Martin Luther on Galatians 2:1-21

The ſecond Chapter.

Verſe. 1. Then fourtene yeares after I vvent vp to Ieruſalem. PAVLE taught that the Gentiles were iuſtified by faith onely without the works of the law.Paules doctrine. This doctrine when he had publiſhed abroad among the Gentiles, he commeth to Antioch, and declareth to the Diſciples what he had done. Then they which had bene trained vp in the old cuſtomes of the law,Contention of ſuch as vvere turned from the Ievves, againſt Paule. Acts. 15.89. The declaration of Paule and Barnabas as touching thoſe things vvhich vvere done among the Gentiles. roſe againſt Paule with great indignation, for that he preached to the Gentiles libertie from the bondage of the law. Wherevpon followed greate diſſention, which afterwards ſtirred vp new troubles. Paule and Barnabas ſtoode ſtrongly to the truth, and teſtified, ſaying: whereſoeuer we preached among the Gentiles, the holy Ghoſt came and fell vpon thoſe which heard the word: and this was done through out all the churches of the Gentiles. But we preached not circumciſion, neither did we require the keping of the law, but we preached onely faith in Ieſus Chriſt: and at this preaching of faith, God gaue to the hearers the holy Ghoſt. The holy Ghoſt therefore doth approue the Faith of the Gentiles without the law and Circumciſion. For if the preaching of the Goſpell and faith of the Gentiles in Chriſt had not pleaſed him, he had not come downe in a viſible ſhape vpon the vncircumciſed which heard the word. Seing then by the only hearing of faith he came downe vpon them, it is certaine that the holy ghoſt by this ſigne hath approued the faith of ye Gentiles. For it doth not appeare that this was euer done before at the preaching of the law. Then the Ievves and many of the Phariſeis which did beleue, and notwithſtanding bare yet a greate zeale to the law, earneſtly ſtriuing to maintaine the glory thereof, ſette themſelues fiercely againſt Paule, VVhat they aunſvvere to Paule in this diſputation, vvhich are ſo earneſt for the lavve. (who affirmed that the Gentiles were iuſtified by faith onely without the works of the lawe) contending that the lawe ought to be kept, and that the Gentiles ought to be circumciſed: for otherwiſe they could not be ſaued. And no maruell: for the very name of the lawe of God is holy & dreadfull. The heathen man, which neuer knew any thing of the law of God, if he heare any man ſay: This doctrine is the law of God, doubtles he is moued. How thē could it be but yt the Ievves muſt nedes be moued, & vehemently contend for the maintenāce of the law of God, which euen from their infancie had bene nuſled and trained vp therein?They that vvere conuerted from among the Ievves hardly forſooke the lavve. We ſee at this day how obſtinate the Papiſts be in defending their traditions and doctrines of Deuils. Wherefore it was much leſſe to be maruelled, that the Iewes did ſo vehemently and zelouſly ſtriue for the maintenance of their law, which they had receaued from god. Cuſtome is of ſuch force, that where as nature is of it ſelfe inclined to the obſeruation of the law, by long continuance it ſo confirmeth nature that now it becommeth a double nature.Cuſtome is a double nature Therefore it was impoſſible for the Ievves which were newly conuerted to Chriſt, ſodenly to forſake the lawe: who though they had receaued the faith of Chriſt, thought it neceſſary notwithſtanding to obſerue the lawe. And with this their weakenes God did beare for a time, vntill the doctrine of the Goſpell might be plainely diſcerned from the lawe.God alvvayes beareth vvith the infirmities of his people. 1 Reg. 8.21. Exod. 34.6.7. So he bare with the infirmitie of Iſraell in the time of King Achab, when the people halted betwene two religions. He bare alſo with our weakenes, while we were vnder the blindnes of the Pope: For he is long ſuffering and full of mercy. But we muſt not abuſe this goodnes and patience of the Lord, nor continue ſtill in our weakenes and errour, ſithens the truth is nowe reueiled by the cleare light of the Goſpell. Moreouer, they that ſtoode againſt Paule, VVhat they had to ſay for themſelues that reſiſted Paule. affirming that the Gentiles ought to be circumciſed, had to lay for themſelues, firſt the law and cuſtome of the countrey, then the example of the Apoſtles, and laſt of all the example of Paule himſelfe who had circumciſed Timothy. Wherefore if Paule in his defence ſaid, that he did not this of neceſſity, but for Chriſtian loue and liberty, leſt they which were weake in faith ſhould be offended: which of them would beleue him? Herevnto all the people would aunſwere: Since it is euident that thou haſt circumciſed Timothy, thou maiſt ſay what thou wilt: notwithſtanding thou haſt done it. For this is a matter farre paſſing all mans capacity, and therefore they could not vnderſtand it. Moreouer, no defence can ſerue when a man hath loſt the fauour of the people and is fallen into ſuch deadly hatred and contempt. Paule therfore ſeeing this contention and theſe clamours daily to encreaſe more and more, and being alſo warned by reuelation from God: after fourtene yeares (beſides thoſe wherin he had preached in Damaſcus and Arabia) he goeth vp againe to Ieruſalem, to conferre his Goſpell with the other Apoſtles: yet not for his owne cauſe, but for ye peoples ſake. Now this contention touching the obſeruation of the law, exerciſed Paule a long time after, and wrought him much trouble. But I doe not thinke yt this is the contention which Luke ſpeaketh of in the .15. of the Acts, which happened (as it appeareth) by and by after ye beginning of the Goſpell. But this hiſtory which Paule here mencioneth, ſeemeth to be done long after, when Paule had now almoſt eightene yeares preached the Goſpell.

Verſe. 1. VVith Barnabas, and tooke vvith me Titus. Paule taketh vnto him vvitneſſes Barnabas and Titus.He ioyneth vnto himſelfe two witneſſes, Barnabas and Titus. Barnabas was Paules companion in preaching to the Gentiles freedome from the ſeruitude of the law. He was alſo a witnes of all thoſe things which Paule did,Barnabas. and had ſeene the holy Ghoſt geuen vnto the Gentiles which were circumciſed and free from Moſes law, by the onely preaching of faith in Ieſus Chriſt, & he only ſtucke to Paule in this poynt: that it was not neceſſary that the Gentiles ſhould be burdened with the law, but that it was enough for them to beleue in Chriſt. Wherefore by his owne experience he teſtifieth with Paule againſt the Ievves, that the Gentiles were made the children of God & ſaued by faith alone in Ieſus Chriſt, without the law or circumciſion. Not as hauing any ſoueraintie, othervviſe then an Euangeliſt, or chiefe of the eldershippe of the churches. 1 Tit. 1.5. Titus was not only a Chriſtian but alſo the chiefe ouerſeer in Crete: For vnto him Paule had committed the charge of gouerning the churches there. Tit, 1. And this Titus was a Gentile.

Verſe. 2. And I vvent vp by reuelation. For vnleſſe Paule had bene admoniſhed by reuelation, he had not gone vp to Ieruſalem. But becauſe God warned him by a ſpeciall reuelation, and commaunded him to goe vp, therefore he went. And this he did to bridle or at leaſt to appeaſe the Ievves that beleued and yet obſtinatly contended about the keeping of the law, to the ende that the truth of the goſpell might be the more aduaunced and confirmed.

Verſe. 2. And I communicated vvith them touching the goſpell. You heare thē that at length, after .18. yeres he went vp to Ieruſalem, and conferred with the Apoſtles touching his goſpell.

Verſe. 2. VVhich I preach among the Gentiles. For among the Iewes he ſuffered the law & circumciſion for a time, as the other Apoſtles did: I am made al things vnto all men, ſaith he, 1. Cor. 9: yet euer holding the true doctrine of the goſpel,Paule ſo defendeth the goſpel, that he vvill haue all things geue place vnto it. Actes. 13.3[illegible: 1 letter]. which he preferred aboue the law, circumciſion, the Apoſtles, yea & an Angell from heauen. For thus ſayth he vnto the Iewes: Through this Chriſt is preached vnto you the forgeuenes of ſinnes. And he addeth very plainly: And from all things, from the vvhich ye could not be iuſtified by the lavve of Moſes, by him euery one that beleueth is iuſtified. For this cauſe he ſetteth forth and defendeth the doctrine of the goſpell ſo diligently euery where, & neuer ſuffereth it to come in daūger. Notwt ſtanding he did not ſodenly breake out at the firſt, but had regard vnto ye weake. And becauſe the weake ſhould not be offended, ther is no doubt but he ſpake to the Iewes after this maner: If that vnprofitable ſeruice of Moſes law which nothing auaileth to righteouſnes, do ſo highly pleaſe you, ye may kepe it ſtil for me, ſo that the Gentiles which are not bound to this law, be not charged therwithall. Paule confeſſeth then, that he cōferred the goſpel wt the Apoſtles, (but ſayth he) they profited me or taught me nothing: but I rather for the defence of the libertie of the goſpel, in the preſence of the Apoſtles did conſtantly reſiſt thoſe which would needes force the obſeruation of the law vpon the Gentiles, and ſo did ouercome them. Wherfore your falſe apoſtles lie in ſaying that I circumciſed Timothie, that I ſhaued my head in Cenchrea, and that I went vp to Ieruſalem at the commaū dement of the Apoſtles. Nay rather I glory that in going vp to Ieruſalem by the reuelation of God, and not at the commaundement of the Apoſtles, and there conferring my Goſpell with them, I brought to paſſe the cōtrary, that is to ſay, obtained that the Apoſtles did approue me, and not thoſe which were againſt me. Now,The queſtion that vvas hādled in the meting of the Apoſtles. the queſtion whervpon the Apoſtles conferred together in thisThe practiſe of the church in the time of the Apoſtles, as touching Synodes and conferences, teach vs novv to vſe the ſame, vvhen vve haue any controuerſie. aſſembly, was this: whether the keping of the law were neceſſary to iuſtification or no? To this Paule aunſwereth: I haue preached vnto the Gentiles, according to my goſpel which I receaued from God, faith in Chriſt and not the law: and at this preaching of faith they receaued the holy Ghoſt: and hereof Barnabas ſhall beare me witnes. Wherfore I cōclude that the Gentiles ought not to be burdened with the law, nor to be circumciſed. Notwithſtanding I geue no reſtraint to the Iewes herein. Who if they will nedes kepe the law and be circumciſed, I am not againſt it, ſo that they do it with fredome of conſcience. And thus haue I taught and liued among the Iewes, being made a Ievv vnto the Ievves: holding euer ye truth of the goſpel notwtſtanding.

Verſe. 2. But particularly vvith them that vvere the chiefeſt. That is to ſay, I did not onely conferre with the brethern, but with thoſe that were the chiefeſt among them.

Verſe. 2. Leſt by any meanes I should run, or had run in vaine. VVhy Paule ſayth, leſt I had run in vaine.Not that Paule doubted that he ran or had run in vaine, for as much as he had now preached the goſpel .18. yeres (for it foloweth incontinēt in the text, ye he had continued firme & conſtant all this while & had preuailed) but for that many did thinke that Paule had therefore preached the goſpell ſo many yeres in vaine, becauſe he had ſet the Gentiles at libertie from the obſeruation of the lawe. Moreouer, this opinion daily more and more increaſed, that the lawe was neceſſary to iuſtification. Wherfore in going vp to Ieruſalem by reuelatiō, he ment ſo to remedy this euill, yt by this conference all men might plainly ſee his goſpell to be in no poynt contrary to ye doctrine of the other apoſtles: to the end yt by this meanes he might ſtop the mouthes of the aduerſaries, which would elſe haue ſayd that he ran or had run in vaine. Note here by the way, the vertue of mans righteouſnes, or of the righteouſnes of ye law to be ſuch, that they which teach it, doe run and liue in vaine.

Verſe. 3. But neither yet Titus vvhich vvas vvith me, though he vvere a Grecian, vvas compelled to be circumciſed. This word, vvas compelled, ſufficiently declareth what the cōference and concluſion was:VVhat vvas decreed in this conference. to wit, that the Gentiles ſhould not be conſtrained to be circumciſed, but that circumciſion ſhould be permitted to ye Gentiles for a time: not as neceſſary to righteouſnes, but for a reuerence to the forefathers: alſo for charities ſake towardes the weake (leſt they ſhould be offended) vntil they were grown vp more ſtrong in faith: For it might haue ſeemed ſtraunge and vnſeemely vpon a ſudden to forſake the lawe and traditions of the fathers, which had bene geuen to this people from God with ſo great glory. Paule then did not reiect circumciſion as a damnable thing, neither did he by word or deede enforce the Iewes to forſake it. For in the .1. Cor. 7. he ſayth: If any man be called being circumciſed, Hovv Paule refuſed circumciſion. 1. Cor. 7.18. let him not adde vncircumciſion. But he reiected circumciſion as a thing not neceſſary to righteouſnes, ſeing the fathers themſelues were not iuſtified therby, but it was vnto thē as a ſigne onely or a ſeale of righteouſnes, wherby they teſtified and exerciſed their faith. Notwithſtāding the beleuing Iewes which were yet weake, & bare a zeale to the law, hearing that circumciſion was not neceſſary to righteouſnes, could vnderſtand this no otherwiſe, but yt it was altogither vnprofitable and damnable. And this fond opiniō of the weake Iewes yt falſe apoſtles did encreaſe, to the end that the hearts of the people being ſtirred vp againſt Paule, by this occaſiō, they might throughly diſcredite his doctrine.Hovv vve teach faſting and other Chriſtian exerciſes novv a dayes. So we at this day do not reiect faſting & other good exerciſes as dānable things: but we teach yt by theſe exerciſes we do not obtaine remiſſion of ſinnes. When the people heare this, by & by they iudge vs to ſpeake againſt good workes. The Papiſts alſo do confirme & encreaſe this opinion in their preachings & wrytings. But they lie, & doe vs great wrong. For many yeres paſt there hath ben none that hath more truely and faithfully taught concerning good workes, then we doe at this day. Paule then did not ſo cōdemne circumciſion, as though it were ſinne to receaue it or kepe it:VVhat vvas determined in that meting of the Apoſtles. for ſo the Iewes would haue ben highly offended: but it was decided in this conference and Councel, that it was not neceſſary to iuſtification, & therfore not to be forced vpon the Gentiles. So this moderation was found, that for the reuerence of the fathers, and charitie towardes the weake in faith, the Iewes ſhould kepe the law and circumciſion ſtill for a time, notwithſtanding they ſhould not therby ſeke to be iuſtified: And alſo that the Gentiles ſhould not be burdened therwith, both becauſe it would haue bene to them a very ſtraūge thing, and alſo a burden vntolerable: Actes. 15.[illegible: 1 letter]0. briefly that none ſhould be conſtrained to be circumciſed, or any reſtrained from circumciſion. Paule therfore compelled none yt would be circumciſed, to remaine vncircūciſed, ſo yt he knew circūciſion not to be neceſſary to iuſtificatiō. This cōſtraint would Paule take away. Therfore he ſuffred ye Iewes to kepe ye law, ſo yt they did it wt a free conſcience. For he had euer taught, as wel the Iewes as the Gentiles, yt in conſcience they ought to be free frō the law & circumciſion: like as all the Patriarks & all the faithfull in ye old Teſtament were free in cōſcience & iuſtified by faith, & not by ye law or circumciſion. And in dede Paule might haue ſuffred Titus to be circumciſed:VVhy Paule vvould not ſuffer Titus to be circumciſed. but becauſe he ſaw that they would compell him thervnto, he would not. For if they had preuailed therein, by and by they would haue gathered that it had bene neceſſary to iuſtification, & ſo through this ſufferance they would haue triumphed againſt Paule. Now, as the falſe apoſtles would not leaue circumciſion & the obſeruation of the law indifferent, but required the ſame as neceſſary to ſaluation: ſo at this day our aduerſaries doe obſtinately contend that mens traditions cā not be omitted without peril of ſaluation. And thus of an example of charitie, they make an example of faith, whē notwithſtanding there is but one example of faith, which is to beleue in Ieſus Chriſt: And this, as it is alone neceſſary to ſaluation, ſo doth it alſo indifferently pertaine to all men. Notwithſtāding the aduerſaries would rather worſhip the Deuill ten times in ſtead of God,The obſtinate aduerſaries defend their vvicked blaſphemies by tyrannie and violence. then they would ſuffer this. Therfore they are daily hardned more and more, and ſeeke to eſtabliſh their impieties and blaſphemies againſt God, defending the ſame by force and tyrannie, and will not agree or conſent vnto vs in any poynt. But what then? Let vs go on boldly in the name of the Lord of hoſtes, and for all this, let vs not ceaſe to ſet forth the glory of Ieſus Chriſt: and let vs fight valiantly againſt the kingdom of Antichriſt by the word and by prayer,Math. 6.9.10. that the name of God alone may be ſanctified, that his kingdom may come, and that his vvill may be done. And that this may ſpedely come to paſſe, we deſire euen from the bottome of our heartes and ſay, Amen, Amen. The victorie of Paule againſt the falſ Apoſtles.This triumph of Paule therfore was very glorious: namely, that Titus which was a Gentile, although he were in the middes of the Apoſtles and all the faithfull where this queſtion was ſo vehemently debated, was not yet conſtrained to be circumciſed. This victorie Paule carieth away, & ſayth that in this conference it was decided by the conſent of all the Apoſtles, the whole Church alſo approuing the ſame, that Titus ſhould not be circumciſed. This is a ſtrong argument, and maketh very much againſt the falſe apoſtles. And with this argument: Neither vvas Titus compelled to be circumciſed, Paule was able to repreſſe and mightely conuince all his aduerſaries. As if he ſhould ſay: Why doth theſe counterfait apoſtles ſo falſely report of me, ſaying, that I am compelled to keepe circumciſion by the commaundement of the Apoſtles, ſeeing I haue the witnes of all the faithfull in Ieruſalem, and moreouer of all the Apoſtles them ſelues, that by my purſute and trauaile the contrary was there determined: and that I did not onely there preuaile that Titus ſhould not be circumciſed, but that the Apoſtles did alſo approue and ratifie the ſame. Your counterfet apoſtles therfore do lie deadly, which ſclaūder me vnder the name of the Apoſtles, and therby deceaue you: for I haue the Apoſtles and all the faithfull, not againſt me, but with me. And this I proue by the example of Titus. Notwithſtanding, Paule (as I haue often ſayd) did not condemne circumciſion as an vnprofitable thing, nor conſtrained any man therevnto. For it is neither ſinne nor righteouſnes to be circumciſed or vncircumciſed, as it is neither ſinne nor righteouſnes to eate or drinke. For vvhether thou eate or eate not, thou art neither better nor vvorſe. 1. Cor. 8.8. But if any mā ſhould adde therto either ſinne or righteouſnes, and ſay: If thou eate thou ſinneſt, if thou abſtaine thou art righteous, he ſhould ſhew him ſelfe both fooliſh and wicked.The Pope putteth righteouſnes in the keping of his traditiōs, and damnation in breaking of them. Therfore to ioyne ceremonies with ſinne or righteouſnes, is great impietie: As the Pope doth, who in his forme of excommunication, threatneth to all thoſe that doe not obey the law of the Biſhop of Rome, Gods great curſe and indignation, and ſo maketh all his lawes neceſſary to ſaluation. Wherefore the Deuil him ſelfe ſpeaketh in the perſon of the Pope, & in all the Popes decrees. For if ſaluation cōſiſteth in keping of the Popes lawes, what neede haue we of Chriſt to be our iuſtifier and Sauiour?

Verſ. 4.5. For all the falſe brethern that crept in, vvho came in priuely to eſpie out our liberty vvhich vve haue in Chriſt Ieſus, that they might bring vs into bōdage. To vvhom vve gaue not place by ſubiection for an houre, that the truth of the Goſpell might continue vvith you. Here Paule ſheweth the cauſe why he went vp to Ieruſalem, and there conferred his goſpell with the other Apoſtles, and why he would not circumciſe Titus: Not that he might be the more certaine, or confirmed in the goſpell by the Apoſtles, for he nothing doubted thereof: but that the truth of the goſpell might continue in the Churches of the Galathians, and in all the Churches of the Gentiles. We ſee then that this buſines of Paule was no light matter. Nowe, where he ſpeaketh of the truth of the Goſpell, he ſheweth that there be two goſpels, a true and a falſe goſpell. Indeede the goſpell of it ſelfe is ſimple, true and ſincere, but by the malice of Satans miniſters it is corrupt and defaced. Therfore where he ſaith: The truth of the goſpel, he would haue vs to vnderſtād alſo the contrary. As if he would ſay:The goſpell of the falſe apoſtles. The falſe apoſtles do alſo preach a faith & a goſpel, but they are both falſe. Therfore haue I ſet my ſelfe ſo conſtantly againſt them: and in that I would not geue place vnto them, I haue brought to paſſe that the truth of the goſpell continueth with you.The goſpell of the Pope, and other heretikes the Anabaptiſtes. Verſe. 7. So the Pope and the Anabaptiſts doe bragge at this day that they teach the Goſpell & faith in Chriſt. True it is: but with ſuch frute as the falſe apoſtles once did, whom Paule calleth before in the firſt chapter troublers of the church, and ſubuerters of the goſpell of Chriſt. On the other ſide he ſayth that he teacheth the truth of the goſpell. As if he ſhould ſay: Thoſe things which the falſe apoſtles teach,Of preachers vvhich preach Chriſt corruptly. bragge they neuer ſo much that they teach the truth, are nothing elſe but ſtarke lies. So all Heretikes pretend the name of God, of Chriſt, and of the Church. Alſo they pretend that they will not teach errours or lies, but moſt certaine truth and the pure Goſpell of Chriſt. The truth of the goſpell, vvhat it is.Now the truth of the goſpell is, that our righteouſnes cometh by Faith only without the workes of the law. The corruption or falſhode of the Goſpell is,The corruptiō of the goſpell. that we are iuſtified by Faith, but not without the workes of the lawe. With the like condition the falſe apoſtles alſo preached the Goſpel. Euen ſo doe our Papiſts and craftie Sophiſters at this day.The doctrine of the Papiſtes concerning faith. For they ſay that we muſt beleue in Chriſt, and that Faith is the foundation of our ſaluation: but it iuſtifieth not, except it be furniſhed with charitie. This is not the truth of the Goſpell, but falſhode and diſſimulation. But the true Goſpell in deede is, that works or charitie are not the ornament or perfection of faith: but that faith of it ſelfe is Gods gift and Gods worke in our hearts, which therefore iuſtifieth vs becauſe it apprehendeth Chriſt our redemer. Mans reaſon hath the law for his obiect,The obiect of reaſon. thus thinking with it ſelfe: This I haue done, this I haue not done. But faith being in her owne proper office, hath no other obiect but Ieſus Chriſt the ſonne of god,The obiect of faith, is the thing vvhervnto the eie of faith loketh, vvhich is Chriſt. deliuered to death for the ſinnes of the whole world. It loketh not to charitie. It ſayeth not: what haue I done? what haue I offended? what haue I deſerued? but what hath Chriſt done? what hath he deſerued? Here the truth of the goſpel anſwereth thee: he hath redemed thee from thy ſinne, from the Deuil & from eternall death. Faith therefore acknowledgeth, that in this one perſon Ieſus Chriſt, it hath forgeuenes of ſinnes and eternall life. He that turneth his eyes away from this obiect, hath not true Faith but a fantaſie and a vaine opinion, and turneth his eyes from the promiſe to the law, which terrifieth and driueth to deſperation. Wherfore thoſe things which the Sophiſters & Scholemen haue taught cōcerning the iuſtifying faith being furniſhed wt charitie,Faith adorned vvith charity. are no thing elſe but mere dreames. For that faith which apprehēdeth Chriſt the ſonne of God & is furniſhed wt him, is the ſame faith that iuſtifieth, and not that faith which includeth charitie. For a true & a ſtedfaſt faith muſt lay hold vpon nothing elſe but Chriſt alone, and in the afflictions and terrours of conſcience it hath nothing elſe to leane vnto, but this Diamond Chriſt Ieſus. Wherfore he yt apprehendeth Chriſt by faith,True faith. although he be neuer ſo much terrified with the law, & preſſed downe with the weight of his ſinnes, yet may he be bold to glory that he is righteous. How or by what meanes? Euen by that precious Pearle Chriſt which he poſſeſſeth by faith. This our aduerſaries vnderſtand not, and therfore they caſt away this precious Pearle Chriſt, & in his place they ſet charitie, which they ſay is their precious Diamund. Now, when they can not tell what Faith is, it is vnpoſſible that they ſhould haue faith: much leſſe can they teach it vnto others. And as for that which they will ſeme to haue, it is nothing elſe but a very dreame, an opinion, and naturall reaſon, and not faith. This I ſay, to the end ye may perceaue that Paule mentioning here the truth of the Goſpell, ſpeaketh with great feruencie of ſpirite for the more reproofe of the contrary. For by theſe wordes he reprehendeth the falſe apoſtles, for that they had taught a falſe goſpell: for they required circumciſion & the obſeruation of the law as neceſſary to ſaluation. Moreouer,Sleights practiſed of the falſe apoſtles againſt Paule. they went about by craftie ſleights and policie to entrap Paule: for they watched him narowly, to ſee whether he would circumciſe Titus or no: Alſo whether he durſt withſtand them in ye preſence of the Apoſtles, and for this cauſe he reprehendeth them bitterly. They vvēt about (ſayth he) to ſpie out our libertie vvhich vve haue in Chriſt Ieſu, that they might bring vs into bōdage. Wherfore the falſe apoſtles armed them ſelues on euery ſide, that they might cōuince and confound him before the whole congregation. Beſides this, they went about to abuſe ye authoritie of ye Apoſtles, in whoſe preſence they accuſed him, ſaying: Paule hath brought Titus being vncircumciſed, into ye company of all the faithfull: he denieth and condemneth ye law in your preſence which are Apoſtles. If he dare be ſo bold to attēpt this here & before you, what wil not he attempt in your abſence among ye Gentiles? Wherfore when he perceaued yt he was ſo craftely aſſailed, he ſtrōgly wtſtode the falſe apoſtles, ſaying: we did not ſuffer our liberty which we haue in Chriſt Ieſu to come in daūger, although the falſe brethren ſought by all meanes to ſnare vs, and put vs to much trouble: but we ouercame them euen by the iudgement of the Apoſtles themſelues, and we would not yelde vnto them, no not one hower (for, no doubt, their drift was to haue cauſed Paule to ſurceaſe from this liberty for a time) ſithens we ſaw yt they required the obſeruation of ye law as neceſſary to ſaluation. But if they had alleaged nothing els but charitable bearing with the brethren, no doubt but Paule would haue giuen them place. But it was an other thing that they ſought, to witte, that they might bring Paule and all that ſtucke to his doctrine into bondage. Therefore he would not yelde vnto them, no not the ſpace of one moment. In like maner doe we alſo offer to the Papiſtes all that is to be offered, yea and more then we ought. Onely we except the libertie of conſcience which we haue in Chriſt Ieſus. For we will not ſuffer our conſciences to be bound to any worke, ſo that by doing this thing or that, we ſhould be righteous, or leauing the ſame vndone, we ſhould be damned.Theſe be the corruptions vvhich Luther here ſayth, that he tolerateth more then he ought to do: but the ſafeſt vvay is, quite to reiect them. We are contented to eate the ſame meates that they eate, we wil kepe their feaſtes and faſting daies, ſo that they will ſuffer vs to doe the ſame with a free conſcience, and leaue theſe threatning words wherwt they haue terrified and brought vnder their ſubiection the whole world,The Popes thunderbolts. ſaying: we commaūd, we charge, we charge againe, we excōmunicate, &c. but this liberty we can not obtaine: like as Paule alſo could not in his time. Therefore we doe as he did. For when he ſaw that he could not obtaine this libertie, he would not geue place to the falſe Apoſtles, for the ſpace of one hower. Wherefore like as our aduerſaries wil not leaue this free vnto vs, that onely faith in Chriſt iuſtifieth: ſo on the other ſide neither will we nor can we geue place vnto them, that faith furniſhed with charitie iuſtifieth.It is a point of true godlines to be ſtout againſt the meritmongers for keping our Chriſtian liberty. Here we wil and we ought alſo to be rebellious and obſtinate againſt them, for els we ſhould loſe the truth of the Goſpell: we ſhould loſe our liberty which we haue, not in the Emperour, not in Kings and Princes, not in that mōſter the Pope, not in the world, not in fleſh, bloude, reaſon &c: but which we haue in Chriſt Ieſus. We ſhould loſe faith in Chriſt, which (as before I haue ſaid) apprehēdeth nothing els but that precious pearle Chriſt. This faith whereby we are regenerate, iuſtified, and engrafted into Chriſt, if our aduerſaries will leaue vnto vs ſound and vncorrupt: we offer vnto them that we will doe all things, ſo that they be not contrary to this faith. But becauſe we can not obtaine this at their ha[illegible: 1 letter]des, we againe for our parte will not yelde vnto them one heares breadth▪ For here is a great and a weighty matter in hand, namely touching the death of the ſonne of God: who by the will and commaundement of the father was made fleſh,VVhen faith is ſound all things are ſafe was crucified and died for the ſinnes of the world. If faith here geue place, then is this death and reſurrection of the ſonne of God in vaine: then is it but a fable that Chriſt is the Sauiour of the world:The holy obſtinacie and ſtoutnes of the Godly. then is God alſo found a lier becauſe he hath not performed that he promiſed. Our ſtoutnes therefore in this matter is godly and holy: For by it we ſeeke to preſerue our liberty which we haue in Chriſt Ieſus, and therby to retaine the truth of the Goſpell: which if we loſe, then doe we alſo loſe God, Chriſt, all the promiſes, faith, righteouſnes, and euerlaſting life. But ſome man will ſay: The lawe is diuine and holy.The doctrine of the lavv. Let the law haue his glory: but yet no law, be it neuer ſo diuine and holy, ought to teach me that I am iuſtified and ſhall liue through it. I graunt it may teach me that I ought to loue God and my neighbour: alſo to liue in chaſtitie, ſobernes, patience &c. but it ought not to ſhew me how I ſhould be deliuered from ſinne, the Deuill, death and hell. Here I muſt take counſell of the Goſpell,The doctrine of the Goſpel. I muſt harken to the Goſpell which teacheth me, not what I ought to doe (for that is the proper office of the law): but what Ieſus Chriſt the ſonne of God hath done for me: to wit, that he ſuffered and died to deliuer me from ſinne and death. The Goſpell willeth me to receaue this and to beleue it. And this is the truth of the Goſpell. It is alſo the principall article of all Chriſtian doctrine: wherein the knowledge of all godlines conſiſteth. Moſt neceſſary it is therfore that we ſhould know this article wel, teach it vnto others, and beate it into their heades continually. For as it is very tender, ſo is it ſoone hurt. This Paule had well tried, and of this haue all the godly alſo good experience. To conclude, Paule would not circumciſe Titus, and (as he ſaith) for no other cauſe but for that certaine falſe brethren were crept in, to eſpie out their liberty, and would haue conſtrained Paule to circumciſe Titus. Paule perceauing this conſtraint and neceſſity, would geue no place, no not for one hower, but ſtrongly reſiſted them: And therefore he ſaith: Neither Titus vvhich vvas vvith me, being a Gentile, Galat. 2.3. vvas compelled to be circumciſed. If they had required this in the way of brotherly charitie, doubtles he would not haue denied it. But ſeīg they would haue done it as a neceſſary thing, and that by compulſion, to the ill example of others, to the ouerthrowing of the Goſpell and to bring mens conſciences into bondage, therefore he ſetteth himſelfe mightely againſt them, and preuailed ſo, that Titus was not circumciſed. It may ſeeme to be but a ſmall matter to be or not to be circumciſed. But when a man hath an affiance in keping, or is in feare for not keping of it, here God is denied, Chriſt is reiected, the grace and all the promiſes of God are refuſed.They are to be reſtrained to ſuch as ſerue to edification or els vve ought to leaue them. But if circumciſion be kept without this addition, there is no daunger. If the Pope would in this ſort require of vs the keping of his traditions as bare ceremonies, it ſhould not be greuous vnto vs to kepe them, foraſmuch as we alſo doe vſe ceremonies: but to binde mens conſciences to theſe ceremonies, and to make of them an high and acceptable ſeruice vnto God, yea and moreouer to adde, that life and ſaluation, or death and euerlaſting damnation conſiſteth in the obſeruation hereof, is a deuiliſh ſuperſtition and full of blaſphemie. Who ſo will not crie out againſt this, accurſed be he.

Verſe. 6.7. And of them vvhich ſeemed to be great, I vvas not taught (vvhat they vvere in times paſt, it is no matter to me. &c.) VVhy Paule geueth not vnto the apoſtles any glorious title.This is a vehement and a ſtout confutation. For he geueth not to the true Apoſtles themſelues any glorious title: but as it were abaſing their dignitie, he ſaith: vvhich ſeemed to be great, that is, which were in authoritie: vpon whom the determination of all matters depē ded. Notwithſtanding the authoritie of the Apoſtles was in deede very greate in all the churches. And Paule alſo did not ſeeke any whit to diminiſh their authoritie, but he thus contemptuouſly aunſwereth ye falſe Apoſtles, which ſet ye authoritie & dignitie of ye Apoſtles againſt Paule in all the churches, yt therby they might weaken his authority & bring his whole miniſtery into contempt. This Paule might not ſuffer. To ye end therfore that the truth of the Goſpell and liberty of conſcience in Chriſt might continue among the Galathians and in all the churches of the Gentiles, he aunſwereth ſtoutly to the falſe Apoſtles, that he paſſed not how greate the Apoſtles were or what they had bene in time paſt: and wheras they alleadged the authority of the name of the Apoſtles againſt him, it toucheth him nothing at all. He confeſſeth that the Apoſtles are in deede ſomewhat, and that their authority is to be reuerenced. Notwithſtanding his Goſpell and miniſtery ought not to be ouerthrowne for the name or title of any whatſoeuer, be he an Apoſtle or an Angeil from heauen. And this was one of the greateſt arguments that the falſe Apoſtles vſed againſt Paule. The Apoſtles ſaid they, were familiarly conuerſant with Chriſt for the ſpace of three yeares. They heard and ſaw all his preachings and miracles.The argument of the falſe Apoſtles againſt Paule. Moreouer they themſelues preached & wrought miracles whiles Chriſt was yet liuing in the world: whom Paule neuer ſaw in the fleſh, & as touching his conuerſion, it was long after the glorification of Chriſt. Wherefore they ſhould now conſider which of theſe they ought more to beleue: Paule which was but one and alone, and alſo but a diſciple, yea and one of the laſt of all: or the cheifeſt and moſt excellent Apoſtles,The vvord of God to be preferred before all titles and perſons vvhatſoeuer. which long before Paule were ſent & confirmed by Chriſt himſelfe. To this Paule aunſwereth: what of all this? This argument concludeth nothing. Let the Apoſtles be neuer ſo greate, yea let them be Angels from heauen, it is no matter to me. The queſtion is not here cōcerning the excellency of the Apoſtles, but concerning the word of God and the truth of the Goſpell. Herein conſiſteth all the weight of the matter, that the Goſpell may be preſerued pure and vncorrupt: which alſo aboue all things ought to be preferred. Therefore how greate Peter and the other Apoſtles haue bene, what greate miracles they haue wrought, it is no matter to me. This is it that I onely ſeeke, euen that the truth of the Goſpell may continue among you. This ſeemeth to be but a ſlender aunſwere of Paule, when of purpoſe he ſo contemneth the authoritie of the Apoſtles which the falſe Apoſtles alledged againſt him, and geueth no other ſolution to their mighty argument then this: it is no matter to me. Notwithſtanding he addeth a reaſon of the confutation.

Verſe. 6. God accepteth no mans perſon. This place he alledgeth out of Moſes, who vſeth ye ſame, God reſpecteth no mans perſon. Deut. 10.17. 2 Chron. 19.7. Rom. 2.11. Eccleſ. 35.16. Acts. 10.34. Epheſ. 6.9. Coloſ 3.26. not once but many times: Thou shalt not accept in iudgemēt the perſō of the rich man or of the pore. And this is a principle of diuinitie: God is no acceptor of perſons. With the which ſaying he ſtoppeth the mouthes of the falſe apoſtles. As though he would ſay: Ye ſet thoſe againſt me which ſeeme to be ſomewhat: but God careth not for ſuch outward things. He regardeth not ye office of Apoſtleſhip. It is not ye dignity or authority of mē ye he loketh vpon. And in tokē hereof,Iudas. Saule. Iſmaell. Eſau. he ſuffered Iudas one of ye chiefeſt Apoſtles, & Saul one of ye greateſt kings, yea & the firſt of all, to fall away & to be damned. Iſmaell alſo & Eſau he refuſed, being both firſt born. So ſhal you find throughout al ye whole ſcripture yt god oftētimes reiected thoſe which in outward ſhew were very good & holy mē. And in theſe exāples God ſemeth ſometimes to be cruel: but it was moſt neceſſary yt ſuch feareful exāples ſhould be ſhewed & alſo be writē. For this vice is naturally grafted in vs, that we highly eſteeme yt perſons and outward appearance of men and more regard the ſame then the word of God. Contrariwiſe God will haue vs to fixe our eies and to reſt wholy vpon the word it ſelfe:Mā regardeth the perſon. he will not haue vs to reuerence and adore the Apoſtleſhip in the perſons of Peter and Paule, but Chriſt ſpeaking in them, and the word which they bring and preache vnto vs. This the naturall man can not ſee: but the ſpirituall man onely diſcerneth the perſon from ye word,Euery creature of God may be called the veile of God, becauſe God is, as it vvere couered and shadovved vnder it. ye veile of God from God himſelfe. Now this veile of God is euery creature. Moreouer, God here in this life dealeth not with face to face, but couered and ſhadowed from vs: yt is, as Paul ſaith in an other place:1. Cor. 13.12. vve ſe him novv as it vvere through a glaſſe and darkely. Therefore we can not be wtout veiles in this life. But wiſedom is here required, which can diſcerne the veile from God himſelfe: and this wiſedom the world hath not. The couetous man hearing that man liueth not by bread onely,Deut. 5.10. Mat. 4.4. but by euery word that procedeth out of the mouth of God, eateth the bread, but he ſeeth not God in the bread:Mā truſteth to the veiles of God, and not to God himſelfe. for he beholdeth the veile onely and outward ſhew. So he doth with gold and other creatures, truſting to them ſo long as he hath them: but when they leaue him, he deſpaireth. And thus he honoureth not the creator, but the creatures, not God but his owne belly. This I ſpeake leaſt any man ſhould thinke yt Paule vtterly condemneth theſe outward veiles or perſons. For he ſayth not that there ought to be no perſon, but that ther is no reſpect of perſons with God. There muſt be perſons and outward veiles:The outvvard veiles are Gods good creatures, but vve muſt not truſt in them, vvhich is vvicked. God hath geuen them and they are his good creatures: but we muſt put no truſt in them. All the matter is in the right vſing of things, & not in the things thēſelues, as before I haue ſayd. There is no fault in circumciſion or vncircumciſion (for circumciſion is nothing, and vncircumciſion is nothing) but in the vſe therof. To put righteouſnes in the one, and vnrighteouſnes in the other, that vſe is damnable and ought to be taken away: which being remoued, circumciſion and vncircumciſion are things tolerable. So the Prince, the magiſtrate, the preacher, the ſcholemaſter, the ſcholer, the father, the mother, the children, the maſter, the ſeruaūt are perſons and outward veiles, which God will haue vs to acknowledge, loue and reuerence as his creatures, which alſo muſt needes be had in this life: but he wil not haue vs ſo to reuerence them or truſt vnto them, that we forget him. And to the end that we ſhould not too much magnifie the outward perſons or put any truſt in them, God leaueth in them offences and ſinnes, yea great and foule ſinnes, to teach vs what difference there is betwene the perſon and God him ſelf.God ſuffreth his deare ſainctes to fal into great vices, that vve shuld not cleaue to their perſons. 2. Sam. 11.4.17. Dauid that good king, becauſe he ſhould not ſeeme to be a perſon vpon whom men ſhould truſt, fel into horrible ſinnes, adulterie and murther.Mat. 26.69. Marke. 14.66. Luke. 22.55. Iohn. 18.25. Men are but men. Peter that excellent Apoſtle denied Chriſt. Theſe and ſuch like examples, wherof the ſcripture is full, ought to warne vs that we repoſe not our truſt in the perſon & outward veile, nor thinke that when we haue the outward ſhewes & ſhadowes, we haue al things: As it is in Poperie, where they iudge all things according to the outward veile, and therefore all Poperie is nothing elſe but a meere reſpecting of perſons and outward ſhewes. God hath geuen his creatures to our vſe and to doe vs ſeruice, and not as Idols, that we ſhould do ſeruice vnto them. Let vs then vſe bread, wine, apparell, poſſeſſions, gold, ſiluer, and all other creatures: but let vs not truſt or glory in them: for we muſt truſt and glory in God alone: He onely is to be loued, he only is to be feared and honored. Paule calleth here the perſon of man the Apoſtleſhip or office of the Apoſtles, which wrought many and greate miracles,Paule calleth the Apoſtleship the perſon of man. taught and conuerted many to the faith, and were alſo familiar with Chriſt. Briefly, this word perſon comprehendeth the whole outward conuerſation of the Apoſtles which was holy, and their authoritie which was great. Notwithſtanding (ſayth he) God eſteemeth not theſe things: Not that he eſteemeth them not at all, but in the matter of iuſtification he regardeth them not, be they neuer ſo great and ſo glorious. For we muſt diligently marke this diſtinction, that in matters of diuinitie we muſt ſpeake farre otherwiſe then in matters of policy. In matters of policy (as I haue ſayd) God will haue vs to honour and reuerence theſe outward veiles or perſons as his inſtruments by whom he gouerneth and preſerueth the world. But when the queſtion is touching religion, conſcience, the feare of God, faith and the ſeruice of God, we muſt not feare theſe outward perſons, we muſt put no affiance in them, loke for no comfort from them,The outvvard perſon is not to be looked vpon in iudgement, Deut. 1. or hope for deliuerance by them either corporally or ſpiritually. For this cauſe God will haue no reſpect of perſons in iudgement: for iudgement is a diuine thing. Wherefore I ought neither to feare the iudge, nor truſt to the iudge: but my feare & truſt ought to be in God alone, who is the true iudge. The ciuill iudge or magiſtrate I ought in deede to reuerence for Gods cauſe, whoſe miniſter he is: but my conſcience may not ſtay or truſt vpon his iuſtice & equitie, or be feared through his vniuſt dealing or tyranny, whereby I might fal into any offence againſt God, either in lying, in bearing falſe witneſſe, or denying the truth &c. Otherwiſe I will reuerence and honour the magiſtrate with all my heart. VVhat can the Pope othervviſe do being Antichriſt but take vpon him dominion ſuch as Gods vvord neuer allovved of? Marke vvhat ſeruitude Luther vvas cō tent to endure ſo that he and others might enioy the liberty of conſcience. Acts. 4.19. The dominion of the Pope intolerable. So I would alſo honour the Pope and loue his perſon if he would leaue my conſcience free and not compell me to ſinne againſt God. But he will ſo be feared and adored as can not be done without offence to the maieſtie of God. Here ſince we muſt needes loſe the one, let vs loſe the perſon and ſticke to God. We could be content to ſuffer ye dominion of the Pope: but becauſe he abuſeth the ſame ſo tirannouſly againſt vs, & would compell vs to deny and blaſpheme God, & him onely to acknowledge as our Lord & maſter, clogging our conſciences, & ſpoiling vs of the feare & truſt which we ſhould haue in God, therfore we are compelled by the commaundement of God to reſiſt the Pope: for it is writen that vve muſt rather obey God then men. Therfore wtout offēce of cō ſciēce (which is our ſingular cōfort) we cōtemne ye authority of ye pope. There is a vehemencie in this word God: for in the cauſe of religion and the word of God, there muſt be no reſpect of perſon: but in matters of policy we muſt haue regard to the perſon: otherwiſe there muſt needes follow a contempt of all reuerence and order. In this world god will haue an order, a reuerence and a difference of perſons. For els the childe, the ſcholler, the ſeruaunt, the ſubiect would ſay: I am a Chriſtian as well as my father, my ſcholemaſter, my maſter, my Prince: why then ſhould I reuerēce him? Before God there is no reſpect of perſons, neither of Grecian nor of Iewe,Rom. [illegible: 1 letter].9.10 but all are one in Chriſt: although not ſo before the world. Thus Paule diſſolueth the argument of ye falſe Apoſtles touching ye authority of ye Apoſtles, ſaying that it is nothing to yt purpoſe. For the queſtion is not here concerning ye reſpect of perſons, but ther is a farre weightier matter in hand, yt is to ſay, a diuine matter cōcerning God & his word, & whether this word ought to be preferred before ye Apoſtleſhip or no. Whereunto Paule aunſwereth: So that the truth of the goſpel may continue, ſo that the word of God and the righteouſnes of faith may be kept pure and vncorrupt, let the Apoſtleſhip goe, let an Angell from heauen, let Peter, let Paule and altogether periſh.

Verſe. 6. Neuertheleſſe they that ſeemed to be the chiefe, did communicate nothing vvith me. As though he would ſay: I did not ſo conferre with the Apoſtles, that they taught me any thing. For what ſhould they teach me, ſince Chriſt by his reuelation had before ſufficiently taught me all things? & moreouer ſince I haue now preached ye Goſpell the ſpace of eightene yeares among the Gentiles, & Chriſt hath wrought ſo many miracles by me, wherby he hath confirmed my doctrine? Wherfore it was but a conference and no diſputation. Wherein I learned nothing,VVhat Paule did in that conference. neither did I recāt, nor yet defend my cauſe, but only declared what things I had done: to witte, that I had preached to the Gentiles faith onely in Chriſt wt out the lawe, and that by this preaching of faith the holy Ghoſt came downe vpon the Gentiles, which immediatly ſpake wt diuers tongues. Which thinge when ye Apoſtles heard, they witneſſed yt I had taught ye truth. Wherfore the falſe Apoſtles doe me greate wrong which peruert and turne all theſe things cleane contrary. Now if Paule would geue no place to the falſe Apoſtles which ſet the authoritie of the true Apoſtles againſt him: much leſſe ought we to geue place to our aduerſaries, which haue nothing els to bragge of but the authoritie of their Idol the Pope. I know that the godly ought to be humble:The holy pride of the godly againſt the Pope. but againſt the Pope I will and I ought to be proude with an holy pride and ſay: Thou Pope, I wil not be ſubiect vnto thee: I will not take thee for my maſter, for I am ſure that my doctrine is true and godly. But the Pope will not heare this doctrine. Nay he would force vs to obey his lawes and his decrees, and if we will not, he will by and by excommunicate, curſe and condemne vs as heretikes. Such pride therfore againſt the Pope is moſt neceſſary. And if we ſhould not ſo be proude, & vtterly condemne in ye holy Ghoſt both him wtal his doctrine, & the deuil ye father of lies ſpeaking in him,VVhy[illegible: 1 letter]e the godly are proude againſt the Pope. we ſhould neuer be able to defend this article of ye righteouſnes of faith. We doe not then contemne the authoritie of the Pope becauſe we would beare rule ouer him, neither doe we goe about to exalt our ſelues aboue all ſouereigne power, ſince it is euident that we teach all men to humble and ſubmit thēſelues to the higher powersThe Pope is no povver ordeined of God. ordained of God: but this is it that we onely ſeke, that the glory of God may be maintained and the righteouſnes of faith may be kept pure and ſound. Wherefore if the Pope will graunt vnto vs that God alone by his meere grace through Chriſt doth iuſtifie ſumers,This is impoſſible for Antechriſt the ſōne of perdition to acknovvledge. we will not onely carry him in our hands, but will alſo kiſſe his feete. But ſince we can not obtaine this, we againe in God are proude againſt him aboue meaſure, & will geue no place, no not one hears breadth to all the Angels in heauen, not to Peter, not to Paule, not to an hundreth Emperours, not to a thouſand Popes, nor to the whole world. Be it farre from vs that we ſhould here humble ourſelues, ſince they would take from vs our glory, euen God himſelfe that hath created vs and geuen vs all things, and Ieſus Chriſt who hath redemed vs with his bloud. Let this be then the concluſion of altogether, that we will ſuffer our goods to be taken away, our name, our life, and all that we haue: but the Goſpell, our faith, Ieſus Chriſt we will neuer ſuffer to be wreſted from vs. And curſed be that humilitie which here abaſeth and ſubmitteth it ſelfe. Nay rather let euery Chriſtian man here be proude and ſpare not, except he will deny Chriſt. Wherefore God aſſiſting me, my forehead ſhalbe more hard then all mens foreheads. Here I take vpon me this title, according to the prouerbe: I geue place to none. Yea I am glad euen wtal my hart in this poynt to be called rebellious and obſtinate. And here I confeſſe that I am and euer will be ſtout and ſterne and will not one inch geue place to any creature. Charitie geueth place: for it ſuffereth all things, beleueth all things, 1 Cor. 13.7. Loue ſuffereth all things, but faith can beare nothing hopeth all things, endureth all things. But faith geueth no place, yea it can ſuffer nothing, according to this aūcient verſe, Non patitur ludum fama, fides, oculus: That is, mans good name, his faith, and his eie will not be dalied withall. Wherfore a Chriſtian, as touching his faith, can neuer be to proude nor to ſtout, neither muſt he relent or geue place, no not the breadth of one hear. For faith maketh a man here like vnto God:2 Pet. 1.4, but God ſuffereth nothing, he geueth place to none, for he is immutable. So is faith immutable, and therfore may ſuffer nothing, geue place to no man. But as touching charitie let a Chriſtian man yeld and ſuffer all things, for therin he is but a man.

Verſ. 7.8. But contrarivviſe vvhen they ſavve that the Goſpell ouer vncircūciſion vvas committed vnto me, as the Goſpel ouer circumciſion vvas vnto Peter (for he that vvas mighty by Peter in the Apoſtleship ouer the circumciſion, vvas alſo mighty by me tovvards the Gentiles.) With theſe words Paule mightely confuteth the falſe Apoſtles: For here he chalengeth to himſelfe the ſame authoritie which the falſe Apoſtles attributed to the true Apoſtles. And he vſeth here a figure which is called an Inuerſion, returning their argument againſt themſelues. The falſe Apoſtles (ſaith he) doe alledge againſt me the authoritie of the greate Apoſtles, to maintaine their cauſe. But I contrariwiſe doe alledge the ſame againſt them for my defence, for the Apoſtles are on my ſide. Wherefore O my Galathians, beleue not theſe counterfet apoſtles which bragge ſo much of the authoritie of the Apoſtles againſt me. For the Apoſtles when they ſaw the Goſpell ouer the vncircumciſion to be committed to me, and knew of the grace that to me was geuen, gaue to me and Barnabas the right hands of felowſhip, approuing my miniſterie and geuing thankes vnto God for the gift which I had receiued. Thus he retourneth the argument of the falſe apoſtles vpon them ſelues. And here is alſo in theſe wordes an ardent vehemencie, and more contained in matter, then in wordes is able to be expreſſed. This ſeemeth to be a hard text,To Peter is cōmitted the Goſpell ouer circumciſion. and to Paule ouer vncircū ciſion. Actes. 10.17. where Paule ſayth that the goſpell ouer the vncircumciſion was committed vnto him, & ouer the circumciſion vnto Peter, when notwtſtanding Paule almoſt euery where preached to the Iewes in their Sinagoges, and Peter likewiſe to the Gentiles. There are examples & teſtimonies of both in the Acts. Peter conuerted the Centurian wt his familie, which was a Gentile. He wrote alſo to the Gentiles, as his firſt epiſtle teſtifieth.1. Peter. 1.1. Paule preaching Chriſt among the Gentiles,Actes. 9.20. entreth notwithſtanding into the Sinagoges of the Iewes, and there preacheth the goſpel. And our Sauiour Chriſt in Mathevv and Marke commaundeth his apoſtles to goe throughout the whole world, and preach the Goſpel to euery creature.Mat. 23.9.10. Marc. 16.15. Paule likewiſe ſayth: The goſpel preached to euery creature vvhich is vnder heauen. Coloſſ. 1.5.6. Why then doth he call himſelfe the Apoſtle of the Gentiles, and Peter with the other, the Apoſtles of the circumciſion? This queſtion is not hard. Paule here hath reſpect vnto this, that the other Apoſtles remained ſpecially in Ieruſalem, vntil God called them vnto other places. Thus ſtoode the matter then for the time, that whiles the politicall ſtate of the Iewes continued, the Apoſtles ſtill remained in Iudea: but when ye deſtruction of Ieruſalem approched, they were diſperſed throughout the whole world. Actes. 13.1.2. Peter the Apoſtle of the Ievves, and Paule of the Gentiles. But Paule as it is written in the Actes, by a ſingular vocation was choſen to be the Apoſtle of the Gentiles, and being ſent out of Iudea, he traueled through ye countreys of the Gentiles. Now were the Iewes diſperſed almoſt throughout ye whole world, and dwelt here and there in cities and other places amongs the Gentiles. Paule comming thether was wont (as we read in the Actes) to goe into the Sinagoges of the Iewes, Actes. 9.20. Paule preached alſo to the Ievves. and by this occaſion he firſt brought vnto them as the children of the kingdom, this glad tidings, that the promiſes made vnto the fathers, were now accompliſhed by Ieſus Chriſt. When they would not heare this, he turned to the Gentiles, as Luke witneſſeth, where he bringeth in Paule thus boldly ſpeaking againſt the Iewes:Act. 13.45.46. Math. 10.6. It vvas neceſſary that vve should firſt preach the vvord of God vnto you: but ſeing ye reiect it, & iudge your ſelues vnvvorthy of euerlaſtīg life, loe vve turne to the Gentiles. And in the Actes:Actes. 28.2[illegible: 1 letter]. Be it knovvne therfore vnto you, that this ſaluation of God is ſent vnto the Gentiles, and they shall heare it. Wherefore Paule was ſent ſpecially vnto the Gentiles. But becauſe he was a detter vnto all,Rom. 1.14. and became all things vnto all mē, therfore, occaſion being offered, he went into the Sinagoges of the Iewes, where not only the Iewes, but alſo ye Gentiles heard him preaching Chriſt. Otherwhiles he preached publikely in the market place, in houſes, and by the riuers ſides. He was ſpecially then the Apoſtle of the Gentiles, as Peter was of the Iewes: who notwithſtanding preached Chriſt to the Gentiles alſo when occaſion was offered. Vncircūciſiō. Circumciſion.And here he calleth vncircumciſion the Gentiles, and circumciſion the Iewes by a figure named Synecdoche, which vnder part comprehē deth the whole: which figure is commonly vſed in the ſcripture. The goſpell then ouer vncircumciſion, is that which ſhould be preached to the Gentiles. This goſpell he ſayth was committed vnto him, as the goſpell ouer circumciſion was vnto Peter. For as Peter preached the goſpell among the Iewes, ſo did he among the Gentiles. Paule receaueth not his goſpel of the other Apoſtles.This he often repeteth, yt Peter, Iames and Iohn, which ſemed to be the pillers of the church, taught him nothing, nor committed vnto him the office of preaching the Goſpell, as hauing authoritie and rule ouer him. But they them ſelues (ſayth he) did ſee that the goſpell was committed vnto me: but not by Peter. For as I did not receiue or learne my goſpel of man, ſo did I receiue no cōmaundement by man to preach the ſame, but both the knowlege and the cōmaundement to preach it amōg the Gentiles, I receiued immediatly from God: like as the charge was geuen of God vnto Peter to preach the ſame among the Iewes. This place witneſſeth very plainly that the Apoſtles had like calling,The Apoſtles calling equall. like charge, and all one Goſpell. Peter preached no other Goſpell then the reſt of the Apoſtles did, neither did he appoynt to others their charge and office:Equalitie among the Apoſtles. but there was an equalitie among them all, for they were all taught of God, that is, both their vocation and charge was wholy and immediatly from God. There was none therefore greater then other: none that had any prerogatiue aboue other. And therefore where the Pope vaūteth that Peter was the chiefe of the Apoſtles, that thereby he might confirme and ſtabliſh his vſurped primacie, it is an impudent lie.

Verſe. 8. For he that vvas mightie by Peter. This is a confutation of an other argument of the falſe apoſtles. Why doe the falſe apoſtles boaſt (ſayth he) that the Goſpell of Peter was mightie, that he conuerted many, that he wrought many and great miracles, raiſed vp the dead, and with his ſhadow cured the ſick? Actes. 15.14. The Goſpell of Peter mightie. I graunt all theſe things to be true: but Peter receiued this power from heauen. God gaue a vertue to his woorde that many did beleeue him, and great miracles were wrought by him. The ſame power had I alſo: which I receiued not of Peter, but the ſame God and the ſame ſpirite which was mightie in Peter, was mightie in me alſo. I had the ſame grace: I taught many: I wrought many miracles, and through my ſhadow alſo I cured the ſicke. And this Luke teſtifieth in the .19.Actes. 19.11.12. of the Actes in theſe wordes: And God vvrought no ſmall miracles by the handes of Paule, ſo that from his body vvere brought napkins and handkercheefes, and the diſeaſes departed from them, and the euill ſpirites vvent out of them. Read more hereof in the .13.16.20.28. of the Actes. To conclude, Paule wil be counted in no poynt inferiour to the reſt of the Apoſtles: and herein he ſtandeth with a godly and a holy pride. For he was compelled of neceſſitie to take vpon him ſtoutly againſt Peter, The ſtoutnes of Paul is not carnall. and the zeale of God conſtrained him to be proud whether he would or no. Certaine prophane ſpirites, as Iulianus and Porphirius not conſidering this, thought it to be but a carnall pride that cauſed Paule thus to doe: ſuch as at this day we ſee in the Pope and his generation. But Paule had not here his owne buſines in hand, but a matter of Faith. Nowe, as concerning Faith we ought to be inuincible, and more harde if it might be, then the Adamant ſtone. But as touching charitie, we ought to be ſoft, and more flexible then the reede or leafe that is ſhaken with the winde, and ready to yelde to euery thing. Therefore the controuerſie was not here touching the glorie of Paule, but the glory of God, the word of God, the true worſhip of God, true religion, and the righteouſnes of Faith, to the ende that theſe things might ſtill remaine pure and vncorrupt.

Verſe. 9. And vvhen Iames and Cephas and Iohn knevv of the grace that vvas geuen vnto me, vvhich are counted to be pillers, they gaue to me and to Barnabas the right hands of felovvship, that vve should preach vnto the Gentiles, and they vnto the circumciſion. That is to ſay, when they heard that I had receaued my calling and charge from god to preach the goſpel among the Gentiles, & that God had wrought ſo many miracles by me: moreouer, that ſo great a nomber of the Gentiles were come to the knowledge of Chriſt through my miniſterie, and that the Gentiles had receiued the holy Ghoſt without the law and circumciſion by the onely preaching of faith, they glorified God for this grace which was geuen vnto me. VVhat Paule calleth grace in this place.He calleth grace here what ſo euer he had receaued of God: to wit, that of a perſecuter and waſter of the Church, he was made an Apoſtle, was taught by Ieſus Chriſt, & enriched with ſpiritual gifts. And heerewithall he ſheweth that Peter gaue teſtimonie vnto him,Peter alovveth the miniſterie of Paul. that he was a true Apoſtle, ſent and taught, not by hym ſelfe nor by the other Apoſtles, but by God alone, and not onely acknowledged the miniſterie and authoritie of Paule, and giftes of the ſpirite which were in him, as heauenly things, but alſo approued and confirmed the ſame, and yet not as a ſuperiour and ruler, but as a brother and witnes. Iames and Iohn did [illegible: 4 letters]wiſe the ſame. Wherefore he concludeth that they which are eſſe[illegible: 3 letters] for the cheefe pillers amongſt the Apoſtles, are wholy with him and not againſt him.

Verſe. 9. The right handes of felovvship. As if they ſhould haue ſayd: We (O Paule) in preaching the goſpel, doe agree with thee in all things. Therefore in doctrine we are companions and haue felowſhip togither therin: that is to ſay, we haue all one doctrine,Paule and the other Apoſtles taught all one goſpell. for we preach one goſpell, one baptiſme, one Chriſt and one faith. Wherefore we can teach or enioyne thee nothing, ſince there is one mutuall conſent betwixt vs in all things. For we doe not teach any other or more excellent things then thou doeſt: but the ſame giftes which we haue, we ſee to be in thee alſo, ſauing that to thee is committed the Goſpell ouer the vncircumciſion, as the Goſpell ouer the circumciſion is vnto vs. But we conclude here that neither vncircumciſion nor circumciſion ought to hinder our ſocietie and felowſhip, ſince it is but one goſpell which we both preach. Hetherto Paule hath proued by manifeſt witnes, not only from god, but alſo frō man, that is to ſay, the apoſtles, yt he had truely & faithfully preached the goſpel. Therfore he ſheweth that what ſo euer the falſe apoſtles ſayd to diminiſh his authority, is but fained and forged matter, and yt the teſtimony of the Apoſtles maketh for him, & not for the falſe apoſtles. But for that he is alone & wtout witnes, therfore he addeth an oth, & calleth God to record that ye things which he hath ſpokē are true.

Verſe. 10. VVarning onely that vve should remember the poore: vvhich thing alſo I vvas diligent to doe. After the preaching of the Goſpel,A good miniſter muſt be carefull for the poore. Eſay. 61.1. Math. 11.1. Luke. 4.16. the office and charge of a true and faithful Paſtor is, to be mindful of ye poore. For where the Church is, there muſt needes be poore: who for the moſt part are the onely true diſciples of the Goſpell, as Chriſt ſayth: The poore receiue the glad tidings of the Goſpell. For the world and the Deuill do perſecute the Church, and bring many to pouertie, who are afterwardes forſaken and deſpiſed of the world. Moreouer the world not onely offendeth herein,The vvorld is forvvard to geue for the maintenaunce of vngodlines, but it careth not for Gods miniſters. but is alſo careleſſe for the maintenaunce and preſeruation of the goſpell, true religion, and the true ſeruice of God. There is none that will now take any care for the nouriſhing of the miniſters of the Church, and erecting of ſcholes: but for the erecting and ſtabliſhing of falſe worſhip, ſuperſtition and idolatrie, no coſt was ſpared, but euery man was ready to geue largely what ſo euer could be made. And hereof came vp ſo many Monaſteries, ſo many cathedrall Churches, ſo many Biſhopprickes in the Popes church where all impietie raigned, with ſo great reuenues prouided for their ſuſtentation: where as now a whole Citie thinketh it much to finde one or two poore miniſters and preachers of the Goſpell, which before, whiles the Pope and all impietie raigned, was charged and burdened with finding ſo many Monaſteries and infinite ſwarmes of maſſing Prieſtes. To be briefe, true religion is euer in neede. And Chriſt complaineth, that he is hungrie, thirſtie, harbourles, naked and ſicke. Contrariwiſe,Math. 25.3[illegible: 1 letter]. falſe religion and impietie flouriſheth & aboundeth with all worldly wealth and proſperitie. Wherfore a true and faithful Paſtor muſt haue a care of the poore alſo: and this care Paule here confeſſeth that he had.

Verſe. 11. And vvhen Peter vvas come to Antiochia, I vvithſtoode him to his face: for he vvas to be blamed. Paule goeth on ſtill in his confutation, ſaying that he not onely hath for his defence the teſtimonie of Peter & the other Apoſtles which were at Ieruſalem: but alſo that he withſtoode Peter in the preſence of the whole Church of Antioche. He ſheweth here a matter not done in a corner, but in the face of the whole church. For (as before I haue ſaid) he hath here no trifeling matter in hand, but the chiefeſt article of all Chriſtian doctrine.The maieſtie of this article of iuſtificatiō. The value and maieſtie where of who ſo rightly eſtemeth, to him all other things ſhall ſeeme but vile and nought worth. For what is Peter? what is Paule? what is an Angell from heauen? what are all other creatures to the article of Iuſtification? which if we know, then are we in the cleare light: but if we be ignoraunt therof, thē are we in moſt miſerable darknes. Wherfore if ye ſee this article impugned or defaced, feare not to reſiſt either Peter or an Angell from heauen, following the example of Paule, who ſeing the maieſtie of this article to be in daunger for the dignitie of Peter, did nothing regard his dignitie & eſtimation, yt he might keepe ye ſame pure & vncorrupt. For it is wrytten:Mar. 10.39. Math. 16.25. He that loueth father or mother, or his ovvne life more then me, is not vvorthy of me. It behoueth vs to be obſtinate in Gods matter.Wherefore we are not aſhamed for the defence of the truth, to be counted and called of the hypocrites proud and obſtinate, & ſuch as wil be onely wiſe, will heare none, will geue place to none. Very neceſſary it is here to be inflexible & obſtinate. For the cauſe why we offend man, that is to ſay, tread downe the maieſtie of the perſon or of the world, is ſuch, that the ſinnes which the world iudgeth to be moſt hainous, are counted ſingular vertues before God. In that we loue our parentes, honoure the Magiſtrate, ſhew reuerence to Peter and other miniſters of the word, we doe well. But here we haue in hand the cauſe neither of Peter nor parēts, nor Magiſtrate, nor of the world, nor of any other creatures, but of god him ſelfe. Here if I geue no place to my parents, to the Magiſtrate, or an Angell from heauen, I doe well. For what is the creature in reſpect of the creator? Yea, what are all creatures cō pared vnto him? Euen as one droppe of water in reſpect of the whole ſea. Why then ſhould I ſo highly eſteme Peter which is but a droppe, and ſet God aſide which is the whole ſea? Let the droppe therefore geue place to the ſea, and let Peter geue place vnto God. This I ſay, to the ende that ye ſhould diligently weye and conſider the matter wherof Paule entreateth: For he entreateth of God, who can neuer be magnified enough. And here of purpoſe he addeth this clauſe, to his face, againſt the venemous vipers and apoſtles of Satan, which ſclaunder thoſe that are abſent, and in their preſence dare not once open their mouth: as the falſe apoſtles did, whom alſo here he toucheth by the way:A Chriſtian vvill openly reproue vices in his brother which durſt not ſpeake euill of him in his preſence, but in his abſence ſclaundered him moſt ſpitefully. So did not I (ſayeth he) ſpeake euill of Peter, but frankly and openly I withſtoode him, not of any colourable pretence, ambition, or other carnall affection, but becauſe he was to be blamed. Here let other men debate whether an Apoſtle may ſinne or no.The Prophets and Apoſtles haue ſinned, and had their infirmities, & yet God hath deliuered vnto vs by their miniſterie, vvhatſoeuer he vvould haue vs to folovv vvithout corruption. This ſay I, that we ought not to make Peters fault leſſe then it was in deede. The Prophets themſelues haue ſometimes erred and ben deceiued.2. Sam. 7.3.4.5 Actes 1.6. Peter ſinned. Math. 28. Actes. 10.11. Nathan of his owne ſpirite ſayd vnto Dauid that he ſhould build the houſe of the Lord. But this Prophecie was by and by after corrected by a reuelation from God, that it ſhould not be Dauid, becauſe he was a man of warre and had ſhed much bloud, but his ſonne Salomon yt ſhould build vppe the houſe of ye Lord. So did the Apoſtles erre alſo. For they imagined that the kingdom of Chriſt ſhould be carnall and worldly, as we may ſee in the firſt of the Actes. And Peter him ſelfe, although he heard this commaundement of Chriſt: Goe into the vvhole vvorld. &c. Yet he had not gone vnto Cornelius, if he had not ben admoniſhed by a viſion. But in this matter he did not onely erre, but alſo committed a great ſinne, and if Paule had not reſiſted him, all the Gentiles which did beleue, had ben conſtrained to receiue circumciſion, and to kepe the lawe. The beleuing Iewes alſo had ben confirmed in their opinion: to witte, that the obſeruation of theſe things was neceſſary to ſaluation, and by this meanes they had receiued againe the lawe in ſtede of the Goſpell, Moiſes in ſtede of Chriſt:No Sainctes vvithout ſin. and of all this great enormitie and horrible ſinne Peter by his diſſimulation had ben the onely occaſion. Therfore we may not attribute to the Sainctes ſuch perfection, as though they could not ſinne. Luke witneſſeth yt there was ſuch great diſſention betwene Paule and Barnabas, Diſſention betvvene Paule and Barnabas. Actes. 15.1.2.3. (which were put a part together for the miniſterie of ye goſpell among the Gentiles, and had traueled through many regions, and preached vnto them the goſpell) yt the one departed from the other. Here we muſt nedes ſay yt there was a fault either in Paule or in Barnabas. And doubtles it could not be but that the diſcord was exceeding great which ſeperated theſe two companions being ioyned together in ſuch a holy felowſhip, as the text witneſſeth.The fauls of the Sainctes bring great comfort vnto vs. Such exāples are written for our conſolation. For it is a great cōfort vnto vs when we heare that euen ye ſaincts which haue the ſpirit of god, do ſinne. Which cōfort they would take from vs which ſay that the ſainctes doe not ſinne. Iudges. 1.6. 2 Sam 11.24. Iob. 3.12. Iob. 4 &c. Ierem. 10.14. Ionas. 4 3. Sampſon, Dauid and many other excellentmen, full of the holy Ghoſt, fell into greate ſinnes. Iob and Ieremy curſe the day of their natiuitie. Elias and Ionas are wery of their life, and deſire death. Such errours and offences of the ſainctes, the ſcripture ſetteth forth to the comfort of thoſe that are afflicted and oppreſſed with deſperation, and to the terrour of the proude. No man hath ſo greuouſly fallen at any time, but he may riſe againe. And on the other ſide, no man taketh ſo faſt footing but he may fall. If Peter fell, I may likewiſe fall. If he roſe againe, I may alſo riſe againe. And ſuch examples as theſe are, ye weake harted and tender conſciences ought to make much of, that they may the better vnderſtand what they pray for when they ſay: forgeue vs our treſpaſes: and, I beleue the forgeuenes of ſinnes. We haue the ſelfe ſame ſpirite of grace and prayer which the Apoſtles and all the ſaincts had, neither had they any prerogatiue aboue vs. We haue ye ſame gifts which they had, the ſame Chriſt, baptiſme, word, forgeuenes of ſinnes, all which they had no leſſe neede of then we haue, and by the ſame are ſanctified and ſaued as we be.

Verſe. 12. For before that certaine came from Iames, he did eate vvith the Gentiles. Peter liueth vvith the Gē tiles like a Gentile.The Gentiles which were conuerted to the faith, did eate meates forbidden by the law, and Peter being conuerſant with the Gentiles which were conuerted, did eate with them, and drunke wine alſo which was forbidden, knowing that herein he did well, and therefore boldly tranſgreſſed the law with the Gentiles. Paule confeſſeth that he alſo did the like when he ſaith that he became as a Iewe to the Iewes, and to them that were without law,1 Cor. [illegible: 1 letter].20.21. as though he were without law: That is to ſay, with the Gentiles he did eate and drinke like a Gentile and kept no law at all: with the Iewes, according to the lawe he abſtained from all things forbidden in the law. For he laboured to ſerue & pleaſe all men that he might gaine all. Wherefore Peter in eating and drinking with the Gentiles ſinned not, but did well, and knew that it was lawfull for him ſo to doe: For he ſhewed by this tranſgreſſion, that the law was not neceſſary to righteouſnes, and alſo deliuered the Gentiles from the obſeruation of the lawe. For if it were lawful for Peter in one thing to breake the law, it was lawfull for him to breake it in al things. And Paule doth not here reproue Peter for his tranſgreſſion, but for his diſſimulation, as followeth.

Verſe. 12. But vvhen they vvere come, he vvithdrevve and ſeparated himſelfe, fearing them vvhich vvere of the circumciſion. Here then ye ſee Peters offence, as Paule plainly ſetteth it forth.The offence of Peter. Paule accuſeth him not of malice or ignorance, but of diſſimulation and infirmity, in that he abſteined from meates forbidden in the law, fearing leſt the Iewes which came from Iames, ſhould be offended therby, and had more reſpect to the Iewes then to ye Gentiles: wherby he gaue occaſion as much as in him was, to ouerthrow the Chriſtian libertie & truth of the Goſpell. For in that he did withdraw and vtterly ſeparate himſelfe, abſtaining from meates forbidden in the lawe (which notwithſtanding he had eaten of before) he miniſtred a ſcruple of conſcience to the faithfull, thus to gather vpon his example:VVhat the beleuing Ievves gathered of Peters abſtaining. Peter abſtaineth from meates forbidden in the law: therefore he that eateth meates forbidden in the law, ſinneth and tranſgreſſeth the law: but he that abſtaineth is righteous and kepeth the law, for els would not Peter haue withdrawn himſelfe. But becauſe he did ſo, and of purpoſe refuſed thoſe meates which before he did eate, it is a ſure argument that ſuch as eate againſt the law doe ſinne, and ſuch as abſtaine from meates which the law forbiddeth, doe keepe the law and are iuſtified thereby. Here note, that the end of this facte of Peter is reproued of Paule, & not the fact it ſelfe: for the facte in it ſelfe was not euill.A facte is one thing and the end of a facte an other. To eate and drinke, or not to eate & drinke is nothing. But the end, that is: If thou eate thou ſinneſt: If thou abſtaine thou art righteous, is euill. So circumciſion of it ſelfe is good, but this end is euill: If thou be not circū ciſed after the law of Moſes, thou cāſt not be ſaued. Alſo to eate meates prohibited in the law, is not euill: but this ſhrinking and diſſimulation of Peter is euill. For it might be ſaid: Peter abſtaineth from meates forbidden in the law: wherfore if thou doeſt not likewiſe abſtaine, thou canſt not be ſaued. This Paule might in no wiſe diſſemble: for the truth of ye Goſpell was here in daunger. To the end therefore that this truth might continue ſound and vncorrupt, he reſiſted Peter to his face. And here we muſt make a diſtinction.Meates may be refuſed tvvo maner of vvaies. 1 Cor. 9. For meates may be refuſed two maner of waies. Firſt for chriſtian charities ſake. And herein ther is no daunger: for to beare with the infirmitie of my brother it is good. So Paule himſelfe both did and taught. Secondly, by abſtaining from them to obtaine righteouſnes, and for not abſtaining to ſinne and to be be damned. Here accurſed be charitie with all the ſeruice and works of charitie whatſoeuer. For thus to refraine frō meates is to deny Chriſt, to tread his bloud vnder our feete, to blaſpheme the holy Ghoſt, and to deſpiſe all holy things. Wherefore if we muſt loſe the one, let vs rather loſe man our frend and brother, then God our father. For if we loſe god our father, man our frend and brother can not continue. Ierome, who neither vnderſtood this place nor the whole epiſtle beſides, thinketh this to be but a fained reprehenſion of Paule, & therfore he excuſeth Peters fall, ſaying, that it was done by ignorance. But Peter offended through diſſimulation,The diſſimulation of Peter and therby he had eſtabliſhed ye neceſſity of the law, he had conſtrained both Gentiles & Iewes to reuolt from the truth of the Goſpell, he had giuen them greate occaſion to forſake Chriſt, to deſpiſe grace, to returne to ye Iewiſh religion & to beare all ye burdens of ye law, if Paule had not reproued him & by that meanes reuoked ye gentiles & Iewes which were offēded through this example of Peter, to ye liberty which is in Chriſt Ieſus & to the truth of ye goſpel. The ſinne of Peter.Wherfore if a man would here ſet forth and amplifie Peters offence, it ſhould appeare to be very greate, and yet was it not done by malice or ignorance, but by occaſion and feare only. Thus we ſee what ruines may come by one mans fal and offence if it be not well ſeene to and corrected in time. Wherfore we may not trifle with this article of iuſtification:A fall in doctrine is eaſy. neither is it without good cauſe that we do ſo often and ſo diligently put you in minde therof. The Councell holden at Ieruſalem.And it is much to be marueled that Peter being ſuch an excellent Apoſtle ſhould thus do: who before in ye Councel of Ieruſalem ſtood in a maner alone in the defence of this article & preuailed therin, namely yt ſaluation cometh by faith wtout the law.Acts. 15. He that before did ſo conſtantly defend the truth & liberty of the goſpell, now by his fall in abſtaining from meates forbidden in ye law,1. Cor. 10.12. is not only the cauſe of greate offence, but alſo offendeth againſt his owne decree. Wherfore let him which thinketh he ſtandeth, take heede leſt he fall.Ceremonies are daungerous: and if ſuch offence come by keping thoſe vvhich vvere commaunded of God, vvhat may vve think of ſuch as Antechriſt hath deuiſed, ſeruing to no edification? No man would thinke what daūgers & perils do enſue of traditions & ceremonies: which not wtſtanding we can not want. What is more neceſſary then ye law & the works therof? and yet there is great daunger leſt by the ſame, men be brought to ye denial of Chriſt. For of the law often times cometh a truſt & affiance in works, & where that is, there can be no affiance in Chriſt. Chriſt therfore is ſoone denied & ſone loſt, as we may ſee by this example of Peter, who knew this article of iuſtification better then we do, & yet how eaſily did he geue occaſion of ſuch an horrible ruine, that all ye Gentiles ſhould therby haue falne away from the preaching of Paule, & by this meanes ſhould haue loſt ye goſpell & Chriſt himſelfe. And all this ſhould haue bene done vnder a holy pretence. For they might haue ſaid: Paule, hetherto thou haſt taught vs yt we muſt be iuſtified by grace without the law. Thou ſeeſt now that Peter doth the contrary: for he abſtaineth from meates forbidden in the law, & hereby he teacheth vs yt we can not be ſaued except we receaue circumciſion & obſerue the lawe.

Verſe. 13. And the other Ievves diſſembled likevviſe vvith him, in ſo much that Barnabas vvas brought into their diſſimulation alſo. Here ye may plainly ſee that Paule chargeth Peter with diſſimulation. If Peter diſſembled,Peters diſſimulation. then did he certainly know what was the truth and what was not. He that diſſembleth ſinneth not of ignorance,Diſſimulation vvhat it is. but deceaueth by a colour which he knoweth himſelfe to be falſe. And other (ſaith he) diſſembled likevviſe vvith Peter, in ſo much that Barnabas alſo (who was Paules companion, & had now a long time preached among the Gentiles faith in Chriſt without the law, together wt Paule) vvas brought into their diſſimulation. Ye haue here then Peters offence plainly deſcribed to be meere diſſimulation, which afterwards had ben an occaſion of the ruine of the Goſpel then newly receaued, if Paule had not reſiſted him. And this is a wonderfull matter, that God preſerued the church being yet but yong, and the Goſpell it ſelfe, by one onely perſon. Paule alone ſtandeth to the truth: for he had loſt Barnabas his companion, & Peter was againſt him. So ſometime one man is able to doe more in a Councell then the whole Councell beſides. Which thing the Papiſtes thēſelues do witnes. And for example they alledgePaphnutius ſtoode in the defence of the mariage of miniſters againſt the vvhole Councell. Paphnutius, who wtſtoode ye whole Councell of Nice (which was the beſt of all that were after the Councell of the Apoſtles at Ieruſalem) & preuailed againſt it. This I ſay,The lavve and the Goſpell muſt be diſcerned one from the other. to the end that we ſhould diligently learne the article of Iuſtification, and make a plaine difference betwene the lawe and the Goſpell, and that in this matter we ſhould doe nothing by diſſimulation, or geue place to any man, if we will retaine the truth of the goſpell and faith ſound and vncorrupt: which (as I haue ſayd) are ſoone hurt. Wherefore in this caſe away with reaſon,The lavve and reaſon are againſt faith. which is an enemie to Faith: which alſo in tentations of ſinne and death, leaneth not to the righteouſnes of Faith (for thereof it is vtterly ignoraunt), but to her owne righteouſnes, or at leaſt to the righteouſnes of the law. Now as ſoone as the law and reaſon ioyne together, faith loſeth her virginitie: for nothing more ſtrongly fighteth againſt faith then the lawe and reaſon. And theſe two enemies can not be conquered but with great labour and difficultie: which we muſt conquere notwithſtanding if we will be ſaued. VVhat vve muſt do vvhē our cōſcience is terrified.Wherefore, when thy conſcience is terrified with the lawe, and wreſtleth with the iudgement of God, aſke counſell neither of reaſon nor of the lawe, but reſt onely vpon grace and the word of conſolation, and ſo ſtand herein, as if thou haddeſt neuer heard any thing of the law: but aſcend vp to the glaſſe of faith, where neither the law nor reaſon do ſhine, but onely the light of Faith, which aſſureth vs that we are ſaued by Chriſt alone without any law. Thus the goſpell leadeth vs beyond and aboue the light of the law and reaſon, into the inward and deepe ſecretes of Faith, where the lawe and reaſon haue nothing to doe. Notwithſtāding we muſt hearken alſo vnto the law, but in place and time. Moiſes whiles he was in the mountaine, Exod. 19.16. Moiſes in the mountaine vvas aboue the lavv: ſo in matters of faith, vve muſt haue nothing to doe vvith the lavv. where he talked with God face to face, had no law, made no law, miniſtred no law: but when he was come downe from the mountaine, he was a lawgeuer, and gouerned the people by the law. So the conſcience muſt be free frō the law, but the body muſt be obedient vnto the law. Hereby it appeareth yt Paule reproued Peter for no light matter, but for the chiefeſt article of all Chriſtian doctrine, which by Peters diſſimulation was in great daunger. For Barnabas and the other Iewes diſſembled togither with him, which did all offend: not through ignorance or malice, but for feare of ye Iewes: wherby their hearts were ſo blinded that they did not ſee their ſinne. And certainly it is much to be maruelled, that ſuch excellent men as Peter, Barnabas and others, ſhould ſo ſodenly and ſo lightly fall, eſpecially in that thing which they knew to be well done, & had alſo before taught vnto others. It is a perilous thing therefore to truſt to our owne ſtrength,VVe muſt not truſt in our ovvn ſtrēgth. be we neuer ſo holy, neuer ſo well learned, and although we thinke our ſelues neuer ſo ſure of that we know, For in that wherof we thinke our ſelues moſt ſure, we may erre and fall, & bring our ſelues and other into great daunger. Let vs therefore diligently and with all humilitie employ our ſelues in the ſtudie of the holy ſcriptures, and let vs heartely pray that we neuer loſe the truth of the goſpell. VVithout Gods aſſiſtāce vve can doe nothing.Thus we ſee then that we are nothing, with all our giftes be they neuer ſo great, except God aſſiſt vs. When he leaueth vs to our ſelues, our wiſedom and knowledge is nothing. For in the houre of tentation it may ſuddenly come to paſſe, that by the ſubteltie of the Deuil, all the comfortable places of the ſcripture ſhalbe taken out of our ſight, and ſuch places onely as containe threatnings ſhalbe ſet before our eies & ſhal oppreſſe & vtterly confound vs. Let vs learne therfore yt if God wt draw his hand we may ſoone be ouerthrowne. Neither let any man vaunt and glory of his owne righteouſnes, wiſedome and other gifts, but let him humble himſelfe and pray with the Apoſtle:Luc. 17.5. Lord encreaſe our faith.

Verſe. 14. But vvhen I ſavv that they vvent not the right vvay to the truth of the Goſpell. This is a wonderfull example of ſuch excellent men and pillers of the church. There is none but Paule that hath his eies open and ſeeth the offence of Peter, Peter knovveth not his errour. Barnabas and the other Iewes which diſſembled with Peter. On the other ſide, they doe not ſee their owne offence: nay they rather thinke that they doe well in bearing with the infirmitie of the weake Iewes. Wherefore it was very neceſſary that Paule ſhould reproue their offence and not diſſemble it, and therefore he accuſeth Peter, Barnabas and other, that they went not ye right way to the truth of the Goſpell: that is to ſay, they ſwarued from the truth of the Goſpell. It is a greate matter that Peter ſhould be accuſed of Paule as one that was falne from the truth of the Goſpell. He could not be more greuouſly reprehended. Yet he ſuffered it patiently, and no doubt but he gladly acknowledged his offence. I ſayde before that many haue the Goſpell but not the truth of the Goſpell. So Paule ſaith here, that Peter, Barnabas and other of the Ievves vvent not the right vvay to the truthe of the Goſpell: that is to ſay, they had the Goſpell, but they walked not vprightly according to the Goſpell. For albeit they preached the Goſpell, yet through their diſſimulation (which could not ſtand with the truth of the Goſpell) they eſtabliſhed the law: but the eſtabliſhing of the law is the aboliſhing of the Goſpell. Who ſo then can rightly iudge betwene the lawe and the Goſpell, let him thanke God, and know that he is a right Diuine. In the time of tentation,The difference of the lavve and the Goſpel is moſt diligently to be learned. I confeſſe that I my ſelfe doe not know how to doe it as I ought. Now, the way to diſcerne the one from the other, is to place the Goſpell in heauen and the lawe on the earth: to call the righteouſnes of the Goſpell heauenly, and the righteouſnes of the law earthly: and to put as greate difference betwene the righteouſnes of the goſpell and of the law, as God hath made betwene heauen and earth, betwene light and darkneſſe,The difference betvvene the lavv and the Goſpell. betweene daye and night. Lette the one be as the light and the day, and the other as the darkenes and the night. And would to God we could yet further ſeparate the one from the other. Wherefore if the queſtion be concerning the matter of faith or conſcience, let vs vtterly exclude the law, and leaue it on the earth: but if we haue to doe with works, then let vs lighten the lanterne of works and of the righteouſnes of ye law. So let the Sunne & the ineſtimable light of the Goſpell and grace ſhine in the day, and the lanterne of the law in the night. Wherefore if thy conſcience be terrified with the ſenſe and feeling of ſinne, thinke thus with thy ſelfe: Thou art now remaining vpō earth: there let the Aſſe labour and trauel: there let him ſerue and carry the burthen that is laid vpon him, that is to ſay, let the body with his members be ſubiect to the law. But when thou mounteſt vp into heauen, then leaue the Aſſe with his burthen on the earth: for the conſcience hath nothing to doe with the law or works, or with the earthly righteouſnes. So doth the Aſſe remaine in the valley, but the cōſcience aſcendeth with Iſaac into the mountaine, knowing nothing at all of the law or workes thereof, but onely looking to the remiſſion of ſinnes and pure righteouſnes offered and freely geuen vnto vs in Chriſt. VVhen the lavv is to be vrged.Contrariwiſe in ciuill policy, obedience to the law muſt be ſeuerely required. There nothing muſt be knowne as concerning the Goſpell, conſcience, grace, remiſſion of ſinnes, heauēly righteouſnes, or Chriſt himſelfe: but Moſes onely with the law and the works thereof. If we marke well this diſtinction, neither the one nor the other ſhall paſſe his bounds, but the law ſhall abide without heauen, that is, without the heart and conſcience, and contrariwiſe the libertie of the Goſpell ſhall abide without the earth, that is to ſay, without the body and members thereof. Now therfore as ſoone as the law and ſinne come into heauen, that is,The lavv hath nothing to do vvith the conſcience. into the conſcience, let them by and by be caſt out. For the conſcience being feared with the terrour of the wrath and iudgement of God, ought to know nothing of the law and ſinne, but of Chriſt onely. And on the other ſide, when grace and liberty come into the earth, that is, into the body, then ſay: thou oughteſt not to dwell in the dregges and dunghill of this corporall life, but thou belongeſt vnto heauen. This diſtinction of the law and the Goſpell Peter confounded through his diſſimulation, and therby perſwaded the beleuing Iewes that they muſt be iuſtified by the Goſpell and the law together. This might not Paule ſuffer, and therefore he reproued Peter, not to put him to any reproch, but to the ende that he might againe eſtabliſh a plaine difference betwene theſe two: namely that the Goſpell iuſtifieth in heauen and the lawe on earth.The Pope maketh the Goſpell lavv, and confoundeth them both together. The Pope hath not onely mixed the law with the Goſpell, but alſo of the Goſpell hath made meere lawes, yea and ſuch as are ceremoniall onely. He hath alſo confounded and mixed politicall and eccleſiaſticall matters together: which is a deuiliſh and an helliſh confuſion. This place touching the difference betwene the law and the Goſpell, is very neceſſary to be knowne:Hovv neceſſary this difference is to be knovven. for it containeth the ſumme of all Chriſtian doctrine. Wherfore let all that loue and feare God, diligētly learne to diſcerne ye one from the other, not only in words, but in effect & practiſe, yt is to ſay, in heart & conſcience. For as touching ye words, the diſtinction is ſoone made: but in time of tentation thou ſhalt finde the Goſpell but as a ſtraunger and a rare geſt in thy conſcience:The Goſpell a ſtraunger in tentations: The lavve a continuall geſt. but the law contrariwiſe thou ſhalt finde a familiar and continuall dweller within thee: for reaſon hath the knowledge of ye law naturally. Wherfore when thy conſcience is terrified with ſinne, which the law vttereth and encreaſeth, then ſay thou: There is a time to die and a time to liue: there is a time to heare the law and a time to deſpiſe the law: there is a time to heare the Goſpel,The time of the Goſpell. and there is a time to be ignorant of the Goſpell. Let the law now depart and let the Goſpell come: for there is now no time to heare the lawe, but the Goſpell.An obiection of the lavv. But thou haſt done no good: nay thou haſt done wickedly & haſt greuouſly ſinned. I graūt: notwithſtanding I haue remiſſion of all my ſinnes for Chriſtes ſake. But out of the conflicte of conſcience,VVhen vve muſt heare the lavv. when externall duties muſt be done, there is no time to harken to the Goſpell: then muſt thou follow thy vocation and the works thereof.

Verſe. 14. I ſaid vnto Peter openly: If thou being a Ievve liueſt as the Gentiles and not as the Ievves, vvhy conſtraineſt thou the Gentiles to doe like the Ievves. That is to witte,To liue like the Ievves thou art a Iewe and therfore art bound to liue like a Iewe, that is, to abſtaine from meates forbidden in the law. Notwithſtanding thou liueſt like a Gentile: that is to ſay, thou doeſt contrary to the law and tranſgreſſeſt the law. For as a Gentile which is free frō ye law, thou eateſt common & vncleane meates, & therin thou doeſt well. But in that thou being afraid at the preſence of the brethren conuerted from the Iewiſh religion, abſtaineſt from meates forbidden in the law and keepeſt the law, thou compelleſt the Iewes likewiſe to keepe the law: that is, thou conſtraineſt them of neceſſitie to obſerue the law. For in that thou abſtaineſt from profane meates, thou geueſt occaſion to the Gentiles thus to thinke: Peter abſtaineth from thoſe meates which the Gentiles vſe to eate, which alſo he himſelfe before did eate, therefore we ought likewiſe to auoid the ſame, and to liue after the mā ner of the Iewes:Peter through his diſſimulation compelled the Gentiles to liue like the Ievves otherwiſe we can not be iuſtified or ſaued. We ſee thē yt Paule reproueth not ignorance in Peter, (for he knew that he might freely eate with the Gentiles all maner of meates,) but diſſimulation, wherby he compelled the Gentiles to liue like the Iewes. Here I ſay againe, that to liue as the Iew, is not euil of it ſelfe, for it is a thing indifferent either to eate ſwines fleſh or any other meates. But ſo to play the Iewe that for conſcience ſake thou abſtaineſt from certayne meates,Things indifdifferent may not clogge mens conſciences. this is to deny Chriſt & to ouerthrowe the Goſpell. Therfore when Paule ſaw that Peters act tended to this end, he reſiſted him and ſaid: Thou knoweſt that the keeping of the lawe is not neceſſary to righteouſnes, but that we are iuſtified onely through faith in Chriſt, and therfore thou keepeſt not the law, but tranſgreſſeſt the law and eateſt all maner of meates. Notwithſtanding by thy example thou conſtraineſt the Gentiles to forſake Chriſt and to returne to the lawe. For thou geueſt them occaſion thus to thinke: Faith onely is not ſuffient to righteouſnes, but the law and works are alſo required. And this Peter teacheth vs by his example. Therfore the obſeruation of the law muſt needes be ioyned with faith in Chriſt if we wilbe ſaued. Wherefore Peter by this example is not onely preiudicial to the purity of doctrine,Peters errour. but alſo to the truth of faith and chriſtian righteouſnes. For the Gentiles receaued this of him, that the keping of the law was neceſſary to righteouſnes: which errour in caſe it be admitted, then Chriſt profiteth nothing. Hereby it plainly appeareth to what end this diſcord betwene Paule and Peter tendeth. Paule doth nothing by diſſimulation, but dealeth ſincerely and goeth plainly to worke. Peter diſſembleth, but this diſſimulation Paule reproueth. The controuerſie was for the maintenance of pure doctrine and the veritie of the Goſpell: and in this quarell Paule did not care for the offence of any. In this caſe all people and nations, all Kings and Princes, all Iudges & Magiſtrats ought to geue place. Since then it is ſo daungerous a thing to haue to doe with the law, and that this fall was ſo ſodaine and ſo greate as if it had bene from heauen aboue euen downe into hell, let euery Chriſtian diligently learne to diſcerne betwene the law and the Goſpell. Let him ſuffer the law to rule ouer the body and members therof, but not ouer the conſcience. For that Queene and ſpouſe may not be defiled with the lawe,Libertie of conſcience. 2. Cor. 11.[illegible: 1 letter]. but muſt be kept without ſpot for her onely huſband Chriſt, as Paule ſayth. 2. Cor. 11. I haue eſpouſed you to one huſband. &c. Let the conſcience then haue her bride chamber, not in the lowe valley, but in the high mountaine: in the which let Chriſt lie and there rule & reigne, who doth not terrifie and afflict ſinners, but comforteth them, pardoneth their ſinnes and ſaueth them.VVhat an afflicted conſcience ought chiefly to looke vpon. Wherefore let the afflicted conſcience thinke vpon nothinge, know nothing, ſet nothinge againſte the iudgement of God, but the worde of Chriſt, whiche is the worde of grace, of remiſſion of ſinnes, of ſaluation and euerlaſting life. But this to performe in deede, is a hard matter. For mans reaſon and nature can not ſtedfaſtly cleaue vnto Chriſt, but oftentimes it is caried away with the cogitations of the lawe and ſinne, and ſo alwayes ſeeketh to be at libertie after the fleſh, but according to conſcience a ſeruaunt and ſlaue.

Verſe. 15. VVe vvhich are Ievves by nature, and not ſinners of the Gentiles. That is to ſay: we are borne vnto the righteouſnes of the lawe, to Moſes, and to circumciſion, and euē in our birth we bring the law with vs. We haue the righteouſnes of the law by nature, as Paule before ſayth of him ſelfe in the firſt chapter:Galat. 1.14. Being zelous of the traditions of the fathers. Wherefore if we be compared to the Gentiles, we are no ſinners: we are not without the law & without works as the Gentiles:The prerogatiue of the Ievves. but we are Iewes borne, we are borne righteous & brought vp in righteouſnes. Our righteouſnes beginneth euē with our birth, for ye Iewiſh religion is naturall vnto vs.Gen. 17.10. For God commaunded Abraham to circumciſe euery man childe the eight day. This law of circumciſion receiued from the fathers, Moſes afterward confirmed. It is a great matter therfore that we are Iewes by nature. Notwithſtanding, although we haue this prerogatiue, that we are righteous by nature, borne to the law and the workes therof, and are not ſinners as the Gentiles, yet are we not therfore righteous before God. Hereby it is euident that Paule ſpeaketh not of ceremonies, or of the ceremoniall lawe, as ſome doe affirme, but of a farre waightier matter, namely of the natiuitie of the Iewes, whom he denieth to be righteous, although they be borne holy, be circumciſed, keepe the lawe, haue the adoption, the glory, the couenaunt, the fathers, the true worſhip, God, Chriſt, the promiſes, liue in them and glory in the ſame:Iohn. 8.33. as they ſay Iohn. 8. VVe are the ſeede of Abraham. Alſo, vve haue one father, Rom. 2.17. vvhich is God. And to the Romaines: Beholde, thou art called a Ievv, and reſteſt in the lavv. &c. Wherfore, although that Peter and the other Apoſtles were the children of God, righteous according to the law, the works and the righteouſnes therof, circumciſion, the adoption, the couenaūts, the promiſes, the Apoſtleſhip and all ſuch like: yet Chriſtian righteouſnes commeth not therby: for none of all theſe is faith in Chriſt,Faith onely iuſtifieth. which onely (as foloweth in the text) iuſtifieth, and not the law: Not that the law is euil or damnable, for the law circumciſion, and ſuch like, are not therefore condemned becauſe they iuſtifie not: but Paule therfore taketh from them the office of iuſtification, becauſe the falſe apoſtles contended that by them, without faith, and onely by the worke wrought, men are iuſtified & ſaued. This was not to be ſuffred of Paule. All things deadly vvithout faith. For where faith ceaſeth, all things are deadly: the law, circumciſion, the adoption, the temple, the worſhip of God, the promiſes, yea God and Chriſt him ſelfe without faith profiteth nothing. Paule therfore ſpeaketh generally againſt all things which are contrary to faith, and not againſt ceremonies onely.

Verſe. 16. Knovv that a man is not iuſtified by the vvorks of the lavv, but by the faith of Ieſus Chriſt. The vvorke of the lavve.This clauſe the vvorke of the lavv, reacheth farre, and comprehē deth much. We take the worke of the law therefore generally for that which is contrary to grace. What ſo euer is not grace, is the law, whether it be Iudiciall, ceremoniall, or the ten commaundements. Wherfore if thou couldeſt doe the workes of the lawe according to this commaūdement: Thou shalt loue the Lord thy God vvithall thy heart. &c. (which no mā yet euer did or could do) notwithſtanding thou ſhouldeſt not be iuſtified before God: for a man is not iuſtified by the workes of the law. But hereof we will ſpeake more largely hereafter. The worke of the law then according to Paule, ſignifieth the worke of the whole law, whether it be ceremoniall or Moral. Now if ye worke of the morall law doe not iuſtifie, much leſſe doth circumciſion iuſtifie, which is a worke of the ceremonial law. Wherfore, when Paule ſayth, (as he oftentimes doth) that by the lavv, or by the vvorkes of the lavv (which are both one) a man is not iuſtified, he ſpeaketh generally of the whole law, ſetting the righteouſnes of faith againſt the righteouſnes of the whole law. For the righteouſnes of the law (ſayth he) a man is not pronounced righteous before God: but the righteouſnes of faith God imputeth freely through grace, for Chriſtes ſake. The lawe (no doubt), is holy, righteous and good, and conſequently the works of the law are holy, righteous, and good: yet notwithſtanding a man is not iuſtified therby before God. Now,VVorks done before iuſtification, and after iuſtification. the works of the law may be done either before iuſtificatiō or after. There were many good men euen amōgſt the Paganes, as Xenophon, Ariſtides, Fabius, Cicero, Pomponius Atticus & others, which before iuſtification performed the deedes of the lawe, and did notable workes. Cicero ſuffered death valiantly in a good & a iuſt cauſe. Pomponius was a cōſtant man, & loued truth,Cicero Pomponius Atticus. for he neuer made lie him ſelf nor could ſuffer the ſame in any other. Now, conſtancie & truth are noble vertues & excellent works of the lawe, & yet were they not iuſtified therby. After iuſtification, Peter, Paule, & al other chriſtians haue done & do the works of the law, but yet are they not iuſtified therby. I knovv not my ſelfe giltie in anything (ſayth Paule) and yet am I not therby iuſtified. We ſee then that he ſpeaketh not of any part of the law,Paule intreateth of the vvhole lavve. but of the whole law, and all the workes thereof. The Diuinitie of the Sophiſters, commonly called the Scholemen. Wherfore the wicked & pernicious opinion of the Papiſts,The Papiſtes Diuinitie. is vtterly to be condemned, which do attribute the merite of grace & remiſſion of ſinnes to ye worke wrought. For they ſay yt a good worke before grace, is auaileable to obtaine grace of Congruence,Merite of Congruence. which they call meritum de Congruo, becauſe it is meete and conuenient that God ſhould reward ſuch a worke. But when grace is obtained, ye worke folowing deſerueth euerlaſtīg life of due det & worthines, which they cal meritum de Condigno. As for exāple: If a mā being in deadly ſin, wtout grace,Merite of duetie and vvorthines. do a good worke of his owne good naturall inclination: that is, if he ſay or heare a Maſſe, or geue almes, and ſuch like, this man of cōgruence deſerueth grace. When he hath thus obtained grace, he doth a worke which of worthines deſerueth euerlaſting life. For the firſt, god is no detter: but becauſe he is iuſt and good, it behoueth him to approue ſuch a good worke though it be done in deadly ſinne, & to geue grace for ſuch a ſeruice. But when grace is obtained, God is become a detter, and is conſtrained of right and duetie to geue eternal life. For now it is not onely a worke of freewill done according to the ſubſtance, but alſo done in grace which maketh gratious, that is to ſay, in loue. This is the Diuinitie of the Antichriſtian kingdom. Which here I recite to the ende that the diſputation of Paule may be the better vnderſtand.The doctryne of the Papiſtes vvicked and blaſphemous againſt Chriſt and his righteouſnes. (For two contrary things being ſet together be the better knowen): and moreouer that all mē may ſee how farre from the truth theſe blinde guides and leaders of the blinde haue ſtrayed, and how by this wicked and blaſphemous doctrine they haue not onely darkned, but taken away the Goſpell, and buried Chriſt vtterly. For if I being in deadly ſinne, can doe any litle worke which is not onely acceptable in Gods ſight according to the ſubſtaunce, but alſo is able to deſerue grace of congruence: and when I haue receaued this grace, I may do workes according to grace, that is to ſay, according to loue, and gette of right and duetie eternall life, what neede haue I now of the grace of God, forgeuenes of ſinnes, of the promiſe, and of the death and victorie of Chriſt? Chriſt is now to me in vaine and of none effect: For I haue freewill and power to doe good works, wherby I deſerue grace of congruence, and afterwards of duety, and by the worthines of my worke, eternall life. Such monſtrous & horrible blaſphemies ſhould be ſet forth rather to the Turkes and Iewes, then to the church of Chriſt. And this plainly declareth that the Pope with his Biſhops, Doctors, prieſts, & with all his religious rable, had no knowledge or regard of holy matters: and that they were not careful for the health of the ſeely and miſerably ſcattered flocke. For if they had ſeene but through a cloud, what Paule calleth ſinne and what he calleth grace, they would neuer haue compelled the people to beleue ſuch abhominations & execrable lies as they haue done.VVhat the Papiſtes call deadly ſinne. By deadly ſinne they vnderſtoode onely the externall worke committed againſt the law, as murther, theft, and ſuch like. They could not ſee that ignoraunce, hatred, and contempt of God in the heart, ingratitude, murmuring againſt God, and reſiſting the will of God, are alſo deadly ſinne: and that the fleſh can not thinke, ſpeake, or do any thing, but that which is deueliſh and altogether againſt God. If they had ſeene theſe miſcheefes faſt rooted in the nature of man, they would neuer haue deuiſed ſuch impudent and execrable dreames touching the deſert of congruence and worthines. A deſcription of a deadly or mortall ſinner.Wherefore we muſt properly and plainly define what a wicked man or a deadly ſinner is. He is ſuch a holy and bloudy hypocrite as Paule was whē he went to Damaſcus to perſecute Ieſus of Nazareth, to aboliſh the doctrine of the goſpel, to murther ye faithful, & vtterly to ouerthrow the church of Chriſt. And who will not ſay but yt theſe were horrible ſinnes? Yet could not Paule ſee them. For he was ſo blinded with a peruerſe zeale of God, that he thought theſe abhominatiōs to be perfect righteouſnes and high ſeruice vnto God: and ſhall we ſay that ſuch as defend theſe horrible ſinnes to be perfect righteouſnes, doe deſerue grace? Wherfore with Paule we vtterly deny the merite of congruence & worthines, and affirme that theſe ſpeculatiōs are nothing elſe but mere deceites of Satan, which were neuer done in dede, nor notified by any examples.Deſert of congruence and vvorthines a vaine and folish toy. For God neuer gaue to any man grace and euerlaſting life for the merite of congruence or worthines. Theſe diſputatiōs therfore of the Scholemen touching the merite of congruence & worthines, are nothing elſe but vaine toyes & dreames of idle braines, to no other end and purpoſe but to draw men from the true worſhip of God.The ground of the vvhole Popedom. And herevpon is the whole papacie grounded. For there is no religious perſon, but he hath this imagination: I am able by the obſeruation of my holy order to deſerue grace of congruence: and by the workes which I doe after that I haue receiued this grace, I am able to heape vp ſuch treaſure of merite, as ſhall not onely be ſufficient for me to obtaine eternall life, but alſo to geue or ſell vnto others. Thus haue all the religious orders taught, and thus haue they liued. And to defend this horrible blaſphemie againſt Chriſt, the Papiſts doe at this day attempt againſt vs what they can. And there is not one of them all, but the more holy hypocrite and meritemunger he is, the more cruell and deadly enemy he is to the Goſpell of Chriſt. The true vvay to Chriſtianitie. Now, the true way to Chriſtianitie is this,The firſt poynt of true Chriſtianitie is, that a man do acknovvledge himſelfe to be a ſinner. that a man aboue al things doe acknowledge him ſelfe to be a ſinner by the lawe, and that it is impoſſible for him to doe any good worke. For the lawe ſayth: Thou art an euill tree, and therefore all that thou thinkeſt, ſpeakeſt, or doeſt, is againſt God. Thou canſt not therefore deſerue grace by thy workes. Which if thou goe about to doe, thou committeſt yet a more greeuous offence: For ſince thou art an euill tree,Math. 7.1[illegible: 1 letter]. thou canſt not but bring forth euill frutes, that is to ſay, ſinnes: For vvhat ſo euer is not of Faith, Rom. 14.23. is ſinne. Wherfore he that would deſerue grace by workes going before Faith, goeth about to pleaſe God with ſinnes, which is nothing elſe but to heape ſinne vpon ſinne, to mocke God, and to prouoke his wrath. When a man is thus inſtructed by the law, then is he terrified & humbled, then he ſeeth in deede the greatnes of his ſinne, and can not finde in him ſelfe one iote of the loue of God: therefore he iuſtifieth God in his word, and confeſſeth that he is giltie of death and eternall damnation. The firſt part then of Chriſtianitie is the preaching of repentance, and the knowledge of our ſelues. The ſecond part, is to beleue the forgeuenes of our ſinnes. Iohn. 3.17. The ſecond part is: If thou wilt be ſaued, thou maiſt not ſeeke ſaluation by works, for God hath ſent his onely begotten ſonne into the world, that we might liue through him. He was crucified and died for thee, and offred vp thy ſinnes in his owne body. Here is no congruence or worke done before grace, but wrath, ſinne, terrour and death. Wherfore the lawe doth nothing elſe but vtter ſinne,The office of the lavve. terrifie and humble, and by this meanes prepareth vs to iuſtification, and driueth vs to Chriſt. For God hath reueled vnto vs by his word, that he will be vnto vs a merciful father, & without our deſertes (ſeing we can deſerue nothing) wil freely geue vnto vs remiſſion of ſinnes, righteouſnes, & life euerlaſting for Chriſt his ſonnes ſake. For God geueth his gifts freely vnto all, and yt is the praiſe & glory of his diuinitie. But the Iuſticiaries will not receaue grace & euerlaſting life of him freely,Meritmōgers take from God the glory of his Godhead. but wil deſerue the ſame by their workes. For this cauſe they would vtterly take from him the glory of his Diuinitie. To the ende therfore that he may maintaine and defend the ſame, he is cōpelled to ſend his law before, which as a lightning and thundring from heauen, may bruſe and breake thoſe hard rockes. This briefly is our doctrine as touching Chriſtian righteouſnes, againſt the abominations and monſtrous dreames of the Papiſts concerning the merite of congruence and worthines,The vanitie of the Papiſtes in that foolish diſtinction of congrunuum & condig[illegible: 1 letter]m. or workes before and after grace. For a ſort of idle monks (which neuer had any regard of God or his glory, nor of the health of their owne ſoules: which were neuer exerciſed with any tentations, neuer had any true feling of ſinne, or of the terrour of death) haue forged theſe vaine toyes & blaſphemies of their owne braine, and therefore they know not what they ſay, or what they teach. Moreouer, they can ſhew no example of any worke done either before or after grace that could iuſtifie before God. Wherfore theſe are nothing elſe but vaine fables and lies whereby the Papiſts deceaue both them ſelues and other. For Paule here plainly affirmeth, that a man is not iuſtified by the works of the lawe, either going before grace (wherof he here ſpeaketh) or comming after. You ſee then that Chriſtian righteouſnes is not ſuch an eſſentiall qualitie engrafted in the nature of man, as the Scholemen doe imagine when they ſay: The Diuinitie of the Schole men. When a man doth any good worke, God accepteth it, and for that good worke he poureth into him charitie. This infuſed charitie (ſay they) is a qualitie grafted in the heart,VVhat the Papiſtes call formall righteouſnes. and this they call formall righteouſnes (which maner of ſpeaking it is expedient for you to know:) and they cā abide nothing leſſe then to heare yt this qualitie furniſhing the ſoule as whitenes doth the wal, ſhould not be coūted righteouſnes.The Papiſtes take their formall righteouſnes, vvhich they call charitie, to be that grace vvherby vve are made acceptable vnto God. They can clime no higher then to this cogitatiō of mans reaſon: yt man is righteous hy his owne formall righteouſnes, which is grace making him acceptable vnto God, that is to ſay, loue or charitie. So to this qualitie cleauing vnto the ſoule, that is to wit, charitie (which is a worke after the law, for the law ſayth: Thou shalt loue the Lord thy God. &c.) they attribute formall righteouſnes, and they ſay that this righteouſnes is worthy of euerlaſting life, and he that hath it, is formally righteous: and moreouer he is effectually or actually righteous, becauſe he now doth good workes, wherevnto euerlaſting life is due. This is the opinion of the Scholemen, yea euen of the beſt among them. Some other there be which are not ſo good, as Scotus and Occam, Scotus. which ſayd that for the obtaining of the grace of God,Occam. this charity infuſed or geuen of God, is not neceſſary:The pernicious opinion of the Papiſtes. Iohn. 17.1. but that a man euen by his owne naturall ſtrength may procure this charitie aboue all things. For ſo reaſoneth Scotus: If a man may loue a creature, a yong man a maiden, a couetous man money, which are the leſſe good, he may alſo loue God which is the greater good. If he haue a loue of ye creature through his naturall ſtrength, much more hath he a loue of the creator. With this argument were all the Sophiſters conuicted, and none of them all was able to ſoile it. Notwithſtanding thus they replie. The ſcripture compelleth vs to cōfeſſe (ſay they) that God, beſides that naturall loue and charitie which is engrafted in vs,The doctrine of the Sophiſters. (wherwith alone he is not contented) requireth alſo charitie which he him ſelfe geueth. And heereby they accuſe God as a tyranne and a cruell exactor, who is not content that we kepe and fulfil his law, but aboue the law, which we are of our ſelues able to fulfill, requireth alſo that we ſhould accompliſhe it with other circumſtaunce and furniture, as apparell to the ſame. As if a Miſtres ſhould not be contented that her Cooke had dreſſed her meate excellently well, but ſhould chide her for that ſhe did not prepare the ſame, being decked wt precious apparel & hauing a croune of gold vpon her head. What a miſtres were this, who beſides that which her Cooke was onely bound to doe and alſo exactly performed, would require moreouer precious apparell or a croune of gold which ſhe could not haue? Euen ſo, what a one ſhould God be if he ſhould require his lawe to be fulfilled of vs (which otherwiſe by our owne naturall ſtrength we obſerue and fulfill) with ſuch furniture as we can not haue? But here leſt they ſhould ſeeme to aduouch contrary things, they make a diſtinction, and ſay that the law is fulfilled two maner of waies: firſt according to the ſubſtance of the deede,The lavv fulfilled tvvo maner of vvaies, ſay the Papiſtes, according to the ſubſtance of the deede, and according to the intent or purpoſe of the Commaū der. and ſecondly according to the minde of the commaunder. According to the ſubſtance of the deede (ſay they) we may fulfil al things which the law commaūdeth, but not according to the meaning of the Commaunder, which is, that God is not contented that thou haſt done all things which are commaunded in the law, although he can require no more of thee: but he yet further requireth, that thou ſhouldeſt fulfill the law in charitie: not that charitie which thou haſt by nature, but that which is aboue nature and heauēly, which he himſelfe geueth. And what is this els but to make of God a tyranne and a tormentor, which requireth of vs that we are not able to performe. And it is in a maner as much as if they ſhould ſay that the fault is not in vs if we be damned, but in God, which with this circumſtance requireth his law to be accompliſhed of vs. Theſe things I doe the more diligently repete, that you may ſee how farre they haue wādred from the true ſenſe of the ſcripture, which haue ſayd that we by our owne naturall ſtrength may loue God aboue all things, or at leaſt, by ye worke wrought we may deſerue euerlaſting life. And becauſe God is not contente that we fulfill the law according to the ſubſtance of the deede, but will haue vs alſo to fulfill the ſame according to the meaning of the Commaunder: therefore the ſcripture further compelleth vs to haue a qualitie aboue nature poured into vs from aboue, and that is charitie which they call formall righteouſnes adorning and bewtifying faith, being alſo the cauſe that faith iuſtifieth vs. So faith is the body, and the ſhell: charitie the life, the kernell, the forme and furniture. Theſe are the dreames of the Scholemen. True Chriſtian faith.But we in the ſteede of this charitie do place faith, and we ſay that faith apprehendeth Ieſus Chriſt, who is the forme which adorneth & furniſheth faith, as the colour adorneth and bewtifieth the wall. Chriſtian faith thē is not an idle qualitie or empty huſke in the heart, which may be in deadly ſinne (as they ſay) vntill charitie come and quicken it: but if it be true faith, it is a ſure truſt and confidence of the heart, and a firme conſent wherby Chriſt is apprehended: So that Chriſt is the obiect of faith, yea rather euen in faith Chriſt himſelfe is preſent.Chriſt is the obiect vvhich faith beholdeth and looketh vpon. Faith therefore is a certaine obſcure knowledge, or rather darkenes which ſeeth nothing, and yet Chriſt apprehended by faith ſitteth in this darknes: like as God in Sinai and in the temple ſatte in the middeſt of darknes.Exod. 19.9. 1. Reg. 8.10. Formall righteouſnes. Wherfore our formall righteouſnes is not charitie furniſhing and beutifying faith, but it is faith it ſelf which is as it were a certain cloud in our harts: that is to ſay, a ſtedfaſt truſt & affiance in the thing which we ſee not, which is Chriſt: who although he be not ſeene at all, yet is he preſent. Faith therefore iuſtifieth becauſe it apprehendeth and poſſeſſeth this treaſure, euen Chriſt preſent. But this preſence cā not be comprehended of vs, becauſe it is in darknes, as I haue ſaid. Wherfore, wher aſſured truſt and affiance of the heart is, there Chriſt is preſent, yea euen in the cloud and obſcuritie of faith. And this is that formall righteouſnes, whereby a man is iuſtified, and not by charitie, as the popiſh Scholemen do affirme. To conclude, like as the Scholemen ſay that charity furniſheth and adorneth faith: ſo do we ſay that it is Chriſt ye furniſheth and adorneth faith, or rather that he is the very forme & perfection of faith. Wherefore Chriſt apprehended by faith and dwelling in ye heart, is true chriſtian righteouſnes, for the which God counteth vs righteous and geueth vs eternall life. Here is vndoubtedly no worke of the lawe, no ſuch charitie or loue as the Sophiſters dreame of: but a farre other maner of righteouſnes, and a certaine new world beyond and aboue the lawe: For Chriſt or faith is not the law nor worke of the law. But concernīg this matter, which the Scholemen neither well vnderſtood nor taught, we entende to ſpeake more largely hereafter. Now it ſhall be enough that we haue ſhewed that Paule ſpeaketh not here onely of the ceremonial law, but of the whole law. The true rule of Chriſtianitie. Contrary to theſe vaine trifles and doting dreames (as we haue alſo noted before) we teach faith, and geue a true rule of Chriſtianitie in this ſorte: Firſt that a man muſt be taught by the lawe to knowe him ſelfe, that ſo he may learne to ſay with the Prophet: All haue ſinned and haue neede of the glory of God. Rom. 3.15. Pſal. 14.1. Pſal. 53.4. Pſal. 51.4. Alſo, there is not one righteous, no not one: Not one that vnderſtandeth, not one that ſeeketh after God: All haue gone aſtray. Alſo, againſt thee onely haue I ſinned. Thus we by a contrary way, do driue men from the merite of congruence and worthines. Now, when a man is humbled by the law and brought to the knowledge of himſelfe, then followeth true repentance (for true repentance beginneth at the feare & iudgement of God) and he ſeeth himſelfe to be ſo great a ſinner, that he can finde no meanes how he may be deliuered from his ſinne by his owne ſtrength,Rom. 7.14. works, or merits. Then he perceaueth wel what Paule meaneth when he ſaith, that man is the ſeruaunt and bondſlaue of ſinne. Rom. 11.32. Rom. 3.19. Alſo, that God hath shut vp all vnder ſinne: & that the whole world is gilty before god &c. Then he ſeeth that all the diuinitie of the Scholemen touching the merite of congruence and worthines, is nothing els but meere fooliſhnes, and that by this meanes the whole Papacye falleth to ruine. Here then he beginneth to ſigh, and ſaith in this wiſe: Who then can geue ſuccour? For he being thus terrified with the law, vtterly deſpaireth of his owne ſtrength:The .[illegible: 1 letter]. parte of the Goſpell. he loketh about, and ſigheth for the helpe of a Mediatour and Sauiour. Here then cometh in good time the holeſome word of the Goſpell,Mat. 9.1. and ſaith: Sonne, thy ſinnes are forgeuen the. Beleue in Chriſt Ieſus crucified for thy ſinnes. If thou feele thy ſinnes and the burthen therof, looke not vpon them in thy ſelfe, but remember that they are tranſlated and laid vpon Chriſt,Eſai. 53.4. 1. Pet. 2.24. whoſe ſtripes haue made thee whole. This is the beginning of health and ſaluation. By this meanes we are deliuered frō ſinne, iuſtified, & made inheritours of euerlaſting life: not for our owne works and deſerts, but for our faith, wherby we lay hold vpon Chriſt. Wherfore we alſo doe acknowledge a qualitie and a formall righteouſnes in the heart: not charitie (as the Scholemen doe) but faith, and yet ſo notwithſtanding that the heart do behold nothing, apprehend nothing but Chriſt the Sauiour. And here it is neceſſary that you know the true definition of Chriſt. The Scholemen being vtterly ignorant hereof, haue made Chriſt a iudge and a tormentor, deuiſing this fond fantaſie concerning ye merite of congruence & worthines. Chriſt is no lavvgeuer.But Chriſt, according to his true definition, is no lawgiuer, but he is a forgiuer of ſinnes and a Sauiour. This doth faith apprehend and vndoubtedly beleue, that he hath wrought works and merits of congruence and worthines before and after grace abundantly. For he might haue ſatiſfied for all the ſinnes of the world by one onely droppe of his bloud.Verſe. 12. But now he hath ſhed it plentifully and hath ſatiſfied abundantly. Ebr. 9. By his ovvne bloud hath he entred into the holy place once for all, and obtained eternal redemption for vs. Alſo Rom. 3. Verſe. 24.25. And vve are iuſtified freely by his grace through the redemption that is in Chriſt Ieſus, vvhom God hath ſet forth to be a reconciliation vnto vs through faith in his bloud. Wherfore it is a greate matter to lay hold vpon Chriſt by faith bearing the ſinnes of the world.Rom. 3.25. Rom. 4.3. And this faith alone is counted for righteouſnes, as the Apoſtle teacheth in the third and fourth Chapters to the Romaines. Here is to be noted that theſe three things, faith, Chriſt,Chriſt. Faith. Imputation. acceptation or imputation muſt be ioyned togither. Faith taketh hold of Chriſt and hath him preſent, and holdeth him incloſed as the ring doth the precious ſtone. And who ſo euer ſhalbe found hauing this confidence in Chriſt apprehended in the hart, him will God account for righteous. This is the meane and this is the merite wherby we attaine the remiſſion of ſinnes and righteouſnes. Becauſe thou beleueſt in me, ſaith God, and thy faith layeth hold vpon Chriſt whom I haue freely geuen vnto thee that he might be thy Mediatour and high Prieſt, Ebr. 4. therefore be thou iuſtified and righteous. Wherefore God doth accept or accoūt vs as righteous, onely for our faith in Chriſt. And this acceptation or imputation is very neceſſary: Firſt becauſe we are not yet perfectly righteous,Acceptation neceſſary. but whiles we remaine in this life, ſinne dwelleth ſtill in our fleſh: and this remnant of ſinne God purgeth in vs. Moreouer we are ſometimes lefte of the holy Ghoſt and fall into ſinnes, as did Peter, Dauid and other holy men. Notwithſtanding we haue alwaies recourſe to this article:They that beleue in Chriſt shall not be charged vvith their ſinnes. Pſal. 32. Rom. 4.21. That our ſinnes are couered, and that God will not lay them to our charge. Pſal. 32. and Rom. 4. Not that ſinne is not in vs (as the Sophiſters haue taught, ſaying that we muſt be alwaies working well vntill we feele that there is no gilt of ſinne remaining in vs): yea ſinne is in deede alwaies in vs, and the godly doe feele it: but it is couered and is not imputed vnto vs of God for Chriſtes ſake: whom becauſe we doe apprehend by Faith, all our ſinnes are now no ſinnes. But where Chriſt and faith be not, there is no remiſſion or couering of ſinnes, but mere imputation of ſinnes and condemnation. Thus will God glorifie his ſonne,Io. 17.[illegible: 1 letter]. and will be glorified him ſelfe in vs through him. When we haue thus taught faith in Chriſt, then do we teach alſo good works.The doctrine of good vvorkes to be taught after the doctrine of faith. Becauſe thou haſt laid hold vpon Chriſt by faith, through whom thou art made righteouſnes, begin now to worke well. Loue God and thy neighbour: call vpon God, geue thanks vnto him, praiſe him, confeſſe him. Theſe are good workes in dede, which flowe out of this faith and this chearefulnes conceaued in the heart for that we haue remiſſion of ſinnes freely by Chriſt. The Croſſe.Now, what croſſe or afflictiōs ſo euer do afterwardes enſue, they are eaſily borne, and chearfully ſuffered. For the yoke that Chriſt layeth vpon vs, Math. 11.30. is ſvvete, and his burden is eaſie. When ſinne is pardoned and the conſcience deliuered from the burden and ſting of ſinne, then may a Chriſtian beare all things eaſily. Becauſe he feeleth all things within ſweete and comfortable, therfore he doth and ſuffreth all things willingly. But when a man walketh in his owne righteouſnes, what ſo euer he doth is greeuous and tedious vnto him, becauſe he doth it vnwillingly. We therfore doe make this definition of a Chriſtian man: that he is a right chriſtian to whom God imputeth not his ſinne,VVho is a right Chriſtiā. through faith in Chriſt. This doctrine bringeth great conſolation to poore afflicted conſciences in ſerious and inward terrours. It is not without good cauſe therefore that we doe ſo often repete and beat into your mindes the forgeuenes of ſinnes, and imputation of righteouſnes for Chriſtes ſake:A Chriſtian man hath nothing to doe vvith the lavve. alſo that a Chriſtian hath nothing to doe with the law and ſinne, ſpecially in the time of tentation. For in that he is a Chriſtian, he is aboue the law and ſinne. For he hath Chriſt the Lord of the law preſent and incloſed in his heart (as we haue ſaid) euen as a ring hath a Iewel or precious ſtone incloſed in it. Therefore when the lawe accuſeth and ſinne terrifieth him, he looketh vpon Chriſt, and when he hath apprehended him by faith, he hath preſent with him the conquerour of the law, ſinne, death, and the deuill: who raigneth and ruleth ouer them, ſo that they can not hurt him. Wherfore a Chriſtian man, if ye define him rightly, is free from all lawes, and is not ſubiect vnto any creature, either within or without: In that he is a Chriſtian (I ſay) and not in that he is a man or a woman, that is to ſay, in that he hath his conſcience adorned and bewtified with this faith, with this great and ineſtimable treaſure,1. Cor. 9.15. or as (Paule ſaith) this vnſpeakeable gifte: which can not be magnified and praiſed enough, for it maketh vs the children and heires of God. And by this meanes a Chriſtian is greater then the whole world. For he hath ſuch a gifte, ſuch a treaſure in his heart that although it ſeemeth to be but litle, yet notwithſtanding the ſmalnes therof is greater then heauen and earth: for Chriſt which is this gift and this treaſure is greater then all things. Whiles this doctrine pacifying and quieting the conſcience abideth ſound and vncorrupt, Chriſtians are made iudges ouer all kindes of doctrine, and are Lords ouer the lawes of the whole world.Chriſtians are Iudges of all kindes of doctryne. Then cā they certainly iudge that the Turke with his Alcoran is damned becauſe he goeth not the right way, that is, he acknowledgeth not himſelfe to be miſerable and damnable, nor apprehendeth Chriſt by faith, for whoſe ſake he might be aſſured that his ſinnes are pardoned. In like maner they boldly pronoūce ſentence againſt the Pope,The doctrine of the Pope. that he is condemned with all his kingdome, becauſe he ſo walketh and ſo teacheth (with all his religious rable of Sophiſters and Scholemē), that by the merite of congruence we muſt come to grace, & that afterwards by the merite of worthines we are receaued into heauen. Here ſayth the Chriſtian, this is not the right way to iuſtifie vs, neither doth this way leade vs to heauen. For I can not (ſaith he) by my works going before grace, deſerue grace, nor by my works following grace deſerue eternall life: But to him that beleueth, ſinne is pardoned and righteouſnes imputed. This truſt and this confidence maketh him the childe of God and heire of his kingdome: For in hope he poſſeſſeth already euerlaſting life aſſured vnto him by promiſe. Through faith in Chriſt therefore all things are geuen vnto vs, grace, peace, forgeuenes of ſinnes, ſaluation and euerlaſting life, and not for the merite of congruence and worthines. Wherefore this doctrine of the Scholemen, with their ceremonies, Maſſes, & infinite foundations of the Papiſticall kingdome, are moſt abhominable blaſphemies againſt God, ſacrileges and plaine denials of Chriſt, as Peter hath foretold in theſe words. Ther shalbe (ſaith he) falſe teachers among you vvhich shall priuely bring in damnable hereſies, denying the Lord that hath bought them &c. 2. Pet. [illegible: 1 letter].[illegible: 1 letter]. As though he would ſay: the Lord hath redemed and bought vs with his bloud, that he might iuſtifie and ſaue vs: this is the way of righteouſnes and ſaluation. But there ſhall come falſe teachers, which denying the Lord, ſhall blaſpheme the way of truth, of righteouſnes and ſaluation: they ſhall finde out new waies of falſehode and deſtruction,The Papacie liuely painted out. and many ſhall follow their perdiction. Peter throughout this whole chapter moſt liuely painteth out the Papacie, which neglecting and deſpiſing the Goſpell and faith in Chriſt, hath taught the workes and traditions of men: as the merite of congruence & worthines, ye difference of daies, meates, vowes, inuocation of Saincts, pilgrimages, purgatory & ſuch like. In theſe fantaſticall opinions the Papiſtes are ſo nuſled, that it is impoſſible for them to vnderſtand one ſyllable of ye goſpel, of faith, or of Chriſt. And this the thing it ſelfe doth well declare. For they take that priuiledge vnto them ſelues which belongeth vnto Chriſt alone. He onely forgeueth ſinnes, he onely geueth righteouſnes and euerlaſting life: and they moſt impudently and wickedly doe vaunte that they are able to obtaine theſe things by their owne merits and worthines before and after grace. Peter and the other Apoſtles call theſe damnable hereſies and ſects of perdition. For by theſe meanes they deny Chriſt, treade his bloud vnder their feete, blaſpheme the holy Ghoſt, and deſpiſe the grace of God.Papiſticall Idolatrie. Wherefore no man can ſufficiently conceaue how horrible the idolatry of the Papiſtes is. As ineſtimable as the gifte is which is offered vnto vs by Chriſt: euen ſo and no leſſe abhominable are theſe prophanations of the Papiſtes. They ought not then to be lightly eſteemed or forgotten: but diligently wayed & conſidered. And this maketh alſo very much for the amplifying of ye grace of God and benefite of Chriſt, as by the contrarye. For the more we know the prophanation of the papiſticall Maſſe, ſo much the more we doe abhorre and deteſt the ſame, and embrace the true vſe of the holy communion,The true vſe of the Communion taken avvay by the Pope. which the Pope hath taken away, and hath made marchandiſe of it, yt being bought for money, it might profite others. For he ſaith yt the Maſſing prieſt, an apoſtata, denying Chriſt & blaſphemīg the holy Ghoſt, ſtanding at ye aultar doth a good work, not only for him ſelfe, but alſo for others both quicke & deade, and for the whole church, and that onely by the worke wrought, and by none other meanes. Wherefore euen by this we may plainely ſee the ineſtimable pacience of God, in that he hath not long agoe deſtroyed the whole Papacy and conſumed it with fire and brimſtone, as he did Sodome and Gomorre. But now theſe ioly felowes goe about, not onely to couer, but highly to aduance their impietie and filthines. This we may in no caſe diſſemble. We muſt therefore with all diligence ſet forth the article of iuſtification, that the ſame, as a moſt cleare Sunne, may bring to light the darknes of their hypocriſie, and may diſcouer their filthines and ſhame. For this cauſe we doe ſo often repete and ſo earneſtly ſet forth ye righteouſnes of faith, that the aduerſaries may be confounded and this article eſtabliſhed & cōfirmed in our hearts. And this is a moſt neceſſary thing: for if we once loſe this Sunne, we fal againe into our former darknes. And moſt horrible it is yt the Pope ſhould euer be able to bring this to paſſe in the church, that Chriſt ſhould be denyed, troden vnder foote,The horrible abuſe of the goſpell, and Sacraments in the Popedome. ſpitte vpon, blaſphemed, yea and that euen by the Goſpell and ſacraments: which he hath ſo darkned and turned into ſuch an horrible abuſe, that he hath made them to ſerue him againſt Chriſt, to ſet vp and ſtabliſh his deteſtable abhominations. O deepe darkenes, O horrible wrath of God.

Verſe. 16. Euen vve I ſay, haue beleeued in Ieſus Chriſt, that vve might be iuſtified. This is the true meane to become a Chriſtian, euen to be iuſtified by faith in Ieſus Chriſt, and not by the workes of the lawe. Here we may not ſtand vpon the wicked gloſe of the Scholemen, which ſay that faith then iuſtifieth, when charitie and good workes are ioyned withal.That the Scholemens gloſe is vvicked vvhich ſaith that faith adorned vvith charitie iuſtifieth. With this peſtilent gloſe the Sophiſters haue darkened & peruerted this & ſuch other like ſentences in Paule, wherein he manifeſtly attributeth iuſtification to faith onely in Chriſt. But when a man heareth that he ought to beleue in Chriſt, and yet faith notwithſtanding iuſtifieth not except it be formed and adorned with charitie, by and by faith faileth him and thus he thinketh with him ſelfe: If faith without charitie iuſtifieth not, then is faith in vaine and vnprofitable, and charitie only iuſtifieth: For except Faith be adorned and furniſhed with charitie, it is nothing. And to approue this their pernicious and peſtilēt gloſe, they alledge this place out of the Corinthes:1. Cor. 1[illegible: 1 letter].1, Though I ſpeake vvith the tounges of men & angels, & haue no loue I am nothing. This place is their braſen wall. But theſe men are without vnderſtanding, & therfore they can ſee or vnderſtand nothing in Paule. And moreouer they haue not onely done iniury to ye words of Paule, but alſo they haue denied Chriſt & buried al his benefits.Faith iuſtifieth vvithout the lavv. Wherfore we muſt auoid this their gloſe as a moſt deadly and deuiliſh poiſon and conclude with Paule that we are iuſtified, not by faith furniſhed with charitie, but by faith onely and alone. We graunt that we muſt alſo teach good workes and charitie,The doctrine of good vvorkes is not to be neglected. but it muſt be done in time and place, that is to ſay, when the queſtion is concerning workes, and toucheth not this article of iuſtification. But here the matter reſteth in this point, to know by what meanes we are iuſtified and attaine eternall life. To this we aunſwere with Paule, that by faith onely in Chriſt we are pronounced righteous, and not by the workes of the law or charitie: Not becauſe we reiect good workes, but for that we will not ſuffer our ſelues to be remoued from this anker hold of our ſaluation: which Sathan moſt deſireth. Since then we are now in the matter of iuſtification, we reiect and condemne all good workes: for this place will admitte no diſputation of good workes. Wherefore in this matter we doe generally cut of all lawes and all the workes of the law. But the law is good, iuſt and holy. True it is. But when we are in the matter of iuſtification there is no time or place to ſpeake of the law: but the queſtion is,Chriſt. what Chriſt is, and what benefite he hath brought vnto vs. Chriſt is not the law, he is not my worke, or the worke of the law: he is not my charitie, my chaſtitie, my obedience, my pouerty, but he is the Lord of life and death, a Mediatour, a Sauiour, a redemer of thoſe that are vnder the law and ſinne.Iohn. 6.56. In him vve are by faith and he in vs. This bridegrome muſt be alone with the bride in his ſecrete chamber, all the ſeruants and family being put apart. But afterwards when the dore is open and he cometh forth, then may the ſeruauntes and hādmaides returne, to miniſter vnto them. Then may charitie and good workes beginne to doe their office. Let vs learne therefore to diſcerne all lawes, yea euen the law of God, and all workes, from faith and from Chriſt, that we may define Chriſt rightly, Io. 1.36. Faith onely iuſtifieth becauſe it onely taketh hold of the benefite of Chriſt. and know that he is not the law, and therfore he is no exactor of the law and workes, but he is the lambe of God that taketh avvay the ſinnes of the vvorld. This doth faith alone lay hold of, and not charitie, which notwithſtanding as a certaine thankfulnes, muſt follow faith. Wherefore victory ouer ſinne and death, ſaluation and euerlaſting life come not by the law nor by the workes of the law, nor yet by the power of free will, but by ye Lord Ieſus Chriſt only & alone.

Verſe. 16. That vve might be iuſtified by faith in Chriſt, and not by the vvorkes of the lavv. Paule ſpeaketh of the vvhole lavv. Paule ſpeaketh not here of the ceremoniall law onely (as before we haue ſayd) but of the whole law. For the ceremoniall law was as well the law of God as the morall law was. As for example, Circumciſion, the inſtitution of the Prieſthoode, the ſeruice and ceremonies of the temple were commaunded of God no leſſe then the ten commaundements. Moreouer, when Abraham was commaunded to offer vp his ſonne Iſaac in ſacrifice, it was a law. This worke of Abraham pleaſed God no leſſe then other works of the ceremoniall law did, and yet was not he iuſtified by this work, but by faith: for the ſcripture ſaith,Geneſ. 15.6. Rom. 4.3. Abraham beleued God, and it vvas counted to him for righteouſnes. But ſince the reueiling of Chriſt (ſay they) the ceremoniall lawe killeth and bringeth death. Yea, ſo doth the lawe of the ten commaundements alſo without faith in Chriſte. Moreouer,The lavve in any vviſe is not to be ſuffred to raigne in the conſcience. Rom. 5.2. Rom. 7.7. there may no law be ſuffred to raigne in the conſcience, but onely the law of the ſpirite and life, wherby we are made free in Chriſt from the lawe of the letter and of death, from the workes therof, and from all ſinnes: Not becauſe the lawe is euill, but for that it is not able to iuſtifie vs: for it hath a plaine contrary effect and working. It is an high and an excellent matter to be at peace with God: and therefore in this caſe we haue neede of a farre other Mediatour then Moſes or the lawe. Here we muſt doe nothing at all, but onely receaue the treaſure, which is Chriſt,Our ſaluation conſiſteth not in doing, but in receauing. and apprehend him in our heartes by Faith, although we feele our ſelues to be full of ſinne. Theſe words therfore of the Apoſtle: that vve might be iuſtified by faith, and not by the vvorkes of the lavve, are very effectual, and not in vaine or vnprofitable, as the Scholemen thinke, and therefore they paſſe them ouer ſo lightly. Hetherto ye haue heard the wordes of Paule which he ſpake vnto Peter: Hetherto hath Paule ſpoken to Peter. wherein he hath briefly compriſed the principall article of all Chriſtian doctrine, which maketh true Chriſtians in deede. Now he turneth to the Galathians to whom he wryteth, and thus he concludeth: Since it is ſo that we are iuſtified by faith in Chriſt, then by the workes of the lawe ſhall no fleſh be iuſtified.

Verſe. 16. Becauſe by the deedes of the lavve, no flesh shall be iuſtified. Flesh in Paule doth not ſignifie (as the Scholemen dreame) manifeſt and groſſe ſinnes,VVhat Paule calleth the flesh. Galat. 9.19.20. for thoſe he vſeth to call by their proper names, as adultery, fornication, vncleanes and ſuch like: but by fleſh Paule meaneth here as Chriſt doth in the third chapter of Iohn. That vvhich is borne of flesh (ſayeth he) is flesh. Iohn. 3.6. Fleſh therfore ſignifieth the whole nature of man, with reaſon and all other powers what ſo euer doe belong to man. This fleſh (ſayth he) is not iuſtified by workes, no not of the lawe. Fleſh therefore, according to Paule, ſignifieth all the righteouſnes, wiſedome, deuotion, religion, vnderſtanding and will that is poſſible to be in a naturall man: So that if a man be neuer ſo righteous according to reaſon and the lawe of God, yet withall his righteouſnes, workes, merites, deuotion, and religion he is not iuſtified. The blindenes of the Papiſtes.This the Papiſtes doe not beleue, but being blinde and obſtinate, they defend their abhominations againſt their owne conſcience, continuing in this their blaſphemie, and hauing yet ſtill in their mouthes theſe execrable wordes: He that doth this good worke or that, deſerueth forgeuenes of his ſinnes: who ſo euer entreth into this or that holy order and kepeth his rule, to him we aſſuredly promiſe euerlaſting life.The Pope attributeth the vertue of iuſtifying to his ovvne traditions, vvhich Paule taketh from the lavv of God. It can not be vttered what an horrible blaſphemie it is to attribute that to the doctrine of Deuilles, to the decrees and ordinaunces of men, to the wicked traditions of the Pope, to the hypocriticall workes and merites of Monkes and Friers, which Paule the Apoſtle of Chriſt taketh away from the lawe of God. For if no fleſh be iuſtified by the workes of the lawe, much leſſe ſhall it be iuſtified by the rule of Benedict, Fraunces, or Auguſtine, in which there is not one iote of true Faith in Chriſt: but this onely they vrge, that who ſo euer kepeth theſe things, hath life euerlaſting. Wherefore I haue much and often marueled, that theſe ſectes of perdition raigning ſo many yeres in ſuch great darknes and errours, the Church could endure and continue as it hath done. Some there were whom God called by the letter of the Goſpell and by baptiſme.VVho vvere ſaued in the kingdom of the Pope. Theſe walked in ſimplicitie and humblenes of heart, thinking the Monkes and Friers, and ſuch onely as were anoynted of the Biſhops, to be religious and holy, and them ſelues to be prophane and ſecular, and not worthy to be compared vnto them. Wherfore they finding in them ſelues no good workes to ſet againſt the wrath and iudgement of God, did flie to the death & paſſion of Chriſt, and were ſaued in this ſimplicitie. Horrible and vnſpeakeable is the wrath of God, in that he hath ſo long time puniſhed the contempt of the Goſpell and of Chriſt in the Papiſtes, and alſo their ingratitude, geuing them ouer into a reprobate ſenſe,Rom. 1.28. in ſo much that they blaſpheming and denying Chriſt altogether as touching his office, in ſtede of the goſpell haue receaued the execrable rules,VVith the Papiſts, mans traditions are preferred before the Goſpell. ordinaunces and traditions of men, which they haue deuoutly adored and honoured, yea and preferred the ſame farre aboue the word of God, vntill at length they were forbidden to marry, and were bound to that inceſtuous ſingle life: wherein they were outwardly polluted and defiled with all kindes of horrible wickednes, as adultrie, whoredom, vncleanes, Sodomitrie and ſuch other abominations. This was the frute of that filthie ſingle life. So God puniſhing ſinne with ſinne, inwardly gaue them ouer into a reprobate minde, and outwardly ſuffered them to fall into ſuch horrible abominations: and that iuſtly, becauſe they blaſphemed the onely ſonne of God, in whom the father would be glorified, and whom he deliuered to death, that al which beleue in him, might be ſaued by him, and not by their owne execrable rules and orders.Sam. 2.30. Iohn. 5.23. Him that honoureth me (ſayth he) I vvill honour. Nowe God is honoured in his ſonne. Who ſo thē beleueth that the ſonne is our Mediatour and Sauiour, he honoureth the father, and him againe doth God honour, that is to ſay, adorneth him with his giftes, forgeuenes of ſinnes, righteouſnes, the holy Ghoſt, & euerlaſting life. Cōtrariwiſe: They that deſpiſe me (ſayth he) shall be deſpiſed. This is then a generall concluſion:The dignitie of the lavv. Becauſe by the deedes of the lavv no flesh shalbe iuſtified. The law of God is greater then ye whole world, for it comprehendeth all men, and the works of the law do farre excel euen the moſt glorious wilworkes of all the Meritmongers: and yet Paule ſayth, that neither the lawe nor the workes of the law do iuſtifie. Therfore we conclude with Paule that faith only iuſtifieth. This propoſition he goeth about to confirme in this maner.

Verſe. 18. If then vvhile vve ſeeke to be made righteous by Chriſt, vve our ſelues are found ſinners, is Chriſt therefore the miniſter of ſinne? God forbid. If this be true (ſayth he) that we are iuſtified by Chriſt, then is it vnpoſſible that we ſhould be ſinners, or ſhould be iuſtified by the lawe. On the contrary, if this be not true,The firſt argument in defence of the righteouſnes of faith. but that we muſt be iuſtified by the lawe and the workes of the lawe, it is then vnpoſſible that we ſhould be iuſtified by Chriſt. One of theſe two muſt needes be falſe. Either we are not iuſtified by Chriſt, or we are not iuſtified by the lawe. But the truth is, that we are iuſtified by Chriſt: therefore we are not iuſtified by the lawe. He reaſoneth therefore after this maner: If then vvhile vve ſeeke to be made. &c. That is: If we ſeeke to be iuſtified by Chriſt, and ſo being iuſtified we are yet foūd ſinners, hauing neede of the lawe to iuſtifie vs being ſinners: If we haue neede (I ſay) of the obſeruation of the lawe to iuſtifie vs, ſo that they which are righteous in Chriſt are not righteous, but haue yet neede of the lawe to iuſtifie them: Or if he that is iuſtified by Chriſt muſt yet further be iuſtified by the lawe, then is Chriſt nothing elſe but a lawgeuer and a miniſter of ſinne. Therfore he that is iuſtified and holy in Chriſt, is not iuſtified or holy, but hath yet neede of the righteouſnes and holines of the lawe. But we are in deede iuſtified and made righteous in Chriſt: For the truth of the Goſpell teacheth vs that a man is not iuſtified in the lawe, but in Chriſt. Nowe, if they which are iuſtified in Chriſt are yet found ſinners, that is, doe yet ſtill belong to the lawe, and are vnder the lawe (as the falſe Apoſtles teach) then are they not yet iuſtified. For the lawe accuſeth them, and ſheweth them to be yet ſinners: It requireth of them the workes of the lawe as neceſſary to their iuſtification, and ſo it foloweth that Chriſt is not a iuſtifier, but a miniſter of the lawe. With theſe wordes he vehemently chargeth the falſe Apoſtles and all Meritemongers,The Iuſticiaries make Moſes Chriſt, and the lavve grace. that they peruerte altogether: for they make of the lawe grace and of grace the lawe, of Moſes Chriſt and of Chriſt Moſes. For they teach that beſides Chriſt and all the righteouſnes of Chriſt, the obſeruation of the lawe is neceſſary to iuſtification. And thus we ſee that by their intolerable peruerſnes they make the lawe Chriſt: for by this meanes they attribute that to the lawe, which properly belongeth vnto Chriſt. If thou doe the workes of the lawe (ſay they) thou ſhalt be ſaued: but if thou doe them not, thou ſhalt not be iuſtified although thou doe beleue in Chriſt neuer ſo much. Now, if it be ſo that Chriſt iuſtifieth not, but is the miniſter of ſinne (as it muſt needes folowe by their doctrine) then is Chriſt the lawe: for we haue nothing elſe of him, ſeeing he teacheth that we are ſinners, then that we haue by the lawe. So Chriſt being the miniſter of ſinne, ſendeth vs to the lawe and to Moſes, as to our iuſtifier. It can not be therfore but that the Papiſts and all ſuch as are ignorant of ye righteouſnes of Chriſt, or haue not the true knowlege therof, muſt nedes make of Chriſt Moſes and the law, & of the law Chriſt. For thus they teach: It is true (ſay they) that faith in Chriſt iuſtifieth, but withall we muſt needes kepe the commaundements of God. For it is wrytten:Math. 19.17. If thou vvilt enter into life, kepe the commaundementes. Here euen at the firſt daſh Chriſt is denied and Faith aboliſhed, becauſe that is attributed to the commaundements of God or to the lawe, which belongeth to Chriſt alone. For Chriſt,Chriſt. according to his true definition, is a Iuſtifier and a Redemer from ſinnes. If I attribute this to the lawe, then is the lawe my Iuſtifier, deliuering me from my ſinnes, becauſe I do the workes therof and ſo nowe the lawe is Chriſt, and Chriſt vtterly loſeth his name, his office and glory, and is nothing elſe but a miniſter of the lawe, reprouing, accuſing, terrifying, preſenting and ſending the ſinner to an other, that may iuſtifie him: which is the proper office of the lawe. But the proper office of Chriſt is, after the lawe hath pronounced a man to be giltie, to raiſe him vp againe, and to looſe him from his ſinnes, if he beleue the Goſpell. For to all that doe beleue, The office of Chriſt. Rom. 1.16. Iohn. 1.36. Chriſt is the ende and full finishing of the lavve vnto righteouſnes: He is the Lambe of God that taketh avvay the ſinnes of the vvorld. But the Papiſtes and Anabaptiſtes, becauſe they vnderſtand not this doctrine, doe peruert altogether, making of Chriſt Moſes, and of Moſes Chriſt. And this is in deede (although they will ſay otherwiſe) their principall propoſition: That Chriſt is Moſes.Meritemōgers ſcorne the true preachers of faith. Moreouer they deride and mocke vs, becauſe we doe ſo diligently teach, and ſo earneſtly require Faith. Ha ha (ſay they) faith faith: wait thou the time vntil thou come to heauen by faith. Nay, thou muſt ſtriue to doe greater & waightier matters. Thou muſt fulfill the law, according to that ſaying:Luke. 10.18. Doe this and thou shalt line. Faith which ye ſo highly extoll, doth nothing elſe but make men careles, idle, and negligent. Thus are they become nothing elſe but miniſters of the law, and laweworkers, calling backe the people from baptiſme, faith, the promiſes of Chriſt, to the law and workes, turning grace into the law, and the law into grace. Who would euer beleue that theſe things could ſo eaſily be confounded and mingled together. There is no man ſo vnſenſible, which dothe not perceaue this diſtinction of the lawe and grace to be moſt plaine and manifeſt. For the very nature and ſignification of the wordes maketh this diſtinction and difference.The differēce of the lavve and grace is very eaſie, but yet are they ſoone confounded and mixed together. For who vnderſtandeth not yt theſe words, Lavve and grace, do differ in name and ſignification? Wherefore it is a monſtrous thing, that this diſtinction being ſo plaine, the aduerſaries ſhould fall to ſuch deueliſh peruerſenes, ſo to mingle together the lawe and grace, and to tranſforme Chriſt into Moſes. For this cauſe I do often repete and teach, that this doctrine of faith is very plaine, and that euery man may eaſely vnderſtand this diſtinction of the law and grace as touching the wordes, but touching the vſe and inward practiſe, it is very hard. The Pope cō foundeth the lavve & grace together.The Pope and his Scholedoctors doe plainly confeſſe that the lawe and grace are diuers and diſtinct things: and yet when they come to the vſe and practiſe thereof, they teach cleane contrary. Faith in Chriſt (ſay they) whether it be gotten by the ſtrength,Faith infuſed, the Scholemē call that faith vvhich is poured into vs, or geuen vnto vs of God. operation and qualities of nature, or whether it be Faith infuſed and poured into vs of God, yet is it but a dead Faith if charitie be not ioyned therewith. Where is nowe the diſtinction and difference of the lawe and grace? In deede they doe diſtinguiſh them in name, but in effect they call grace charitie. Thus doe all they which ſo ſtraitly require the obſeruation of the lawe, and attribute iuſtification to the law and works. Wherfore who ſo euer do not perfectly vnderſtand the article of iuſtification, muſt needes confound and mingle the lawe and grace together. Let euery man therfore diligently learne aboue all things to put a difference betwene the lawe and grace in deede and in practiſe: not in words onely as the Pope and the fantaſticall Anabaptiſts do: Who as touching the words, doe confeſſe that they are two diſtinct things: but in very deede (as I haue ſayd) they confound & mingle them together: for they will not graunt that faith iuſtifieth without workes. If this be true,The Papiſtes and Anabaptiſtes againſt the ſound doctrine of iuſtification. then Chriſt profiteth me nothing. For though my faith be neuer ſo perfite, yet after their opinion, if this faith be without charitie, I am not iuſtified. And thus Chriſt apprehended by faith is not a iuſtifier, grace profiteth nothing, neither can faith be true faith without charitie, (or as the Anabaptiſtes ſay) without the croſſe, without ſuffering and effuſion of bloud: but if charitie be ioyned withall, then is it true faith and iuſtifieth. They that ſay, the lavve is neceſſary to righteouſnes, are like to the falſe apoſtles.With this doctrine theſe lying ſpirites and ſects of perdition doe darken againe the benefite of Chriſt at this day: they take away from him the glory of a iuſtifier, and make him a miniſter of ſinne. They are in all things like to the falſe Apoſtles. For euen as they throughout all the Churches did require circumciſion and the obſeruation of the lawe beſides faith in Chriſt, in ſo much that without circumciſion and keping of the lawe, they denied the iuſtification of faith (for except ye be circumciſed, ſayd they, after the lawe of Moſes, ye can not be ſaued): euen ſo at this day theſe ſtraite exactors of the lawe, beſides the righteouſnes of Faith, doe require the keping of the commaundementes of God,Luke. 10.2[illegible: 1 letter]. according to that ſaying: Doe this and thou shalt liue. Alſo, If thou vvilt enter into life, kepe the commaundemēts. Math. 19.1[illegible: 1 letter]. Wherfore there is not one among them, be he neuer ſo wiſe, that vnderſtandeth that difference betwene the lawe and grace. But we put a difference, and ſay, that we do not here diſpute whether we ought to doe good workes: whether the law be good, holy and iuſt: whether it ought to be kept or no: for this is an other maner of queſtion. But our queſtion is concerning iuſtification,The ſtate of the matter. and whether the lawe doe iuſtifie or no. This the aduerſaries will not heare: they will not aunſwere to this queſtion, nor make any diſtinction as we doe: but onely crie out, that good workes ought to be done, that the lawe ought to be obſerued. We know that well enough. But becauſe theſe are diuers and diſtinct matters, we will not ſuffer them to be mingled together. That good workes ought to be done, we will hereafter declare when time ſhall ſerue. But ſince we are nowe in the matter of iuſtification, we ſet aſide here all good workes, for the which the aduerſaries doe ſo earneſtly ſtriue, aſcribing vnto them wholy the office of iuſtifying: which is to take from Chriſt his glory, and to aſcribe the ſame vnto workes. Wherfore this is a ſtrong argument, which I haue oftentimes vſed to my great comfort:Verſe. 17. If then vvhile vve ſeeke to be made righteous by Chriſt. &c. As though Paule ſhould ſay:If our righteouſnes come by the lavve, then is Chriſt in vaine. If we being iuſtified by Chriſt, are counted yet as not iuſtified and righteous, but as ſinners which are yet to be iuſtified by the lawe, then may we not ſeeke iuſtification in Chriſt but in the law. But if iuſtification cometh by the lawe, then cometh it not by grace. Now, if iuſtification cometh not by grace, but by the lawe, what hath Chriſt done and wrought by his death, by his preaching, by his victorie which he hath obtained ouer the lawe, ſinne and death, and by ſending the holy Ghoſt? We muſt cōclude therfore, that either we are iuſtified by Chriſt, or elſe that we are made ſinners, culpable, and giltie through him. But if the lawe doe iuſtifie, then can it not be auoided, but needes it muſt folowe that we are made ſinners through Chriſt, and ſo Chriſt is a miniſter of ſinne. The caſe ſtanding thus, let vs then ſet downe this propoſition: Euery one that beleueth in the Lord Ieſus Chriſt is a ſinner and is giltie of eternall death, and if he flie not vnto the lawe doing the workes thereof, he ſhall not be ſaued. The holy Scripture, eſpecially the new Teſtament, maketh often mention of faith in Chriſt, & highly aduaūceth ye ſame: which ſaith,Faith in Chriſt. that vvhoſoeuer beleueth in him, is ſaued, perisheth not, is not iudged, is not confounded, Ioh. 3.16. Ioh. 5.[illegible: 1 letter]4. hath eternal life &c. But contrariwiſe they ſay: he that beleueth in him is condemned, becauſe he hath faith without works which doth condemne. Thus doe they peruert all things, making of Chriſt a deſtroyer and a murtherer, and of Moſes a Sauiour. And is not this an horrible blaſphemy, ſo to teach that by doing good works thou ſhalt be made worthy of eternall life? but by beleuing in Chriſt thou ſhalt be made culpable and giltie of eternall death? that the law being kept & accompliſhed ſaueth? & faith in Chriſt condēneth? Theſe ſelfe ſame words (I graūt) the aduerſaries doe not vſe: but in very deede ſuch is their doctrine. For faith infuſed (ſay they) which properly they call faith in Chriſt, doth not make vs free frō ſinne, but that faith which is furniſhed with charitie. Hereof it followeth that faith in Chriſt without the law ſaueth vs not. This is plainly to affirme that Chriſt leaueth vs in our ſinnes and in the wrath of God, and maketh vs giltie of eternall death. On the other ſide, if thou keepe the law and doe the works therof,The doctrine of the Papiſts. then faith iuſtifieth thee becauſe it hath works, without the which faith auaileth nothing: Therefore works iuſtifie and not faith. O horrible impietie. What pernicious and curſed doctrine is this? Paule therfore groundeth his Argument vpon an impoſſibilitie & a ſufficient diuiſion. If we being iuſtified in Chriſt are yet found ſinners, and can not be iuſtified but by any other meane thē by Chriſt, that is to witte, by the law, then can not Chriſt iuſtifie vs, but he onely accuſeth and condemneth vs: and ſo conſequently it followeth that Chriſt dyed in vaine, and that theſe with other like places are falſe: Behold the lābe of God that taketh avvay the ſinnes of the vvorld. Ioh. 1.2[illegible: 1 letter].36. Alſo: He that beleueth in him hath euerlaſting life: yea the whole ſcripture is falſe, which beareth witneſſe that Chriſt is the Iuſtifier and Sauiour of the world. For if we be found ſinners after that we be iuſtified by Chriſt, it followeth of neceſſitie that they which fulfill the law are iuſtified wtout Chriſt. If this be true, thē are we either Turks, or Ievves, or Tartariās, profeſſing the name and word of God in outward ſhew, but in deede and veritie vtterly denying Chriſt and his word. It is greate impiety therfore to affirme that faith,The Papiſtes are touched. except it be adorned with charitie, iuſtifieth not. But if the aduerſaries wil needes defend this doctrine, why do they not then reiect faith in Chriſt altogether: eſpecially ſeing they make nothing els of it but a vaine qualitie in the ſoule, which without Chriſt auaileth nothing? why doe they not ſay in plaine wordes that workes doe iuſtifie and not faith? Yea why doe they not generally denie, not onely Paule, but alſo ye whole goſpel (as in very deede they do) which attribute righteouſnes to works, and not to faith alone? For if faith and works together doe iuſtifie, then is the diſputation of Paule altogether falſe, which plainly prononceth that a man is not iuſtified by the deedes of the law, but by faith alone in Ieſus Chriſt.

Verſe. 17. Is Chriſt therefore the miniſter of ſinne? This is a kinde of ſpeach vſed of the Hebrewes,2. Cor. 3.6.7.8. which Paule in the 2. Cor. 3. doth alſo vſe: Where he moſt diuinely and plainly ſpeaketh of theſe two miniſteries, to witte, of the letter and the ſpirite, of the law and grace, or of death and life.The miniſtery of Moſes, And he ſaith that Moſes the miniſter of the law, hath the miniſtery of ſinne (as he calleth it) and of death and condemnation. For Paule is wont to geue reprochfull names vnto the law, and among all the Apoſtles, he onely vſeth this maner of ſpeach: the other do not ſo ſpeake. And very neceſſary it is that ſuch as are ſtudious of the holy ſcripture, ſhould vnderſtand this maner of ſpeach vſed of the Apoſtle. Now, a miniſter of ſinne is nothing els,A miniſter of ſinne. but a lawgiuer or a Scholemaſter of the law, which teacheth good works and charitie, and that a man muſt ſuffer the croſſe and afflictions, and follow the example of Chriſt and of the Sainctes. He that teacheth and requireth this, is a miniſter of the lawe, of ſinne, of wrath, & of death: For by this doctrine he doth nothing els but terrifie & afflict mens conſciences and ſhutteth them vnder ſinne.Let all Papiſts and Anabaptiſtes marke this point, that euen in the iuſtified, there is not perfect fredom from ſinne. Rom. 7.23. 1. Timot. 1.7. For it is impoſſible for the nature of man to accompliſh the law: yea in thoſe that are iuſtified and haue the holy Ghoſt, the lavv of the members fighteth againſt the lavv of the mind. What will it not then do in the wicked which haue not the holy Ghoſt? Wherfore he that teacheth that righteouſnes cometh by the lawe, doth not vnderſtand what he ſayeth, or what he affirmeth, and much leſſe doth he keepe the law: but rather he deceaueth himſelfe and others, and laieth vpon them ſuch a burthen as they are not able to beare, requiring and teaching impoſſible things, and at the laſt he bringeth himſelfe and his diſciples vnto deſperation. The right vſe and end therfore of the law is,The office and vſe of the lavv to accuſe and condemne as giltie, ſuch as liue in ſecuritie, that they may ſee themſelues to be in daunger of ſinne, wrath, and death eternall, that ſo they may be terrified and brought euen to the brinke of deſperation, trembling and quaking at the falling of a leafe. And in that they are ſuch, they are vnder the law. For the law requireth perfect obedience vnto God, and condemneth al thoſe that doe not accompliſh the ſame. Now, it is certaine that there is no man liuing which is able to performe this obedience, which notwithſtanding God ſtreitly requireth of vs. To be vnder the lavv. Deut. 27.6. Galat. 3.10. The law therfore iuſtifieth not but condemneth, according to that ſaying: Curſed is he that abideth not in all things that are vvriten in this booke. Therefore he that teacheth the law is a miniſter of the law. 2. Cor. 3.7.Wherefore it is not without good cauſe that Paule in the 2. Cor. 3. calleth the miniſter of the law,The miniſtery of the lavv is the miniſtery of ſinne. the miniſter of ſinne: For the law ſheweth and vttereth ſinne, which without the law is deade. Now the knowledge of ſinne (I ſpeake not here of that ſpeculatiue knowledge of hypocrites, but of a true knowledge, by the which we ſee the wrath of God againſt ſinne and feele a true taſt of death) terrifieth ye heart, driueth downe to deſperation,Rom. 7.11. killeth and deſtroyeth. Rom. 7. Wherfore theſe Scholemaſters of the law and works are called in the ſcripture oppreſſors and tirants. Exod. 5. The ſcripture calleth the teachers of the lavv exactors and tirants. The teachers of the lavve bring mens ſoules into ſpirituall ſlauery. For as the taſkemaſters in Egypt did oppreſſe the children of Iſraell with corporall ſeruitude, ſo doe theſe lawgiuers and taſkemaſters driue men into moſt miſerable bondage of ſoule, and at lengthe bring them to deſperation and vtter deſtruction. Theſe doe neither know themſelues nor the force of the law. And it is not poſſible for them to haue quietnes and peace of conſcience in great and inward terrours and in the agony of death, yea though they haue obſerued the law, loued their neighbours, done many good works, and ſuffred great afflictions: for the law alwaies terrifieth and accuſeth, ſaying: thou neuer diddeſt accompliſh all that is commaunded in the law: but accurſed is he yt hath not done all things contained therin. Wherefore theſe terrours remaine ſtill in the conſcience and encreaſe more and more. And if ſuch Scholemaſters of the lawe be not raiſed vp by Faith and the righteouſnes of Chriſt, they are driuen downe headlong to deſperation. The hiſtory of the deliuery of the lavv in Exod. 19.20. Verſe. 17. This alſo was notably figured when the law was geuen, as we may ſee in the .19. and .20. of Exodus. Moſes, brought the people out of the tentes to meete with the Lord, that they might heare him ſpeake vnto them out of the darke cloude. Then the people being aſtoniſhed and trembling for feare, fled backe (which a litle before had promiſed to doe all that God had commaunded), and ſtanding aloofe of, ſayd vnto Moſes: VVho can abide to ſee the fire, and to heare the thundrings and noiſe of the trumpet? Talke thou vvith vs, and vve vvill heare thee: but let not God talke vvith vs leſt vve die. So the proper office of the lawe is to leade vs out of our tents and tabernacles, that is to ſay, from the quietnes and ſecuritie wherin we dwell,The office of the lavve. and from truſting in our ſelues, and to bring vs before the preſence of God, to reueile his wrath vnto vs, and to ſette before vs our ſinnes. Here the conſcience feeleth that it hath not ſatiſfied the lawe, and that it is not able to ſatiſfie it, nor to beare the wrath of God, which the lawe reueileth when it bringeth vs forth after this maner before the preſence of God, that is to ſay, when it feareth vs, accuſeth vs, and ſetteth before vs our ſinnes. Here it is impoſſible that we ſhould be able to ſtand: and therefore being thorowly affraid, we flie, and we cry out with the children of Iſraell: we ſhall die, we ſhall die: Let not the Lord ſpeake vnto vs, but ſpeake thou vnto vs &c. He then which teacheth that faith in Chriſt iuſtifieth not without the obſeruation of the law, maketh Chriſt a miniſter of ſinne,VVho make Chriſt a miniſter of ſinne. that is to ſay, a Scholemaſter of the law, which teacheth the ſelfe ſame doctrine yt Moſes did. By this meanes Chriſt is no Sauiour, no geuer of grace, but a cruell tirant, which requireth ſuch things (as Moſes did) which no man is able to performe. See how all the meritmongers doe take Chriſt to be but a new lawgeuer, and the Goſpell to be nothing els but a certaine booke which containeth new lawes concerning works, as the Turkes dreame of their Alcoran. But as touching lawes, there is enough in Moſes. The Goſpell then is a preaching of Chriſt,The Goſpell vvhat it is. which forgeueth ſinnes, geueth grace, iuſtifieth and ſaueth ſinners. Now, whereas there are commaundements found in the Goſpell,Commaundements in the Goſpell vvhat they are. they are not the Goſpell, but expoſitions of the lawe and matters depending vpon the Goſpell. To conclude, if the lawe be the miniſtery of ſinne, then is it alſo the miniſtery of wrath and of death. For as the lawe reueileth ſinne,The lavve is the miniſtery of ſinne, vvrath, and death. ſo doth it terrifie a man, it ſheweth vnto him his ſinne and the wrath of God, and ſtriketh into him a terrour of death and damnation. For thus the conſcience by and by gathereth: Thou haſt not kept the commaundements of God, therefore God is angry with thee. And it thinketh this to be an infallible conſequence: I haue ſinned, therfore I muſt die.The Conſcience thus gathereth: Thou haſt ſinned, therfore thou art giltie of euerlaſting death. And ſo it followeth that the miniſtery of ſinne is the miniſtery of wrath and condemnation. For after that ſinne is reueiled, by and by enſueth the wrath of God, death, and damnation. And hereof it cometh that many which are not able to beare the iudgement and wrath of God which the lawe ſetteth before their eyes, doe kill, hang or drowne themſelues.

Verſe. 17. God forbid. A picture of Chriſt.As though he would ſay: Chriſt is not the miniſter of ſinne, but the geuer of righteouſnes and eternal life. Wherfore Paule ſeparateth Moſes farre from Chriſt. Let Moſes then tary on the earth: Let him be the Scholemaſter of the letter, and exactor of the law: Let him torment and crucifie ſinners. But the beleuers (ſayth Paule) haue an other Scholemaſter in their conſcience: not Moſes but Chriſt, which hath aboliſhed the lawe and ſinne, hath ouercome the wrath of God, and deſtroyed death. He biddeth vs that laboure and are oppreſſed with all kindes of euils, to come vnto him. Therefore when we flie vnto him, Moſes with his law vaniſheth away,Deut 34. ſo that his ſepulcher can no where be ſeene: ſinne and death can hurt vs no more. For Chriſt our inſtructor is Lord ouer the lawe, ſinne and death, ſo that they which beleue in him, are deliuered from the ſame. It is therefore the proper office of Chriſt to deliuer from ſinne and from death. And this Paule teacheth and repeteth euery where. The lavve. Chriſte.We are condemned and killed by the law, but by Chriſt we are iuſtified & reſtored to life. The lawe aſtoniſheth vs and driueth vs from God: but Chriſt reconcileth vs to God, and maketh for vs an entrāce, that we may boldly come vnto him: For he is the Lambe of God that hath taken away the ſinnes of the world. Now, if the ſinne of the world be taken away, then is it taken away from me alſo which doe beleue in him.Chriſt hath taken avvay all euils, and hath brought vnto vs all good things. If ſinne be taken away, then is the wrath of God, death and damnation taken away alſo: And in the place of ſinne ſuccedeth righteouſnes, in the place of wrath, reconciliation & grace, in the place of death, life, and in the place of damnation, ſaluation. Let vs learne to practiſe this diſtinction, not in wordes onely, but in life and liuely experience, and with an inward feeling. For where Chriſt is, there muſt nedes be ioy of heart and peace of conſcience: For Chriſt is our reconciliation, righteouſnes, peace, life, and ſaluation. Briefly, what ſo euer the pore afflicted cōſcience deſireth, it findeth in Chriſt abundantly. Now Paule goeth about to amplifie this argument, and to perſwade as foloweth.

Verſe. 18. For if I builde againe the things that I haue deſtroyed, I make my ſelfe a treſpaſſer. As if he ſhould ſay: I haue not preached to this ende that I might build againe thoſe thīgs which I once deſtroyed. For if I ſhould ſo do, I ſhould not onely labour in daine, but ſhould make my ſelfe alſo a trāſgreſſor and ouerthrowe altogether, as the falſe Apoſtles doe: that is to ſay, of grace and of Chriſt I ſhould againe make the law and Moſes: & contrariwiſe of the law and Moſes I ſhould make grace and Chriſt. Now, by the miniſtery of the Goſpell I haue aboliſhed ſinne,VVhat Paule had deſtroyed by the miniſtery of the Goſpell. heauines of heart, wrath and death. For thus haue I taught: Thy conſcience O man, is ſubiect to the law, ſinne, and death: from which thou canſt not be deliuered either by men or Angels. But now cometh the Goſpell and preacheth vnto thee remiſſion of ſinnes by Ieſus Chriſt, who hath aboliſhed the law, and hath deſtroyed ſinne and death. Beleue in him: ſo ſhalt thou be deliuered from the curſe of the law and from the tyrannie of ſinne and death: thou ſhalt become righteous and haue eternall life. Behold how I haue deſtroyed the law by the preaching of the Goſpell, to the end that it ſhould not reigne in thy conſcience any more. For when the new Geſt Chriſt Ieſus cometh into the new houſe there to dwell alone,Moſes geueth place to chriſt and the lavve to the goſpel. Moſes the old inhabiter muſt geue place vnto him and depart ſome whether els. Alſo where Chriſt the new Geſt is come to dwel, there can ſinne, wrath & death haue no place: but there now dwelleth meere grace, righteouſnes, ioy, life, true affiance and truſt in the father, now pacified and reconciled vnto vs, gracious, long ſuffering & full of mercy for his ſonne Chriſtes ſake. Should I then, driuing out Chriſt and deſtroying his kingdome which I haue planted through the preaching of the Goſpell, now build vp againe the law and ſette vp the kingdome of Moſes? In deede this ſhould I doe if I ſhould teach circumciſion and the obſeruation of the law to be neceſſary to ſaluation, as the falſe Apoſtles doe: and by this meanes, in the ſteede of righteouſnes and life, I ſhould reſtore againe ſinne and death. For the law doth nothing els but vtter ſinne, procure Gods wrath, kill and deſtroy. What are the Papiſts (I pray you) yea the beſt of them all,The Papiſtes are deſtroyers of the kingdome of Chriſt. but deſtroyers of the kingdome of Chriſt and builders vp of the kingdome of the Deuill and of ſinne, of wrath and eternall death? Yea they deſtroy the church, which is Gods building, not by the law of Moſes, as did the falſe Apoſtles, but by mens traditions and doctrines of Deuils. And euen ſo the fantaſticall heads which are at this day and ſhall come after vs, doe deſtroy and ſhall deſtroy thoſe things which we haue built: doe build and ſhall build vp againe thoſe things which we haue deſtroyed. But we by the grace of Chriſt holding the article of iuſtification, doe aſſuredly know that we are iuſtified and reputed righteous before God by faith onely in Chriſt.The difference of the lavve and the Goſpell diligently to be marked. Therfore we doe not mingle the law and grace, faith and works together: but we ſeparate them farre aſunder. And this diſtinction or difference betwene the law and grace, let euery man that feareth God marke diligently, and let him ſuffer the ſame to take place, not in letters and ſyllables, but in practiſe & inward experience: So that when he heareth, that good works ought to be done, and that the example of Chriſt is to be followed, he may be able to iudge rightly and ſay: well, all theſe things will I gladly doe. What then followeth? Thou ſhalt then be ſaued and obtaine euerlaſting life. Nay, not ſo. I graunt in deede that I ought to do good workes, patiently to ſuffer troubles and aflictiōs, and to ſheed my bloud alſo if neede be, for Chriſtes cauſe: but yet am I not iuſtified, neither doe I obtaine ſaluation therby. We muſt not therfore draw good workes in to the article of iuſtification as the Monkes haue done, which ſay, that not only good works, but alſo the puniſhments and torments which malefactors ſuffer for their wicked deedes,Hovv the Monkes vvere vvont to cō fort condemned Perſons at the time of their death. doe deſerue euerlaſting life. For thus they comfort them when they are brought to the gallowes or place of execution. Suffer willingly and patiently this ſhamefull death: which if thou do, thou ſhalt deſerue remiſſion of thy ſinnes and euerlaſting life. What an horrible thing is this, that a wretched theefe, a murtherer, a robber ſhould be ſo miſerably ſeduced in that extreame anguiſh and diſtreſſe, that euen at the very point of death, when he is now ready to be hanged or to haue his head cut of, he ſhould refuſe the Goſpell and ſweete promiſes in Chriſt, which are onely able to bring comforte and ſaluation, and ſhould be commaunded to hope for pardon of his ſinnes, if he willingly and patiently endure that opprobrious death which he ſuffereth for his miſcheuous deedes? What is this els but to heape vpon him that is already moſt miſerably afflicted, extreme perdition and deſtruction, and through a falſe confidence in his owne death, to ſhew him the ready way to hell? Hereby theſe hypocrites doe plainely declare, that they neither teache nor vnderſtande one letter or ſyllable concerning grace, the Goſpell, or Chriſt. They retaine onely in outwarde ſhewe the name of the Goſpell and of Chriſt, that they may begile the heartes of the people. Notwithſtanding they denying and reiecting Chriſt in deede, doe attribute more to the traditions of men then to the Goſpell of Chriſt. Which thing to be true, ſo many kindes of falſe worſhippe, ſo many religious orders, ſo many ceremonies, and ſo many wilworkes doe witneſſe: All which things were inſtituted as auailable to deſerue grace, righteouſnes, and euerlaſting life.The maner of Popish confeſſions, In their confeſſions they make no mention of faith or the merite of Chriſt, but teach and ſet forth the ſatiſfactions and merits of men, as it may plainly appeare in this forme of abſolution (I ſpeake nothing here of other matters) which the Monkes vſed among themſelues, yea and ſuch as would be counted more deuout and more religious then others: which I thinke good here to ſette downe, that our poſteritie may ſee howe greate and howe horrible the kingdome of the Pope is. The forme of a Monkish abſolution. God forgeue thee, my brother. The merite of the paſſion of our Lord Ieſus Chriſt, and of bleſſed Saincte Mary alwaies a virgine, and of all the Saincts: the merite of thine order, the ſtreitnes of thy religion, the humilitie of thy confeſſion, the contrition of thy hart, the good workes which thou haſt done and ſhalt doe for the loue of our Lord Ieſus Chriſt, be vnto thee auaileable for the remiſſion of thy ſinnes, the encreaſe of deſert and grace, and the reward of euerlaſting life. Amen. Ye heare the merite of Chriſt mencioned in theſe words: but if ye weye them well, ye ſhall perceaue that Chriſt is there altogether vnprofitable, and that the glory and name of a iuſtifier and Sauiour is quite taken from him, and geuen to Monkiſh merites. Is not this to take the name of God in vaine? Is not this to confeſſe Chriſt in wordes, and in very deede to deny his power, and blaſpheme his name? I my ſelfe alſo was once entangled with this errour. I thought Chriſt to be a iudge (although I confeſſed with my mouth that he ſuffered and died for mans redemption) and ought to be pacified by the obſeruation of my rule and order. Therfore when I prayed or when I ſaid Maſſe, I vſed to adde this in the end: O Lord Ieſus, I come vnto thee, & I pray thee yt theſe burthens and this ſtreitnes of my rule and religion may be a full recompence for all my ſinnes. But now I geue thankes vnto God ye father of all mercies, which hath called me out of darkenes vnto ye light of his glorious Goſpell, & hath geuen vnto me plentifull knowledge of Chriſt Ieſus my lord: for whoſe ſake I coūt al things to be but loſſe, yea I eſteme them but as dunge that I may gaine Chriſt, and that I may be found in him, not hauing mine owne righteouſnes out of the rule of Auguſtine, but that righteouſnes which cometh by faith in Chriſt: Vnto whom with the father & the holy ghoſt be praiſe and glory world wtout end. Amen. Faith vvithout vvorkes.We conclude therefore with Paule, that we are iuſtified by faith onely in Chriſt, without the law. Now, after that a man is once iuſtified and poſſeſſeth Chriſt by faith, and knoweth that he is his righteouſnes and life, doubtles he will not be idle, but as a good tree he wil bring forth good frutes. For the beleuing man hath the holy Ghoſt, and wher the holy Ghoſt dwelleth, it will not ſuffer a man to be idle, but ſtirreth him vp to all exerciſes of pietie and godlines and of true religion, to the loue of God, to the patient ſuffering of afflictions, to praier, to thankes geuing, to the exerciſe of charitie towards all men. Hitherto we haue handled the firſt argument, wherin Paule contendeth that either we can not be iuſtified by the law, or els that Chriſt muſt needes be the miniſter of ſinne. But this is impoſſible: wherefore we conclude that iuſtification cometh not by the law. Of this place we haue largely entreated, as it is well worthy, and yet can it not be caught and ſetforth ſufficiently.

Verſe. 19. For I through the lavv am deade to the lavv, that I might liue vnto God. Paules maner of ſpeach vnknovvne to mans reaſon.Theſe are maruelous words and vnknowne kindes of ſpeach, which mans reaſon can in no wiſe vnderſtand. And although they be but few, yet are they vttered with greate zeale and vehemencie of ſpirite, and as it were in greate diſpleaſure. As if he ſhould ſay: why doe ye boaſt ſo much of the law? wherof in this caſe I will be ignoraunt. But if ye will needes haue the law, I alſo haue the law. Wherfore, as though he were moued through indignation of the holy Ghoſt,Paule calleth grace the lavv he calleth grace it ſelfe the law, geuing a new name to the effect and working of grace, in contempt of the law of Moſes and the falſe Apoſtles, which contended that the law was neceſſary to iuſtification: Phraſes of ſpeach onely proper to the ſcripture. The lavve againſt the lavv. and ſo he ſetteth the law againſt the law. And this is a ſweete kind of ſpeach and full of conſolation, when in the ſcriptures, and ſpecially in Paule, the law is ſet againſt the law, ſinne againſt ſinne, death againſt death, captiuitie againſt captiuitie, hell againſt hell, the altar againſt the altar, the lambe againſt the lambe, the paſſeouer againſt the paſſeouer. In the .8. to the Romaines it is ſayd: For ſinne he condemned ſinne. Pſal. 68. and Epheſ. 4. He hath led captiuitie captiue. Hoſee. 13. Pſal. 68.19. Epheſ 4.8. Hoſ. 13.14. O death I vvill be thy death, O hel I vvill be thy deſtruction. So he ſaith here, that through the lawe he is dead to the lawe. As if he ſayd: The lawe of Moſes accuſeth and condemneth me: but againſt that accuſing and condemning lawe, I haue an other lawe,1. Cor. 15.55. which is grace and libertie. This lawe accuſeth the accuſing law, and condemneth the condemning law. So death killeth death: but this killing death is life it ſelfe. But it is called the death of death by abundance of ſpirite,Death againſt death. or vehement indignation againſt death. So righteouſnes boroweth the name of ſin, becauſe it condemneth ſin, & this cōdemning of ſin is true righteouſnes. And here Paule ſemeth to be an heretike:Paules hereſy. yea of all heretikes the greateſt, & his hereſie is ſtraunge and monſtrous. For he ſayth, that he being dead to the lavv, liueth to God. He that is dead to the lavve, liueth to God. The falſe apoſtles taught this doctrine: Except thou liue to the lawe, thou art dead to God: that is to ſay, vnleſſe thou liue after the lawe, thou art dead before God. But Paule ſayeth quite contrary: If thou be not dead to the law, thou canſt not liue to God.The doctrine of the papiſts. The doctrine of our aduerſaries at this day is like to the doctrine of the falſe apoſtles of that time. If thou wilt liue to God (ſay they) liue to the law or after the law. But contrariwiſe we ſay: If thou wilt liue to God, thou muſt be vtterly dead to the law. Mans reaſon and wiſedom vnderſtandeth not this doctrine: therefore it teacheth alwayes ye contrary: that is: If thou wilt liue vnto God, thou muſt kepe the law: for it is wryten: Do this and thou shalt liue. A ſpeciall principle amongſt the diuines. And this is a ſpeciall principle amongſt all Diuines: he that liueth after the law, liueth vnto God. Paule ſayth the contrary: that is, we can not liue vnto God vnleſſe we be throughly dead to the law. Wherfore we muſt mount vp to this heauenly altitude, that we may be aſſured that we are far aboue the law, yea that we are vtterly dead vnto the law. Now if we be dead vnto the law, then hath the law no power ouer vs, as alſo it hath no power ouer Chriſt, who hath deliuered vs from the ſame, that we might liue vnto God. All theſe things tende to this ende, to proue that we are not iuſtified by the lawe, but by faith onely in Ieſus Chriſt. And here Paule ſpeaketh not of the ceremoniall lawe onely, (as before we haue declared more at large) but of the whole law, whether it be ceremoniall or morall: which to a Chriſtian is vtterly abrogate,That the lavv is abrogated. for he is dead vnto it. Not that the lawe is vtterly taken away: nay it remaineth, liueth, and raigneth ſtill in the wicked. But a godly man is dead vnto the lawe, like as he is dead vnto ſinne, the Deuill, death and hell: which notwithſtanding doe ſtill remaine, and the world with all the wicked ſhall ſtill abide in them. Wherfore when the Papiſt vnderſtandeth that the ceremoniall lawe onely is aboliſhed, vnderſtand thou that Paule and euery Chriſtian is dead to the whole lawe, and yet the lawe remaineth ſtill. Chriſt free frō the graue.As for example: Chriſt riſing from death is free from the graue, and yet the graue remaineth ſtil. Peter is deliuered from the priſon, the ſicke of the palſey from his bed, the yong mā from his coffen, the maiden from her couch, and yet the priſon, the bed, the coffen, the couch doe remaine ſtill. Euen ſo the lawe is aboliſhed when I am not ſubiect vnto it, the law is dead when I am dead vnto it, & yet it remaineth ſtill. But becauſe I die vnto it by an other law, it dieth alſo vnto me: As the graue of Chriſt, the priſon of Peter, the couch of the maiden. &c. do ſtill remaine, and yet Chriſt by his reſurrection dieth to the graue, Peter by his deliueraunce is freed from the priſon, and the maid through life is deliuered from the couch. I am dead to the lavv.Wherfore theſe words: I am dead to the lavv, are very effectuall. For he ſayeth not: I am free from the law for a time, or I am Lord of the lawe: but ſimplie, I am dead to the lawe, that is to ſay, I haue nothing to do wt the law. Paule could haue vttred nothīg more effectually againſt iuſtification of the law, then to ſay: I am dead to ye law, that is, I care nothing at all for the law: therfore I am not iuſtified by it. VVhat it is to die to the lavve.Now, to die to the law, is, not to be bound to the law, but to be free from the law & not to know it. Therfore let him that will liue to God, endeuour that he may be found wtout the law, & let him come out of the graue with Chriſt. The ſouldiers were aſtoniſhed whē Chriſt was riſen out of the graue: and they alſo which ſaw the maiden raiſed vp from death to life, were amazed. So mans reaſon and wiſedom is aſtoniſhed and becometh fooliſh when it heareth yt we are not iuſtified, except we be dead to the law: for it is not able to reach vnto this myſterie. But we know yt when we apprehend Chriſt by faith inwardly in conſcience, we enter into a certain new law, which ſwaloweth vp the old law that held vs captiues. As the graue in which Chriſt lay dead, after that he was riſen againe, was voide and emptie, and Chriſt vaniſhed away: ſo when I beleue in Chriſt, I riſe againe with him, and die to my graue, that is to ſay, the lawe, which held me captiue: So that now the law is voide, and I am eſcaped out of my priſon and graue, that is to ſay, the lawe. Wherefore the lawe hath no right to accuſe me, or to hold me any longer, for I am riſen againe. It is neceſſary yt mens conſciences ſhould be diligently inſtructed, that they may wel vnderſtand the difference betwene yt righteouſnes of the law & grace. The righteouſnes of grace or the libertie of cōſcience doth in no wiſe pertaine to the fleſh. For the fleſh may not be at liberty,The flesh is ſubiect to the lavve, but not to the conſcience. but muſt remaine in the graue, the priſon, the couch: it muſt be in ſubiection to the law, and exerciſed by the Egyptians. But the chriſtian cō ſcience muſt be dead to the law, that is to ſay, free from the law, & muſt haue nothing at all to doe with it. It is good to know this: for it helpeth very much to the comforting of poore afflicted conſciences. Wherfore when you ſee a man terrified and caſt downe with the ſenſe and feeling of his ſinne, ſay vnto him: Brother, thou doeſt not rightly diſtinguiſh. Thou placeſt the lawe in thy conſcience, which ſhould be placed in the fleſh. Awake, ariſe vp, and remember that thou muſt beleue in Chriſt the conquerour of the lawe and ſinne. With this faith thou ſhalt mount vp aboue and beyond the lawe into that heauen of grace where is no law nor ſinne. And albeit the law & ſinne doe ſtill remaine, yet they pertaine nothing to thee: for thou art dead to the lawe and ſinne. This is eaſily ſayd: but bleſſed is he which knoweth howe to lay ſure hold on theſe things in time of diſtreſſe, that is, which can ſay, when ſinne ouerwayeth him, and the law accuſeth him: what is this to me, O lawe, that thou accuſeſt me, and ſayeſt yt I haue committed many ſinnes? In deede I graunt that I haue committed many ſinnes, yea and yet ſtil I doe commit ſinnes daily without number. This toucheth me nothing: I am now deafe, and can not heare: therefore thou talkeſt to me in vaine, for I am dead vnto thee. But if thou wilt needes diſpute with me as touching my ſinnes, get thee to the fleſh and members, my ſeruaunts: teach them, exerciſe and crucifie them. But trouble not me Conſcience, which am a Ladie and a Queene, and haue nothing to doe with thee: for I am dead to thee, and now I liue to Chriſt,The cōſcience anſvvering to the accuſatiō of the lavve. with whom I am vnder an other lawe, to witte, the lawe of grace, which ruleth ouer ſinne and the lawe. By what meanes? By faith in Chriſt, as Paule declareth hereafter. But this ſemeth a ſtraunge and a wonderfull definition, that to liue to the lawe is to die to God: and to die to the lawe, is to liue to God. Theſe two propoſitions are cleane contrary to reaſon, and therefore no craftie Sophiſter or lawworker can vnderſtand them. But learne thou the true vnderſtanding thereof. He that liueth to the lawe, that is, ſeketh to be iuſtified by the workes of the lawe, is and remaineth a ſinner: therfore he is dead & condemned. For ye law can not iuſtifie and ſaue him, but accuſeth, terrifieth, & killeth him. Therfore to liue vnto the law, is to die vnto God: and contrariwiſe, to die to the law is to liue vnto God. Wherefore if thou wilt liue vnto God, thou muſt die to the lawe: but if thou wilt liue to the lawe, thou ſhalt die to God. Now,To liue vnto God. to liue vnto God, is to be iuſtified by grace or by faith for Chriſtes ſake, without the lawe and workes. This is then the proper and true definition of a Chriſtian, that he is the childe of grace and remiſſion of ſinnes,VVho is a Chriſtian. becauſe he is vnder no lawe, but is aboue the lawe, ſinne, death, and hell. And euen as Chriſt is free from the graue, and Peter from the priſon, ſo is a Chriſtian free from the lawe. And ſuch a reſpect there is betwene the iuſtified conſcience and the lawe, as is betwene Chriſt raiſed vp from the graue, and the graue: and as is betwene Peter deliuered from the priſon, and the priſon. And like as Chriſt by his death and reſurrection is dead to the graue, ſo that it hath now no power ouer him, nor is able any lōger to holde him, but the ſtone being rolled away, the ſeales broken, and the kepers aſtoniſhed, he riſeth againe and goeth away without any let: and as Peter by his deliueraunce is freed from the priſon, & goeth whether he will: euen ſo the conſcience by grace is deliuered from the law. So is euery one that is borne of the ſpirite. But the fleſh knoweth not from whence this cometh, nor whether it goeth, for it can not iudge but after the lawe. But on the contrary, the ſpirite ſayeth: let the law accuſe me, let ſinne and death terrifie me neuer ſo much, yet I doe not therfore deſpaire: for I haue the lawe againſt the lawe, ſinne againſt ſinne, and death againſt death. Therefore when I feele the remorſe and ſting of conſcience for ſinne, I behold that braſen ſerpent Chriſt hanging vppon the croſſe. There I finde an other ſinne againſt my ſinne which accuſeth and deuoureth me. Now this other ſinne, namely in the fleſh of Chriſt, which taketh away the ſinnes of the world, is almightie: it condemneth and ſwaloweth vp my ſinne. So my ſinne is condemned by ſinne, that is, by Chriſt crucified:1. Cor. [illegible: 1 letter].21. vvho is made ſinne for vs, that vve might be made the righteouſnes of God through him. In like maner I finde death in my fleſh, which afflicteth and killeth me: but I haue in me a contrary death,Death againſt death. which is the death: for this death crucifieth and ſwaloweth vp my death. Theſe things be not done by the lawe or workes, but by Chriſt crucified: vppon whoſe ſhoulders lie all the euils of mankinde, the lawe, ſinne, death, the Deuill, and hell: and all theſe doe die in him, for by his death he hath killed them. But we muſt receaue this benefite of Chriſt with a ſure faith. For like as neither the lawe nor any worke thereof is offered vnto vs, but Chriſt alone: ſo nothing is required of vs but Faith alone, whereby we apprehend Chriſt, and beleue that our ſinnes and our death are condemned and aboliſhed in the ſinne and death of Chriſt. Thus haue we alwayes moſt certaine and ſure arguments, which neceſſarily conclude that iuſtification cometh by faith alone.The lavve maketh vs not righteous, but faith onely. For how ſhould the lawe and workes auaile to iuſtification, ſeeing that Paule is ſo earneſt both againſt the lawe and workes, and ſayeth plainely that we muſt be dead to the lawe, if we will liue to God. But if we be dead to the lawe, and the lawe be dead to vs, then hath it nothing to doe with vs. How then ſhould it auaile any thing at all to our iuſtification? Wherefore we muſt needes ſay, that we be iuſtified by grace alone, or by faith alone in Chriſt, without the lawe and workes. This the blinde Sophiſters doe not vnderſtand, and therefore they dreame that Faith iuſtifieth not except it doe the workes of charitie. By this meanes Faith which beleueth in Chriſt becometh vnprofitable and of none effect: for the vertue of iuſtifying is taken from it except it be furniſhed with charitie. But let vs nowe ſet aparte the lawe and charitie vntil an other time, & let vs reſt onely vpon the poynt of this preſent matter: which is this,The very poynt of all this matter. that Ieſus Chriſt the ſonne of God died vpon the croſſe, did beare in his body my ſinnes, the lawe, death, the Deuill and hell. Theſe inuincible enemies and tyrannes doe oppreſſe, vexe, and trouble me, and therefore I am carefull howe I may be deliuered out of their handes, iuſtified and ſaued. Here I finde neither lawe, worke nor charitie which is able to deliuer me from their tyrannie. There is none but the Lord Ieſus onely and alone, which taketh away the lawe, killeth and deſtroyeth my death in his body, and by this meanes ſpoyleth hell, iudgeth, and crucifieth the Deuill, and throweth him downe into hell. To be briefe, all the enemies which did before torment and oppreſſe me, Chriſt Ieſus hath brought to naught: Hath ſpoyled them, and made a shevv of them openly, Coloſſ. 2.15. triumphing by him ſelfe ouer them, in ſuch ſort that they can nowe rule and raigne no more ouer me, but are conſtrained to obey me. By this we may plainely ſee,In the matter of iuſtificatiō there is nothing for vs to doe, but to heare vvhat Chriſt hath done for vs, & to apprehend the ſame by faith. that there is nothing here for vs to doe. Onely it belongeth vnto vs, to heare that theſe things haue bene wrought and done in this ſort, and by faith to apprehend the ſame. And this is the true formed and furniſhed faith in dede. Now, when I haue thus apprehended Chriſt by faith, and through him am dead to the lawe, iuſtified from ſinne, deliuered from death, the deuill, and hell, then I doe good works, I loue God, I geue thankes to him, I exerciſe charitie towardes my neighbour.Good vvorks. But this charitie or workes folowing do neither forme nor adorne my faith, but my faith formeth and adorneth charitie. This is our diuinitie: which ſeemeth ſtraunge and maruelous, or rather fooliſh to carnall reaſon: to witte, that I am not onely blinde and deafe to the lawe, yea deliuered and freed from the law, but alſo wholy dead vnto the ſame. This ſentence vvell vnderſtand in the time of trouble, maketh a man ſtrong againſt all tentations.This ſentence of Paule: Through the lavv I am dead to the lavv, is full of conſolation. Which, if it may enter into a man in due ſeaſon, & take ſure hold in his heart with good vnderſtanding, it may ſo worke that it will make him able to ſtand againſt all daungers of death, and all terrours of conſcience and ſinne, although they aſſaile him, accuſe him, and would driue him to deſperation neuer ſo much. True it is that euery man is tempted: if not in his life, yet at his death. There, when the law accuſeth him and ſheweth vnto him his ſinnes, his cōſcience by and by ſaith:A ſpeeche or Dialoge betvvene the lavv and conſcience. Thou haſt ſinned. If then thou take good hold of yt which Paule here teacheth, thou wilt anſwere: I graunt I haue ſinned. Then will God puniſh thee. Nay, he will not ſo doe. Why, doth not the lawe of God ſo ſay? I haue nothing to doe with that lawe. Why ſo? Becauſe I haue an other lawe which ſtriketh this lawe dumme,The lavve of libertie. that is to ſay, libertie.A conſolation againſt the terrours of the lavv. &c. What libertie is that? The libertie of Chriſt, for by Chriſt I am vtterly freed from the lawe. Therfore that lawe which is & remaineth a law to the wicked, is to me libertie, and bindeth that law which would condemne me: And by this meanes that lawe which would bind me and hold me captiue, is now faſt bound it ſelfe, and holden captiue by grace and libertie, which is now my lawe: which ſayth to that accuſing law:The binding lavv through Chriſt, is boūd it ſelfe. Thou ſhalt not hold this man bound & captiue, for he is mine: but I wil hold thee in captiuitie, and bind thy hands that thou ſhalt not hurt him, for he liueth now vnto Chriſt, and is dead vnto thee. This to do, is to daſh out the teeth of the lawe, to wraſt his ſting and all his weapons from him, and to ſpoile him of all his force. And yet the ſame law notwithſtanding continueth and remaineth ſtil to the wicked and vnbeleuers: And to vs alſo that be weake, ſo farre forth as we lacke faith, it continueth yet ſtill in his force: here it hath his edge & teeth. But if I do beleue in Chriſt, although ſinne driue me neuer ſo much to deſpaire, yet ſtaying vpō this libertie which I haue in Chriſt, I confeſſe that I haue ſinned:Sinne condē ned, and condemning. but my ſinne which is a cōdemned ſinne, is in Chriſt which is a condemning ſinne. Now this condemning ſinne is ſtronger then that which is condemned: for it is iuſtifying grace, righteouſnes, life & ſaluation. Thus when I feele the terrour of death, I ſay: Thou haſt nothing to doe with me O death,Death killed, and death killing. for I haue an other death which killeth thee my death, & that death which killeth, is ſtronger then that which is killed. Thus a faithfull man by faith onely in Chriſt, may raiſe vppe him ſelfe, and conceaue ſuch ſure and ſound conſolation, that he ſhall not neede to feare the deuill, ſinne, death, or any euils. And although the Deuill ſet vpon him with all might and maine, and goe about with all the terrours of the world to oppreſſe him,As Satan is to others ouer vvhō he hath dominion, ſo is Chriſt to Sathan vvhom he holdeth boūd, that he can not hurt vs farther, thē he geueth him leaue. 1. Iohn. 5.4.5. yet he conceaueth good hope euen in the middes therof, and thus he ſayth: Sir Deuill, I feare not thy threatninges & terrours, for ther is one whoſe name is Ieſus Chriſt, in whom I beleue: he hath aboliſhed the law, condemned ſinne, vanquiſhed death and deſtroyed hell: and he is thy Tormentor O Satan, for he hath boūd thee, and holdeth thee captiue, to the end that thou ſhouldeſt no more hurt me, or any that beleueth in him. This faith the Deuill can not ouercome, but is ouercome of it. For this is the victorie (ſayth S. Iohn) that ouercometh the vvorld, euen our faith. Who is it that ouercometh the world, but he which beleueth that Ieſus is the ſonne of God? Paule therfore through a vehement zeale and indignatiō of ſpirit, calleth grace it ſelfe the lawe,VVhy Paule calleth grace the lavve. which notwithſtanding is an exceding & ineſtimable libertie of grace which we haue in Chriſt Ieſu. Moreouer he geueth this opprobrious name vnto the law for our conſolation, to let vs vnderſtand that there is a new name geuen vnto it: to witte, that it is not now aliue any more, but dead and condemned. And here (which is a pleaſant ſight to behold) he bringeth forthe the lawe, and ſetteth it before vs as a theefe and a robber, which is already condemned and adiudged to death. For he deſcribeth it as it were a priſoner hauing both handes and feete faſt bound,The lavve bound and condemned cannot accuſe vs. and all his power taken away, ſo that it can not exerciſe his tyrannie, that is to ſay, it can not accuſe and condemne any more: And with this moſt pleaſaunt ſight he maketh it odious and contemptible to the conſcience: ſo that now he which beleueth in Chriſt dare boldly and with a holy pride triumph ouer the lawe after this maner. I am a ſinner:A holy pride. If thou canſt doe any thing againſt me, O lawe, nowe doe thy worſt. So farre of is it then that the law is now terrible vnto him which doth beleue. Since Chriſt is riſen from death, why ſhould he nowe feare the graue? Since Peter is deliuered from the priſon, why ſhould he now feare it? When the maiden was at the point of death, then might ſhe in deede feare the bedde: but being now reiſed vp, why ſhould ſhe feare it? In like maner, why ſhould a Chriſtian which enioyeth and poſſeſſeth Chriſt by faith, feare the law? True it is that he feeleth the terrours of the law, but he is not ouercome of them: but ſtaying vpon the libertie which he hath in Chriſt, he ſaith: I heare thee murmuring O law, that thou wouldeſt accuſe and condemne me: but this troubleth me nothing at all. Thou art to me as the graue was vnto Chriſt. For I ſee that thou art faſt bound hand and foote: and this hath my lawe done.Hovv he calleth libertie the lavv. What law is that? libertie, which is called the law, not becauſe it bindeth me, but becauſe it bindeth my law. The law of the ten commaundements did bind me. But againſt that law I haue an other law, euen the law of grace:The lavv of grace binding the lavv of the ten commaū dements. which notwithſtanding is to me no law, neither doth it bind me, but ſetteth me at liberty. And this is a law againſt that accuſing and condemning law: which law it ſo bindeth, that it hath no power to hurt me any more. So againſt my death which bindeth me, I haue an other death,Death killed by death: that is the death vvhich vvas due to me, is killed by Chriſtes death that is to ſay, life, which quickneth me in Chriſt: and this death looſeth and freeth me from the bondes of my death, and with the ſame bondes bindeth my death. So death which bound me, is now faſt bound, which killed me, is now killed by death, that is to ſay, by life it ſelfe. Thus Chriſt with moſt ſweete names is called my law, my ſinne, my death,The ſvveete and comfortable names of Chriſt. againſt the law, againſt ſinne, againſt death: wheras in very deede he is nothing els but meere libertie, righteouſnes, life and euerlaſting ſaluation. And for this cauſe he is made the law of the law, the ſinne of ſinne, the death of death, that he might redeme me from the curſe of the law, iuſtifie me and quicken me. So then, whiles Chriſt is the lawe, he is alſo libertie, whiles he is ſinne he is righteouſnes, and whiles he is death he is life. For in that he ſuffered the law to accuſe him, ſinne to condemne him and death to deuoure him, he aboliſhed the law, he condemned ſinne, he deſtroied death, he iuſtified and ſaued me. So is Chriſt the poiſon of the law,Chriſt a poyſon againſt death. ſinne, and death, and the remedy for the obtaining of libertie, righteouſnes, and euerlaſting life. This maner of ſpeach which Paule here vſeth and is proper vnto him alone,The lavv of the mind ſette againſt the lavv of the members. is full of conſolation. Likewiſe in the .7. chapter to the Romaines he ſetteth the law of the ſpirite againſt the law of the mēbers, And becauſe this is a ſtraunge and a maruelous manner of ſpeaking, therfore it entreth more eaſily into the mind and ſticketh faſter in the memorie. Moreouer, when he ſaith: I through the lavv am dead to the lavv, it ſoundeth more ſwetely then if he ſhould ſay: I through libertie am dead to the law. For he ſetteth before vs as it were a certaine picture: as if the law were fighting againſt the law. As though he ſhould ſay: O law, if thou canſt accuſe me, terrifie me, and bind me, I will ſet aboue and againſt thee an other law, that is to ſay, an other tormentor, which ſhall accuſe thee, bind thee and triumph ouer thee. Whē thou art thus bound and ſuppreſſed, then am I at libertie. So then grace is a law, not to me, for it bindeth me not, but to my law: which this law ſo bindeth that it can not hurt me any more. Thus Paule goeth about to draw vs wholy from the beholding of the law, ſinne, death, & all other euils, and to bring vs vnto Chriſt,A moſt ioyfull combat. that there we might behold this ioyfull conflict: to witte, the law fighting againſt the law, that it may be to me libertie: ſinne againſt ſinne, that it may be to me righteouſnes: death againſt death, that I may obtaine life: Chriſt fighting againſt the Deuill, that I may be the child of God: and deſtroying hell that I may enioy the kingdome of heauen.

Verſe. 19. That I might liue vnto God. That is to ſay, that I might liue before God. Ye ſee then that there is no life vnleſſe ye be without the law, yea vnleſſe ye be vtterly dead vnto the law, I meane in conſcience. Notwithſtanding in the meane ſeaſon (as I haue often ſaid) ſo long as the body liueth,The flesh ſubiect to the lavv, but not the conſcience. the fleſh muſt be exerciſed with lawes and vexed with exactions and penalties of lawes, as were the Egyptians. But the inward man not ſubiect to the law, but deliuered and freed from it, is a liuely, iuſt, and holy perſon, not of himſelfe, but in Chriſt, becauſe he beleueth in him, as foloweth.

Verſe. 20. I am crucified vvith Chriſt. This he addeth to declare that the law is a deuourer of the law. Not onely (ſaith he) I am dead to the law through the law that I may liue to God, but alſo I am crucified with Chriſt. But Chriſt is Lord ouer the law becauſe he is crucified and dead vnto the law: Therfore am I alſo Lord ouer the law: for I likewiſe am crucified and dead vnto the lawe for as much as I am crucified and dead with Chriſt. By what meanes? By grace and faith. Through this faith, becauſe I am nowe crucified and deade vnto the law, therfore the law looſeth all his power which it had ouer me, euen as it hath loſt all his power which it had ouer Chriſt.To be crucified vvith Chriſt. Wherfore euen as Chriſt himſelfe was crucified to the law, ſinne, death and the Deuill, ſo that they haue no further power ouer him: euen ſo I through faith being now crucified with Chriſt in ſpirite, am crucified and deade to the law, ſinne, death and the Deuill, ſo that they haue no further power ouer me, but are now crucified and deade vnto me. Paule ſpeaketh not here of crucifying by imitation or example (for to follow the example of Chriſt is alſo to be crucified with him), which crucifying belongeth to the fleſh.1. Pet. [illegible: 1 letter].21. Wherof Peter ſpeaketh in his 1. epiſtle and .2. chapter. Chriſt ſuffered for vs (ſaith he) leauing vnto vs an example that vve should follovv his ſteppes. But he ſpeaketh here of that high crucifying, wherby ſinne, the deuil and death are crucified in Chriſt & not in me. Here Chriſt Ieſus doth all himſelfe alone. But I beleuing in Chriſt am by faith crucified alſo with Chriſt, ſo that all theſe things are crucified and dead vnto me.

Verſe. 20. Thus I liue. I ſpeake not ſo (ſaith he) of my death and crucifying as though I now liued not: Yea I liue, for I am quickned by this death and crucifying through the which I die: That is, for as much as I am deliuered from the law,The true life of the faithful ſinne and death, I now liue in deede. Wherfore that crucifying and that death wherby I am crucified and dead to the law, ſinne, death and all euils, is to me reſurrection and life. For Chriſt crucifieth the Deuill, he killeth death, condemneth ſinne, and bindeth the law: and I beleuing this, am deliuered from the law, ſinne, death and the Deuill. The law therfore is bound, dead and crucified vnto me, & I againe am bound, dead, & crucified vnto it. Wherfore euen by this death and crucifying, that is to ſay, by this grace or liberty I now liue. Here (as before I haue ſayd) we muſt obſerue Paules maner of ſpeaking. He ſaith that we are dead and crucified to the law, where as in very deede the law it ſelfe is dead and crucified vnto vs.The faithfull crucified and deade to the lavv. But this maner of ſpeach he vſeth here of purpoſe, that it may be the more ſweete and comfortable vnto vs. For the law (which notwithſtanding continueth, liueth and reigneth in the whole world, which alſo accuſeth and condemneth all men) is crucified and dead vnto thoſe onely which beleue in Chriſt:The glory of the faithfull. and therfore to them alone belongeth this glory, that they are dead to ſinne, hell, death, and the Deuill.

Verſe. 20. Yet novv not I. That is to ſay, not in mine owne perſon nor in mine owne ſubſtance. Here he plainly ſheweth by what meanes he liueth: And he teacheth what true Chriſtian righteouſnes is, namely that righteouſnes wherby Chriſt liueth in vs, and not that which is in our perſon. Therefore when we ſpeake of Chriſtian righteouſnes we muſt vtterly reiect the perſon. And here Chriſt and my conſcience muſt become one body,VVe muſt haue Ghriſt onely before our eies. ſo that nothing remaine in my ſight but Chriſt crucified and raiſed from the dead. But if I behold my ſelfe only and ſet Chriſt aſide, I am gone. For by and by I fall into this cogitation: Chriſt is in heauen and thou art on the earth: how ſhalt thou now come vnto him? Forſoth I will liue holily and doe that which the law requireth: ſo ſhall I enter into life. Here returning to my ſelfe, and conſidering what I am, what I ought to be, and what I am bound to doe, I loſe Chriſt out of ſight, who is my righteouſnes and life. Who being loſt, there is no counſell nor ſuccour now remaining, but certaine deſperation and deſtruction muſt needes follow. And this is a common euil among men. For ſuch is our miſery, that when tentation or death cometh, by and by ſetting Chriſt aſide,Such is our miſery that intentations and afflictions vve ſet Chriſt aſide and loke backe into our ovvne life paſt. we conſider our owne life paſt and what we haue done. Here, except we be raiſed vppe againe by faith, we muſt needes periſh. Wherefore we muſt learne in ſuch conflicts & terrours of conſcience forgetting our ſelues, and ſetting the law, our life paſt, and all our works apart, which driue vs to the conſideration of our ſelues onely, to turne our eies wholy to yt braſen ſerpent Chriſt Ieſus crucified, & aſſuredly beleue that he is our righteouſnes and life, not fearing the threatnings and terrours of the law, ſinne, death and the iudgement of God. For Chriſt, on whom our eies are fixed, in whom we liue, who alſo liueth in vs, is Lord and conquerour of the law, ſinne, death and all euils: In whom moſt certaine and ſure conſolation is ſet forth vnto vs and victory geuen.

Verſe. 20. Thus I liue, yet not I novv, but Chriſt liueth in me. Wher he ſaith: Thus I liue, he ſpeaketh it as it were in his owne perſon. Therfore he by and by correcteth himſelfe, ſaying: yet not I now. That is to ſay, I liue not now in mine owne perſon, but Chriſt liueth in me. In deede the perſon liueth, but not in himſelfe, nor for his owne cauſe, nor for any thing that is in him. But who is that I of whom he ſayeth:He ſpeaketh of the olde man. yet not I. This I is he which hath the lawe, and is bound to doe the workes therof: who alſo is a certaine perſon ſeperate from Chriſt. This perſon Paule reiecteth. For as he is ſeperate from Chriſt he belongeth to death and hell. Therfore he ſayeth: Novve not I, but Chriſt liueth in me. He is my forme, my furniture and perfection, adorning and beutifying my faith, as the colour, the cleare light, or the whitnes do garniſh and beutifie the wall. Thus are we conſtrained groſſely to ſet forth this matter. For we can not ſpiritually conceaue that Chriſt is ſo nerely ioyned & vnited vnto vs, as ye colour or whitenes are vnited vnto the wall.Chriſt beſtovveth himſelf and all that he hath, vpon thoſe that beleue in him. Chriſt therfore (ſayth he) thus ioyned and vnited vnto me and abiding in me, liueth this life in me which I now liue: yea, Chriſt him ſelfe is this life which I now liue. Wherefore Chriſt and I in this behalfe are both one. Now Chriſt liuing in me aboliſheth the lawe, condemneth ſinne, and deſtroyeth death: for it can not be but at his preſence all theſe muſt nedes vaniſh away. For Chriſt is euerlaſting peace, conſolation, righteouſnes and life: and to theſe the terrour of the law, heauines of mind, ſinne, hell, and death muſt nedes geue place. So Chriſt liuing and abiding in me, taketh away and ſwalloweth vp all euils which vexe and afflict me. This vnion or coniunction then is the cauſe that I am deliuered from the terrour of the law and ſinne, am ſeperate from my ſelf, and tranſlated vnto Chriſt and his kingdom, which is a kingdom of grace, righteouſnes, peace, ioy, life, ſaluation, & eternal glory. Thus I now abiding and dwelling in him, what euill is there that can hurt me? In the meane ſeaſon the old man abideth without and is ſubiecte to the lawe: but as concerning iuſtification, Chriſt and I muſt be entierly conioyned and vnited together, ſo that he may liue in me and I in him. And this is a wonderful maner of ſpeech. Now, becauſe Chriſt liueth in me,VVhatſoeuer good the godly haue in thē, it is Chriſtes, and vve are ſo knit together, that he liueth in vs and vve in him. therefore looke what grace, righteouſnes, life, peace, and ſaluation is in me, it is his, and yet notwithſtanding the ſame is mine alſo by that vnſeparable vnion and coniunction which is throughe Faithe: by which Chriſte and I are made as it were one bodye in ſpirite. For as much then as Chriſt liueth in me, it foloweth, that as I muſt nedes be with him pertaker of grace, righteouſnes, life, and eternall ſaluation: ſo the lawe, ſinne, and death can haue no place in me: yea the lawe is crucified and ſwallowed vp of the lawe, ſinne of ſinne, and death of death. Thus Paule goeth about to draw vs from the beholding of our ſelues, the law & workes, and to plant in vs true faith in Chriſt: ſo that in the matter of iuſtification we ſhould thinke vpon nothing elſe but grace, ſeparating the ſame farre from the law and works, which in this matter ought to haue no place. Paule hath his peculiar phraſe or kind of ſpeach,Paules excelent and heauenly maner of ſpeach. which is not after the maner of men, but diuine and heauenly: nor vſed of the Euangeliſtes or of the reſt of the Apoſtles, ſauing only of Iohn, who alſo is wont ſometimes ſo to ſpeake. And if Paule had not firſt vſed this phraſe and ſet forth the ſame vnto vs in plaine words, the very Saincts thēſelues durſt not haue vſed it. For it ſeemeth a very ſtraunge and a monſtrous maner of ſpeaking thus to ſay: I liue, I liue not: I am dead, I am not dead: I am a ſinner, I am not a ſinner: I haue the law, I haue not the law. Which phraſe is ſweete and comfortable to all thoſe that beleue in Chriſt. For in that they behold themſelues,Albeit the faithfull be ſinners yet are they alſo righteous. they haue both the law and ſinne: but in that they looke vnto Chriſt, they are dead to the law and haue no ſinne. If then in the matter of iuſtification thou ſeparate the perſon of Chriſt from thy perſon, then art thou in the law, thou abideſt in the law, thou liueſt in the law and not in Chriſt, and ſo thou art condemned of the law and dead before God.The Papiſtes faith. For thou haſt that faith which (as the Sophiſters dreame) is furniſhed with charitie. Thus I ſpeake for examples ſake. For there was neuer any one found that was ſaued by this faith. And therfore what things ſoeuer the Sophiſters haue written touching this faith, are nothing els but vaine toyes and meere deceites of Sathan. But let vs graunt that ſuch there be as haue this faith: yet are they not therfore iuſtified. For they haue but an hiſtoricall Faith concerning Chriſt, which the Deuill alſo and all the wicked haue. Faith therfore muſt be purely taught: namely that thou art ſo entirely and nerely ioyned vnto Chriſt,Faith ſo knitteth all beleuers & Chriſt together, that they become one perſon. that he and thou are made as it were one perſon, ſo that thou maieſt boldly ſay, I am now one with Chriſt, that is to ſay, Chriſtes righteouſnes, victory, and life are mine. And again, Chriſt may ſay, I am that ſinner, that is, his ſinnes and his death are mine becauſe he is vnited and ioyned vnto me & I vnto him. For by faith we are ſo ioyned together that we are become one fleſh & one bone. Eph. 5. we are the members of the body of Chriſt,Epheſ. 5.30. fleſh of his fleſh, and bone of his bones: So that this faith doth couple Chriſt and me more neare together then the huſband is coupled to his wife.True faith is not idle. This faith therfore is not an idle qualitie, but the excellencie therof is ſuch, that it vtterly confoundeth theſe fooliſh dreames of ye Sophiſters touching their formed faith and counterfeit charitie, their merits, workes and worthines. Theſe things I would gladly ſet forth more amply if by any meanes I could. Hitherto we haue declared this to be the firſt argument of Paule: that either Chriſt muſt needes be the miniſter of ſinne, or els the lawe doth not iuſtifie: when he had finiſhed this argument, he ſet forth himſelfe for an example, ſaying: that he was dead vnto that old law by a certaine new law. Now he aunſwereth two obiections which might be made againſt him. His firſt aunſwere is againſt the cauillations of the proude, and the offence of the weake. For when remiſſion of ſinnes is freely preached, then doe the malicious by and by ſclander this preaching. As Rom, 3: Let vs doe euill that good may come therof. For theſe fellowes as ſoone as they heare that we are not iuſtified by the law,VVhat occaſion the malicious take of this doctrine. forthwith do maliciouſly conclude and ſay: why, then let vs reiect the law. Againe, if grace doe there abound (ſay they) where ſinne doth abound, let vs then abound in ſinne that we may become righteous, and that grace may the more abound. Theſe are the malicious and proude ſpirites, which ſpitefully and wittingly ſclaunder the ſcriptures & ſayings of the holy Ghoſt, euen as they ſclaundered Paule whileſt the apoſtles liued, to their owne confuſion & cōdemnation, as it is ſaid. 2. Pet. 3. Hovv the vveake are to be inſtructed.Moreouer, yt weake which are not malicious, are offended when they heare yt the law & good works are not to be done as neceſſary to iuſtification. Theſe muſt be holpen, and muſt be inſtructed how good works doe not iuſtifie:Good vvorks are not the cauſe but the frutes of righteouſnes. how they ought to be done, how not to be done. They ought to be done, not as the cauſe, but as the frutes of righteouſnes: and when we are made righteous we ought to doe them: but not contrariwiſe, to the end that when we are vnrighteous we may be made righteous. The tree maketh the apple, but not the apple the tree. He ſaid before: I am dead. &c. here the preſumptious and malicious might ſoone take occaſion to cauill after this maner. What ſaieſt thou Paule? art thou dead? how then doeſt thou ſpeake? how doeſt thou write? The weake alſo might ſoone be offended and ſay vnto him: what art thou Paule? Doe we not ſee yt thou art liuing, and doeſt ſuch things as pertaine to this life?Life taken tvvo maner of vvaies. To this he aunſwereth: I liue in deede, and yet now not I, but Chriſt liueth in me. Ther is then a double life. The firſt is mine, which is naturall: the ſecond is the life of an other, that is to ſay, the life of Chriſt in me. As touching my natural life I am dead, and now I liue an other life. I liue not now as Paule, but Paule is deade. Who is it then that liueth? The Chriſtian. Paule therfore as he liueth in him ſelfe, is wholy dead through the law: but as he liueth in Chriſt, or rather as Chriſt liueth in him, he liueth by an other life: for Chriſt ſpeaketh in hin, liueth in him, and exerciſeth all the operations of life in him. This cometh not now of the life of Paule, but of the life of the chriſtian and regenerate perſon. Therfore thou malicious ſpirite, where I ſay that I am dead, now ſclaunder my words no more. And thou ye art weake, be not offēded, but diſtinguiſh & diuide this matter rightly. For (as I ſaide) there are two liues: to wit, my naturall life, and the life of an other. By mine owne life I liue not: for it I did,The faithfull liue not their ovvne life, but the life of Chriſt. the law would haue dominion ouer me, and hold me in captiuitie. To the end therfore that it ſhould not hold me in captiuitie & bondage, I am dead to it by an other law: and this death purchaſeth vnto me the life of an other, euen the life of Chriſt: which life is not mine by nature, but is geuen vnto me by Chriſt through faith. The ſecond aunſwere is this. It might againe be obiected vnto Paule: what ſaieſt thou Paule? Doeſt thou not liue by thine owne life, or in thine owne fleſh, but in Chriſt? we ſee thy fleſh, but we ſee not Chriſt. Wouldeſt thou then delude vs by thine inchauntments, that we ſhould not ſee thee preſent in fleſh, liuing as thou diddeſt before, and doing all things in this corporall life as others doe? he aunſwereth.

Verſe. 20. And in that I novv liue in the flesh, I liue by faith in the ſonne of God. That is to ſay, I liue in deede in the fleſh, but this life,Chriſt is our life. whatſoeuer it is, I eſteme as no life, for it is no true life in deede, but a ſhadow of life: vnder the which an other liueth, that is to ſay, Chriſt, who is my true life in deede, which life thou ſeeſt not but onely heareſt & I feele. Thou heareſt the vvind, but knovveſt not vvhence it cometh or vvhether it goeth. Ioh. 3. Euen ſo thou ſeeſt me ſpeaking, eating, labouring, ſleeping, and doing other things, and yet thou ſeeſt not my life.The faithfull liue in the flesh but not according to the flesh. This life which I now liue, I liue in deede in the fleſh, but not through the fleſh or according to the fleſh, but through faith and according to faith. Paule then denieth not that he liueth in the fleſh, becauſe he doeth all things that belong to a naturall man. He vſeth alſo carnall things, as meate, drinke, apparell and ſuch like, which is to liue in the fleſh: but he ſaith that this is not his life: and although he vſeth theſe things, yet he liueth not through them, as the world liueth through the fleſh and after the fleſh: for it neither knoweth nor hopeth for any life beſides this. Therfore (ſaith he) this life which I now liue in the fleſh,To liue in the faith of the ſonne of God. whatſoeuer it is, I liue in the faith of the ſonne of God. For this word which I now corporally ſpeake is the word, not of fleſh, but of the holy Ghoſt and of Chriſt. This ſight which goeth in or cometh out at mine eies procedeth not of fleſh, that is to ſay, it is not gouerned of the fleſh, but of the holy Ghoſt. So my hearing cometh not of the fleſh, although it be in the fleſh, but of the holy Ghoſt. A Chriſtian ſpeaketh none other but chaſt, ſober, & holy things, which pertaine vnto Chriſt, to the glory of God & the profit of his neighbour. Theſe things come not of the fleſh, neither are done accordīg to the fleſh, and yet are they in the fleſh. For I can not teach, write, pray or geue thanks but with theſe inſtruments of the fleſh, which are neceſſary to the accompliſhing of theſe works: and yet notwithſtanding theſe works proceede not of the fleſh, but are geuen by God from aboue. In like maner I behold a woman, but with a chaſt eie, not luſting after her. This beholding cometh not of the fleſh, although it be in the fleſh becauſe the eies are the carnall inſtrumēts of this ſight: but ye chaſtnes of this ſight cometh from heauen. Thus a Chriſtian vſeth the world and all creatures, ſo that there is no difference betwene him and the Infidell. For in their apparell, in their feeding, hearing, ſeing, ſpeaking, geſtures, coūtenances and ſuch other things they are like, and in outward apperance they ſeeme to be all one (as Paule ſpeaketh of Chriſt:Philip. 2.7. In outvvard appearance he vvas found, The differēce betvvene the faithfull and vnfaithfull. ſayth he, as a man:) yet notwithſtanding there is greate difference. For I liue in the fleſh (I graunt) but I liue not of my ſelfe: but in that I now liue, I liue in the faith of the ſonne of God. This which I now ſpeake, ſpringeth out of an other fountaine then that which thou heardeſt of me before. Paule before his conuerſion ſpake with the ſame voice and toung wherwith he ſpake afterwards. But his voice and his toung were then blaſphemous, and therfore he could ſpeake nothing els but blaſphemies & abhominations againſt Chriſt and his Church. After he was conuerted he had the ſame fleſh, the ſame voice and toung which he had before, and nothing was chaunged: but his voice and his toung then vttered no blaſphemies but ſpirituall and heauenly words: to witte, thanks geuing and the praiſe of God: which came of faith & the holy Ghoſt. So then I liue in the fleſh, but not of the fleſh or after the fleſh, but in the faith of the ſonne of God. Hereby we may plainly ſee whence this ſpirituall life cometh: which we haue not of our ſelues but of an other, which the natural man can in no wiſe vnderſtand, for he knoweth not what maner of life this is. He heareth the wind, but whence it cometh or whither it goeth he knoweth not. He heareth the voice of the ſpirituall man, he knoweth his face, his maners and his geſtures: but he ſeeth not whence theſe workes, which are not now wicked and blaſphemous as before, but holy and godly: or whence theſe motions and actions doe come. For this life is in the heart by Faith, where the fleſh is killed and Chriſt raigneth with his holy ſpirite, who now ſeeth, heareth, ſpeaketh, worketh, ſuffereth and doth all other things in him, although the fleſh doe reſiſt. To cōclude, this is not the life of ye fleſh, although it be in ye fleſh: but of Chriſt the ſonne of God, whom the Chriſtian poſſeſſeth by faith.

Ʋerſe. 20. VVho loued me and gaue him ſelfe for me. Here haue ye the true meane of iuſtification,The true vvay to iuſtificatiō. and a perfect example of the aſſuraunce of faith ſet before your eyes. He that can with a firme & conſtāt faith ſay theſe words with Paule: I liue by Faith in the ſonne of God, vvho hath loued me, & geuen him ſelfe for me, is happie in deede. And euen with theſe wordes Paule taketh away the whole righteouſnes of the lawe and workes, as afterwardes we will declare. But we muſt diligently wey and conſider theſe wordes: The ſonne of God hath loued me, and geuen him ſelfe for me. It was not I then that firſt loued the ſonne of God, and deliuered my ſelfe for him: as the Sophiſters dreame, that they loue the ſonne of God and deliuer thēſelues for him. For they teach that a man expuris naturalibus, that is,The peſtilent doctrine of the Papiſtes and Pelagiās. of his owne pure naturall ſtrength, can do meritorious works before grace, & loue God & Chriſt aboue all things. Theſe felowes preuent the loue of God and Chriſt: for they doe that which lieth in them (as they are wont to ſay) that is, they doe not onely kepe the commaundements, but they doe alſo the workes of ſupererogation, & ſell the ouerplus of their merites to laimen, & ſo (as they imagine) they deliuer them ſelues for Chriſtes ſake, whereby they ſaue both themſelues & others, turning ye words of Paule cleane contrary, and ſaying:Theſe meritemōgers turne theſe vvordes of Paule vpſide dovvne. we haue loued Chriſt and geuen our ſelues for him. Thus, whiles the wicked being puffed vp wt the wiſedom of the fleſh, imagine that they doe what in them lieth, that they loue God, and deliuer them ſelues for Chriſt: what doe they elſe but aboliſh the goſpel, deride, deny and blaſpheme Chriſt, yea ſpit vpon him & tread him vnder foote? They confeſſe in wordes yt he is a iuſtifier and a Sauiour: but in very deede they take from him the power both to iuſtifie and ſaue, and geue the ſame to their owne wilworkes, ceremonies, and deuotions. This is to liue in their owne righteouſnes and workes, and not in the faith of the ſonne of God. This is not then the true meanes to attaine iuſtification, to do that which in thee lieth:To doe vvhat in vs lieth. as the Sophiſters and Scholedoctours doe teache, which affirme that if a man do what in him lieth, God wil vndoubtedly geue vnto him his grace. But this ſaying may not be ſtraitly vrged, ſay they. For if we doe thoſe works which may be approued by the iudgement of any good man, it is enough: for then grace ſhall ſurely follow, becauſe god, in that he is good and iuſt, muſt needes geue grace as a recompence for ſuch good works. And hereof cometh this verſe: Vitra poſſe viri non vult Deus vlla requiri. That is, God vvill no more require of man, then of him ſelfe performe he can. In dede this is a good ſaying if it be vſed rightly & in place cōuenient: yt is, in ye gouernment of cōmon weales or families. And if I being in ye kingdome of reaſon do execute ye office of a magiſtrate or gouerne a family, doing yt in me lieth, I am excuſed. This kingdom hath his boūds and limites:The Papiſtes do apply matters of policy and ciuill gouernment to the church. Rom. 7.14. to the which alſo theſe ſayings doe pertaine: To doe what in vs lieth: To doe as much as we are able. But the Sophiſters apply theſe ſayings to the ſpirituall kingdome, wherin a man can do nothing els but ſinne: for he is ſold vnder ſinne. But in externall things (ſuch I meane as pertaine to ciuill and houſhould gouernment) he is not a ſeruaunt, but a Lord and a ruler. Wherfore they haue done wickedly in applying theſe ſentences to the church, which properly pertaine to the gouernment of common weales & families. For the kingdome of mans reaſon and the ſpirituall kingdome muſt be ſeparate farre aſunder. Moreouer, they ſay that nature is corrupt, but the qualities of nature notwithſtanding are ſound and vncorrupt: which alſo they attribute euen vnto Deuils. Vpon this groūd they reaſon after this maner. If the naturall qualities of man be ſound and vncorrupt,The Papiſtes doe graunt that nature is corrupt: but they ſay that the povvers and qualities of nature remaine ſound and vncorrupt then is his vnderſtanding and his will ſoūd and vncorrupt, and ſo conſequently all other qualities of nature are pure and perfecte in him. To knowe theſe things it is neceſſary for you, that ye may hold the ſinceritie of the doctrine of faith. Where they ſay then that the naturall qualities of man are ſound and vncorrupt, and therof do inferre, that a mā is able of him ſelfe to fulfil the law, and to loue God with al his heart, applying theſe qualities to the ſpirituall kingdome, I deny the conſequence. And here I make a diſtinction betwene the naturall and the ſpirituall qualities (which they confound and mingle together), & I ſay that the ſpirituall qualities are not ſound but corrupt, yea vtterly quenched through ſinne both in man and deuill, ſo that there is in them nothing els but corrupt vnderſtanding and a will continually ſtriuing againſt the will of God, which can thinke nothing els but that which is altogether againſt god. Notwithſtanding, I graunt that the naturall qualities are vncorrupt. But what qualities are they? That a man being drowned in ſinne and iniquitie, and a bondſlaue of Satan, hath will, reaſon, and power notwithſtāding to execute the office of a magiſtrate, to gouerne a family, to guide a ſhippe, to build a houſe, and to doe ſuch other things as are ſubiect vnto man: for theſe things are not taken from him. We doe not then denie but that theſe ſentences are true in the corporall kingdom: But if ye wreſt them to the ſpirituall kingdom, I vtterly deny them: for there (as I ſaid) we are cleane ouerwhelmed and drowned in ſinne. Whatſoeuer is in our wil, is euil: whatſoeuer is in our vnderſtanding, is errour. Wherefore in ſpirituall matters man hath nothing but darknes, errours, ignoraunce, malice, and peruerſenes both of wil and vnderſtanding. How then ſhould he worke well, fulfill the lawe, and loue God? Wherfore Paule ſayth here that Chriſt firſt began and not we. He, Chriſt firſt loued vs, and not vve him. euen he (ſayth Paule) loued me & gaue him ſelfe for me. As if he ſaid: He found in me no good will or right vnderſtāding: but this good Lord had mercy vpon me. He ſaw me to be nothing els but wicked, going aſtray, contemning God, and flying from him more and more: yea rebelling againſt God, taken, led, and caryed away captiue of the deuill. Thus of his mere mercy preuenting my reaſon, my wil, and my vnderſtanding, he loued me, and ſo loued me, that he gaue him ſelfe for me, to the ende that I might be freed from the law, ſinne, the deuill, & death. Againe, theſe wordes: The ſonne of God hath loued me, and geuen him ſelfe for me, are mightie thūdrings and lightnings from heauē againſt the righteouſnes of the law & all the works therof. So great & ſo horrible wickednes, errour, darknes and ignorance was in my wil and vnderſtanding, that it was vnpoſſible for me to be raūſomed by any other meanes then by ſuch an ineſtimable price.The bragging of the integritie of our natural qualities is in vaine. Why do we then vaūt of the ſoundnes of nature, of the rule of reaſon, of free will, and of doing what in vs lieth? Why do I offer vnto god being angry wt me (who, as Moſes ſayth, is a cōſuming fire) this my rotten ſtubble and ſtraw, yea horrible ſinnes, & claime of him to reward me wt grace & euerlaſting life for them, ſince here I learne ſuch wickednes to lie lurkīg in my nature, that the whole world & all creatures therin were not able to counteruaile the indignation of God, but that the very ſonne of God him ſelfe muſt needes be deliuered for the ſame. But let vs conſider well this price, and let vs behold this captiue deliuered (as Paule ſayth) for me, the ſonne of God I meane, and we ſhal ſee him without all compariſon to excede & excell all creatures.The greatnes of the price to be vvel vveyed, that vvas geuen for vs. What wilt thou doe when thou heareſt the Apoſtle ſay that ſuch an ineſtimable price was geuen for thee? Wilt thou bring thy cowle, thy ſhauen crowne, thy chaſtitie, thy obedience, thy pouertie, thy works, thy merites? What ſhall all theſe doe? Yea what ſhall the law of Moſes auaile? What ſhall the works of all men, & all the ſuffering of the Martyrs profite thee? What is the obedience of all the holy angels in compariſon of the ſonne of God deliuered, and that moſt ſhamefully, euen to the death of the croſſe, ſo that there was no droppe of his moſt precious bloud but it was ſhedde, and that for thy ſinnes? If thou couldeſt rightly conſider this incomparable price, thou ſhouldeſt hold as accurſed all theſe ceremonies, vowes, works and merites before grace and after, and throw them all downe to hell. For it is an horrible blaſphemy to imagine that there is any worke wherby thou ſhouldeſt preſume to pacifie God, ſince thou ſeeſt that ther is nothing which is able to pacifie him but this ineſtimable price, euen ye death & bloud of the ſonne of god, one drop wherof is more precious then al ye creatures in ye world.

Verſe. 20. For me. Who is this me? Euen I wretched and damnable ſinner, ſo dearly beloued of the ſonne of God that he gaue himſelfe for me. If I then through works or merites could haue loued the ſonne of God and ſo come vnto him, what needed he to deliuer himſelfe for me? Hereby it appereth how coldly the Papiſtes handled,The ſluggishnes of the Papiſts in handling the holy ſcriptures. yea how they vtterly neglected the holy ſcriptures and doctrine of faith. For if they had conſidered but onely theſe words, that it behoued the ſonne of God to be geuen for me, it had bene vnpoſſible that ſo many monſtrous ſectes ſhould haue ſpronge vp amongeſt them. For faith would by and by haue aunſwered: why doeſt thou chooſe this kind of life, this religiō, this worke? Doeſt thou this to pleaſe God, or to be iuſtified therby? Doeſt thou not heare, O thou wretch, that the ſonne of God ſhed his bloud for thee? Thus true fayth in Chriſt would eaſilie haue withſtande all maner of ſectes.Hovv ſectes may be vvithſtande. Wherefore I ſay (as I haue often times ſaid) that there is no remedie againſt Sectes or power to reſiſt them, but this onely article of Chriſtian righteouſnes. If we loſe this article, it is impoſſible for vs to withſtand any errours or Sectes: As we may ſee at this daye in the phanaticall ſpirites the Anabaptiſtes and ſuch like: who being fallen away from this article of iuſtification, will neuer ceaſe to fall, erre, and ſeduce vntill they come to the fulnes of all iniquitie. There is no dout, but they will raiſe vp innumerable ſectes, and ſtill deuiſe new workes. But what are al theſe things (though they haue neuer ſo goodly a ſhew of holines) if ye compare them to the death and bloud of the ſonne of God, vvho gaue himſelfe for me. Conſider well, I pray you, who this ſonne of God is, how glorious he is, how mightie he is. What is heauen and earth in compariſon of him? Let all the Papiſtes and all the authors of ſectes, yea though the whole world take their part, be throwne downe into hell, withall their righteouſnes, workes, and merits, rather then the truth of the Goſpell ſhould be blemiſhed, and the glory of Chriſt periſh. What meane they they then, to bragge ſo much of workes and merits? If I being a wretched and a damned ſinner could be redemed by any other price, what needed the ſonne of God to be geuen for me? But becauſe there was no other price, either in heauen or in earth, but Chriſt the ſonne of God, therefore it was moſt neceſſary yt he ſhould be deliuered for me. Moreouer this he did of ineſtimable loue: For Paule ſayth, vvhich loued me. Wherfore theſe wordes: vvhich loued me, are full of faith.Hath geuen himſelfe for me. And he that can vtter this litle word Me, and apply it vnto him ſelfe with a true and conſtant faith as Paule did, ſhalbe a good diſputer with Paule againſt the lawe. For he deliuered neither ſhepe, oxe, golde nor ſiluer, but euen God him ſelfe entierly and wholy, for me, euen for me (I ſay) a miſerable and wretched ſinner. Nowe therefore in that the ſonne of God was thus deliuered to death for me, I take comfort and applie this benefite vnto my ſelfe.The true force of faith. And this maner of applying is the right force of faith in deede. Theſe wordes (which are the pure preaching of grace and Chriſtian righteouſnes in deede) Paule ſetteth againſt the righteouſnes of the law. As if he ſayd: Be it ſo that the law is an heauenly doctrine,The lavve loueth not ſinners, but accuſeth them. and hath alſo his glory: yet notwithſtanding it loued not me, nor gaue it ſelfe for me: yea it accuſeth me, terrifieth me, and driueth me to deſperation. But I haue now an other which hath deliuered me from the terrours of the law, ſinne and death, and hath brought me vnto libertie, the righteouſnes of God, and eternall life: who is called the ſonne of God: to whom be praiſe and glory for euermore. Faith therefore (as I haue ſaid) embraceth and wrappeth in it ſelfe Chriſt Ieſus the ſonne of God, deliuered to death for vs, as Paule here teacheth, who being apprehended by faith, geueth vnto vs righteouſnes and life. And here he ſetteth out moſt liuely the Prieſthode and offices of Chriſt: which are to pacifie God, to make interceſſion for ſinners, to offer vppe him ſelfe a ſacrifice for their ſinnes, to redeme, to inſtruct, and to comfort them. Let vs learne therefore to geue a true definition of Chriſt, not as the Scholedoctours do and ſuch as ſeeke righteouſnes by their owne workes, which make him a new law-geuer, who aboliſhing the olde lawe hath eſtabliſhed a newe. To theſe Chriſt is nothing elſe but an exactor and a tyranne:A true definition of Chriſt. but let vs define him as Paule here doth: namely that he is the ſonne of God, who not for our deſert or any righteouſnes of ours, but of his owne free mercie offered vppe him ſelfe a ſacrifice for vs ſinners, that he might ſanctifie vs for euer. Chriſt then is no Moſes, no exactor, no geuer of lawes, but a geuer of grace, a Sauiour, and one that is full of mercie: briefly, he is nothing elſe but infinite mercie and goodnes, freely geuen and bountifully geuing vnto vs. And thus ſhall you paint out Chriſt in his right coloures. If you ſuffer him to be painted out to you any otherwiſe then thus, when tentation and trouble cometh you ſhall ſoone be ouerthrowne.The greateſt cunning that Chriſtians can haue, is to define Chriſt rightly. Nowe, as it is the greateſt knowledge and cunning that Chriſtians cā haue, thus to define Chriſt: ſo of all things it is the moſt hardeſt. For I my ſelfe euen in this great light of the Goſpell, wherein I haue bene ſo long exerciſed, haue much a doe to hold this definition of Chriſt which Paule here geueth: So depely hath this doctrine and peſtilent opinion that Chriſt is a lawgeuer, entred in me, euen as it were oyle into my boanes. Ye yong men therefore are in this caſe much more happie then we that are olde. For ye are not infected with theſe pernicious errours, wherein I haue bene ſo nuſled and ſo drowned euen from my youth, that at the very hearing of the name of Chriſt my heart hath trēbled and quaked for feare: for I was perſwaded that he was a ſeuere iudge. Wherefore it is to me a double trauaile & trouble to correct and reforme this euill: Firſt to forget, to condemne, and to withſtand this olde grounded errour, that Chriſt is a lawgeuer and a Iudge: for it often returneth and plucketh me backe. Then to plant in my heart a new & a true perſwaſion of Chriſt, that he is a iuſtifier & a Sauiour. Ye (I ſay) that are yong, may learne with much leſſe difficultie to know Chriſt purely and ſincerely if ye will. Wherfore if any man feele him ſelfe oppreſſed with heauines and anguiſh of heart, he muſt not impute it vnto Chriſt, although it come vnder the name of Chriſt, but vnto the Deuill, who oftentimes cometh vnder the colour of Chriſt, and tranſformeth himſelfe into an Angell of light. Let vs learne therefore to put a difference betwene Chriſt and a lawgeuer, not only in word but in practiſe, & in deede alſo, that when ye Deuil ſhal come vnder the ſhadow of Chriſt, & ſhal go about to trouble vs vnder his name, we may know him, not to be Chriſt, but a very feend in deede. For Chriſt when he cometh, is nothing elſe but ioy and ſweetenes to a trembling and broken heart, as here Paule witneſſeth, who ſetteth him out with this moſt ſweete & louing title when he ſaith: vvhich loued me and gaue him ſelfe for me. Chriſt loueth the afflicted, and ſuch as feele the vveight of their ſinnes. Chriſt therefore in very deede is a louer of thoſe which are in bitternes of minde, ſinne & death, and ſuch a louer as gaue him ſelfe for them: who is alſo our high prieſt, that is to ſay, a mediatour betwene God & vs wretched ſinners. What could be ſayd (I pray you) more ſweete or comfortable to the poore afflicted conſcience? Now, if theſe things be true (as they are in deede moſt true, or elſe the Goſpell muſt be nothing elſe but a fable) then are we not iuſtified by the righteouſnes of the lawe: and much leſſe by our owne righteouſnes. Read therefore with diligent attention, and with great vehemencie theſe wordes Me and for me, and ſo practiſe with thy ſelfe,Me. For me. that thou maiſt well conceaue and print this Me in thy heart, and applie it vnto thy ſelfe with a ſtedfaſt faith, not doubting but thou art of the number of thoſe to whom this Me belongeth: Alſo that Chriſt hath not onely loued Peter and Paule, and geuen him ſelfe for them, but that the ſame grace alſo which is comprehended in this Me, doth as well pertaine and extend vnto vs as vnto them. For as we can not denie but that we are all ſinners, and are conſtrained to ſay that through the ſinne of Adam we were all loſt, were made the enemies of God, ſubiect to the wrath and iudgement of God, and giltie of eternall death (for this doe all terrified heartes feele and confeſſe, and more in deede then they ſhould do) ſo can we not denie but that Chriſt died for our ſinnes yt he might make vs righteous. For he died not to iuſtifie the righteous, but the vnrighteous, and to make them the children of God, and inheritours of all ſpirituall & heauenly gifts. Therfore when I feele & confeſſe my ſelfe to be a ſinner through Adams trāſgreſſion,As by Adam all became giltie, ſo by Chriſt all that beleue, are made righteous. why ſhould I not ſay that I am made righteous through the righteouſnes of Chriſt, eſpecially whē I heare yt he loued me, & gaue himſelfe for me. This did Paule moſt ſtedfaſtly beleue, & therfore he ſpeaketh theſe wordes with ſo great a vehemencie and full aſſurance. Which he graunt vnto vs, in ſome part at the leaſt, who hath loiſed vs and geuen him ſelfe for vs.

Verſe. 21. I doe not abrogate or reiect the grace of God Now he prepareth a way to the ſecond argument of this epiſtle. And here ye muſt diligently conſider,They that ſeke to be made righteous by the lavv, reiect the grace of God. yt to ſeeke to be iuſtified by the workes of the law is to reiect the grace of God. But, I pray you, what ſinne cā be more execrable or horrible then to reiect the grace of God and to refuſe that righteouſnes which cometh by Chriſt? It is enough and to much already that we are wicked ſinners and tranſgreſſours of all the commaundements of God: and yet we commit moreouer the moſt execrable ſinne of all ſinnes, in that we doe ſo contemptuouſly refuſe the grace of God and remiſſion of ſinnes offered vnto vs by Chriſt. This blaſphemy is more horrible then can be expreſſed. There is no ſinne which Paule and the other Apoſtles did ſo much deteſt as the contempt of grace and deniall of Chriſt, and yet there is no ſinne more common. Hereof it cometh that Paule aboue ye reſt doth ſo ſharply inuey againſt Antichriſt for that he deſpiſeth the grace of God and refuſeth the benefite of Chriſt our high Prieſt,Antichriſt reiecteth grace, and denieth faith. who offered vp himſelfe a ſacrifice for our ſinnes. Now thus to deny Chriſt, what is it els but to ſpitte in his face, to treade him vnder foote, to ſet himſelfe in his place, and to ſay: I will iuſtifie thee and will ſaue thee. By what meanes? By maſſes, pilgrimages, pardons, merits and ſuch like. We ſee then how proudly Antichriſt hath lift vp himſelfe againſt and aboue God, and ſet himſelf in the place of Chriſt, reiected the grace of God and denied the faith. For this is his doctrine: Faith auaileth nothing (ſaith he) vnleſſe it be ioyned with works: and by this falſe and deteſtable doctrine he hath defaced, darkned, and vtterly buried the benefite of Chriſt, & in the ſteede of the grace of Chriſt and his kingdome, he hath eſtabliſhed the doctrine of works and the kingdome of ceremonies, and hath confirmed the ſame with meere trifles and doting dreames, and by this meanes he hath wreſted the whole world out of Chriſtes hands (who alone ought to reigne in the conſcience) & hath throwne it downe hedlong into hell. VVhat it is to reiect grace.Hereby we may eaſily vnderſtand what it is to reiect and refuſe the grace of God, euen to ſeeke righteouſnes by the law. Now, who hath euer heard that a man by keping of the law reiecteth grace? Do we then ſinne in keeping of the law? No forſoth. But we deſpiſe grace when we obſerue the law to this end, that we may be iuſtified through it. The law is good, holy and profitable, and yet it iuſtifieth not. He then that kepeth the law to be iuſtified therby, reiecteth grace, denieth Chriſt, deſpiſeth his ſacrifice, and will not be ſaued by this ineſtimable price, but will ſatiſfie for his ſinnes through the righteouſnes of the law, or deſerue grace by his owne righteouſnes: and this man blaſphemeth and deſpiſeth the grace of God. Now what an horrible thing is it to ſay that any man ſhould be ſo deuiliſh, as to deſpiſe the grace and mercy of God? And yet notwithſtanding all the world doth ſo.The vvorld is ſo vntovvard that it reiecteth the grace of God. Albeit it can not abide that any man ſhould ſo iudge of it, but will ſeeme to doe high ſeruice and honour vnto God. Now followeth the ſecond argument.

Verſe. 21. For if righteouſnes come by the lavve, then Chriſt died in vaine. Here againe I admoniſh you that Paule ſpeaketh not of the ceremoniall law onely (for this the Papiſtes doe alwaies alleage) but of the whole law.Corrupters of Paule. And theſe words of Paule are diligently to be conſidered in this wiſe. It is true that Chriſt ſuffered death or not? Againe, did he ſuffer in vaine or not? Here we are conſtrained to aunſwere, except we be ſtarke madde, that he ſuffered in very deede: and that he ſuffered not in vaine nor for himſelfe, but for vs. If then he ſuffered not in vaine, it followeth of neceſſitie that righteouſnes cometh not by the law. Take now therfore the whole law, and imagine that by the merite of cōgruence or works going before grace, thou haſt ſo much profited, that thou haſt receaued grace and the ſpirite of God, which is a thinge impoſſible vnto nature:If the deſert of congruence auaile ought, then is Chriſt dead in vaine. but yet admitte (I ſay) that in doing what in thee lieth, thou haſt obtained grace, art made righteous, and haſt receaued the holy Ghoſt by the merite of congruence: then haſt thou no neede of Chriſt, he is to thee vnprofitable and his death of none effect. Moreouer take euen the law of the ten commaundements, wherin is contained the true religion and the higheſt ſeruice of God:If the lavv iuſtifie, Chriſt died in vaine. that is to ſay, faith, the feare of God, the loue of God, and the loue of our neighbour, and ſhew me any man that hath bene iuſtified therby: yet is it true notwithſtanding that Chriſt died in vaine. For he that is iuſtified by the law, hath power in himſelfe to obtaine righteouſnes. For in that he doth what in him lieth, he deſerueth grace, & the holy Ghoſt is powred into him, wherby he is now able to loue God and his neighbour. This being graunted, it muſt needes follow that Chriſt died in vaine. For what neede of Chriſt hath he which both loueth Chriſt and geueth himſelfe for him, ſo that he is able by the merite of congruence before grace to obtaine grace, and then to doe ſuch works as by the merite of worthines after grace he is able to deſerue eternall life? Then take away Chriſt withall his benefits, for he is vtterly vnprofitable. But why was he borne? why was he crucified? why did he ſuffer? why was he made my high Prieſt louing me and geuing Himſelfe an ineſtimable ſacrifice for me? In vaine (no doubt) and to no purpoſe at all if righteouſnes come by no other meanes then the Papiſtes teach: for I finde no righteouſnes but either in my ſelfe or in the law, without grace and without Chriſt. Is this horrible blaſphemy to be ſuffered or diſſembled, that the diuine maieſtie not ſparing his owne deare ſonne, but deliuering him to death for vs all, ſhould not doe all theſe things ſeriouſly & in good earneſt,The righteouſnes of all Saincts is nothing in compariſon of the righteouſnes of Chriſt. but as it were in ſport? Before I would admit this blaſphemie, I would not only that the holines of all the Papiſts & meritmongers, but alſo of all the Saincts & holy angels ſhould be throwne downe into the bottome of hell, & condemned with the deuil. Mine eies ſhall behold nothing els but this ineſtimable price my Lord & Sauiour Chriſt. He ought to be ſuch a treaſure vnto me, that all other things ſhould be but dunge in cōpariſon of him. He ought to be ſuch a light vnto me, yt when I haue apprehended him by faith, I ſhould not know whether there be any law, any ſinne, any righteouſnes or any vnrighteouſnes in ye world. For what is al yt is either in heauē or earth in cōpariſō of ye ſonne of god Chriſt Ieſus my lord & Sauiour, vvho loued me & gaue hīſelf for me. A common ſinne to reiect the grace of God.Wherfore, to reiect the grace of God, is an horrible ſinne and commonly reigning throughout the world: wherof al they are giltie which ſeeke righteouſnes by their owne workes. For whiles they ſeeke to be iuſtified by their owne works and merites or by the law, they reiect the grace of God and Chriſt,The Pope the chiefe author of all abhominations in the church. as I haue ſaid. And of all theſe abhominations the Pope hath bene the only author. For he hath not onely defaced and troden the Goſpell of Chriſt vnder his feete, but hath alſo repleniſhed the world with his curſed traditions. And hereof amongeſt other enormities,The Popes pardons. his bulles and pardons are a ſufficient witnes: wherby he abſolueth, not ſuch as beleue, but ſuch as are contrite, make confeſſion to a Prieſt, and reach out their helping hand to the maintenance of his pompe and his traditions. Yet notwithſtanding in this greate light of the Goſpell the blind and obſtinate Papiſtes doe continue ſtill in their damnable doting dreames, ſaying that the qualities of nature doe remaine ſound and vncorrupt, & that men are able to prepare themſelues to grace, or to deſerue grace by their owne works and merits. And ſo farre of is it that they will acknowledge their errour and impietie, that they doe yet ſtill obſtinatly defend the ſame euen againſt their owne conſcience. But we doe conſtantly affirme with Paule (for we will not reiect the grace of God) that either Chriſt died in vaine,If the lavv iuſtifie, then is Chriſt died in vaine. or els the law iuſtifieth not. But Chriſt died not in vaine: therfore the law iuſtifieth not. Chriſt the ſonne of God of his owne free grace and mercy hath iuſtified vs: therfore the law could not iuſtifie vs: for if it could, then had Chriſt done vnwiſely in that he gaue himſelfe for our ſinnes that we therby might be iuſtified. We conclude therfore that we are iuſtified neither by our owne works and merites before grace or after, neither yet by the law. Now, if my ſaluation was ſo coſtly and deare a price vnto Chriſt, that he was conſtrained to die for my ſinnes, thē all my works, with all the righteouſnes of the law,A comparing of Chriſt and the lavv together. are but vile and nothīg worth in compariſon of this ineſtimable price. For how can I bie yt for a farthing which coſt many thouſand talents of gold? Now the law (to ſpeake nothing of other matters which are of much leſſe valew) with all the works and righteouſnes therof, is but as a farthing if ye compare it vnto Chriſt: who by his death hath vanquiſhed my death and hath purchaſed righteouſnes and euerlaſting life. Should I then deſpiſe and reiect this incomparable price, and by the law or by the works and merites of mē (vile droſſe and dung, for ſo Paule calleth them, if they be cōpared vnto Chriſt) ſeeke that righteouſnes which Chriſt freely & of meere loue hath geuen vnto me already, & hath coſt him ſo greate a price that he was conſtrained to geue himſelfe and euen his owne hart bloud for me? This (as I haue ſaid) the whole world doth, and ſpecially ſuch as will be counted more holy and religious then others. Wherby they plainly witnes that Chriſt died in vaine,The deuilish peruerſnes of the vvorld. although with their mouthes they confeſſe the contrary neuer ſo much. Which is moſt horribly to blaſphemie the ſonne of god, to ſpit in his face, to tread him vnder foote, to count the bloud of the teſtament as an vnholy thing, & vtterly to deſpiſe the ſpirite of grace. Paule here diſputing of righteouſnes, hath no ciuill matter in hand, that is, he ſpeaketh not of ciuill righteouſnes: which God notwithſtanding alloweth and requireth,Ciuill righteouſnes hath her revvards. and geueth certaine rewards therunto accordingly: which alſo reaſon is able in ſome part to performe. But he entreateth here of the righteouſnes that auaileth before God, whereby we are deliuered from the law, ſinne, death, and all euils, and are made partakers of grace righteouſnes, and euerlaſting life, and finally are now become Lords of heauen and earth and all other creatures.The righteouſnes of faith, is the righteouſnes that pleaſeth God. This righteouſnes neither mans law, neither the law of God is able to performe. The lawe is geuen beſides and aboue reaſon to be a light & a helpe to man, and to ſhew him what he ought to doe, & what to leaue vndone. Notwithſtanding man with all his ſtrength and reaſon,Reaſon although it be lightned vvith the lavve, yea and the lavve of God, yet it can not iuſtifie. yea with this great light alſo and heauenly benefite (the law I meane) can not be iuſtified. Now, if that which is the moſt excellent thing in the world (the law I ſay) which as a bright ſhining ſunne is ioyned to the dimme and obſcure light of mans reaſon, to lighten and to direct it, is not able to iuſtifie, what can reaſon doe (I pray you) without the lawe? What? Doutles nothing elſe but that which ye Pope with his dreaming Sophiſters and his whole Sinagoge hath done, who with their owne traditions haue darkned the light euen of the firſt cōmaundement. Wherfore there is not one of them that is able rightly to vnderſtand any one ſyllable of the lawe, but euery man walketh in mere darknes of mans reaſon. And this errour is much more pernicious and deadly then that which procedeth of the doctrine of workes and the lawe. Theſe words therfore are very effectuall and full of power, where he ſayth:Galath. 2.21. If righteouſnes come by the lavv, then Chriſt died in vaine. He ſpeaketh here nothing of mans ſtrength, reaſon or wiſedom, be it neuer ſo great (for the greater it is, the ſooner it deceaueth a man), but he ſayth plainly without all condition: If by the lavv. &c. Wherefore reaſon lightned, aided, and directed by the lawe, yea euen by the law of God, is ſo vnable to attaine righteouſnes, that it draweth a man from righteouſnes & reiecteth Chriſt. Set thou therfore the death of Chriſt ſimplie againſt all lawes, and with Paule know nothing but Ieſus Chriſt crucified. Receaue no light either of reaſon, or of the lawe, or of any thing elſe then of Chriſt alone. Then ſhalt thou be learned in dede, righteous and holy, and ſhalt receaue the holy Ghoſt, which ſhall preſerue thee in the puritie of the word and faith: but ſet Chriſt aſide, and all things are but vnprofitable and vaine what ſo euer they be. Here againe we ſee what a goodly commendation Paule geueth to the righteouſnes of the lawe, or mans owne righteouſnes, in that he teacheth it to be a contempt and reiecting of the grace of God, and an aboliſhing of the death of Chriſt.The praiſe of the righteouſnes of the lavve. Paule is no great Rhetorician, and yet ſee what matter he miniſtreth to him that liſteth to play the Rhetorician. What eloquence is able ſufficiently to ſet out theſe wordes: To reiect grace: the grace of God: Alſo, that Chriſt died in vain. The horriblenes whereof is ſuch, that all the eloquence in the world is not able to comprehend it. To ſay that any man dieth in vaine, it is but a ſmall mater: but to ſay that Chriſt died in vaine, it is to take him quite away and make of him nothing at all. Who ſo liſteth to play the Rhetorician hath here mater enough to dilate and amplifie at large, what an horrible & blaſphemous doctrine it is to ſet vp the righteouſnes of the law and workes. For what can be more blaſphemous and horrible, then to make the death of Chriſt vnprofitable?VVho make Chriſt to haue died in vaine. and what doe they els which obſerue the law to the end they may be iuſtified therby? Now, to make the death of Chriſt vnprofitable, is alſo to make his reſurrection, his victory, his glory, his kingdome, heauen, earth, God himſelfe, the maieſty of God, and briefly all things els whatſoeuer, but vnprofitable and of none effect. This thundring and lightning from heauen againſt the righteouſnes of the law and mans owne righteouſnes, ſhould feare vs and make vs to abhorre it. And here with this thunderbolt falleth downe all the orders of Monkes and Friers, with all the rablement of ſuch ſuperſticious religion. For who will not deteſt his owne vowes, his cowle, his ſhauen croune, all mens traditions, yea the very law of Moſes alſo, if he heare that for theſe things he reiecteth the grace of god and maketh the death of Chriſt vnprofitable? The world hearing this, doth not beleue that it is true. It thinketh that ſuch horrible wickednes can not enter into any mans heart, that he ſhould reiect the grace of God & eſteme the death of Chriſt as a thing of nought. And yet this ſinne commonly reigneth. For whoſoeuer ſeeketh righteouſnes without Chriſt, either by workes, merites, ſatiſfactions, afflictions, or by the law, reiecteth the grace of God and deſpiſeth the death of Chriſt, whatſoeuer he proteſteth with his mouth to the contrary.