peace I geue you: Iohn. 14.27. not as the vvorld geueth it, do I geue it vnto you. The peace of the world graunteth nothing but the peace of our goods and bodies.Peace of the vvorld. So the Grace or fauoure of the world geueth vs leaue to enioy our goodes, & caſteth vs not out of our poſſeſſions. But in affliction & in the hower of death,The grace of te vvorld. the grace and fauour of the world can not helpe vs, they can not deliuer vs from affliction, deſpaire and death. But when the Grace and Peace of God are in the hart, then is man ſtrong, ſo that he can neither be caſt downe with aduerſitie, nor puffed vp with proſperitie, but walketh on plainly and kepeth the hie way. For he taketh hart and courage in the victory of Chriſtes death, & the confidence thereof beginneth to reigne in his conſcience ouer ſinne and death, becauſe through him he hath aſſured forgeuenes of his ſinnes: which after he hath once obtained, his conſcience is at reſt, and by the word of Grace is comforted. So then a man being comforted & hartened by the Grace of God, that is, by forgeuenes of ſinnes and by this peace of conſcience, is able valiantly to beare and ouercome all troubles, yea euen death it ſelfe. This Peace of God is not geuen to the world, becauſe the world neuer longeth after it, nor vnderſtandeth it, but to them that beleeue: and this commeth to paſſe by no other meane, then by the onely Grace of God. A rule to be obſerued, that men ought to abſtaine from the curious ſearching of Gods maiestie. But why doth the Apoſtle ioyne in this ſalutation:VVhy this is added and frō our Lord Ieſus Chriſt. And from our Lord Ieſus Chriſt? Was it not enough to ſay: And from God our father? why then doth he couple Ieſus Chriſt vvith the father? Ye haue often times heard of vs, howe it is a rule and principle in the ſcriptures diligently to be marked, that we muſt abſtaine from the curious ſearching of Gods maieſtie, which is intolerable to mans body, and much more to his minde. No man (ſaith the ſcripture) ſhall ſee me and liue.Exod. 23, [illegible: 1 letter]0 The Pope, the Turkes, the Iewes,That Meritemongers or ſuch as ſeeke to iuſtifie thē ſelues, by thē ſelues shutte out Chriſt, and vvill only haue to doe vvith God. and all ſuch as truſt in their owne merits, regard not this rule: and therefore remouing Chriſt the Mediatour out of their ſight, they ſpeake onely of God, & before him onely they pray, and doe all that they doe. As for example, the Monke imagineth thus: Theſe works which I doe, pleaſe God. God will regard theſe my vowes, and for them will ſaue me. The Turke ſaith: If I keepe the things that are commaunded in the Alcoran, The Alcoran is a boke containing the Turkes religion, receaued frō Mahomet a falſe prophet that vvas among them. God will accept me, and geue me euerlaſting life. The Ievve thinketh thus: If I kepe thoſe things which the law commaundeth, I ſhall finde God mercifull to me, and ſo ſhall I be ſaued. So alſo a ſort of fond heades at this day, bragging of the ſpirite, of reuelations, of viſions, and ſuch other monſtrous matters I wote not what, doe walke in wonders aboue their reaches. Theſe new Monkes haue inuented a new croſſe and new workes, and they dreame that by doing them, they pleaſe God. To be briefe, as many as know not the Article of Iuſtification, take away Chriſt the mercy ſeat, and will needes comprehend God in his maieſtie by the iudgemēt of reaſon, and pacifie him with their workes. But true Chriſtian diuinitie (as I geue you often warning) ſetteth not God forth vnto vs in his maieſtie, as Moiſes and other doctrines do. It commaundeth vs not to ſearch out the nature of God: but to know his will ſet out to vs in Chriſt,The vvill of God is to be ſought in Chriſt. whom he would haue to take our fleſh vpon him, to be borne and to die for our ſinnes, and that this ſhould be preached among all nations. For ſeeing the world by wiſedom knew not God in the wiſedom of God, it pleaſed God by the fooliſhnes of preaching to ſaue thē that beleue.1. Cor. 1.21. 1. Cor. 1. Wherfore, when thy conſcience ſtandeth in the conflict, wraſtling againſt the law, ſinne, and death in the preſence of God, there is nothing more daungerous then to wander with curious ſpeculatiōs in heauen, and there to ſearch out God in his incomprehenſible power, wiſedom and maieſtie, how he created the world and how he gouerneth it. If thou ſeeke thus to comprehend God, and wouldeſt pacifie him without Chriſt the Mediator, making thy workes a meane betweene him and thy ſelfe, it can not be but that thou muſt fall as Lucifer did, The fall of Lucifer. VVhat God is in his ovvne nature. and in horrible deſpaire loſe God and altogether. For as God is in his owne nature vnmeaſurable, incomprehenſible, and infinite, ſo is he to mans nature intolerable. Wherfore, if thou wouldeſt be in ſafetie and out of perill of conſcience and ſaluation, bridle this climing and preſumptuous ſpirite, and ſo ſeke God as Paule teacheth thee.1. Cor. 1.13. 1. Cor. 1. We (ſayth he) preach Chriſt crucified, a ſtumbling blocke vnto the Ievves, and foolishnes vnto the Grecians: but vnto thē vvhich are called, both of the Ievves and Grecians, vve preach Chriſt the povver of God & the vviſedom of God. Therfore begin thou there where Chriſt began, namely in the wombe of the virgin,VVhere the vvil of God is to be ſought. in the maunger, & at his mothers breaſts. &c. For to this ende he came downe, was borne, was conuerſant among men, ſuffered, was crucified and died, that by all meanes he might ſet forth him ſelfe plainly before our eies, and faſten the eies of our hartes vpon him ſelfe, that he therby might keepe vs from climing vp into heauen, and from the curious ſearching of the diuine maieſtie. Whenſoeuer thou haſt to doe therefore in the matter of iuſtification,Iob. 36.23, 24.25 Eſaias. 2, 10. Prouerb. 25, 27. 2 Eſdras. 12, 4. 2 Eſdras. 13.52, Eccleſ. 3, 22. Rom. 12, 3. and diſputeſt with thy ſelfe howe God is to be found that iuſtifieth and accepteth ſinners, where and in what ſort he is to be ſought, then knowe thou that there is no other God beſides this man Chriſt Ieſus. Embrace him and cleaue to him with all thy hart, ſetting aſide all curious ſpeculations of the diuine maieſtie: For he that is a ſearcher of Gods maieſtie ſhalbe ouerwhelmed of his glory, I knowe by experience what I ſay. But theſe vaine ſpirites which ſo deale with God, that they exclude the Mediatour, beleue me not. Chriſt him ſelfe ſaith:Io. 14, 6. I am the vvay, the truth and the life: No man commeth to the father but by me. Therefore beſides this way Chriſt,Chriſt the vvay, the truth and the life thou ſhalt finde no way to the father, but wandering: no veritie, but hypocriſie and lying: no life, but eternall death. Wherefore marke this well in the matter of iuſtification, that when any of vs all ſhall haue to wreſtle with the lawe, ſinne, death and all other euils, we muſt looke vpon no other God but onely this God incarnate and clothed with mans nature. But out of the matter of iuſtification, when thou muſt diſpute with Iewes, Turkes, Papiſtes, Heretikes &c. concerning the power, wiſdome, and maieſtie of God, then employ all thy witte & induſtrie to that ende, and be as profound and as ſubtill a diſputer as thou canſt: for then thou art in an other veine. But in the caſe of conſcience,The afflicted conſcience vvreſtling vvith the iudgment of God by faith onely in Chriſt is comforted. Mat. 11, 28. of righteouſnes and life (which I wiſh here diligently to be marked) againſt the lawe, ſinne, death, and the deuill, or in the matter of ſatiſfaction, of remiſſion of ſinnes, of reconciliation, and of euerlaſting life, thou muſt withdrawe thy minde wholy from all cogitations and ſearching of the maieſtie of God, and looke onely vpon this man Ieſus Chriſt, who ſetteth himſelfe forth vnto vs to be a Mediatour, and ſaith: Come vnto me all ye that labour, and are heauy loden and I vvill refreshe you. Thus doing thou ſhalt perceaue the loue, goodnes and ſweetenes of God: thou ſhalt ſee his wiſdome, power and maieſtie ſweetned and tempered to thy capacitie: yea and thou ſhalt finde in this mirrour and pleaſant contemplation, all things according to that ſaying of Paule to the Coloſſians, Chap. 2. Verſe. 3. Coloſs. 2, 3.2, 9. In Chriſt are hid all the treaſures of vviſedome and knovvledge. Alſo in the ſecond chapiter. Ʋerſe. 9. For in him dvvelleth the fulnes of the Godhead bodily. The world is ignoraūt of this, and therefore it ſearcheth out the will of God, ſetting aſide the promiſe in Chriſt,Mat. 11.27. Io. 10.15. to his great deſtruction. For no man knovveth the father but the ſonne, and he to vvhom the ſonne vvill reueale him. And this is the cauſe why Paule is wont ſo often to couple Ieſus Chriſt with God the father, euen to teach vs what true Chriſtian religion is: which beginneth not at the higheſt as other religions doe, but at the loweſt.Geneſ. 28.12. It will haue vs to clime vp by Iacobs ladder, whervpon God him ſelfe leaneth, whoſe feete touch the very earth, hard by the head of Iacob. Wherfore when ſo euer thou art occupied in the matter of thy ſaluation, ſetting aſide all curious ſpeculatiōs of Gods vnſearchable maieſtie, all cogitations of workes, of traditions, of philoſophie, yea and of Gods law too,Chriſtian diuinitie beginneth at Chriſt lying in the lappe of the virgine Mary. runne ſtreight to the maunger and embrace this infant, and the virgins litle babe in thine armes, and behold him as he was borne, ſucking, growing vp, conuerſant among men, teaching, dying, riſing againe, aſcending vp aboue all the heauens and hauing power aboue all things. By this meanes thou maiſt ſhake of all terrours and errours, like as the ſunne driueth away the cloudes. And this ſight and contemplation wil keepe thee in the right way, that thou maieſt follow whether Chriſt is gonne. Therefore Paule in wiſhing Grace and Peace, not onely from God the father, but alſo from Ieſus Chriſt, teacheth, firſt that we ſhould abſtaine from the curious ſearching of the diuine maieſtie (for God no man knoweth), and to heare Chriſt,Io. 1.18. who is in the boſome of the father, and vttereth to vs his will, who alſo is appoynted of the father to be a teacher, to the end that euery one of vs ſhould heare him. Christ is God by nature. The other thing that Paule teacheth here, is a confirmation of our Faith,Chriſt God. That Chriſt is very God. And ſuch like ſentences as this is concerning the Godhead of Chriſt, are to be gathered together and marked diligently,The deuill an aduerſarie to faith. not onely againſt the Arians and other heretikes which either haue bene or ſhalbe hereafter, but alſo for the confirmation of our faith. For Satan will not faile to impugne in vs all the articles of our Faith, ere we die. He is a moſt deadly enemie to Faith, becauſe he knoweth,1. Iohn. 5.4. that it is the victorie which ouercometh the world. Wherfore it ſtandeth vs in hand to labour that our Faith may be certaine, and may encreaſe and be ſtrengthened by diligent and continuall exerciſe of the word and feruent prayer, that we may be able to withſtand Satan. Now that Chriſt is very God, hereby it is euidently declared,The povver of the father and of Chriſt equall. in that Paule attributeth the ſame things equally vnto him, which he doth vnto the father, namely diuine power, as the geuing of grace, the forgeuenes of ſinnes, peace of conſcience, life, victorie ouer ſinne, death, the deuill and hell. This were by no meanes lawfull for him to doe, nay it were ſacrilege thus to doe, except he were very God, according to that ſaying: I vvill not geue my glory vnto any other. Eſaias. 42.8. Againe, No man geueth that to others, which he him ſelfe hath not. But ſeeing Chriſt geueth Grace, Peace, and the holy Ghoſt, deliuereth from the power of the deuill, from ſinne and death: it is certaine that he hath an infinite and diuine power equall in all poyntes to the power of the father. And in that Chriſt geueth Grace and Peace, he geueth it not as the Apoſtles gaue and brought the ſame vnto men by preaching of the goſpell: but he geueth it as the author and creator. The father createth and geueth life, Grace, Peace, & all other good things. The ſelfe ſame things alſo the ſonne createth & geueth. Now, to geue Grace, Peace,Hovve Chriſt giueth grace and peace. euerlaſting life, to forgeue ſinnes, to make righteous, to quicken, to deliuer from death and the deuill, are not the workes of any creature, but of the diuine Maieſtie alone. The Angels can neither create nor geue theſe things. Therefore theſe workes pertaine onely to the glory of the ſoueraigne Maieſtie, the maker of all things.The vvorks of Chriſt are diuine and proper to God. And ſeing Paule doth attribute the ſelfe ſame power of creating, and geuing all theſe things vnto Chriſt equally with the father, it muſt nedes follow that Chriſt is verely and naturally God. Many ſuch arguments are in Iohn, where it is proued and concluded by the workes which are attributed to the ſonne as well as to the father, that the diuinitie of the father and of the ſonne is all one.One and the ſelf ſame Godhead of the father and of the ſonne. Therfore the giftes which we receiue of the father, and which we receiue of the ſonne are all one. For elſe Paule would haue ſpoken otherwiſe, after this manner: Grace from God the father, and Peace from our Lord Ieſus Chriſt. But in knitting them both together, he attributeth them equally, as well to the ſonne as to the father. I do therfore ſo diligently admoniſh you of this thing, becauſe it is daungerous leſt among ſo many errours, and in ſo great varietie and confuſion of ſectes, there might ſtep vp ſome Arrians, Eunomians, Macedonians, and ſuch other heretikes, that might doe harme to the Churches with their ſubteltie. Arrians.In deede the Arrians were ſharpe and ſubtile fellowes. They graunted that Chriſt hath two natures, and that he is called very God of very God, howbeit in name onely. Chriſt (ſaid they) is a moſt noble and perfect creature aboue the Angels, wherby God afterward created heauē and earth,Mahomet. and all other things. So Mahomet alſo ſpeaketh honorably of Chriſt. But al this is nothing els but goodly imaginations & words pleaſant and plauſible to mans reaſon, wherby the fantaſticall ſpirites do deceiue men except they take good hede. But Paule ſpeaketh otherwiſe of Chriſt: Ye (ſayth he) are rooted and ſtabliſhed in this beleefe, namely that Chriſt is not onely a perfect creature, but very God, who doth the ſelfe ſame things that God the father doth. He hath the diuine works,The vvorkes of Chriſt. not of a creature, but of the creator, becauſe he geueth Grace & Peace: and to geue them, is to condemne ſinne, to vanquiſh death, and to tread the deuill vnder foote. Theſe things no Angell can geue: but ſeing they are attributed vnto Chriſt, it muſt nedes folow, that he is very God by nature.

Verſe. 4. VVhich gaue himſelfe for our ſinnes. Paule in a maner in euery word handleth the argumēt of this Epiſtle. He hath nothing in his mouth but chriſt, & therfore in euery word ther is a feruencie of ſpirite and life. And marke how well & to the purpoſe he ſpeaketh. He ſayth not, which hath receaued our works at our hāds, nor, which hath receaued the ſacrifices of Moiſes law, worſhippings, religions, Maſſes, vowes, and pilgrimages: But hath geuen. What? not golde nor ſiluer, nor beaſtes, nor paſchall lambes, nor an angel, but him ſelfe. VVhich hath geuen himſelf. For what? Not for a crowne, not for a kingdome, not for our holines or righteouſnes, but for our ſinnes. Theſe words are very thū der claps from heauen againſt all kindes of righteouſnes: like as is alſo this ſentence of Iohn:Iohn. 1.36. Behold the lambe of God that taketh avvay the ſinnes of the vvorld. Therfore we muſt with diligent attention marke euery word of Paule, and not ſlenderly conſider them or lightly paſſe them ouer: for they are full of conſolation, and confirme fearfull conſciences exceedingly. But how may we obtaine remiſſion of our ſinnes? Paule anſwereth, that the man which is called Ieſus Chriſt the ſonne of God hath geuē him ſelfe for them. Theſe are excellēt & moſt comfortable words, & are promiſes of the olde law, that our ſinnes are taken away by none other meane, then by the ſonne of God deliuered vnto death. With ſuch gunnes and ſuch artillarie muſt the Papacie be deſtroyed, and all the all the religions of the heathen, all works, all merits and all ſuperſtitious ceremonies. For if our ſinnes may be taken away by our owne works, merites and ſatiſfactions, what needed the ſonne of God to be giuen for them? But ſeeing he was giuen for them, it followeth, that we can not doe them away by our owne works. Againe, by this ſentence it is declared, that our ſinnes are ſo great, ſo infinite and inuincible, that it is impoſſible for the whole world to ſatiſfie for one of them: and ſurely the greatnes of the raunſome (namely Chriſt the ſonne of God, who gaue himſelfe for our ſinnes) declareth ſufficiently, that we can neither ſatiſfie for ſinne, nor haue dominion ouer it. The force and power of ſinne is ſet forth and amplified by theſe words excedingly: vvhich gaue himſelf for our ſinnes. The greatnes of ſin is to be vveied by the greatnes of the price. Therfore here is to be marked the infinite greatnes of the price beſtowed for it, and then will it appeare euidently, that the power of it is ſo great, that by no meanes it could be put away, but that the ſonne of God muſt needes be geuen for it. He that conſidereth theſe things well, vnderſtandeth that this one word Sinne, comprehendeth Gods euerlaſting wrath, & the whole kingdome of Sathan, and that it is a thing more horrible then can be expreſſed: which oughte to moue vs, and make vs affraide in deede. But we are careleſſe, yea we make lighte of ſinne and a matter of nothing: which although it bring with it the ſting and remorſe of conſcience, yet notwithſtanding we thinke it not to be of ſuch weight and force but that by ſome litle worke or merite we may put it away. This ſentence therefore witneſſeth, that all men are ſeruaunts and bondſlaues of ſinne,Rom. 17 14. & (as Paule ſaith in an other place) are ſould vnder ſinne. And againe,Sinne a puiſāt tiraunt holding all men captiues. that ſinne is a moſt cruell & mighty tiraunt ouer all men: which can not be vanquiſhed by the power of any creatures, whether they be Angels or men, but by the ſoueraine and infinite power of Ieſus Chriſt, who hath geuen him ſelfe for the ſame. Furthermore, this ſentence ſetteth out to the conſciences of all men which are terrified with the greatnes of their ſinnes, a ſingular comfort. For albeit ſinne be neuer ſo inuincible a tyraunt: yet notwithſtanding foraſmuch as Chriſt hath ouercome it through his death, it can not hurt thē that beleue in him. Moreouer, if we arme our ſelues with this beliefe, and cleaue with all our harts vnto this man Ieſus Chriſt,The iudgemēt of the Godly. then is light opened and a ſounde iudgement geuen vnto vs, ſo as we may moſt certainly and freely iudge of all kindes of life. For when we heare that ſinne is ſuch an inuincible Tyraunt, thus incontinent by a a neceſſary conſequence we inferre: Then what do the Papiſts, Monkes, Nunnes, Prieſts, Mahometiſts, Anabaptiſts, and al ſuch as truſt in their workes, which will aboliſh and ouercome ſinne by their owne traditions, workes preparatiue, ſatiſfactions. &c? Here forthwith we iudge all thoſe ſectes to be wicked and pernicious: wherby the glory of God and of Chriſt is not onely defaced, but alſo vtterly taken away, and our owne aduaunced and eſtabliſhed, But wey diligently euery word of Paule, and ſpecially marke well this pronoune Our. A great vehemencie alvvayes to be marked in pronovvnes. For the effect of altogether conſiſteth in the well applying of the pronownes, which we finde very oftē in ye ſcriptures. Wherin alſo there is euer ſome vehemencie and power. Thou wilt eaſely ſay and beleue that Chriſt the ſonne of God was geuen for the ſinnes of Peter, of Paule, and of other Sainctes, whom we accompt to haue bene worthy of this grace. But it is a very hard thing that thou which iudgeſt thy ſelfe vnworthy of this grace, ſhouldeſt from thy hart ſay and beleue, that Chriſt was geuen for thine inuincible, infinite, and horrible ſinnes. Therfore in generall and without the pronowne it is an eaſie matter to magnifie and amplifie the benefite of Chriſt, namely that Chriſt was geuen for ſinnes: but for other mens ſinnes which are worthy. But when it commeth to the putting too of this pronowne Our, there our weake nature and reaſon ſtarteth backe, and dare not come neere vnto God, nor promiſe to her ſelfe that ſo great a treaſure ſhould be freely geuen vnto her: and therfore ſhe will not haue to doe with God except firſt ſhe be pure and without ſinne. Wherfore although ſhe read or heare this ſentence: vvhich gaue himſelfe for our ſinnes, or ſuch like, yet doth ſhe not apply this pronowne Our to her ſelfe, but vnto others which are worthy & holy. And as for her ſelfe, ſhe will tary till ſhe be made worthy by her owne workes? Mans reaſon doth extenuate and leſſen ſinne.This then is nothing elſe, but that mans reaſon faine would that ſinne were of no greater force and power, thē ſhe her ſelfe dreameth it to be. Hereof it commeth that the hypocrites being ignorāt of Chriſt, although they feele the remorſe of ſinne, do thinke notwithſtāding that they ſhalbe able eaſely to put it away by their good works & merits,The hypocrits vvould that theſe vvordes vvere rather ſpoken to shevv the humilitie of Paul then the greatnes of our ſinnes: for that they can not heare. & ſecretly in their harts they wiſh that theſe words: vvhich gaue himſelf for our ſinnes, were but as words ſpoken in humilitie, and would haue their ſinnes not to be true & very ſinnes in deede, but light & ſmall matters. To be ſhort, mans reaſon would faine bring and preſent vnto God a fained and a counterfet ſinner, which is nothing afraid, nor hath any feeling of ſinne. It would bring him that is whole, and not him that hath neede of a Phiſician, and when it feeleth no ſinne, then would it beleeue that Chriſt was geuen for our ſinnes. The whole world is thus affected, & ſpecially they that would be counted more holy and religious then others, as Monkes,The picture of the Iuſticiaries and meritmongers. and all Iuſticiaries. Theſe confeſſe with their mouth that they are ſinners, and they confeſſe alſo that they commit ſinnes daily, howbeit not ſo great & many, but that they are able to put them away by their owne works: yea and beſides all this, they will bring their righteouſnes and deſerts to Chriſtes iudgement ſeat, and demaund the recompēce of eternal life for them at the iudges hand. In the meane while notwithſtanding, (as they pretend great humilitie) becauſe they wil not vaunt themſelues to be vtterly voide of ſinne, they faine certaine ſinnes, that for the forgeuenes therof, they may with great deuotion pray with the publican,Luke. 1[illegible: 1 letter].11. God be mercifull vnto me a ſinner. Vnto them theſe words of S. Paule: for our ſinnes, ſeme to be but light & trifeling: Therfore they neither vnderſtand them, nor in temptation when they feele ſinne in deede, can they take any cōfort of them, but they are compelled flatly to deſpaire. This is then the cheefe knowledge & true wiſedom of Chriſtians,The cheefe vviſedom of Chriſtians. to count theſe wordes of Paule, that Chriſt was deliuered to death, not for our righteouſnes or holines, but for our ſinnes (which are very ſinnes in dede, great, many, yea infinite and inuincible) to be moſt true, effectual, & of great importaūce. Therfore thinke them not to be ſmal, & ſuch as may be done away by thine owne works: neither yet deſpair thou for the greatnes of them if thou feele thy ſelfe oppreſſed therwith either in life or death: but learne here of Paule to beleue ye Chriſt was geuen, not for fained or counterfait ſinnes, nor yet for ſmall ſinnes, but for great & huge ſinnes: not for one or two, but for all: not for vāquiſhed ſinnes (for no man, no nor Angell is able to ouercome the leaſt ſinne that is) but for inuincible ſinnes. And except thou be found in the nūber of thoſe that ſay: Our ſinnes, that is, which haue this doctrine of faith, & teach, heare, learne, loue, & beleue the ſame, ther is no ſaluatiō for thee. Labour therfore diligently that, not onely out of the time of tentation, but alſo in the daunger and conflict of death, when thy conſcience is thorowly afraide with the remembraunce of thy ſinnes paſt, and the Deuill aſſaileth thee with great violence, going about to ouerwhelme thee with heapes, floudes and whole ſeas of ſinnes, to terrifie thee, to draw thee from Chriſt, and to driue thee to deſpaire: that then I ſay, thou maiſt be able to ſay wt ſure confidence: Chriſt ye ſonne of god was geuē, not for ye righteous & holy, but for ye vnrighteous & ſinners. If I were righteous and had no ſinne, I ſhould haue no neede of Chriſt to be my reconciler. Why then, O thou peuiſh holy Satan, wilt thou make me to be holy and to ſeke righteouſnes in my ſelfe, when in very deede I haue nothing in me but ſinnes, and moſt greuous ſinnes? not fained or trifeling ſinnes,Sinnes againſt the firſt table. but ſuch as are againſt the firſt table: to wit, great infidelitie, douting, deſpaire, contempt of God, hatred, ignoraunce, and blaſpheming of God, vnthankfulnes, abuſing of Gods name, neglecting, lothing and deſpiſing the word of god, and ſuch like: And moreouer theſe carnall ſinnes againſt the ſecond Table: as not to yelde honour to my parents, not to obey the magiſtrates, to couet an other mans goods, his wife, and ſuch like: howbeit that theſe be light faults in reſpect of thoſe former ſinnes. And admit that I haue not cōmitted murther, whoredom, theft, and ſuch other ſinnes againſt the ſecond table in fact: yet I haue committed them in hart, and therfore I am a tranſgreſſour of al Gods commaundements, and the multitude of my ſinnes is ſo great, that they cā not be numbred: For I haue ſinned aboue the number of the ſands of the ſea. Satan is vvōt to chaūge our righteouſnes into ſinnes.Beſides this, ſatan is ſuch a cunning iuggler, yt he can make of my righteouſnes and good workes, great ſinnes. Forſomuch then as my ſinnes are ſo waightie, ſo infinite, ſo horrible and inuincible, and that my righteouſnes doth nothing further me, but rather hinder me before God: therfore Chriſt the ſonne of God was geuen to death for them, to put them away, and to ſaue me and all men which beleue. Herein then conſiſteth the effect of eternall ſaluation, namely in taking theſe words to be effectuall, true, & of great importaunce. I ſay not this for naught, for I haue oftentimes proued by experience, and I daily finde what an hard matter it is to beleue (eſpecially in the conflict of conſcience) that Chriſt was geuen, not for the holy, righteous, worthy, & ſuch as were his frends, but for wicked ſinners, vnworthy, and his enemies, which haue deſerued Gods wrath and euerlaſting death. Let vs therfore arme our harts wt theſe & ſuch like ſentēces of ye holy ſcipture, yt we may be able to anſwer ye deuil (accuſing vs & ſaying: thou art a ſinner & therfore thou art dāned) in this ſort. Becauſe thou ſaiſt I am a ſinner, therfore wil I be righteous & ſaued. Nay (ſaith the deuil) thou ſhalt be dāned. No (ſay I) for I flie vnto Chriſt, vvho hath geuen himſelf for my ſinnes. Hovv vve muſt anſvver the deuil, reaſoning vvith vs. Therfore ſatā thou ſhalt nothing preuail agaīſt me in yt thou goſt about to terrifie me in ſetting forth ye greatnes of my ſinnes, & ſo to bring me into heauines, diſtruſt, deſpair, hatred, cōtempt and blaſpheming of God: yea rather by this, that thou ſayſt I am a ſinner, thou geueſt me armour & weapon againſt thy ſelfe, that with thine owne ſword I may cut thy throte, and tread the vnder my feete: for Chriſt died for ſinners. Moreouer thou thy ſelfe preacheſt vnto me the glory of God.Io. 5.24. Io. 11.25. 1 Io. 4.9. For thou putteſt me in minde of Gods fatherly loue towards me wretched and damned ſinner, vvho ſo loued the vvorld that he gaue his onely begotten ſonne, that vvhoſoeuer beleueth in him might not perish but haue euerlaſting life. Alſo as oft as thou obiecteſt that I am a ſinner, ſo often thou calleſt to my remembraūce the benefit of Chriſt my redemer, vpon whoſe ſhoulders, and not vpon mine, lie all my ſinnes: For the Lord hath laied all our iniquitie vpon him. Eſaias. 53.6. Againe: For the tranſgreſſion of his people vvas he ſmitten. Eſaias. 53.8. Wherefore when thou obiecteſt that I am a ſinner, thou doeſt not terrifie me, but comfort me aboue meaſure. Who ſo knoweth this one point of cunning well, ſhall eaſely auoide all the engins and ſnares of the Deuill, who by putting man in minde of his ſinnes, driueth him to deſpaire and deſtroieth him, vnleſſe he wt ſtand him with this cunning, and with this heauenly wiſedome: wherby onely ſinne, death and the Deuill are ouercome. But the man that putteth not away the remembraunce of his ſinne, but keepeth it ſtil and tormenteth him ſelf with his owne cogitations, thinking either to help him ſelfe by his owne ſtrength and policie, or to tarry the time till his conſcience may be quieted, falleth into Sathans ſnares and miſerably afflicteth him ſelfe, and at length is ouercome with the continuance of the tentation: For the Deuill will neuer ceaſe to accuſe his conſcience. Againſt this tentation we muſt vſe the words of Paule, The proper and true definition of Chriſt. in the which he geueth a very good and a true definition of Chriſt in this maner: Chriſt is the ſonne of God and of the virgine, deliuered and put to death for our ſinnes. Here if the Deuill aledge any other definition of Chriſt, ſay thou: The definition and the thing defined are falſe: therefore I will not receaue this definition. I ſpeake not this without cauſe: For I know what moueth me to be ſo earneſt that we ſhould learne to define Chriſt out of the words of Paule. For in deede Chriſt is no cruel exactor, but a forgeuer of the ſinnes of the whole world. Wherefore if thou be a ſinner (as in deede we are all) ſet not Chriſt downe vpon the raigne bowe as a iudge (for ſo ſhalt thou be terrified and deſpaire of his mercy): but take hold of his true definition, namely that Chriſt ye ſonne of God and of the virgine, is a perſon, not that terrifieth, not that afflicteth, not that condemneth vs of ſinne, not that demaundeth an account of vs for our life euill paſſed: but gaue him ſelfe for our ſinnes,Galat. 1.4. Ebr. 10.10. Coloſ. 2.14. and with one oblation hath put away the ſinnes of the whole world, hath nailed them to the croſſe, and put them cleane out by him ſelfe. Let euery man learne to apply this pronovvne our to him ſelfe.Learne this definition diligently, and eſpecially ſo exerciſe this pronoune our, that this one ſillable being beleued, may ſwallow vp all thy ſinnes: that is to ſay, yt thou maiſt know aſſuredly that Chriſt hath takē away the ſinnes, not of certaine men only, but alſo of thee, yea & of ye whole world. Thē let not thy ſinnes be ſinnes only, but euen thy own ſinnes: That is to witte, beleeue thou that Chriſt was not onely geuen for other mens ſinnes, but alſo for thine. Hold this faſt & ſuffer not thy ſelfe by any meanes to be drawne away frō this moſt ſweete definition of Chriſt,The true picture of Chriſt. which reioyceth euē the very angels in heauen: that is to ſay, that Chriſt according to his proper and true definition, is no Moſes, no lawgeuer, no tyraunt, but a Mediator for ſinnes, a free geuer of grace, righteouſnes and life: who gaue him ſelfe, not for our merits, holines, righteouſnes & godly life, but for our ſinnes. In deede Chriſt is an enterpreter of the law, but that is not his proper and principall office. Theſe things, as touching the words, we know wel enough and cā talke of them: but in practiſe and in the conflict, when the deuill goeth about to deface Chriſt, & to plucke the word of grace out of our hartes, we finde that we doe not yet know them well and as we ſhould doe. He that at that time could define Chriſt truly, and could magnifie him and behold him as his moſt ſweete Sauiour and high Prieſt, and not as a ſtraite Iudge, this man had ouercome all euils, and were already in ye kingdome of heauen. But this to doe in the conflict, is of all things the moſt hardeſt. I ſpeake this by experience: for I know the Deuils ſubtilties, who at that time not onely goeth about to feare vs with the terrour of the lawe, yea and alſo of a little mote maketh many beames, that is to ſay, of that which is no ſinne he maketh a very hell (for he is maruelous craftie both in aggrauating ſinne, and in puffing vp the cō ſcience euen in good works): but alſo is wont to feare vs with the very perſon of the Mediatour: into the which he tranſformeth him ſelfe, and laying before vs ſome place of the ſcripture or ſome ſaying of Chriſt, ſuddenly he ſtriketh our harts, and ſheweth him ſelfe vnto vs in ſuch ſort as if he were Chriſt in deede, leauing vs ſticking ſo faſt in that cogitation, yt our conſcience would ſweare it were the ſame Chriſt whoſe ſaying he alledged. Moreouer ſuch is the ſubtilty of this enemy, that he will not ſette before vs Chriſt entierly and wholy, but a peece of Chriſt onely,VVhat ſnares Sathan layeth for vs. namely that he is the ſoone of God, and man borne of the virgin: and by and by he patcheth therto ſome other thing: that is to ſay, ſome ſaying of Chriſt wherwith he terrifieth the impenitent ſinners, ſuch as that is in the 13. of Luke: Except ye repent ye shall all likevviſe perish: And ſo corrupting the true definition of Chriſt with his poiſon, he bringeth to paſſe that albeit we beleue him to be Chriſt the true Mediatour, yet in very deede our troubled conſcience feeleth and iudgeth him to be a tiraunt and a iudge. Thus we being deceaued by Sathan, doe eaſily loſe that ſweete ſight of our high Prieſt and ſauiour Chriſt: which being once loſt, we ſhunne him no leſſe then the deuill him ſelfe. And this is the cauſe why I doe ſo earneſtly call vpon you, to learne the true and proper definition of Chriſt out of theſe words of Paule: vvhich gaue him ſelfe for our ſinnes, This ſentence is diligently to be vrged: vvhich gaue him ſelfe for vs. If he gaue him ſelfe to death for oure ſinnes, then vndoubtedly he is no tiraunt or iudge, which will condemne vs for our ſinnes: He is no caſter downe of the afflicted, but a raiſer vp of thoſe that are fallen, a mercifull releuer and comforter of ye heauy and broken harted. Els ſhould Paule lie in ſaying, vvhich gaue him ſelfe for our ſinnes. If I define Chriſt thus, I define him rightly, and take hold of the true Chriſt and poſſeſſe him in deede. Alſo I lette paſſe the curious ſpeculations touching the diuine maieſtie, and I ſtay my ſelfe in the humanitie of Chriſt, and ſo I learne truly to know the will of God. Here is then no feare, but altogether ſweetnes, ioy, peace of conſcience and ſuch like. And herewtall a light alſo is opened, which ſheweth me the true knowledge of God, of my ſelfe, of all creatures, and of all the iniquitie of the Deuils kingdome. We teach no newe thing, but we repeate and eſtabliſh olde things, which the apoſtles & all godly teachers haue taught before vs. And would to God we could ſo teach & eſtabliſh them, that we might not only haue them in our mouth, but alſo well grounded in the bottome of our harte, and eſpecially that we might be able to vſe them in the agony and conflicte of death.

Verſe. 4. That he might deliuer vs from this preſent euil vvorld. In theſe words alſo Paule handleth yet more largely the argument of this Epiſtle. He calleth this whole world, which hath bene,VVhy Paule doth call this vvorld preſent and euill. is and ſhall be, the preſent vvorld, to put a difference betwixt this, and that euerlaſting world which is to come. Moreouer he calleth it an euill world, becauſe that whatſoeuer is in this world, is ſubiect to the malice of the Deuil raigning ouer the whole world.Io. 12.31. For this cauſe the world is ſaid to be the kingdome of the Deuill. For there is nothing els in this world, but ignoraunce, contenpt, blaſphemy, and hatred of God. Alſo diſobedience againſt all the words and works of God. In and vnder this kingdome of the world are we. Here againe you ſee that no man is able by his owne workes or his owne ſtrēgth to put away ſinne, becauſe this preſent world is euill, and as S. Iohn ſayth,1. Iohn. 5.19. is ſet vpon miſcheefe. As many therfore, as are in the world, are the bond ſlaues of the deuill, conſtrained to ſerue him, and to doe all things at his pleaſure. What auailed it then to ſet vp ſo many orders of religions for the putting away of ſinnes: to deuiſe ſo many great and exceeding painfull workes, to weare heary coates, to beat the body with whips till the bloud followed, to goe on pilgrimage to S. Iames in harnes and ſuch other like? Be it ſo that thou doeſt all theſe things, yet neuertheles doth this determinate ſentence remaine ſtil, That thou art in this preſent euel vvorld, & not in the kingdom of Chriſt. And if thou be not in the kingdom of Chriſt, it is certaine that thou doeſt belong vnto the kingdom of Satan which is this euil world. Therfore all giftes either of the body or of the minde which thou poſſeſſeſt,That the vngodly vvith al their gifts doe ſerue the Deuill. as wiſedom, righteouſnes, holines, eloquence, power, beautie, riches, are but the ſlauiſh inſtruments of the helliſh tyrannie, and with all theſe thou art compelled to ſerue the deuill, and to promote and enlarge his kingdom. Firſt with thy wiſedom thou doſt darken the wiſedom and knowledge of Chriſt, and by thy wicked doctrine leadeſt men out of the way, ſo that they can not come to the grace and knowledge of Chriſt. Thou ſetteſt out and praiſeſt thine owne righteouſnes and holines: but the righteouſnes of Chriſt,They that knovve not Chriſt, the more vviſe and righteous they are, the more do they hate and perſecute the goſpell. by which onely we are iuſtified and quickened, thou doeſt deteſt and condemne as wicked and deuilliſh. To be ſhorte by thy power thou deſtroyeſt the kingdom of Chriſt, and doeſt abuſe the ſame to roote out the goſpell, to perſecute and kill the miniſters of Chriſt, and ſo many as heare them. Wherfore if thou be without Chriſt, this thy wiſedom is double fooliſhnes, thy righteouſneſſe double ſinne and impietie, becauſe it knoweth not the wiſedom and righteouſnes of Chriſt: moreouer it darkneth, hindreth, blaſphemeth, and perſecuteth the ſame.Galat. 1.4. Therfore Paule doth rightly call it the euill or vvicked vvorld: for when it is at the beſt, then is it worſt. In the religious, wiſe, and learned men the world is at the beſt, and yet in very dede in them it is double euill. I ouerpaſſe thoſe groſſe vices which are againſt the ſecond table, as diſobedience to parents, to magiſtrates, addulteries, whoredomes, couetouſnes, thefts, murthers, and maliciouſnes, wherin the world is altogether drowned, which notwithſtanding are light faultes if ye compare them with the wiſedom and righteouſnes of the wicked, wherwith they fight againſt the firſt table. This white Deuill which forceth men to commit ſpirituall ſinnes, The vvhite deuill. Spirituall vvhoredomes the moſt abhominable. that they may ſell them for righteouſnes, is farre more daungerous then the blacke deuill, which onely enforceth them to commit fleſhly ſinnes which the world acknowledgeth to be ſinnes. By theſe wordes then: That he might deliuer vs &c. Paule ſheweth what is the argument of this Epiſtle: to wit, that we haue neede of grace and of Chriſt, and that no other creature,Chriſt only deliuereth vs out of this preſent euell vvorld. neither man nor Angell, can deliuer man out of this preſent euill world. For theſe workes are onely belonging to the diuine Maieſtie, and are not in the power of any, either man or Angell, that Chriſt hath put away ſinne, and hath deliuered vs from the tyrannie and kingdom of the Deuill, that is to ſay, from this wicked world, which is an obedient ſeruaunt, and a willing follower of the Deuill his God. Whatſoeuer that murtherer and father of lies either doth or ſpeaketh, that the world,The vvorld obayeth his prince the deuill. as his moſt loyall and obedient ſonne, diligently followeth and performeth. And therfore it is full of the ignoraunce of God, of hatred, lying, errours, blaſphemie, and of the contempt of God: Moreouer of groſſe ſinnes, murthers, adulteries, fornications, theftes, robberies,VVhat ſinnes are in the vvorld. and ſuch like, becauſe he followeth his father the deuill, who is a lier and a murtherer. And the more wiſe, righteous and holy men are without Chriſt, ſo much the more hurt they doe to the goſpell. So we alſo that were religious men, were double wicked in the Papacie, before God did lighten vs with the knowledge of his goſpell, and yet notwithſtanding vnder the colour of true pietie and holines. Let theſe words then of Paule ſtand as they are in deede, true and effectual, not coloured or coūterfait, namely:VVhat the vvorld is vvith all his vertues and righteouſnes. that this preſent world is euill. Let it nothing at all moue thee that in a great nombre of men there be many excellent vertues, and that there is ſo great a ſhew of holines in hypocrites. But marke thou rather what Paule ſayeth: out of whoſe wordes thou maiſt boldly and freely pronounce this ſentence againſt the world: That the world with all his wiſedome, power, and righteouſnes is the kingdom of the deuill, out of the which God onely is able to deliuer vs by his onely begotten ſonne. Therfore let vs praiſe God the father, & geue him harty thankes for this his vnmeaſurable mercy, that hath deliuered vs out of ye kingdom of the Deuill, (in which we were holden captiues) by his owne ſonne, when it was impoſſible to be done by oure own ſtrength. And let vs acknowledge together with Paule, Phil. 3.8. that all our works & righteouſnes (with all which we could not make the deuil to ſtoupe one hear bredth) are but loſſe and dung. Alſo let vs caſt vnder our feete and vtterly abhorre all the power of free will, all Pharaſaicall wiſedom and righteouſnes, all religious orders, all Maſſes, ceremonies, vowes, faſtings,Eſay. 64.6. and ſuch like, as a moſt filthie defiled cloth, and as the moſt daungerous poyſon of the Deuill. Contrariwiſe let vs extoll and magnifie the glory of Chriſt, who hath deliuered vs by his death, not out of a world onely, but out of an euill world. Paule then by this word Euill, ſheweth that the kingdom of the world, or the Deuils kingdom is a kingdom of iniquitie, ignoraunce, errour,The kingdom of the vvorld. ſinne, death, blaſphemie, deſperation and euerlaſting damnation. On the other ſide, the kingdom of Chriſt is a kingdom of equitie, light,The kingdom of Chriſt. Coloſſa. 13. grace, remiſſion of ſinnes, peace, conſolation, ſauing health, and euerlaſting life, into the which we are tranſlated by our Lord Ieſus Chriſt, to whom be glory world without end. So be it.

Ʋerſe. 4. According to the vvill of God, euen our father. Here Paule ſo placeth and ſetteth in order euery word, that there is not one of them but it fighteth againſt thoſe falſe Apoſtles for the article of iuſtification. Chriſt (ſayth he) hath deliuered vs out of this moſt wicked kingdom of the deuill and the world. And this hath he done according to the will, good pleaſure and commaundement of the father. wherfore we be not deliuered by our owne will or running, nor by our owne wiſedom or policie, but for that God hath taken mercy vpon vs, and hath loued vs: like as it is wrytten alſo in an other place. Herein hath appeared the great loue of God tovvardes vs, Iohn. 3.16. Iohn. 4.10. not that vve haue loued God, but that he hath loued vs, and hath ſent his onely begotten ſonne to be a reconciliation for our ſinnes: That we then are deliuered from this preſent euill world, it is of mere grace, and no deſert of our ours. Paule is ſo plentifull and ſo vehement in amplifying and extolling the grace of God, that he ſharpeneth & directeth euery word againſt the falſe Apoſtles. There is alſo here another cauſe why Paule maketh mention of the Fathers wil, which alſo in many places of S. Iohns goſpel is declared, wher chriſt cōmēding his office,Iohn. 8.16. calleth vs back to his fathers wil, that in his words & works we ſhould not ſo much loke vpon him,It is a great conſolation to knovv that Chriſt is geuē for vs by the vvill of his father. as vpō the father. For Chriſt came into this world & toke mans nature vpō him, yt he might be made a ſacrifice for the ſinnes of the whole world, & ſo recō cile vs to God the father, that he alone might declare vnto vs how that this was done through the good pleaſure of his father, yt we by faſtning our eyes vpō Chriſt, might be drawn & caried ſtreight vnto the father. For we muſt not thinke (as I haue warned you before) that by the curious ſearching of the Maieſtie of God, any thing concerning God can be known to our ſaluation: but by taking hold of Chriſt, who according to the wil of the father, hath geuē himſelf to ye death for our ſinnes. Whē thou ſhalt acknowledge this to be the wil of God through chriſt, then wrath ceaſeth, feare and trembling vaniſheth away, neither doth God appeare any other then mercifull, who by his determinate coūſell would that his ſonne ſhould die for vs, that we might liue thorow him. This knowledge maketh the hart chearfull, ſo that it ſtedfaſtly beleueth that God is not angry, but yt he ſo loueth vs wretched ſinners, that he gaue his onely begotten ſonne for vs. It is not for nought therfore, that Paule doth ſo oftē repeat and beat into our minds that Chriſt was geuen for our ſinnes, & that by the good will of the father. On the contrary part, the curious ſearching of the Maieſtie of God and his dreadfull iudgements, namely how he deſtroyed the whole world with the floud, how he deſtroyed Sodome, and ſuch other things are very daūgerous, for they bring men to deſperation and caſt them downe headlong into vtter deſtruction, as I haue ſhewed before.

Verſe. 4. Of God and our Father. This word OVR, muſt be referred to both,God is a common father both to Chriſt and to vs. that the meaning may be this: of our God and of our father. Then is Chriſtes father and our father all one. So in the 20. of Iohn Chriſt ſayth to Mary Magdalen: Goe to my brethern and ſay vnto them: Iohn. 10.17. I aſcend vnto my father and your father, to my God and to your God. Therfore God is our father and our God, but through Chriſt. And this is an Apoſtolike maner of ſpeache, and euen Paules owne phraſe, who indede ſpeaketh not with ſuch picked and gay wordes, but yet very fit and to the purpoſe, and ful of burning zeale.

Verſe. 5. To vvhom be glory for euer and euer. The Hebrues are wont in their wrytings to intermingle praiſe and geuing of thankes. This cuſtome the Hebrues and Apoſtles themſelues do obſerue. Which thing may very often be ſeene in Paule. For the name of the Lord ought to be had in great reuerence, and neuer to be named without praiſe & thankſgeuing. And thus to do is a certaine kind of worſhip and ſeruice of God. So in worldly matters, when we mention the names of kings or princes we are wont to do it with ſome comely geſture, reuerence & bowing of the knee: much more ought we, when we ſpeake of God to bowe the knee of our harte,VVhat knees vve ought to bovve vvhen vve mention the name of God. and to name the name of God with thankfulnes and greate reuerence.

Verſe. 6. Imaruell. Ye ſee here howe Paule handleth his Galathians, which were fallē away and ſeduced by the falſe Apoſtles. He doth not at the firſt ſet vpon them with vehement & rigorous wordes, but after a very fatherly ſort, not onely patiently bearing their fall, but alſo in a maner excuſing the ſame. Farthermore he ſheweth towards them a motherly affection, and ſpeaketh them very faire, and yet in ſuch ſorte, as he reproueth them notwithſtanding, howbeit with very fitte words and wiſely framed to the purpoſe. Contrarywiſe he is very hotte and full of indignation againſt thoſe falſe Apoſtles their ſeducers, vpon whom he laieth the whole fault. And therfore forthwt euen in the entraunce of his Epiſtle, he burſteth out into plaine thunderings and lightenings againſt them.Gal. 1.8.9. Galat. 5.10. If any man (ſaith he) preach any other Goſpell then that you haue receaued, be he accurſed. And afterwards in the fifte chapter he threateneth damnation vnto them: VVho ſo troubleth you shall beare his condemnation vvhatſoeuer he be. Moreouer he curſeth them with horrible words ſaying. I vvould to God they vvere cutte of vvhich trouble you. Theſe are dreadfull thunderclaps againſt the righteouſnes of the fleſhe, or of the lawe. He might haue handled the Galathians more vncurteouſly, and haue inueied againſt them more roughly after this manner: Out vpon this backſliding. I am aſhamed of you, your vnthankfulnes greueth me: I am angry with you: Or els thus tragically haue cried out againſt thē: O vngracious world,Hovve Preachers ought to behaue thē ſelues in bringing backe ſuch as are gone aſtray, and falne through vveakenes. O wicked dealings &c. But foraſmuch as his purpoſe is to raiſe vp them that were falne, and with a fatherly care to call them backe againe from their errour to the puritie of the goſpell, he leaueth thoſe rough & ſharpe words, eſpecially in the firſt entraūce, and moſt gently and mildly he ſpeaketh vnto them. For ſeeing he went about to heale them that were wounded, it was not meete that he ſhould now further vexe their greene woōd by laying to it a ſharpe and a fretting plaſter and ſo rather hurt the wounded then heale them. Therfore of all the ſweeteſt and mildeſt words, he could not haue choſen any one more fitte then this: I maruel: wherby he ſignifieth both that it greued him, and alſo yt it diſpleaſed him that they had falne away from him. And here Paule is mindfull of his owne rule, which he giueth hereafter in the 6 chapiter, where he ſaith: Brethern if a man be falne by occaſion into any fault, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe, leſt thou alſo be tempted. This example muſt we alſo follow, that we may ſhew our ſelues to beare like affection towards ſuch as are miſled, as parents beare towards their children, that they may perceaue our fatherly and motherly affection towards them, and may ſee that we ſeeke not their deſtruction but their welfare. But as for the Deuill and his miniſters, the authors of falſe doctrine and ſects, againſt them we ought by the example of the Apoſtle, to be impatient, proud, ſharpe and bitter, deteſting and condemning their falſe iugglings and deceits with aſmuch rigour and ſeueritie as may be. So parents when their childe is hurt with the biting of a dogge, are wont to purſue the dogge onely, but the weeping childe they bemone and ſpeake faire vnto it, comforting it with moſt ſweete words. The ſpirite therefore that is in Paule, is a wonderfull craftsmaſter in handling the afflicted conſciences of ſuch as are falne. Contrariwiſe the Pope (becauſe he is lead with a wicked ſpirite) breaketh out violently like a tiraunt, and rappeth out his thundercracks and curſings againſt the miſerable and terrified in conſcience: which thing may be ſeene in his Buls, & eſpecially in that Bul touching the Lords ſupper. The Biſhops alſo doe their duety neuer a whit better.The ſtudie of Bishopes to maintaine their Lordeship and ſoueraintie. They teache not the Goſpell, they are not carefull for the ſauing of mens ſoules, but onely they ſeeke Lordſhippe and ſoueraintie ouer them, and therefore their ſpeakings and doings are altogether to maintaine and ſupporte the ſame. In like maner are all the vainglorious Doctours and teachers affected.

Ʋerſe. 6. That ſo ſoone. Ye ſee how Paule himſelfe complaineth, that to fall and to erre in the faith, is an eaſy matter. In reſpect whereof he warneth the Chriſtiās in an other place, that he vvhich ſtandeth, 1 Cor. 10.12. should take hede that he fall nor. And we daily proue by experience, howe hardly the minde of man conceaueth and kepeth a ſure and ſtedfaſt faith:VVhat an hard thing it is to plant a church. Alſo with what greate difficultie a perfect people is gotten to the Lord. A man may labour halfe a ſcore yeares ere he ſhall gette ſome litle church to be righly and religiouſly ordred, and when it is ſo ordred, there creepith in ſome madde braine, yea and a very vnlearned idiote, which knoweth nothing but to ſpeake ſclaunderouſly againſt the ſincere preachers of the word, and he in one moment ouerthroweth all. Whom would not this wicked dealing moue? We by the grace of of God haue gotten here at VVitenberge the forme of a Chriſtian church. The word among vs is purely taught, the ſacraments are rightly vſed, exhortations and praiers are made alſo for all eſtates, and to be briefe, all things goe forward prouſperouſly. This moſt happy courſe of the goſpell ſome madde head would ſoone ſtoppe, and in one moment would ouerturne all that we in many yeres with greate labour haue builded.That vvhich in long time of godly preachers if builded, vp of one vvicked teachers is quickly deſtroied. Euen ſo it befell to Paule the electe veſſell of Chriſt. He had wonne the churches of Galatia with greate care and trauel, which the falſe Apoſtles in a ſhort time after his departure ouerthrew, as this and diuers other of his Epiſtles doe witneſſe. So greate is the weakenes and wreatchednes of this preſent life: and we ſo walke in the middeſt of Satans ſnares, that one fantaſticall head may deſtroy and vtterly ouerthrow in a ſhort ſpace, al that which many true miniſters, labouring night and day, haue builded vp many yeares before. This we learne at this day by experience, to our great greife, and yet we can not remedie this enormitie. The Church is a moſt tender thing.Seeing then that the church is ſo ſofte and ſo tender a thinge, and is ſo ſoone ouerthrowne, men muſt watch cherefully againſt theſe fantaſticall ſpirites: who when they haue heard a few Sermons or haue read a fewe leaues in the holy ſcriptures,He ſpeaketh of the Anabaptiſtes. by and by they make themſelues maiſters and controulers of all learners and teachers, contrary to the authoritie of all men. Many ſuch alſo thou maieſt finde at this day among handicrafts men, bold and malapert fellowes, who hauing bene tried by no temptations,The right picture of fantaſticall ſpirites. haue neuer learned to feare God, nor haue had any taſte or feeling of grace. Theſe, for that they are void of ye holy Ghoſt, teach what liketh them ſelues, & ſuch things as are plauſible to the common people. Then the vnſkilfull multitude, longing to heare newes, doe by and by ioine them ſelues vnto them: yea and many alſo which thinke themſelues well ſeene in the doctrine of faith, and after a ſort haue bene tried with temptations, are ſeduced by them. Sith Paule therefore by his owne experience may teach vs, that congregations which are wonne by exceeding greate labour,The churches are ouerthrovvne vvhile the teachers ſleepe. 1. Peter. 5.8. Math. 13.25. are eaſily and ſoone ouerthrowne, we ought with ſingular care to watch againſt the Deuil raunging euery where, leſt he come while we ſleepe, and ſow tares among the wheate: for though the ſhepardes be neuer ſo watchfull and diligent, yet is the Chriſtian flocke in daunger of Sathan. For Paule (as I ſaid) with ſingular ſtudie and diligence had planted churches in Galathia, and yet he had ſcarſly ſet his foote (as they ſay) out of the dore, but by and by the falſe Apoſtles ouerthrew ſome, whoſe fall afterward was the cauſe of greate ruines in the churches of Galatia. This ſo ſodaine and ſo greate a loſſe, no doubt was more bitter vnto the Apoſtle then death. Therefore let vs watch diligently, firſt euery one for him ſelfe, ſecondly all Teachers, not onely for them ſelues, but alſo for the whole church, that we enter not into temptation.

Ʋerſe. 6. Ye are remoued avvay. Here once againe he vſeth not a ſharpe, but a moſt gentle word. He ſayeth not. I maruell that ye ſlide ſo ſoone backe: that ye are ſo diſobedient, light, inconſtant and vnthankfull: but that ye are ſo ſoone remoued away. As if he would ſay: Ye are altogether patients or ſufferers. For ye haue done no harme, but ye haue ſuffered and receaued harme. To the intent therefore that he might call backe againe thoſe backeſliders, he rather accuſeth thoſe that did remoue, then thoſe that were remoued, and yet very modeſtly he blameth them alſo when he complaineth that they were remoued. As if he would ſay: Albeit I embrace you with a fatherly affection, and know that ye are deceaued, not by your owne fault, but by the fault of theſe falſe Apoſtles, yet notwithſtanding I would haue wiſhed, that ye had growne vp a litle more in the ſtrength of ſound doctrine. Ye tooke not hold enough vpon the word, ye rooted not your ſelues depe enough in it, and that is the cauſe that at ſo light a blaſt of winde, ye are carried away and remoued.Vvhat Hierom vvould that Paule should meane by calling them Galathians. Ierome thinketh that Paule ment to enterprete the name of the Galathians by alluding to the Hebrew word Galath, which is as much to ſay, as, falne or caried away. As though he would ſay: Ye are right Galathians both in name and in dede, that is to ſay, falne, or remoued away. Some thinke that we Germans are deſcended of the Galathians. Neither is this diuination perhaps vntrue.The diſpoſitiō of the Germaines. For we Germans are not much vnlike to them in nature. And I my ſelfe alſo am conſtrained to wiſh to my cuntreimen more ſtedfaſtnes and conſtancie. For in all things that we doe, at the firſt brunt we be very hotte: but when that heate of our firſt affections is alaied, anone we become more ſlacke, and looke with what raſhnes we beginne things, with the ſame we geue them ouer and vtterly reiect them. This may vvel be ſaid of vs English men, for our heat is ſone cooled, and that may appeare by our cold proceedings at this day.At the firſt when the light of the goſpel, after ſo great darknes of mens traditions began to appeare, many were zelouſly bent to godlines: they heard Sermons greedely, & had the miniſters of Gods word in reuerence. But now when the doctrine of pietie and godlines is happely reformed, with ſo great encreaſe of Gods word, many which before ſeemed earneſt diſciples, become contemners and very enemies. Who not onely caſt of the ſtudie and zeale of Gods word, and deſpiſe the miniſters therof, but alſo hate all good learning, and become plaine hogs and bellie Gods, worthy doutles to be compared vnto thoſe fooliſh and inconſtant Galathians.

Verſe. 6. From him that hath called you in the grace of Chriſt. A double expoſition vpon this place.This place is ſomewhat doubtfull, and therfore it hath a double vnderſtanding. The firſt is: From that Chriſt that hath called you in grace. The other is: From him, that is to ſay, from God vvhich hath called you in the grace of Chriſt. I embrace the former. For it liketh me that euen as Paule a litle before made Chriſt the Redemer, who by his death deliuereth vs from this preſent euill world: alſo the giuer of Grace and Peace equally with God the father: ſo he ſhould alſo make him here the caller in grace: For Paules ſpeciall purpoſe is, to beat into our minds the benefite of Chriſt, by whom we come vnto the father. There is alſo in theſe wordes: From him that hath called vs in grace, a great vehemencie. Wherin is contained withal a contrary relation. As if he would ſay: Alas, how lightly do you ſuffer your ſelues to be withdrawne and remoued from Chriſt, which hath called you: not as Moiſes did, to the law, workes, ſinne, wrath and damnation, but altogether to grace. So we alſo complaine at this day with Paule, that the blindnes and peruerſnes of men is horrible, in that none will receaue the doctrine of grace and ſaluation. Or if there be any that receaue it, yet they quickly ſlide backe againe and fall from it, whereas notwithſtanding it bringeth with it all good things,VVhat good things the doctrine of grace bringeth vvith it. as well ghoſtly as bodely, namely forgeuenes of ſinnes, true righteouſnes, peace of conſcience, and euerlaſting life. Moreouer it bringeth light and ſound iudgement of all kindes of doctrine and trades of life. It approueth & eſtabliſheth ciuill gouernment, houſhold gouernment, and all kindes of life that are ordained and appoynted of God. It rooteth vp all doctrines of errour, ſedition, confuſion and ſuch like: and it putteth away the feare of ſinne and death, and to be ſhort, it diſcouereth all ſubtile ſlights and works of the Deuill, and openeth the benefits and loue of God towards vs in Chriſt. What (with a miſchiefe) meanes the world to hate this word, this glad tidings of euerlaſting comfort, grace, ſaluation and eternall life ſo bitterly, and to perſecute it with ſuch helliſh outrage? Paule before called this preſent world, euill and wicked, that is to ſay, the Deuils kingdome: For els it would acknowledge the benefite and mercie of God:The vvorld hateth the light, and loueth darknes. Io. 1.9.10. but foraſmuch as it is vnder the dominion of the deuill, it doth therefore careleſly and deſperatly deſpiſe & perſecute theſe things, louing darknes, errours and the kingdome of the Deuill, more then the light, truth, & kingdome of Chriſt. And this it doth not through ignorance or errour, but through the malice of the deuill. Which thing hereby may ſufficiently appeare, in that Chriſt the ſonne of God by giuing him ſelfe to death for the ſinnes of all men, hath gained nothing els of this froward and forlorne world,VVhat revvard the vvicked vvould repay to Chriſt for his benefits. Io. 1.5. but that for this his ineſtimable benefite, it blaſphemeth him, and perſecuteth his moſt healthfull word, and faine would yet ſtill naile him to the croſſe, if it could. Therefore not onely the world dwelleth in darkenes, but it is darkenes it ſelfe, as it is written in the firſt of Iohn. Paule therfore amplifieth theſe words: From Chriſt vvho hath called you. As though he would ſay: My preaching was not of the hard lawes of Moſes, neither taught I that you ſhould be bondſlaues vnder the yoke: but I preached the onely doctrine of grace and freedome from the lawe, ſinne, death, the deuill and damnation: That is to ſay, that Chriſt hath mercifully called you in grace, that ye ſhould be freemen vnder Chriſt, and not bōdmen vnder Moſes, whoſe Diſciples ye are now become againe by meanes of your falſe Apoſtles, who by the lawe of Moiſes called you not vnto grace, but vnto wrath, to the hating of God, to ſinne and death.The calling of Chriſt. But Chriſtes calling bringeth grace and ſauing health. For they that be called by him, in ſtede of the lawe that worketh ſorrow, doe gaine the glad tidings of the Goſpel, and are tranſlated out of Gods wrath into his fauour, out of ſinne into righteouſnes, and out of death into life. And will you ſuffer your ſelues to be carried, yea and that ſo ſoone and ſo eaſily an other way, from ſuch a liuing fountaine, full of grace and and life? Now if Moſes call men to Gods wrath and to ſinne by the law of God, whither ſhall the Pope call men by his owne traditions? The other ſenſe, that the father calleth in the grace of Chriſt, is alſo good: but the former ſenſe concerning Chriſt, ſerueth more fitly for the comforting of afflicted conſciences.

Verſe. 6, Vnto an other Goſpell. Here we may learne to eſpie the craftie ſleights and ſubtilties of the Deuill. No heretike commeth vnder the title of errours and of the Deuill,The vvhite Deuill. neither doth the Deuill himſelfe come as a Deuill in his owne likenes, eſpecially that white Deuill which we ſpake of before. Yea euen the blacke deuill, which forceth men to manifeſt wickednes, maketh a cloke for them to couer that ſinne which they committe or purpoſe to committe. The murtherer in his rage ſeeth not that murther is ſo greate and horrible a ſinne as it is in deede, for that he hath a cloke to couer the ſame. Whoremaſters, theeues, couetous perſons, drunkards and ſuch others, haue wherwith to flatter them ſelues and couer their ſinnes.The blacke Deuill. So the blacke deuill alſo commeth out diſguiſed and counterfet in all his works and deuiſes. But in ſpirituall matters, where Sathan commeth forth, not blacke, but white in the likenes of an Angell or of God him ſelfe,Sathan chaū geth himſelfe into an Angel of light. there he paſſeth himſelfe with moſt craftie diſſimulation and wonderfull ſleights, and is wont to ſet forth to ſale his moſt deadly poiſon for the doctrine of grace, for the word of God, for the Goſpell of Chriſt. For this cauſe Paule calleth the doctrine of the falſe Apoſtles Sathans miniſters, a goſpell alſo, ſaying: vnto an other Goſpell: but in deriſion. As though he would ſay: ye Galathians haue now other Euangeliſtes and an other Goſpell. My Goſpell is now deſpiſed of you: it is now no more in eſtimation among you. Hereby it may eaſily be gathered, that theſe falſe Apoſtles had condemned the Goſpell of Paule among the Galathians, The falſe Apoſtles condemne Paules doctrine. Acts. 15.5. ſaying: Paule in deede hath begunne well, but to haue begunne well it is not enough: for there remaine yet many higher matters. Like as they ſay in ye .15. of the Acts: It is not enough for you to beleue in Chriſt or to be baptiſed, but it behoueth alſo that ye be circumciſed: For except ye be circumciſed after the lavv of Moſes, ye can not be ſaued. This is aſmuch to ſay, as Chriſt is a good workman, which hath in deede begunne a building, but he hath not finiſhed it: for this muſt Moſes doe. The nature of heretiks liuely painted outSo at this day, when the fantaſticall Anabaptiſtes and others can not manifeſtly condemne vs, they ſay: Theſe Lutherans haue the ſpirite of fearefulnes, they dare not franckly and freely profeſſe the truth, and goe thorow with it. In deede they haue laid a foundation, that is to ſay, they haue well taught faith in Chriſt, but the beginning, midle, and end muſt be ioyned together. To bring this to paſſe, God hath not giuen it vnto them, but hath left it vnto vs. So theſe peruerſe and deueliſh ſpirits, ſet out and aduaunce their owne wicked preachings, calling them the word of God,The Deuill vvill not be blacke in his Miniſters. and ſo deceaue many vnder the colour of Gods name. For the Deuill will not be ougly and blacke in his miniſters, but faire and white. And to the end he may appeare to be ſuch a one, he ſetteth out and decketh all his words and works with the colour of truth, and with the name of God.A prouerbe among ths Germains. Hereof is ſprong that common prouerbe among the Germains: In Gods name beginneth all miſchiefe. Wherefore let vs learne that this is a ſpeciall point of the deuils cunning, that if he can not hurt by perſecuting and deſtroying,The Deuill doth more hurt on the right hand then on the left. he doth it vnder a colour of correcting and building vp. So now a dayes he perſecuteth vs with force and ſword, that when we are once taken away and diſpatched, he may not onely deface the Goſpell, but vtterly ouerthrow it. But hitherto he hath preuailed nothing, for he hath ſlaine many, who haue conſtantly confeſſed this our doctrine to be holy and heauenly: through whoſe bloud the Church is not deſtroied but wattred. Foraſmuch therefore as he could preuaile nothing that way, he ſtirreth vp wicked ſpirits and vngodly teachers, which at the firſt allow our doctrine, and teach the ſame with a common conſent together with vs. But afterwards they ſay, that it is our vocation to teach the firſt principles of Chriſtian doctrine, and that the very myſteries of the ſcriptures are reueiled vnto them from aboue by God himſelfe, and that they are called for this purpoſe, that they ſhould open them to the world. After this maner doth the Deuill hinder the courſe of the Goſpell, both on the right hand and on the left, but more on the right hand (as I ſaide before) by building and correcting, then on the left by perſecuting and killing. Wherefore it behoueth vs to pray without ceaſing, to reade the holy ſcriptures, to cleaue faſt vnto Chriſt and his holy word, that we may ouercome the Deuils crafte and ſubtilties, with which he aſſaileth vs both on the righte hande and on the lefte.Epheſ. 6.22. For vve vvreſtle not againſt flesh and bloud, but againſt rule, againſt povver, againſt the vvorldly gonerners, the Princes of the darkenes of this vvorld, againſt ſpirituall vvickedneſſes in heauenly things.

Verſe. 7. VVhich is not an other Goſpell, but that there be ſome vvhich trouble you. Here againe he excuſeth the Galathians, and moſt bitterly reproueth the falſe Apoſtles. As though he would ſay: Ye Galathians are borne in hand, that the Goſpell which ye haue receaued of me, is not the true and ſincere goſpell, and therefore ye thinke ye do well to receaue that new goſpell which the falſe apoſtles doe teach, and that it is better then mine. I doe not ſo much charge you with this fault, as thoſe diſturbers which trouble your conſciences, and pull you out of my hand.The troublers of the church. Here you ſee againe, how vehement and hoate he is againſt thoſe deceauers, and with what rough and ſharpe words he painteth them out, calling them troublers of the Churches: which doe nothing elſe but ſeduce and deceaue innumerable poore conſciences, geuing occaſions of horrible miſchiefes and calamities in the congregations. This great miſchiefe we alſo at this day are conſtrained to ſee, to the great griefe of our hartes, and yet are we no more able to remedie it, then Paule was at that time. Hovve the falſe Apoſtles had ſlaundered Paule.This place witneſſeth, that thoſe counterfait Apoſtles had reported Paule to be an vnperfect Apoſtle, and alſo a weake and erroneous preacher. Therefore here on the other ſide he calleth them troublers of the Churches, and ouerthrowers of Chriſtes goſpell. Thus they condemned eche other. The falſe Apoſtles condemned Paule, and Paule againe the falſe Apoſtles. And the like contending and condemning hath euer bene in the Church, ſpecially when the doctrine of the goſpell hath flouriſhed, to wit, that wicked teachers doe perſecute, condemne, and oppreſſe the godly: and on the contrary part, that the godly doe reproue and condemne the vngodly. That vngodly teachers condemne and perſecute the godly.The Papiſts, and bragging ſpirites do at this day hate vs deadly, and condemne our doctrine as wicked and erroneous. Yea moreouer they lie in wait for our goods and liues. And we againe doe with a perfect hatred deteſt and condenme their wicked and blaſphemous doctrine. In the meane while the miſerable people are at a ſtay, wauing hether and thither as vncertaine and doubtfull to which part they may leane, or whom they may ſafely follow: and this is, becauſe it is not geuen to euery one to iudge Chriſtianly of ſuch great and waightie matters. But the ende will ſhew which part teacheth truely, and which of them doth iuſtly condemne other. Sure it is that we perſecute no man, oppreſſe no man, put no man to death, neither doth our doctrine diſquiet mens conſciences, but deliuereth them out of innumerable errours and ſnares of the Deuill. For the truth hereof we haue the teſtimonie of many good men, who geue thankes vnto God, for that by our doctrine they haue receiued certaine and ſure conſolation to their conſciences. Wherfore like as Paule at that time was not to be blamed that the Churches were troubled, but the falſe Apoſtles: ſo alſo at this day it is not our fault, but the fault of the Anabaptiſts and ſuch fantaſtical ſpirits, that many and great troubles are in the Church. Marke here diligently,Euery one that teacheth vvorkes, is a troubler of mens conſciences. that euery teacher of workes and of the righteouſnes of the law, is a troubler of the Church, and of the conſciences of men. And who would euer haue beleeued that the Pope, Cardinals, Biſhops, Monkes, and that whole Sinagoge of Satan, ſpecially the Founders of thoſe holy religious orders (of which number neuertheles God might ſaue ſome by miracle) were troublers of conſciences? Yea verely they be yet farre worſe then were thoſe falſe Apoſtles. For the falſe Apoſtles taught, that beſides faith in Chriſt, the workes of the law of God were alſo neceſſary to ſaluation.The Papiſtes vvorſe then the falſe Apoſtles amōg the Galathians. But the Papiſtes omitting Faith, haue taught mens traditions and workes not commaunded of God, but deuiſed by themſelues without and againſt the worde of God: and theſe haue they not only made equall with the word of God, but alſo exalted them farre aboue it. But the more holy that the heretikes ſeeme to be in outward ſhew, ſo much the more miſcheefe they doe. For if the falſe Apoſtles had not ben endued with notable giftes, with great authoritie, and a ſhewe of holines, and had not vaunted themſelues to be Chriſtes miniſters, the Apoſtles diſciples, and ſincere preachers of the goſpel: they could not ſo eaſily haue defaced Paules authoritie, and led the Galathians out of the way. Nowe, the cauſe why he inueyeth ſo ſharply againſt them, calling them the troublers of the Churches, is, for that beſides Faith in Chriſt, they taught that Circumciſion and the keeping of the law was neceſſary to ſaluation. The which thing Paule him ſelfe witneſſeth in the fifte Chapiter following. And Luke in the fiftenth of the Actes declareth the ſame thing in theſe wordes: That certaine men comming dovvne from Iudea, taught the brethern, ſaying: Actes. 15.1. Except ye be circumciſed after the cuſtome of Moiſes, ye can not be ſaued. Wherfore the falſe Apoſtles moſt earneſtly and obſtinately contended that the law ought to be obſerued. Vnto whom the ſtifnecked Iewes forthwith ioyned them ſelues, and ſo afterwardes eaſily perſwaded ſuch as were not ſtabliſhed in the Faith, that Paule was not a ſincere teacher becauſe he regarded not the law, but preached ſuch a doctrine as did aboliſh and ouerthrow the law. It ſeemed vnto them a very ſtraunge thing that the lawe of God ſhould vtterly be taken away, and the Iewes which had euer vntill that time bene counted the people of God, to whom alſo the promiſes were made, ſhould be now reiected. Yea it ſeemed yet a more ſtraunge thing vnto them, that the Gentiles being wicked Idolaters, ſhould attaine to this glory and dignitie, to be the people of God without Circumciſion, and without the works of the law, by grace onely and Faith in Chriſt. Theſe things had the falſe Apoſtles amplified and ſet forth to the vttermoſt, that they might bring Paule into more hatred among the Galathians. And to the ende they might ſet them the more ſharply againſt him, they ſayd that he preached vnto the Gentiles fredome from the law,Falſe Apoſtles brag of their ovvne doings and diſpraiſe other mens. to bring into contempt, yea and vtterly to aboliſh the law of God and the kingdom of the Iewes, contrary to the law of God, contrary to the cuſtome of the Iewiſh nation, contrary to the example of the Apoſtles, and to be ſhort, contrary to his owne example: Wherefore he was to be ſhunned as an open blaſphemer againſt God, and a rebell againſt the whole common weale of the Iewes, ſaying that they themſelues ought rather to be heard, who beſides that they preached the Goſpell rightly, were alſo the very diſciples of the Apoſtles: with whom Paule was neuer conuerſant. By this policie they defamed and defaced Paule among the Galathians: ſo that by this their peruerſe dealing, of very neceſſitie Paule is compelled with all his mighte to ſet him ſelfe againſte theſe falſe Apoſtles: whom he boldly reproueth and condemneth, ſay-ing that they are the troublers of the Churches and ouerthrowers of Chriſtes goſpell, as followeth:

Ʋerſe. 7. And intendeth to peruert the Goſpell of Chriſt. Falſe Apoſtles trouble and ouerthrovv the goſpell of Chriſt.That is to ſay, they doe not onely goe about to trouble you, but alſo vtterly to aboliſh and ouerthrow Chriſtes Goſpell. For theſe two things the Deuill practiſeth moſt buſily. Firſt, he is not contented to trouble and deceaue many by his falſe Apoſtles, but moreouer he laboureth vtterly to ouerthrow the Goſpell by them, and neuer reſteth till he haue brought it to paſſe.The moſt vvicked teachers vvould be taken for holy inſtructers. Yet ſuch peruerters of the Goſpell can abide nothing leſſe, then to heare that they are the Apoſtles of the Deuill: nay rather they glory aboue others in the name of Chriſt, and boaſt themſelues to be the moſt ſincere preachers of the Goſpell. But becauſe they mingle the law and the Goſpell together, they can not but be the peruerters of the Goſpell. For either Chriſt muſt remaine and the law periſh: or the law muſt remaine and Chriſt periſh: For Chriſt and the law can by no meanes agree and raigne together in the conſcience. Where the righteouſnes of the law ruleth, there can not the righteouſnes of grace rule. And againe, where the righteouſnes of grace raigneth, there can not the righteouſnes of the lawe raigne: for one of them muſt needes geue place vnto the other. And if thou canſt not beleeue,The righteouſnes of the lavv, and the righteouſnes of grace are contrary. that God will forgeue thy ſinnes for Chriſtes ſake, whom he ſent into the world to be our high prieſt: how then I pray thee, wilt thou beleeue that he will forgeue the ſame for the works of the law, which thou couldeſt neuer performe: Or for thine owne workes, which (as thou muſt be compelled to confeſſe) be ſuch, as it is impoſſible for them to counteruaile the iudgement of God? Wherefore the doctrine of Grace can by no meanes ſtande with the Doctrine of the Lawe. The one muſt ſimplye be refuſed and aboliſhed, and the other confirmed and ſtabliſhed,They that mingle the righteouſnes of the lavve and grace together, are ſubuerters of the goſpell of Chriſt. For as Paule ſayeth here, to mingle the one with the other, is to ouerthrow the Goſpell of Chriſt. And yet if it come to debating, the greater parte ouercommeth the better. For Chriſt with his ſide is weake, and the Goſpell is but a fooliſh preaching. Contrariwiſe, the kingdome of the world and the Deuill the prince thereof, are ſtrong. Beſides that, the wiſedom and righteouſnes of the fleſh cary a goodly ſhew. And by this meanes the righteouſnes of grace and Faith is loſt, and the other righteouſnes of the law and workes aduaunced and maintained. But this is our comforte, that the Deuill with all his limmes, can not doe what he would. He may trouble many, but he can not ouerthrow Chriſtes Goſpell. The truth may be aſſailed, and may come in daunger, but peariſh it can not. It may be aſſailed, but vanquiſhed it can not be: For the vvord of the Lord indureth for euer. The diſcommodities that follovv the mingling of faith and vvorks together.It ſeemeth to be a light matter, to mingle the lawe and the Goſpell, faith and works together: but it doth more miſchiefe then mans reaſon can conceaue. For it doth not onely blemiſh and darken the knowledge of grace, but alſo it taketh away Chriſt with all his benefits, and it vtterly ouerthroweth the Goſpell, as Paule ſaith in this place. The cauſe of this great euill is our fleſh: which being plunged in ſinnes, ſeeth no way how to get out but by works, & therefore it would liue in the righteouſnes of the lawe, and reſt in the truſt and confidence of her owne works. Wherefore it is vtterly ignoraunt of the doctrine of faith and grace: without which notwithſtanding it is impoſſible for the conſcience to finde reſt and quietnes. It appeareth alſo by theſe words of Paule: And intend to peruert the Goſpell of Chriſt, that the falſe Apoſtles were exceeding bolde and ſhameleſſe, which with all their might ſet them ſelues againſt Paule. Wherefore he againe, vſing his ſpirite of zeale and feruencie, and being fully perſwaded of the certaintie of his calling, ſetteth him ſelfe ſtrongly againſt them, & wōderfully magnifieth his miniſtery, ſaying:

Verſe. 8. But though that vve or an Angell from heauen preach vnto you othervviſe then that vve haue preached vnto you, let him be accurſed. The vehemēt zeale of Paule againſt the falſe Apoſtles.Here Paule caſteth out very flames of fire, and his zeale is ſo feruent that he beginneth alſo almoſt to curſe the Angels. Although, ſayth he, that we our ſelues, euen I and my brethren Timothy and Titus, and as many as teach Chriſt purely with me (I ſpeake not now of thoſe ſeducers of cōſciences): yea or if an angel from heauen preach vnto you &c. notwithſtanding I would rather, that I my ſelfe, my brethren, yea & the very Angels from heauen alſo, ſhould be holden accurſed, then that my Goſpel ſhould be ouerthrowen. This is in deede a vehement zeale, that he dare ſo boldly curſe, not onely him ſelfe and his brethren, but alſo euen an Angell from heauen. The Greke word Anathema, in Hebrew Herem, ſignifieth a thing accurſed, execrable, and deteſtable: which hath nothing to doe, no participation, or communion with God. So the citie Hierico (ſaith Ioſua) shalbe accurſed for euer, Ioſua. 6.26. that it neuer be builded vp againe. And in the laſt of Leuiticus it is written: Nothing ſeparate from the common vſe, vvhich shal be ſeparate from man, Leuit. 16.29. shalbe redemed but die the death, vvhether it be man or beaſt. Exod. 17.14. So God had appointed that Amalech, & certaine other cities accurſed by gods owne ſentence, ſhould be vtterly raſed and deſtroied. This then is Paules minde: I had rather that my ſelfe, and other my brethren, yea and an Angell from heauen ſhould be accurſed, then that we or others ſhould preach any other Goſpell, then that which we haue preached already. So Paule firſt curſeth him ſelfe: for cunning artificers are wont firſt to finde faulte with themſelues, that they may the more frely and ſharply afterwards reproue others. Paule therfore concludeth, that there is no other Goſpell beſides that, which he himſelfe had preached.The Goſpell of Paule. But he preached not a Goſpell which he had him ſelfe deuiſed, but the ſame which God promiſed before by his Prophets in the holy ſcriptures. Rom. 1. Therefore he pronounceth him ſelfe and others, yea euen an Angell from heauen,Acts. 13.2. Rom. 1.2. Deut. 18.15. Act. 3.22. to be vndoubtedly accurſed, if they teach any thing contrarie vnto the firſt Goſpell. For the voice of the Goſpell once ſent forth shall not be called backe againe til the day of iudgment.

Verſe. 9. As vve ſaid before ſo ſay vve novv againe, if any man preach vnto you othervviſe then that you haue receaued, let him be accurſed. He repeteth the ſelfe ſame thing, onely chaunging the perſons. Before he curſed him ſelfe, his brethren, and an Angell from heauen. Here if there be any (ſaith he) beſides vs, which preach vnto you any other Goſpell then that ye haue receaued of vs, let them alſo be accurſed. Therefore he plainly excommunicateth and curſeth all teachers in generall, him ſelfe, his brethren, an Angell,The vehemencie of Paule againſt the falſe Apoſtles. & moreouer all others whatſoeuer, namely all thoſe falſe teachers his aduerſaries. Here appeareth an exceeding greate feruencie of ſpirite in the Apoſtle, that dare curſe all teachers thorow out the whole world and in heauen, which peruert his Goſpel & teach any other. For all men muſt either beleue that Goſpel that Paule preached, or els they muſt be accurſed and condemned.An horrible ſentence againſt the Papiſtes. O would to God this terrible ſentence of the Apoſtle might ſtrike a feare into their harts that ſeeke to peruert the Goſpel of Paule: of which ſorte at this day (the more it is to be lamented) the world is full. The chaunging of perſons is here to be marked. For Paule ſpeaketh otherwiſe in his firſt curſing, then he doth in this ſecond. In the firſt he ſaith: If vve or an Angell from heauen, preach vnto you any other Goſpell then that vve haue preached vnto you. In the ſecond: then that you haue receaued. And this he doth of purpoſe, leſt the Galathians ſhould ſay: We, o Paule, do not peruert the goſpell that thou haſt preached vnto vs: we vnderſtood thee not rightly, but the teachers that came after thee, haue declared vnto vs the true meaning therof. This (ſaith he) wil I in no caſe admitte. They ought to adde nothing, neither to correct it: but that which you heard of me, is the ſincere word of God: let this onely remaine. Neither doe I deſire my ſelfe to be an other maner of teacher then I was, nor you other diſciples. Wherefore, if ye heare any man, bringing any other Goſpel then that ye haue heard of me, or bragging that he will deliuer better things then ye haue receaued of me, let him and his diſciples be both accurſed. The contents of the tvvo firſt chapters.The firſt two chapters, in a maner containe nothing els but defences of his doctrine, and confutations of errours. For in the ende of the ſecond chapter, at the laſt he beginneth to handle the article of iuſtification. Notwithſtanding, this ſentence of Paule ought to admoniſh vs, that ſo many as thinke the Pope to be the iudge of holy ſcripture, are accurſed. Which thinge the Popes Scholemen haue wickedly taught,The reaſon of the Papiſts, to proue that the Church is aboue the ſcripture. ſtanding vpon this ground: The church hath allowed foure Goſpels onely: therefore there are but foure. For if it had allowed more, ther had ben more. Now ſeeing the Church might receaue and allowe ſuch and ſo many Goſpels as it would, therefore the Church is aboue the Goſpell. A goodly argument forſoth. I approue the ſcrpture, Ergo I am aboue the ſcripture. Iohn Baptiſt acknowledgeth and confeſſeth Chriſt and pointeth to him with his finger, therfore he is aboue Chriſt. The Church approueth the Chriſtian faith and doctrine, therefore the Church is aboue them. For the ouerthrowing of this their wicked and blaſphemous doctrine againſt God, thou haſt here a plaine text like a thunderbolt, wherein Paule ſubiecteth both him ſelfe and an Angell from heauen, and Doctours vpon earth, and all other teachers and maiſters whatſoeuer, vnder the authoritie of the ſcripture. For they ought not to be maiſters, iudges, or arbiters, but onely witneſſes, diſciples and confeſſours of the Church,The vvord of God muſt only be taught in the church. whether it be the Pope, Luther, Auguſtine, Paule, or an Angell from heauen. Neither ought any doctrine to be taught or heard in the Church beſides the word of God, that is to ſay, the holy ſcripture. Otherwiſe accurſed be both the teachers and hearers together with their doctrine.

Verſe. 10. For novve preach I mans doctrine or Gods? Theſe words are ſpoken with the ſame vehemencie that the former were. As if he would ſay: Am I Paule ſo vnknowen amongeſt you, which haue preached ſo openly in your churches? Are my bitter conflicts and ſo many ſharpe battails againſt the Iewes, yet vnknowne vnto you? It appeareth, I thinke, ſufficiently vnto you by my preaching, by ſo many and great afflictions which I haue ſuffered, whether I ſerue men or God. VVhat revvard Paule receaued for his paines taking. VVhat the miniſters of God ought to ſeeke. For all men ſee that by this my preaching I haue not onely ſtirred vp perſecution againſt me in euery place, but haue alſo procured the cruell hatred both of mine owne nation and of all other men. I ſhew therefore plainely enough that I ſeeke not by my preaching the fauour or liking of men, but to ſet forth the goodnes and glory of God. Neither doe we (be it ſpoken without bragge) ſeeke the fauour of men by our doctrine.Epheſ. 2.3. For we teach that all men are wicked by nature, and the children of wrath. We condenme mans freewill,The ſumme and effect of the doctrine of the Goſpel. his ſtrength, wiſedome and righteouſnes, and all religion of our deuiſing. And to be ſhorte, we ſay that there is nothing in vs that is able to deſerue grace and the forgeuenes of ſinnes: but we preach, that we obtaine this grace by the free mercy of God onely for Chriſtes ſake.Pſal. 19.[illegible: 1 letter] For ſo the heauens shevv forth the glory of God and his vvorkes, condemning all men generally with their works. This certes is not to preach for the fauour of men and of the world. For the world can abide nothing leſſe then to heare his wiſedome, righteouſnes, religion, and power condemned. And to ſpeake againſt thoſe mighty and glorious gifts of the world, is not to flatter the world, but rather to procure hatred and indignation of the world. For if we ſpeake againſt men or againſt any ſuch things as pertaine to their glory, it can not be, but that cruell hatred, perſecutions, excommunications, murthers and condemnations therevpon muſt needes follow, If then (ſaith Paule) they ſee other matters, why ſee they not this alſo, that I teach the things yt are of God & not of men? that is to ſay:To teach the things that are of God, yt I ſeeke no mans fauour by my doctrine, but I ſet out Gods mercie offred vnto vs in Chriſt. For if I ſought the fauour of men, I would not condenme their workes. Now for as much as I condemne mens workes, that is to ſay, becauſe I ſhew Gods iudgement out of his word (whereof I am a Miniſter) againſt all men, how that they are ſinners, vnrighteous, wicked, children of wrath, bondſlaues of the deuill and damned, and that they are not made righteous by works, or by circumciſion, but by grace onely and faith in Chriſt: therfore I procure vnto my ſelfe the deadly hatred of men. For they cā abide nothing leſſe, than to be taken for ſuch maner of men: nay rather they would be praiſed for wiſe, righteous, and holy. Wherfore this witneſſeth ſufficiently, that I teach not mans doctrine. After the ſame maner Chriſt ſpeaketh alſo in the ſeuenth of Iohn:Iohn. 7.7. VVhy the vvorld hateth Chriſt. Iohn. 3.19. The vvorld can not hate you, but me it hateth, becauſe I teſtifie of it that the vvorkes thereof are euill. And in the third of Iohn: This is condemnation, that light is come into the vvorld, and men loued darknes more then light, becauſe rheir vvorkes vvere euill. Nowe, that I teach the things which are of God (ſaith the Apoſtle) hereby it may ſufficiently appeare, that I preach the grace, goodnes & glory of God alone. Moreouer, he that ſpeaketh (as Chriſt ſaith) thoſe things which his Lord and maiſter hath commaunded him, and glorifieth not him ſelfe, but him whoſe meſſenger he is, bringeth and teacheth the true woorde of God. But I teache thoſe things onely which are commaunded me from aboue: neither glorifie I my ſelfe, but him that ſent me.Signes that teſtifie Paules doctrine to be true. Beſides that, I ſtirre vp againſt my ſelfe the wrath and indignation both of the Iewes and Gentiles: Therefore my doctrine is true, pure, certaine and of God, neither can there be any other, (much leſſe then, any better) then this my doctrine is. Wherfore whatſoeuer doctrine els teacheth not as mine doth, that all men are ſinners and are iuſtified by faith only in Chriſt, muſt needes be falſe, wicked, blaſphemous, accurſed and deuilliſh: and ſuch alſo are all they which either teach it or receaue it. So we with Paule both boldly and aſſuredly doe pronounce all ſuch doctrine to be accurſed and abhominable, as diſſenteth from ours. For in deede we ſeke not by our preaching the praiſe of men or the fauour of Princes or Biſhops, but the fauour of God alone, whoſe onely grace and mercy we preach, deſpiſing and treading vnder our feete whatſoeuer is of our ſelues. Whoſoeuer he be then which ſhall teach any other goſpell, or that which is contrary to ours, let vs be bold to ſay that he is ſent of the Deuill, and hold him accurſed.

Verſe. 10. Or goe I about to pleaſe men? That is, doe I ſerue men or God? He hath alwaies a glaunce at the falſe Apoſtles.Falſe Apoſtles ſeeke to pleaſe men. Theſe (ſaith he) muſt nedes ſeeke to pleaſe & to flatter men: for by this meanes they ſeeke, that they againe may glory in their fleſh. Moreouer, becauſe they will not beare the hatred and perſecution of men, they teach circumciſion, onely to auoide the perſecution of the croſſe of Chriſt, as followeth in the 5 chapter. So at this day you may finde many which labour to pleaſe men,Teachers of mens traditions doe pleaſe men. & to the end they may liue in peace and ſecuritie of the fleſh, they teach mans doctrine, that is to ſay, wicked things, or els they allow the blaſphemies and wicked iudgements of the aduerſaries, contrary to the word of God and againſt their owne conſcience, that they may keepe ſtil the fauour of Princes and Biſhops, and enioy their goods: But we, becauſe we endeuour to pleaſe God and not mē,The revvard of godly teachers. do ſtirre vp againſt vs the malice of the Deuill and of hell it ſelfe: we beare the reproches and ſclaunders of the world, death, & al the miſchiefes that can be wrought againſt vs. So ſaith Paule here: I ſeeke not to pleaſe men, that they may praiſe my doctrine, and report me to be an excellent teacher, but I deſire only that my doctrine may pleaſe God: and by this meanes I make men my mortal enemies. Which thing I find by experience to be moſt true: for they requite me with infamy, ſclaunder, impriſonment and ſword. Contrariwiſe, the falſe Apoſtles teach the things that are of men, that is to ſay, ſuch things as be pleaſant and plauſible to mans reaſon, and that to the end they may liue in eaſe and purchaſe the fauour, good will and praiſe of the people. And ſuch men finde that they ſeeke for.The revvard of falſe and vngodly teachers. Mat. 6.2. For they are praiſed and magnified of men. So ſaith Chriſt alſo. Math. 6. That hypocrits do al things to be praiſed of mē. And in the. 5. of Iohn he ſharply reproueth ſuch: Hovv can ye beleue (ſaith he) vvhich receaue honour one of an other, and ſeeke not the honour that commeth of God alone? Theſe things which Paule hath hitherto taught,Io. 5.44. are in a maner examples onely. In the meane time notwithſtanding he is very earneſt euery where, in prouing his doctrine to be ſincere and vnfained. Therefore he exhorteth the Galathians that they forſake it not for any other doctrine.

Verſe. 10. For if I should yet pleaſe men I vvere not the ſeruaunt of God? All theſe things are to be referred to the whole office and miniſterie of Paule, to ſhew what a contrarietie there was betwene his conuerſation before in the Iewiſh law, and his conuerſation now vnder the goſpell. As if he would ſay: Doe ye thinke that I goe about ſtill to pleaſe men, as I did in times paſt? So he ſpeaketh afterwardes in the fifte chapter.Verſe. 11. If I yet preach Circumciſion, vvhy doe I ſuffer perſecution? As though he would ſay: Doe ye not ſee and heare of my daily conflictes, great perſecutions and afflictions? After I was conuerted & called to office of Apoſtleſhip, I neuer taught mans doctrine, neither ſought I to pleaſe men, but God onely. That is to ſay: I ſeke not by my miniſterie & doctrine the praiſe and fauour of men, but of God. Here againe is to be marked how maliciouſly and craftely the falſe apoſtles went about to bring Paule into hatred among the Galathians.Lies and ſclā ders deuiſed by the falſe Apoſtles againſt Paule. They picked out of his preachings & wrytings certaine cōtradictions (as our aduerſaries at this day do out of our bokes), & by this meanes they would haue cōuinced him yt he had taught cōtrary things. Wherfore they ſaid yt ther was no credit to be geuē vnto him: but ye Circūciſiō and the law ought to be kept. Which thing he himſelf alſo by his example had allowed,Acts. 16.5. Acts. 18.13. Acts. 21.24. becauſe he had circumciſed Timothy according to the lawe, had purified him ſelfe with other foure men in the temple at Ieruſalem, & had ſhauen his head at Cenchrea. Theſe cauillers ſurmiſed that Paule was conſtrayned to doe theſe thinges by the commaundement and authority of the Apoſtles. Which notwtſtanding he had kept as indifferent, bearing with the infirmity of the weake brethern (which yet vnderſtode not the chriſtian liberty) leſt they ſhould be offended. To whoſe cauillations thus he aunſwereth: How true it is which the falſe apoſtles forge againſt me for the ouerthrowing of my goſpell, and ſetting vp of the law and Circumciſion againe, the matter it ſelfe ſufficiently declareth. For if I would preach the law and Circumciſion, and commend the ſtrength, power, and will of man, I ſhould not be ſo hated of them, but ſhould pleaſe them maruelouſly well.

Verſ. 11.12. Novv I certefie you brethern, that the goſpell vvhich vvas preached of me,1 Cor. 15.1. Acts. 9.1. vvas not after man. For neither receaued I it of man, neither vvas I taught it but by the reuelation of Ieſus Chriſt. The chiefe purpoſe of Paule in this diſputation.Here is the principal poynt of all this matter: which containeth a confutation of his aduerſaries, and a defence of his doctrine to the ende of the ſecond chapter. This he vrgeth, this he ſtandeth vpon, & with an oth confirmeth it, yt he learned not his goſpel of any man, but receaued the ſame by the reuelation of Ieſus Chriſt. And in that he ſweareth, he is conſtrained ſo to do, yt the Galathians may beleue him, and alſo, that they ſhould geue no eare to yt falſe Apoſtles: whō he reproueth as liers, becauſe they had ſaid, yt he learned & receaued his goſpel of ye Apoſtles. Where he ſayth that his goſpell is not after man, he meaneth not, that his goſpell is not earthly, (for that is manifeſt of it ſelfe: and the falſe apoſtles bragged alſo that their doctrine was not earthly but heauenly):Paules doctrine vvas not after man. but he meaneth that he learned not his goſpel by the miniſterie of men, or receiued it by any earthly meanes (as we all learne it either by the miniſtery of men, or els receaue it by ſome earthly meanes: ſome by hearing, ſome by reading, and ſome by writing): but he receaued the ſame onely by the reuelation of Ieſus Chriſt. If any man liſt to make any other diſtinction, I am not againſt it.Chriſt both God and man The Apoſtle ſheweth here by the way, that Chriſt is not onely man, but that he is both very God and very man, whan he ſayth: that he receaued not his goſpell by man. Now, Paule receaued his goſpell in the way as he was going to Damaſcus, where Chriſt appeared vnto him, and talked with him. Afterwardes alſo he talked with him in the temple at Ieruſalem: VVhere Paule receaued the Goſpell. Acts. 9.71. but he receaued his goſpel vpon the way, as Luke reciteth the ſtorie in the .9. of the Actes. Ariſe (ſayth Chriſt) and goe into the Citie, and it shall be told thee vvhat thou muſt doe. He doth not bid him goe into the citie, that he might learne the goſpel of Ananias: but Ananias was bid to goe and baptiſe him, to lay his hands vpon him, to commit the miniſterie of the word vnto him, and to commend him vnto the Church: and not to teach him the Goſpel, which he had receaued afore (as he glorieth in this place) by the onely reuelation of Ieſus Chriſt. And this Ananias himſelfe confeſſeth, ſaying: Brother Saule, Verſe. 1[illegible: 1 letter]. the Lord vvhich appeared to thee in the vvay hath ſent me, that thou mighteſt receaue thy ſight. Therfore he receaued not his doctrine of Ananias, but being already called, lightned, and taught of Chriſt in the way, he was ſent to Ananias, that he might alſo haue the teſtimonie of men, that he was called of God to preach the goſpell of Chriſt. This Paule was conſtrained to recite, to put away the ſclaunder of the falſe Apoſtles, who laboured to bring him into hatred among the Galathians, ſaying that Paule was inferiour to the reſt of the Apoſtles ſchollers: who had receaued of the Apoſtles that which they taught and kept: whoſe conuerſation alſo they had ſeene a long time: and that Paule him ſelfe had alſo receaued the ſame things of them, although he did now deny it. Why then would they rather obey an inferiour, and deſpiſe the authoritie of the Apoſtles themſelues, who were not onely the fore elders and teachers of the Galathians, but alſo of al the Churches through out the whole world. The argument of the falſe Apoſtles takē from the authoritie of the Apoſtles.This argument, which the falſe Apoſtles grounded vpon the authority of the Apoſtles, was ſtrong & mighty, wherby the Galathians were ſodenly ouerthrowne, eſpecially in this matter. I would neuer haue beleued, had I not ben taught bp theſe exāples of the Churches of Galatia, of the Corinthians & others, that they which had receaued the word of God in the beginning with ſuch ioy (among whom were many notable men) could ſo quickly be ouerthrowne. Oh good God, what horrible and infinite miſcheefes may one onely argument eaſily bring: which ſo pearceth a mans conſcience when God withdraweth his grace, that in one moment he loſeth altogether. By this craftie pretence then the falſe Apoſtles deceaued the Galathians, being not fully ſtabliſhed and grounded, but as yet weake in the Faith. Moreouer, the matter of iuſtification is brickle: not of it ſelfe (for of it ſelfe it is moſt ſure and certaine) but in reſpect of vs. Whereof I my ſelfe haue good experience. For I know in what houres of darknes I ſometimes wraſtle. I know how often ſodenly I loſe the beames of the goſpell and grace, as being ſhadowed from me with thicke and darke cloudes.So great is the vveaknes euē of the godly, that they are hardli dravvn to Gods promiſes, though they be moſt certaine. Briefly I know in what a ſlippery place euen ſuch alſo do ſtand, as are well exerciſed, and ſeeme to haue ſure footing in matters of faith. We haue good experience of this matter: For we are able to teach it vnto others, and this is a ſure token that we vnderſtand it. But when in the very conflict we ſhould vſe the goſpell, which is the word of grace, conſolation and life, there doth the law, the worde of wrath, heauines and death preuent the goſpell, and beginneth to rage: and the terrours which it raiſeth vp in the conſcience,The office of the lavv. are no leſſe then was that horrible ſhew in the mount Synai. Exod. 19.18. So that euen one place out of the ſcripture containing ſome threatning of the law,He alludeth to the geuing of the lavv in mount Synai. drowneth and beareth downe all conſolations beſides, and ſo ſhaketh all our inward powers, that it maketh vs to forget Iuſtification, Grace, Chriſt, the goſpell, and altogether. The conflictes of the godly.Therfore in reſpect of vs, it is a very brickle matter, becauſe we are brickle. Againe, we haue againſt vs euē the one halfe of our ſelues: that is to ſay, reaſon, & all ye powers therof. Beſides all this, ye fleſh reſiſteth the ſpirite,Galat. 5.17. which can not beleeue aſſuredly yt the promiſes of God are true. It fighteth therfore againſt the ſpirite, and (as Paule ſayth) it holdeth the ſpirite captiue: Rom. 7.23. ſo that it can not beleeue ſo ſtedfaſtly as it would. Wherefore we teach continually that the knowledge of Chriſt and of Faith, is no worke of man, but ſimplie the gift of God,Faith is the gift of God. who as he createth Faith, ſo doth he kepe it in vs. And euen as he firſt geueth Faith vnto vs through the word, ſo afterwardes he exerciſeth, encreaſeth, ſtrengtheneth & maketh perfect the ſame in vs by the word. Therfore the greateſt ſeruice that a man can doe vnto God, The cheefe ſeruice of God. VVhat inconueniences follovv the lothing of Gods vvord. & the very Sabboth of Sabboths is to exerciſe him ſelfe in true godlines, diligently to read and to heare the word. Contrariwiſe there is nothing more daū gerous then to be wery of the word. He therfore that is ſo cold that he thinketh him ſelfe to know enough, and beginneth by litle and litle to lothe the word, that mā hath loſt Chriſt and the goſpel, and that which he thinketh him ſelf to know, he attaineth onely by bareSpeculatiō is a naked knovvledge vvithout practiſe. Iam. 1.23.24. ſpeculation: And he is like vnto a man (as S. Iames ſayth): VVho beholding his face in a glaſſe, goeth his vvay, and by and by forgetteth vvhat his countenaunce vvas. Wherefore let euery faithfull man laboure and ſtriue with all diligence to learne and to keepe this doctrine:The doctrine of true godlines is kept by prayer and earneſt ſtudie of the vvorde. And to that ende let him vſe humble and hearty prayer, with continuall ſtudie and meditation of the worde. And when we haue ſtriuen neuer ſo much, yet ſhall we haue enough to keepe vs occupied. For we haue to doe with no ſmall enemies, but ſtrong and mighty, and ſuch as are in continuall warre againſt vs, namely our owne fleſh, all the daungers of the world,The enemies of the godly. the law, ſinne, death, the wrath and iudgement of God, and the Deuill himſelfe: who neuer ceaſeth to tempt vs inwardly by his fierie darts, & outwardly by his falſe Apoſtles, to the ende that he may ouerthrow, if not all, yet the moſt part of vs. This argument therefore of the falſe apoſtles had a goodly ſhew,The reaſon vvhich at this day is vſed againſt vs, and preuaileth vvith many. and ſeemed to be very ſtrong. Which alſo at this day moueth many, namely that the Apoſtles, the holy fathers and their ſucceſſours haue ſo taught: that the Church ſo thinketh and beleeueth: Moreouer that it is impoſſible that Chriſt ſhould ſuffer his Church ſo long time to erre. Art thou alone (ſay they) wiſer then ſo many holy men? wiſer then ye whole church? After this maner the deuil being chaunged into an Angell of light, ſetteth vpon vs craftely at this day by certaine peſtiferous hypocrites, who ſay: We paſſe not for the Pope, nor for the Biſhops thoſe great perſecutors and contemners of Gods word: we abhorre alſo ye hypocriſie & deceitfulnes of Monkes & ſuch like: but we would haue the aucthoritie of holy Church to remaine vntouched. The Church hath thus beleeued and taught this long time. So haue all the Doctours of the primatiue Church,The Deuils argument. holy men, more auncient and better learned then thou. Who art thou, that dareſt diſſent from all theſe, and bring vnto vs a contrary doctrine? When Satan reaſoneth thus, conſpiring with the fleſh and reaſon, then is thy conſcience terrified and vtterly deſpaireth, vnleſſe thou conſtantly retourne to thy ſelfe againe, and ſay: Whether it be Cyprian, Ambroſe, Auguſtine, either S. Peter, Paule or Iohn, yea or an Angell from heauen that teacheth otherwiſe, yet this I know aſſuredly, that I teach not the things of men, but of God: that is to ſay, I attribute all things to God alone, and nothing to man. When I firſt tooke vpon me the defence of the Goſpell, I remember that Doctor Staupitius a worthy man,Doctour Staupitius a fauourer of Luthers doctrine, vvhē he began to preach. ſayd thus vnto me. This liketh me well that this doctrine which thou preacheſt, yeldeth glory and all things elſe vnto God alone, and nothing vnto man: for vnto God there can not be attributed too much glory, goodnes, mercie. &c. This ſaying did then greatly comfort and confirme me. And true it is that the doctrine of the Goſpell taketh from men all glory,The doctrine of the goſpell attributeth all things vnto God, and nothing to man. wiſedom, righteouſnes. &c. and geueth them to the creatour alone, who made all things of nothing. We may alſo more ſafely attribute too much vnto God then to man. For in this caſe I may ſay boldly: Be it ſo that the Church, Auguſtine and other Doctours, alſo Peter and Apollo: yea euen an Angell from heauen, teach a contrary doctrine, yet my doctrine is ſuch, that it ſetteth forth and preacheth the grace and glory of God alone, and in the matter of ſaluation, it condemneth the righteouſnes and wiſedom of all men. In this caſe I can not offend, becauſe I geue both to God and man, that which properly and truely belongeth vnto them both. But thou wilt ſay: The Church is holy, The Fathers are holy. It is true: notwithſtanding, albeit the church be holy, yet is it compelled to pray:Mat. 1.1[illegible: 1 letter]. forgeue vs our treſpaſſes. So, though the fathers be holy, yet are they ſaued through the forgeuenes of ſinnes. Therfore neither am I to be beleued,Neither Angels nor Apoſtles, or any other to be beleued: if they teach any thing againſt the vvord of God. nor the Church, nor the Fathers, nor the Apoſtles, no nor an Angell from heauen, if we teach any thing againſt the word of God, but let the vvord of God abide for euer: For elſe this argument of the falſe Apoſtles had mightely preuailed againſt Paules doctrine. For in deede it was a great matter, a great matter I ſay, to ſet before the Galathians the whole Church, with all the companie of the Apoſtles, againſt Paule alone, but lately ſprong vp and of ſmall authoritie. This was therefore a ſtrong argument, and concluded mightely. For no man ſayth willingly that the Church erreth, and yet it is neceſſary to ſay that it erreth, if it teache any thing beſides or againſt Gods worde. Peter the cheefe of the Apoſtles taught both in life and doctrine beſides Gods word, therfore he erred and was deceaued.The errour of Peter. Neither did Paule diſſemble that errour (although it ſeemed to be but a light fault) becauſe he ſawe it would turne to the hurt of the whole Church, but vvithſtoode him euen to his face, Galat. 2.11. becauſe he vvalked not after the truth of the Goſpell. Therefore neither is the Church, nor Peter, A chefe argument againſt vs. nor the Apoſtles, nor Angels from heauen to be heard, vnleſſe they bring and teach the pure word of God. This argument euen at this day is not a little preiudiciall to our cauſe. For if we may neither beleeue the Pope, nor the Fathers, nor Luther, nor any other, except they teach vs ye pure word of God, whom ſhall we then beleeue? Who in the meane while ſhall certefie our conſciences which part teacheth the pure word of God, we or our aduerſaries? For they bragge, that they alſo haue the pure worde of God and teach it. Againe, we beleue not the Papiſtes, becauſe they teach not the word of God, neither can they teach it. Contrariwiſe, they hate vs moſt bitterly, and perſecute vs, as moſt peſtilent heretikes and ſeducers of the people. What is to be done in this caſe? Shall it be lawfull for euery fantaſticall ſpirite, to teach what him ſelfe liſteth, ſeeing the world can neither heare nor abide our doctrine? For although we glory with Paule, that we teach the pure Goſpell of Chriſt (vnto which, not onely the Emperour, Pope, and the whole world ought to geue credite, but alſo ought gladly and thankfully to receaue and embrace it, yea, and diligently to prouide, that it be taught in euery place: and if any ſhould teach the contrary, were he the Pope, an Apoſtle, or an Angell from heauen, to holde him accurſſed together with his Goſpell), yet for all that, we profite nothing, but are compelled to heare, that this our glorying is not onely vaine, raſh, and arrogant, but alſo Deuiliſh and full of blaſphemie. But if we abaſe our ſelues, and geue place to the rage of our aduerſaries, then both the Papiſts and Anabaptiſts waxe proud. The Anabaptiſts wil vaunt ye they bring and teach vs ſome ſtraunge thing which the world neuer heard of before. The Papiſtes will ſet vp againe and ſtabliſhe their olde abhominations. Let euery man therfore take hede,A preacher muſt be ſure of his calling and doctrine. Galat. 1.8. that he be moſt ſure of his calling and doctrine, that he may boldly ſay with Paule: Although vve or an Angell from heauen preach vnto you othervviſe, then that vvhich vve haue preached vnto you, let him be accurſed.

Verſe. 13. For you haue heard of my conuerſation in times paſt in the Ievvish religion, hovv thar I perſecuted the Church of God extremely and vvaſted it: And profited in the Ievvish religion, aboue many of my companions of mine ovvne nation. This place hath in it no ſinguler doctrine. Notwithſtāding Paule alledgeth here his owne example, ſaying: I haue defended the obſeruations of the Phariſeis and the law more conſtantly then ye, and all your falſe teachers. Wherfore if the righteouſnes of the law had bene any thing worth,The zeale of Paule. I had not turned backe from it: in the keping wherof notwithſtanding before I knew Chriſt, I did ſo exerciſe my ſelfe, and ſo profite therin, that I excelled many of my companions of mine owne nation. Moreouer I was ſo zelous in defence of the ſame, yt I perſecuted the church of God extremely, & waſted it. For hauing receaued authoritie of the high prieſts,Actes. 8.1. Actes. 9.12. Actes. 16.4. Rom. 9.3. I put many in priſon, & whē they ſhould be put to death I pronounced the ſentēce, and puniſhing them thorow out all the Sinagoges I compelled them to blaſpheme, & was ſo exceding mad vpon them, that I perſecuted them euen vnto ſtraunge cities.

Verſe. 14. And vvas much more zelous of the traditiōs of my fathers. He calleth not here the Phariſaicall or humane traditions: the traditions of his fathers, for here he treateth not of the Phariſaicall traditions, but of a farre higher matter, and therefore he calleth euen that holy law of Moiſes, VVhat Paule calleth the traditions of the fathers. his fathers traditions: that is to ſay, receaued and left as an inheritaunce from the fathers. For theſe (ſayth he) vvhē I vvas in the Ievvish religion, I vvas very zelous. He ſpeaketh after the ſame maner to the Philippians.Phil. 3.5. As concerning the lavv (ſayth he) I vvas a Phariſee, cōcerning zeale I perſecuted the church, and as concerning the righteouſnes of the lavv I vvas vnrebukeable. As though he would ſay: Here I may glory, and may cōpare with the whole nation of the Iewes, yea euen with the beſt and the holieſt of all thoſe which are of the Circumciſion: Let them ſhew me if they can, a more zelous and earneſt defender of Moiſes law, then I haue bene. This thing (O ye Galathians) ought to haue perſwaded you, not to beleue theſe ſeducers & deceauers, which magnify the righteouſnes of the law, as a matter of great importaunce, when as, if there were any cauſe to glory in the righteouſnes of the law, I haue more cauſe to glory then any other. In like maner ſay I of my ſelfe, that before I was lightned wt the knowledge of the goſpel, I was as zelous for the papiſtical lawes and traditions of the fathers, as euer any was, moſt earneſtly maintaining & defending them as holy and neceſſary to ſaluation. Moreouer, I did my endeuour to obſerue & kepe them my ſelfe as much as was poſſible for me to do, puniſhing my pore body with faſting, watching, praying & other exerciſes, more thē all they which at this day do ſo bitterly hate and perſecute me becauſe now I take frō them the glory of iuſtifying. For I was ſo diligent and ſuperſtitious in the obſeruation hereof, that I laid more vpon my body, then without daunger of health it was able to beare. I honoured the Pope of mere conſcience & vnfainedly, not ſeking after prebēds, promotions & liuings: but whatſoeuer I did, I did it wt a ſingle hart, of a good zeale & for ye glory of god. But thoſe things which then were gainfull vnto me,Phil. 3.[illegible: 1 letter]. now with Paule I count to be but loſſe for the excellencie of ye knowledge of Ieſus Chriſt my Lord. But our aduerſaries, as idle bellies & tried with no tentations, beleue not that I and many others haue endured ſuch things: I ſpeake of ſuch as with great deſire ſought for peace & quietnes of conſcience, which notwithſtanding in ſo great darknes it was not poſſible for them to finde.

Ʋerſ. 15.16.17. But vvhen it had pleaſed God (vvhich had ſeparated me from my mothers vvombe, and called me by his grace) to reueale his ſonne in me, that I should preach him among the Gentiles, immediately I communicated not vvith flesh and bloud. Neither came I againe to Ieruſalem to them vvhich vvere Apoſtles before me, but I vvent into Arabia, and turned againe vnto Damaſcus. This is the firſt iourney of Paule. And here he witneſſeth,The firſt iourney of Paule. that ſtraight way, after he was called by the grace of God to preach Chriſt among the Gentiles, he went into Arabia without the aduiſe of any mā, to that vvorke whervnto he was called. And this place witneſſeth by vvhom he was taught, & by what meanes he came to the knowledge of the Goſpell and to his Apoſtleſhip. VVhen it pleaſed God (ſaith he.) As if he would ſay: I haue not deſerued it, becauſe I was zealous for the lawe of God without iudgement, nay rather this fooliſh and wicked zeale ſtirred me vp, that God ſo permitting, I fell hedlong into more abhominable and outragious ſinnes. I perſecuted the church of God, I was an enemy of Chriſt, I blaſphemed his Goſpell, and to conclude,Paules merite or deſert. I was the author of ſheding much innocent bloud. This was my deſert. In ye middeſt of this cruell rage I was called to ſo great & ineſtimable grace. What? was it becauſe of this outragious cruelty? No forſoth. But the aboundant grace of God who calleth and ſheweth mercy to whom he will, pardoned and forgaue me all theſe blaſphemies: and for theſe my horrible ſinnes (which then I thought to be perfect righteouſnes, & an acceptable ſeruice vnto God) he gaue vnto me his grace,By vvhat deſerts vve attaine to grace the knowledge of his truth, and called me to be an Apoſtle. We alſo are come at this day to the knowledge of grace by the ſelf ſame merits. I crucified Chriſt daily in my monkeſh life, and blaſphemed God through my falſe faith wherin I then continually liued. Outwardly I was not as other men, extorcioners, vniuſt, whoremongers: but I kept chaſtitie, pouerty and obedience. Moreouer I was farre from the cares of this preſent life. I was onely geuen to faſting, watching, praying, ſaying of Maſſe and ſuch like. Notwithſtāding in the meane time I foſtred vnder this cloked holines, and truſt in mine owne righteouſnes, continuall miſtruſt, doubtfulnes, feare, hatred and blaſphemy againſt God. And this my righteouſnes was nothing els, but a ſtinking puddle and a pleaſant kingdome of the Deuil. For Sathan loueth ſuch Saincts and accomteth them for his deare darlings,VVhat maner of Saincts the Deuill loueth. who deſtroy their owne bodies and ſoules and depriue themſelues of all the bleſſings of Gods gifts. In the meane time notwithſtanding wickednes, blindnes, contempt of God, ignorance of the goſpel, prophanation of the ſacraments, blaſpheming and treading of Chriſt vnder foote, and abuſe of all the benefits and gifts of God raigne in them at the full. To conclude, ſuch Saincts are the bondſlaues of Sathan, and therefore are driuen to ſpeake, thinke, and doe whatſoeuer he will, although outwardly they ſeeme to excell all others in good works, in holines and ſtreitnes of life. Such were we vnder the Popedome: verely no leſſe (if not more) contumelious and blaſphemous againſt Chriſt and his Goſpell then Paule himſelf, and eſpecially I: for I did ſo highly eſteeme the Popes authoritie, that to diſſent from him euen in the leaſt point, I thought it a ſinne worthy of euerlaſting death. And that wicked opinion cauſed me to thinke that Iohn Hus was a curſed heretike,Iohn Hus. yea and I accounted it an heinous offence, but once to thinke of him. And I would my ſelfe in defence of ye Popes authoritie haue miniſtred fire & ſword, for ye burning & deſtroying of that heretike, & thought it an high ſeruice vnto God ſo to do. Wherfore if you compare Publicanes & harlots wt theſe holy Hipocrits, they are not euill. For they, when they offend,Publicans and ſinners are farre better then meritmongers. haue remorſe of conſcience, & do not iuſtifie their wicked doings: but theſe men are ſo farre of frō acknowledging their abhominatiōs, idolatries, wicked wilworſhippings & ceremonies to be ſinnes, yt they affirme ye ſame to be righteouſnes & a moſt aceptable ſacrifice vnto god, yea they adore thē as matters of ſingular holines, & thorow them do promiſe ſaluation vnto others, & alſo ſell thē for mony, as things auaileable to ſaluation. This is then our goodly righteouſnes,Our deſert. this is our high merite which bringeth vnto vs ye knowledg of grace: to wit, yt we haue ſo deadly & ſo deueliſhly perſecuted, blaſphemed, trodē vnder foote, & condēned God, Chriſt the goſpell, faith, yt ſacramēts, al godly men, the true worſhip of God, & haue taught & ſtabliſhed quite cōtrary things. And ye more holy we wer, ye more wer we blinded, & ye more did we worſhip ye deuil.The Papiſtes a bloudy generation. Ther was not one of vs, but he was a bloudſucker: if not in deede, yet in hart.

Verſe. 15. VVhen it pleaſed God. As though he would ſay: It is the alone and ineſtimable fauour of God, that not onely he hath ſpared me ſo wicked & ſo curſed a wretch, ſuch a blaſphemor, a perſecutor, & a rebell againſt God, but beſides yt alſo hath giuen vnto me ye knowledge of ſaluation, his ſpirit,By vvhat deſerts vve attaine grace. Chriſt his ſonne, ye office of an Apoſtle and euerlaſting life. So God beholding vs giltie in ye like ſinnes, hath not only pardoned our impieties & blaſphemies, of his mere mercy for Chriſtes ſake, but hath alſo ouerwhelmed vs wt great benefits & ſpiritual gifts. But many of vs are not onely vnthankfull vnto God for this his ineſtimable grace, and as it is written 2. Pet. 1. Do forget the clenſing of their old ſinnes, 2 Pet. 1.[illegible: 1 letter]. but alſo opening againe a window to ye Deuill, they beginne to loth his word, and many alſo corrupt it, and ſo become authors of new errours.Mat. 12.45. The ends of theſe men are vvorſe then the beginnings.

Verſe. 15. VVhich had ſeperated me from my mothers vvombe. This is an Hebrew phraſe. As if he ſayde: which had ſanctified, ordained, prepared me. That is, GOD had appoynted when I was yet in my mothers wombe, that I ſhould ſo rage againſt his church, and that afterwards he ſhould mercifully call me backe againe from the middeſt of my cruelty and blaſphemy by his meere grace, into the way of truth and ſaluation. To be ſhort, when I was not yet borne, I was an Apoſtle in the ſight of God, and when the time was come, I was declared an Apoſtle before the whole world. Thus Paule cutteth of all deſerts, and giueth glory to God alone, but to himſelfe all ſhame and confuſion. As though he would ſay: All the gifts both ſmale and great, as well ſpirituall as corporall, which God purpoſed to giue vnto me, and all the good things which at any time in all my life I ſhould doe, God himſelfe had before appointed when I was yet in my mothers wombe,The deſerts of S. Paule. where I could neither wiſh, thinke, nor doe any good thing. Therefore this gift alſo came vnto me by the meere predeſtination and free mercy of God before I was yet borne. Moreouer, after I was borne he ſupported me, being loden with innumerable and monſtrous euils and iniquities. And that he might the more manifeſtly declare the vnſpeakeable and ineſtimable greatenes of his mercy towards me, he of his meere mercy forgaue me my greate and innumerable ſinnes, and moreouer repleniſhed me with ſuch plenty of his grace, that not onely I my ſelfe ſhould know what things are giuen vnto vs in Chriſt, but that I ſhould preach the ſame vnto others alſo. Such then were the deſerts and merits of all men, and eſpecially of thoſe old dotards, who exerciſed themſelues farre aboue others in the ſtincking dunghils of mans righteouſnes.

Verſe. 15. And called me by his grace. Marke the diligence of the Apoſtle. He called me (ſayth he.) Hovve? Was it for my phariſaicall religion? or for my blameles and holy life? for my praiers, faſtings and works? No. Much leſſe then for my blaſphemies, perſecutions, oppreſſions? Hovv then? By his meere grace.

Ʋerſe. 16. To reueile his ſonne in me. Paules doctrine.You heare in this place, what maner of doctrine is giuen and committed to Paule: to witte, the doctrine of the Goſpel, which is the reuelation of ye ſonne of God. This is a doctrine quite contrary to the lawe, which reueileth not the ſonne of God, but it ſheweth fourth ſinne, it terrifieth the conſcience, it reueileth death, the wrath and iudgement of God, and hell. The Goſpell then is ſuch a doctrine, as admitteth no law. Now, he that in this caſe could rightly diſtinguiſh, would not ſeeke the Goſpell in the lawe, but would ſeparate the Goſpell as farre from the law, as there is diſtāce betwene heauen and earth. This difference in it ſelfe is eaſie, certaine and plaine, but vnto vs it is hard, and almoſt not to be comprehended. For it is an eaſie matter to ſay, that the Goſpell is nothing els but the reueiling of the ſonne of the God, or the knowledge of Ieſus Chriſt: and that it is not ye reueiling of the law. But in the very agony and conflict of conſcience, to hold this faſt, and to practiſe it in deede, it is a hard matter, yea to them alſo yt be moſt exerciſed therein.The definition of the Goſpel. Now, if the Goſpell be the reueiling of the ſonne of God (as Paule defineth it in this place), then ſurely it accuſeth not, it feareth not the conſcience, it threateneth not death, it bringeth not to deſpaire, as the law doth: but it is a doctrine concerning Chriſt, which is neither law, nor worke, but our righteouſnes, wiſedome, ſanctification & redēption. 1 Cor. 1.30. The craftie Sophiſts haue turned the Goſpell into the lavve of loue, and Chriſt into Moſes. Although this thing be more cleare then the ſunne light, yet notwtſtanding the madnes and blindnes of the Papiſtes hath bene ſo great, that of the Goſpell they haue made a lawe of charitie, and of Chriſt a lawegiuer, which ſhould giue more ſtreit and heauy commaundements then Moſes himſelfe. But the Goſpell teacheth that Chriſt came not to ſet forth a newe law, and to geue commaundements as touching maners:Heb. 10.10. but that he came to this end, that he might be made an oblation for the ſinnes of the vvhole vvorld, and that our ſinnes might be forgeuē, and euerlaſting life giuen vnto vs for his ſake, and not for the works of the lawe, or for our righteſouſnes ſake. Of this ineſtimable treaſure freely beſtowed vpon vs, the Goſpell properly preacheth vnto vs.The Goſpell is not learned by any ſtudie of man, but is taught from aboue, of God. Wherfore it is a kind of doctrine that is not learned or gotten by any ſtudie, diligence or wiſdome of man, nor yet by the lawe of God, but is reueiled by God himſelf (as Paule ſaith in this place), firſt by the eternal word: then by the working of Gods ſpirite inwardly. The Goſpell then is a diuine word, that came downe from heauen and is reueiled by the holy Ghoſt (who was alſo ſent for the ſame purpoſe): yet in ſuch ſort notwithſtanding, that the outward word muſt goe before. For Paule himſelfe had no inward reuelation vntil he had heard the outward word frō heauen, which was this: Saule Saule vvhy perſecuteſt thou me? Acts. 9.4. Firſt therfore he heard the outward word, thē afterwards folowed reuelations, the knowledge of the word, faith, and the giftes of the holy Ghoſt.

Verſe. 16. That I should preach him among the Gentiles. It pleaſed God (ſayth he) to reueale his ſonne in me. To what purpoſe? Not onely, that I my ſelfe ſhould beleue in the ſonne of God, but alſo that I ſhould preach him among the Gentiles.Paule is the Apoſtle of the Gentiles. Ro. 15.15.16.17 And why not among the Iewes? Loe here we ſee that Paule is properly the Apoſtle of the Gentiles, albeit he preached Chriſt among the Iewes alſo. Paule comprehēdeth here in few words (as he is wont) his whole diuinitie,Paules diuinitie. which is to preach Chriſt amōg the Gentiles. As if he would ſay: I will not burden the Gentiles with the law, becauſe I am the Apoſtle and Euangeliſt of the Gentiles, and not their law geuer. Thus he directeth all his wordes againſt the falſe Apoſtles. As though he would ſay:The office of Paule to the Gentiles. O ye Galathiās, ye haue not heard the righteouſnes of the law, or of workes to be taught by me: for this belongeth to Moiſes and not to me Paule, being the Apoſtle of the Gentiles. For my office and miniſterie is to bring the goſpell vnto you, and to ſhew vnto you the ſame reuelation which I my ſelfe haue had. Therfore ought you to heare no teacher to teach the law. For among the Gentiles, the law ought not to be preached, but the Goſpell, not Moiſes but the ſonne of God, not the righteouſnes of workes, but the righteouſnes of Faith. This is the preaching that properly belongeth to the Gentiles.

Verſe. 16. Immediatly I communicated not vvith flesh and bloud. In that he maketh mention here of fleſh and bloud, he ſpeaketh not of the Apoſtles. For by and by he addeth: Neither came I againe to Ieruſalem, to them vvhich vvere Apoſtles before me. But this is Paules meaning, that after he had once receaued the reuelation of the goſpell from Chriſt, he conſulted not with any man in Damaſcus, much leſſe did he deſire any man to teach him the goſpel: Againe, that he went not to Ieruſalem, to Peter and the other Apoſtles to learne the goſpell of them, but that forthwith he preached Ieſus Chriſt in Damaſcus, where he receaued baptiſme of Ananias, and impoſition of handes: for it was neceſſary for him to haue the outward ſigne and teſtimonie of his calling. The ſame alſo wryteth Luke. Act. 9.

Verſe. 17. Neither came I to Ieruſalem, to them that vvere Apoſtles before me, but vvent into Arabia, and turned againe vnto Damaſcus. That is, I went into Arabia before I ſaw the Apoſtles or conſulted with them, and forthwith I toke vpon me the office of preaching among the Gentiles: for thervnto I was called, and had alſo receaued a reuelation from God. He did not then receiue his goſpell of any man, or of the Apoſtles them ſelues, but was content with his heauenly calling, and with the reuelation of Ieſus Chriſt alone. Wherefore this whole place is a confutation of the falſe Apoſtles argument,The confutation of the argument of the falſe Apoſtles. which they vſed againſt Paule: ſaying, that he was but a ſcholler and hearer of the Apoſtles, who liued after the law: moreouer, that Paule himſelfe alſo had liued according to the law, and therfore it was neceſſary that the Gentiles them ſelues ſhould kepe the law and be circumciſed. To the ende therfore that he might ſtop the mouthes of theſe cauillers, he rehearſeth this long hiſtorie. Before my conuerſion (ſayth he) I learned not my Goſpell of the Apoſtles, nor of any other of the brethern that beleeued (for I perſecuted extremely, not only this doctrine, but alſo the Church of God, and waſted it): neither after my conuerſion, for I preached ſtraight wayes, not Moſes with his law, but Ieſus Chriſt at Damaſcus, conſulting with no man, neither as yet hauing ſeene any of the Apoſtles.

Verſe. 18. Then after .iij. yeares I came againe to Ieruſalem, to viſite Peter, and abode vvith him .xv. dayes. And none other of the Apoſtles ſavve I, ſaue Iames the Lordes brother. Paule graunteth that he was with the Apoſtles, but not with all the Apoſtles. Howbeit he declareth that he went vp to Ieruſalem to them, not commaunded, but of his owne accorde: Moreouer, not to learne any thing of them, but to ſee Peter. The ſame thing Luke alſo wryteth in the ninth chapter of the Actes: that Barnabas led Paule to the Apoſtles, and declared to them, how he had ſeene the Lord in the way, and how he ſpake vnto him: Alſo how he had preached boldly at Damaſcus in the name of Ieſus. This witnes beareth Barnabas of him. All his words therfore are ſo framed to the purpoſe, yt they proue his goſpell not to be of man. In deede he graunteth that he had ſeene Peter and Iames the brother of our Lord, but none other of the Apoſtles beſides theſe two, and that he learned nothing of them. He graūteth then that he was at Ieruſalem with the Apoſtles: and this did the falſe Apoſtles truely report. He graunteth moreouer that he had liued after ye maner of the Iewes, but yet onely among ye Iewes. And this is it which he ſayth in the.Paule became all things to all men. 1. Cor. 9.20. 1. Cor. 9. vvhen I vvas free from all men, I made my ſelfe ſeruaunt to all men, that I might vvin the moe. To the Ievves I became as a Ievve, that I might vvin the Ievves, and I vvas made all things to all mē, that I might by all meanes ſaue ſome. He yeldeth then that he was at Ieruſalem with the Apoſtles, but he denieth that he had learned his goſpell of them. Alſo he denieth that he was conſtrained to teach the Goſpell as the Apoſtles had preſcribed. The whole effect then of this matter lieth in this word, to ſee: I went (ſayth he) to ſee Peter, and not to learne of him. Therefore neither is Peter my maſter, nor yet Iames. And as for the other Apoſtles, he vtterly denieth that he ſaw any of them. But why doth Paule repete this ſo often, that he learned not his goſpell of men,VVhy Paule glorieth ſo much that he hath not learned his goſpel of any man. nor of the Apoſtles them ſelues? His purpoſe is this, to perſwade the churches of Galatia which were now led away by the falſe Apoſtles, and to put them out of all dout that his goſpell was the true word of God, and for this cauſe he repeteth it ſo often. And if he had not preuailed herein, he could neuer haue ſtopped the mouthes of the falſe apoſtles. For thus they would haue obiected agaīſt him: We are as good as Paule: we are the diſciples of the Apoſtles as well as he: Moreouer, he is but one alone and we are many, therfore we excell him, both in authoritie and in number alſo. Here Paule was conſtrained to boaſt, to affirme, and ſweare, that he learned not his goſpell of any man, neither receaued it of the Apoſtles themſelues. For his miniſterie was here in great daunger, and al the churches likewiſe which had vſed him as their cheefe paſtor and teacher. The neceſſitie therfore of his Miniſterie and of all the Churches required, that with a neceſſary and holy pride he ſhould vaunt of his vocation, and of the reuelation of the Goſpell made open vnto him by Chriſt, that their conſciences might be thorowly perſwaded yt his doctrine was the true word of God. Here had Paule a waightie matter in hand: namely, that all the Churches in Galatia might be kept in ſound doctrine: and to be ſhort, the matter was concerning life & death euerlaſting. For if the pure and certaine word of God be once taken away, there remaineth no more conſolation, life, or ſaluation. The cauſe therfore why he reciteth theſe things, is to retaine the Churches ſtill in true doctrine, and not to maintaine his own glorie, as Porphirie and Iulian doe falſly ſclaunder him. His purpoſe is then to ſhew by this hiſtorie, that he receaued his goſpel of no man: Againe, that he preached for a certaine time, namely the ſpace of three or foure yeares, the ſelfe ſame Goſpel that the Apoſtles had preached, by reuelation from God, both in Damaſcus and Arabia, before he had ſeene any of the Apoſtles.

Verſe. 20. And novve the things vvhich I vvrite vnto you, he hold I vvitnes before God, I lie not. Wherefore addeth he an oth? Becauſe he reporteth an hiſtory he is conſtrained to ſweare, to the ende that the churches might beleue him, and alſo that the falſe Apoſtles ſhould not ſay:Paule ſvveareth. who knoweth whether Paule ſpeaketh the truth or no? Here you ſee that Paule the elect veſſel of God was in ſo great contempt among his owne Galathians, to whom he had preached, that it was neceſſary for him to ſweare that he ſpake the truth If this happened then to the Apoſtles, to haue ſo mighty aduerſaries, that they durſt deſpiſe them and accuſe them of lying, what maruell is it, if the like at this day happen vnto vs, which in no reſpect are worthy to be compared with the Apoſtles? He ſweareth therfore in a matter (as it ſeemeth) of no weight, yt he ſpeaketh the truth, namely that he taryed not with Peter to learne of him, but onely to ſee him: but if you way the matter diligently, it is very weighty and of greate importance, as may appeare by that is ſaid afore. In like maner we ſweare after ye example of Paule: God knovveth that vve lie not. &c.

Verſe. 21. After that, I vvent into the coaſtes of Syria and Cilicia. Syria and Cilicia are countreys neare ſituate together. This is it that he ſtill goeth about to perſwade, that as well before he had ſeene the Apoſtles as after, he was alwaies a teacher of the Goſpell, and that he receaued it by the reuelation of Chriſt, and was neuer any diſciple of the Apoſtels.

Verſe. 22, 23. For I vvas vnknovven by face vnto the churches of Iudea, vvhich vvere in Chriſt. But they heard onely ſome ſay, he vvhich perſecuted in times paſt, novv preacheth the faith vvhich before he deſtroied. And they glorified God. This he addeth for the ſequele and continuance of the hiſtory,The teſtimony of all the churches in Iudea for Paule. that after he had ſeene Peter, he went into Syria and Cilicia, and there preached, and ſo preached that he wonne the teſtimony of all the churches in Iudea. As though he would ſay: I appeale to the teſtimony of all the churches, yea euen of thoſe which are in Iudea. For the churches doe witneſſe, not onely in Damaſcus, Arabia, Syria, and Cilicia, but alſo in Iudea, that I haue preached the ſame faith which I once withſtoode and perſecuted. And they glorifie God in me: not becauſe I taught that circumciſion and the law of Moſes ought to be kept, but for the preaching of faith and for the edifying of the churches by my miniſtery in the Goſpell. Ye therefore haue the teſtimony, not onely of the people of Damaſcus and of Arabia, but alſo of the whole Catholike or vniuerſall church in Iudea.