Martin Luther on Galatians 3

The third Chapter.

Verſe. 1. O foolish Galathians. PAVLE here ſheweth his Apoſtolicall care and feruent zeale which he beareth to the church: ſo that in diſputing and confuting he intermixeth ſometimes gentle exhortations, and ſometimes he ſharply chideth, according to his owne rule geuē to Timothy. Preach (ſaith he) the vvord: be inſtant in ſeaſon and out of ſeaſon: 2. Timot. 4.5. Improue, rebuke, exhort. 2. Timot. 4. Here the ſimple reader haply may be deceaued, if he be not circumſpect,Paules order in teaching. to thinke that Paule in teaching keepeth no order at all. And ſurely after the maner of the Rhetoricians he obſerueth none: but as concerning the ſpirite he vſeth a goodly order. Now, after that he hath ſufficiently proued, and with two ſtrong arguments confirmed this article, that Chriſtian righteouſnes cometh not by keeping of the law, but by faith in Chriſt, and withall hath confuted the doctrine of the falſe Apoſtles: in the middes of this diſcourſe he turneth his talke to the Galathians, O ye foolish Galathians. and reproueth them, ſaying: O ye foolish Galathians. &c. As if he ſhould ſay: Alas, from whence are ye falne, O ye miſerable Galathians? I haue moſt carefully and diligently taught you the truth of the Goſpell, and ye alſo haue receaued the ſame of me with feruent zeale and greate diligence. How then cometh it to paſſe, that ye are ſo ſuddainly falne away from it? who hath bewitched you? Paule offendeth not in chiding the Galathians ſo sharply.He rebuketh the Galathians very ſharply (as it ſeemeth) when he calleth them fooles, bewitched, and diſobedient to the truth. Now, whether he did this of zeale or compaſſion, I will not here contend: both may be true. A carnall man would interprete this to be a reuiling rather then a godly reprehenſion. Did Paule then geue an euill example, or was he ſpitefull againſt the churches of Galatia becauſe he called them fooliſh and bewitched? No, not ſo. For with a Chriſtian zeale it is lawfull for an Apoſtle, paſtour, or preacher ſharply to reproue the people committed to his charge:The chiding of parents tovvards their children. and ſuch reprouings are both fatherly & godly. So parents, of a fatherly and motherly affection, do ſharply reproue and rebuke their children: which they would not beare if an other ſhould doe it. The Scholemaſter ſometimes is angry with his ſcholler: he rebuketh him and beateth him with roddes: all which he taketh in good parte and would not beare it at the handes of his equall. The magiſtrate likewiſe is angry: he reproueth and puniſheth ſuch as are vnder his charge. And this diſcipline is not onely good, but alſo very neceſſary:Anger ſometimes a neceſſary vertue. without the which nothing can be well done. Wherfore vnleſſe the magiſtrate, the miniſter, the father and mother be angry and vſe to reproue or rebuke when caſe requireth, he is vnprofitable, and neuer ſhall diſcharge his office rightly. Wherfore ſharpe chidings & bitter words are as neceſſary in euery kind of life, as any other vertue els. Yet notwithſtanding this anger muſt be ſo tempered, that it procede not of any enuy or malice, but onely of a fatherly affection and Chriſtian zeale: that is to ſay, it ought not to be childiſh or womanlike, ſeking reuenge: but onely for the correcting of the faulte: As the father correcteth not his childe with deſire to reuenge, but only that the childe therby may be the better.Iuſt anger is called in the ſcripture zeale or ielouſie. And theſe kindes of anger are good, and are called in the ſcripture ielouſies or zeales. For in chaſtiſing my brother, my child, my ſcholler or ſubiect in this ſort, I ſeeke not his deſtruction, but his profite and welfare. It may be then that Paule here rebuketh the Galathians, either of a very zeale (not to deſtroy them, but by this meanes to reduce them into the way againe and to amend them): or els of pitie and compaſſion, as it were by way of complaint, for that it greueth him that the Galathians ſhould be ſo miſerably ſeduced. As if he ſhould ſay: I am ſory and aſhamed to heare of this your miſerable caſe, your wretched doings, &c. In like maner doe we alſo reproue the miſerable: not that we treade them downe, or vpbraide them with their miſery, but as hauing compaſſion on them and ſeeking their amendment. This I ſay, leſt any man ſhould cauill that Paule railed vpon the churches, contrary to the rule of the Goſpell. In like maner Chriſt rebuketh the phariſeis, calling them ſerpents, Math. 13 33. The sharp rebukings of the holy Ghoſt. the generation of vipers, the children of the deuil. But theſe are the rebukings of the holy Ghoſt. They are fatherly and motherly, and as the chidings of a faithfull frend: As it is ſaid alſo in the prouerbes: Better are the vvoundes of a frend then the kiſſes of an enemy. Prouerb. 27.6. Thus one and the ſelfe ſame rebuke, if it come out of the mouth of a father, may be a great benefite: but if it procede out of the mouth of our equall or enemy, it is a ſpitefull reproch. When two men doe both one thing, in the one it is commendable, and in the other it is cleane contrary. When Chriſt and Paule doe reproue, it is done with ſingular vertue and commendation: but when a priuate man ſhall doe the like, in him it is a greate vice. Therfore one and the ſelfe ſame word in the mouth of Paule is a great vertue and a ſingular benefite: but in the mouth of an other it is a ſhamefull reproch. Here is a great vehemencie to be noted in this word Galathians. For he calleth them not brethren, as els where he is wont to doe:The naturall vice of the Galathians. but he calleth them by the name of their coūtrey. And it ſhould ſeeme that it was the naturall vice of that nation to be fooliſh: like as it was the fault of the Cretenſes to be liars. As if he ſhould ſay: As ye are called, euen ſo are ye in deed and ſo ye continue, that is to ſay, fooliſh Galathians: and this ye proue euen now in this buſines of the Goſpell (wherin notwithſtāding ye ought to haue ſhewed your ſelues moſt wiſe), but ye continue ſtill in your old nature and ſhew your ſelues no changelings. Thus Paule by way of correction putteth them in mind of their corrupt nature. Moreouer, we are here admoniſhed, that according to the fleſh there are yet certaine naturall vices remaining euen in Chriſtian churches.The remnants of naturall vices remaine in the Godly. Grace maketh not ſuch a chaung in the faithfull, that by and by they become altogether new creatures and perfect in all things: but there remaine yet certaine dregges of their old and naturall corruption. As if a man that is naturally enclined to anger be conuerted to Chriſt, although he be mollified by grace (the holy Ghoſt ſo framing his heart, yt he is now become more meeke and gentile) yet this naturall vice is not vtterly quenched in his fleſh. Likewiſe, ſuch as are by nature ſtubborne and ſtout harted men,Ebr. 12. although they be conuerted to the faith, yet notwithſtanding they can not vtterly forſake this ſtubbernes. Hereof it cometh that the holy ſcriptures, which doe containe all one truth, of diuers ſpirites are diuerſly handled.The ſcripture being one and the ſelfe ſame truth, is diuerſly handled of ſundry men One in teaching is mild and gentle: an other more rough and rigorous. Thus the ſpirite of god being powred into diuers veſſels, doth not quench at once the vices of nature: but by litle & litle during this life, he purgeth that ſinne which is rooted, not onely in the Galathians, but alſo in all men of all nations. Albeit then that the Galathians were lightned and did beleue, and had now receaued the holy Ghoſt by the preaching of faith, notwithſtanding this remnant of vice (this fooliſhnes I meane) and the originall corruption which afterward did eaſily burſt out in to the flame of falſe doctrine,Grace by litle and litle clenſeth thoſe that be godly, from their old ſinnes. remained in them ſtill. Wherfore let no man truſt ſo much in himſelfe, to thinke that when he hath receaued grace, he is thorowly purged from his old vices. In deede many things are purged in vs, and principally the head of the Serpent, that is to ſay, infidelitie & ignorance of God is cutte of and bruſed, but the ſlime and the relikes of ſinne remaine ſtill in vs. Let no man therfore preſume ſo much of himſelfe, that when he hath once receaued faith, he can by and by be thorowly chaunged into a new man: Nay, he ſhall keepe ſomewhat of his old vices ſtill hanging vpon him, though he be neuer ſo good and perfect a Chriſtiā. For we are not yet dead, but we ſtil liue in the fleſh: which,Galat. 5.17. Rom. 7.13.14. becauſe it is not yet pure, continually luſteth againſt the ſpirite. Gal. 1. Rom. 7. I am fleshly (ſayth Paule) ſould vnder ſinne. I ſee an other lavv in my members rebelling againſt the lavv of my minde. Wherfore the naturall vices that were in vs before we receaued faith, doe ſtill remaine in vs after that we haue receaued faith:There is none ſo pure & vnſpotted, that he may be called a Puritane but Chriſt. 1. Pet. 2.22. Eſay. 53.9. 1. Iohn. 3.2. ſauing that nowe they are ſubdued to the ſpirite, which hath the vpper hande, to keepe them vnder that they rule not: and yet not without great conflict. This glory is due to Chriſt alone, and this title he beareth, that he is pure and without blemiſh. 1. Pet. 2. VVho did no ſinne, neither vvas there any guile found in his mouth.

Verſ. 1. Vvho hath bevvitched you, that ye should not beleue the truth? Here haue we an other commendation of this goodly righteouſnes of the lawe and of our ſelues, namely,A goodly cō mendation of the righteouſnes of the lavve. that it maketh vs to deſpiſe the truth: that it bewitcheth vs in ſuch ſort, that we obey not the truth, but rebell againſt it. Of the bodily and ſpirituall witchcraft. Paule calleth the Galathians fooliſh and bewitched, comparing them to children, to whom witchcraft dothe much harme. As though he ſhould ſay: It hapneth to you as it doth to children, whom witches, ſorcerers, & inchaunters are wont to charme by their enchauntments, and by the illuſion of the deuill. Afterwardes in the .5. chapter he reherſeth ſorcerie among the workes of the fleſh, which is a kinde of witchcraft, whereby he plainly teſtifieth that ſuch witchcrafte and ſorcerie there is, and that it may be done. Moreouer,That vvitchcraft and ſorcerie are the vvorkes of the deuill. it can not be denied but that the deuill liueth, yea and raigneth throughout ye whole world. Witchcraft and ſorcerie therfore are the works of ye deuil: wherby he doth not onely hurt men, but alſo, by the permiſſion of God, he ſometimes deſtroyeth them. Furthermore, we are all ſubiect to the Deuill both in body and goodes: and we be ſtraungers in this world, wherof he is the Prince & God. Therfore the bread which we eate, the drinke which we drinke, the garments which we weare, yea the aire & whatſoeuer we liue by in this fleſh, is vnder his dominion. But he doth not onely bewitch men after this groſſe maner,Sathan bevvitcheth men ſpiritually. but alſo after a more ſubtile ſort and much more daungerous: wherein he is a maruelous cunning workeman. And hereof it cometh that Paule applieth the charming and bewitching of the ſenſes to the bewitching of the ſpirite.The blindnes of thoſe that are bevvitched. For by this ſpirituall witchcraft that olde ſerpent bewitcheth not mens ſenſes, but their mindes with falſe & wicked opinions: which opinions they that are ſo bewitched do take to be true and right godly. Briefly ſo great is the malice of this ſorcerer the deuil, & deſire to hurt, that not onely he deceaueth thoſe ſecure and proud ſpirits with his inchauntments, but euen thoſe alſo which are profeſſors of true Chriſtianitie, and well affected in religion: yea, as touching my ſelfe, to ſay the truth,Luthers confl[illegible: 1 letter]ctes vvith Satan. he ſometimes aſſaileth me ſo mightely, and oppreſſeth me with ſuch heauie cogitations, yt he vtterly ſhadoweth my Sauiour Chriſt from me, and in a manner taketh him cleane out of my ſight. To be briefe, there is none of vs al which is not oftentimes bewitched with falſe perſwaſions: that is to ſay, which doth not feare, truſt, or reioyce where he ought not, or doth not ſometimes thinke otherwiſe of God, of Chriſt, of faith, of his vocation, of the Chriſtian ſtate &c. then he ſhould doe. Let vs therfore learne to know ye ſubtile ſleights of this Sorcerer, leſt if he finde vs ſleping in ſecuritie, he deceaue vs by his enchauntments. True it is, that by his ſorcerie he can doe no hurt to our miniſterie:1. Peter. 5.8. yet is he with vs in ſpirite. Day and night he raungeth vp and downe, and ſeeketh how he may deuoure euery one of vs alone, and vnleſſe he finde vs ſobre and armed with ſpirituall weapons, that is to ſay, with the word of God and faith, he will deuoure vs. This is the cauſe yt he oftentimes ſtirreth vp new battails againſt vs.The profite that commeth to the godly by the tentation of Satan. And in deede it is very profitable for vs yt he thus aſſaileth vs, & by his ſubtil traines exerciſeth vs: For by this meanes he confirmeth our doctrine, he ſtirreth vp & encreaſeth faith in vs. In deede we haue bene many times caſt downe, & yet ſtil are caſt downe in this cōflict, but we periſh not: for Chriſt hath alwayes triumphed and doth triumph thorough vs. Wherfore we conceaue aſſured hope, yt by Ieſus Chriſt we ſhall obtaine the victorie againſt ye deuil. And this hope bringeth forth in vs ſure conſolation, ſo yt in the mids of our tentations we take courage & ſay: Behold, Satan hath heretofore tempted vs, & by his falſe illuſiōs hath prouoked vs to vnbeleefe, to ye contempt of God, deſpaire &c: yet hath not he preuailed, neither ſhall he preuaile hereafter. He is greater that is in vs, 1. Iohn. 4.4. then he that is in the vvorld. Chriſt is ſtronger: who hath, & doth ouercome that ſtrong one in vs, & ſhall ouercome him for euer. Notwithſtanding, the deuill ſometimes ouercometh vs in the fleſh, that we may haue experience of the power of a ſtronger againſt that ſtrong one,2. Cor. 12.9. and may ſay with Paule: When I am weake, then am I ſtrong. Sathan continually bevvitcheth mē.Let no man thinke then that the Galathians onely were bewitched of the Deuill: but let euery man thinke that he himſelfe might haue bene, and yet may be bewitched by him. There is none of vs ſo ſtronge that he is able to reſiſt him, and ſpecially if he attempt to doe it by his owne ſtrength.Iob. 1.[illegible: 1 letter]. Iob vvas an vpright and a iuſte man, fearing God, and there vvas none like vnto him vpon the earth. But what power had he againſt the deuill when God withdrewe his hand? Did not this holy man horribly fall? Therfore this enchaunter was not onely mightie in the Galathians: but he goeth about buſily alwaies to deceaue, if not all men,Io. [illegible: 1 letter].44. yet as many as he can with his illuſions and falſe perſwaſions: For he is a liar, and the father of lies. And by this his ſubtill practiſe he hath bewitched (as I haue ſaide) theſe frantike ſpirites, reigning in them and making them ſo obſtinate and hard harted, that no Anuil can be ſo hard.

Verſe. 1. VVho hath bevvitched you? Here Paule excuſeth the Galathians, and laieth the faulte vpon the falſe Apoſtles. As though he ſhould ſay: I ſee that ye are not falne thorough wilfulnes or malice:The falſe Apoſtles bevvitchers of men. but the Deuill hath ſent the enchaunting falſe Apoſtles his children amongeſt you, and they do ſo bewitch you in teaching you that ye are iuſtified by the lawe, that now ye thinke otherwiſe of Chriſt then ye did afore when ye heard the Goſpell preached by me. But we labour both by preaching and writing vnto you, to vncharme that ſorcery wherwith the falſe Apoſtles haue bewitched you, and to ſet at libertie thoſe which are ſnared therwith. So we alſo at this day doe labour by the word of God againſt thoſe fantaſticall opinions of the Anabaptiſtes, that we may ſet at libertie thoſe that are entangled therewith, and reduce them to the pure doctrine of faith, and there hold them. And this our labour is not altogether in vaine. For we haue called backe many whom they had bewitched, and haue deliuered them out of their ſnares. Notwithſtanding ſuch there are as will not ſuffer themſelues to be taught, eſpecially the chiefe Sorcerers and authors of this witchery. They wil heare no reaſon, nor admit the ſcripture: yea they abuſe and corrupt the ſcripture, and auoide ſuch places as are alledged againſt them, wt their falſe gloſes and deuiliſh dreames cleane contrary to the ſcripture: which is a manifeſt ſigne that they are bewitched of the deuill. Wherefore they are nothing amended by our admonitions, but are much more hardened and more obſtinate then they were before. And ſurely I could neuer haue beleued, but that I haue good experience therof at this day, that the power of the deuill is ſo greate, that he is able to make falſhod ſo like to the truth. Moreouer (which is yet much more horrible) when he goeth about to ouerwhelme ſorrowfull conſciences with ouer much heauines, he can ſo cunningly and ſo liuely chaūge himſelfe into the likenes of Chriſt, that it is impoſſible for the poore tempted and afflicted ſoule to perceaue it, wherby many ſimple and ignoraunt perſons are deceaued and driuen downe to deſperation, and ſome alſo deſtroy themſelues. For they are ſo bewitched of the deuil that they beleue this to be a moſt certaine truth, that they are tempted and accuſed, not of the deuill, but of Chriſt himſelfe. The example of Doctor Kraus.Such a like thing of late happened to that miſerable man Doctor Kraus of Hal, which ſaid: I haue denied Chriſt, and therfore he ſtandeth: now before his father and accuſeth me. He being blinded with the illuſion of the deuil, had ſo ſtrongly conceaued in his minde this imagination, that by no exhortation, no conſolation, no promiſes of God he could be brought from it, wherupon he deſpaired and ſo miſerably deſtroied himſelfe.The deuils definition of a falſe Chriſt. This was a meere lie, a bewitching of the deuil, and a fantaſticall definition of a wrong Chriſt whom, the ſcripture knoweth not. For the ſcripture ſetteth forth Chriſt not as a Iudge, a temptour or accuſer: but a reconciler, a mediator, a comforter and a throne of grace. But the poore man deluded by the deuill, could not then ſee this, and therfore againſt al ſcripture he thinketh this to be an vndoubted truth: Chriſt accuſeth thee before his father: he ſtandeth not for thee, but againſt thee: therfore thou art damned. And this tentation is not of man, but of the deuill, which that enchaunter moſt ſtrongly imprinteth in the heart of the tempted. But vnto vs which are lead and taught by an other ſpirite, it is a manifeſt and a curſed lie, and a plaine bewitching of the deuill. But vnto thoſe that are thus bewitched, it is ſo certaine a truth, that none can be more certaine. Seing then that the deuill is able to print in our hearts ſo manifeſt a lie,The Godly muſt diligently vvatch. that we woulde ſweare a thouſand times it were an vndoubted truth, we muſt not be proud, but walke in feare and humilitie, calling vpon the Lord Ieſus, that we be not lead into tentation. Worldly and ſecure men,VVorldly and ſecure men, are ſoone bevvitched. which after they haue once or twiſe hearde the Goſpell preached by and by imagine that they haue receaued aboundaunce of gods ſpirite, doe fall at length in like manner, becauſe they feare not God nor render thankes vnto him: but perſwade themſelues that they are able, not onely to hold and to maintaine the doctrine of true religion, but alſo to ſtand againſt the deuill in any aſſault or conflicte, be it neuer were ſo greeuous. Such are meete inſtruments for the Deuill to bewitch, and to throwe downe to deſperation. On the other ſide, ſay not thou: I am perfite, I can not fall: but humble thy ſelfe, and feare, leſt if thou ſtand to day, to morrow thou be ouerthrowne. I my ſelfe, although I be a Doctor of diuinitie, and haue nowe preached Chriſt and fought againſt the Deuill in his falſe teachers a great while, doe finde by experience notwithſtanding what a doe I haue to holde faſt and not to loſe Chriſt. For I can not ſhake of Satan as I deſire: neither can I ſo apprehend Chriſt as the ſcriptures ſet him forth: but oftentimes the Deuill ſetteth before mine eyes a falſe Chriſt. But thankes be to God who keepeth vs in the worde, in faith, and in prayer, that we may walke before him in humilitie and feare, and not preſume of our owne wiſedome, righteouſnes, & ſtrength, but truſt in the power of Chriſt, who is ſtrong when we are weake, and by vs weake and feeble creatures he alwayes ouercommeth and triumpheth. To whom be glory for euer. This bewitching and ſorcerie then is nothing elſe but a plaine illuſion of the Deuill,VVitchcraft vvhat it is. printing in the hearte a falſe opinion of Chriſt and againſt Chriſt, and he that is deluded with this opinion is bewitched. They therfore that haue this opinion,VVho are bevvitched. that they are iuſtified by the workes of the lawe or traditions of men, are bewitched: for this opinion is againſt faith and againſt Chriſt. Paule vſeth this word bevvitching, in contempt of the falſe Apoſtles, which ſo vehemently vrged the doctrine of the lawe and workes. As if he ſhould ſay: what a deueliſh bewitching is this? For as the ſenſes are peruerted by bodely witchcrafte, ſo are the mindes of men alſo deluded by this ſpirituall with craft.

Verſe. 1. That ye ſhould not obey the truth? The Galathians at the firſt did gladly heare and obey the truth. Therfore where he ſayth: VVho hath bevvitched you? he ſheweth that they were bewitched by theſe falſe apoſtles, and were fallen away from that truth which they before did obey. But this ſeemeth yet a more bitter and vehement kinde of ſpeech, when he ſayeth that they doe not beleeue the truth. For he ſignifieth by theſe wordes that they are bewitched, and that he would deliuer them from this witcherie, and yet they will not acknowledge nor receaue this benefite. For it is certaine that he did not reduce all from the errour of the falſe Apoſtles vnto the truth, but that many of them remained yet ſtill bewitched. Therfore he vſeth theſe ſharpe and vehement wordes: VVho hath bevvitched you? As if he would ſay: Ye are ſo deluded and bewitched, that nowe ye can not obey the truth. I feare leſt many of you are vtterly loſt, and ſo falne away, that ye will neuer returne againe to the truthe. An other goodly commendation of the righteouſnes of the lavve.Here haue ye yet an other goodly commendation of the lawe and mans owne righteouſnes, that it ſo bewitcheth men, that they can not obey the truth. Hereof the Apoſtles and the fathers of the primitiue Church did oftentimes make mention.1. Iohn. 5.16. There is a ſinne vnto death, for vvhich I ſay thou shouldeſt not pray 1. Iohn. 5. And againe: It is impoſſible that they vvhich vvere once lightned, Hebr. 6.4.5.6. and haue taſted of the heauenly gift, and vvere made pertakers of the holy ghoſt, and haue taſted of the good vvorde of God, and of the povvers of the vvorld to come, if they fall avvay, should be renued againe by repentaunce. &c. Heb. 6. Theſe wordes ſound at the firſt as if ſome Nouatian had ſpoken them.The errour of the Nonations. But the Apoſtles were conſtrained to ſpeake after this maner becauſe of the Heretikes: And yet notwithſtanding they did not hereby denie, but that they which were fallen might returne againe to the fellowſhip of the faithfull. After the ſame manner muſt we alſo ſpeake at this day, becauſe of the authors and maiſters of errours & ſectes, that ſuch ſhall neuer retourne to the truth. Notwithſtanding ſome there are which doe retourne: but ſuch as are not greatly bewitched or ſtrongly deluded.VVho returne not to the truthe. But the captaines and the authors of this ſorcerie doe neuer retourne. For to them we may well attribute this title which Paule here geueth vnto them, that they can not heare nor abide the truth, but ſtudie rather how they may reſiſt it.

Verſe. 1. To vvhom Ieſus Chriſt before vvas deſcribed in your ſight. It was bitterly ſpoken where he ſaid before, that they were ſo bewitched that they could not obey the truth: But it is more bitterly ſaid when he addeth that Chriſt was ſo liuely deſcribed before them, that they might handle him with their handes, and yet they would not obey the truth. Thus he conuinceth them euen by their owne experience. As though he would ſay: Ye are ſo bewitched and deluded with the deuilliſh opinions of the falſe apoſtles, that now ye will not obey the truth. And wheras I haue with great trauel and diligence ſet forth Chriſt plainly before your eyes, yet doth this profit you nothing at al. In theſe wordes he hath reſpect to the former arguments, wherby he proued, that to thoſe that will be iuſtified by the lawe, Chriſte is but the miniſter of ſinne: that ſuch doe reiect the grace of God: and that to them Chriſt died in vaine. Which arguments he had before more vehemently proſecuted, and more largely amplified in their preſence: as if a painter had purtred Chriſt Ieſus before their eies. Now being abſent he putteth them in minde of the ſame things, ſaying: To vvhom Ieſus Chriſt vvas deſcribed in your ſight. As if he ſaid: There is no painter that with his colours can ſo liuely ſet out Chriſt vnto you, as I haue painted him out by my preaching: and yet notwithſtā ding ye ſtill remaine moſt miſerably bewitched.

Verſe. 1. And vvas among you crucified. What did I then paint out? Euen Chriſt him ſelfe. How was that done? In this ſort, that he is crucified in you or among you.The Apoſ[illegible: 2 letters]o vſeth bitter and rough vvordes. He vſeth here very rough and ſharpe wordes. Before he ſaid that they ſought righteouſnes by the lawe, reiected the grace of God, and that to them Chriſt died in vaine. Now he addeth moreouer yt they crucifie Chriſt, who before liued & raigned in them. As if he ſhould ſay: Ye haue now not onely reiected the grace of God, not onely to you Chriſt died in vaine, but alſo he is moſt ſhamefully crucified among you. After the ſame maner he ſpeaketh. Heb. 6. Heb. 6.[illegible: 1 letter]. Crucifying to them ſelues againe the ſonne of God, and making a mocke of him. &c. If a mā do but heare the name of a Monke, of his ſhauen croune, of his cowle, of his rule, it ſhould make him to tremble (howe much ſo euer the Papiſts doe adore theſe abominations, and bragge that they are perfect religion and holines, as I and others did iudge of them before God reuealed his Goſpell vnto vs: for we were brought vp in the traditions of men, which darkened Chriſt and made him vtterly vnprofitable vnto vs) when he heareth Paule ſay, as here he doth, that euen they which ſeeke to be iuſtified by the lawe of God, be not onely deniers and murtherers of Chriſt, but alſo they doe moſt wickedly crucifie him againe. Nowe,They that ſeeke to be iuſtified by the lavv, crucifie Chriſt. if they be crucifiers of Chriſt which ſeeke to be iuſtified by the righteouſnes of the law of God and the works therof, what are they (I pray you) which ſeeke ſaluation and eternall life by the dregges and filthie dunge of mans righteouſnes, and by the doctrine of Deuils? But who could euer beleeue or thinke that it was ſo horrible and ſo abhominable a ſinne to be made a religious man (for ſo they call thē) namely to be made a Maſſing prieſt, a Monke, a Frier, a Nunne? Doutles no man. Yea they them ſelues ſay moreouer that Monkerie is a new baptiſme.The Papiſtes are crucifiers of the ſonne of God. Can there be any thing more horrible then that the kingdome of the Papiſts is the kingdome of ſuch as ſpitefully ſpitte in the face of Chriſt the ſonne of God, and crucifie him againe? For in deede they crucifie him a freſh (who was once crucified & roſe againe) both in them ſelues, in the church, and in the hearts of the faithfull: for with their ſpiteful reproches, rebukes, ſclaūders and iniuries they ſpit vpon him, and with their wicked opinions they wounde him and thruſt him thorow, that in them he may die moſt miſerably: and in the ſteade of him they ſet vp a glorious witchcraft, wherby men are ſo miſerably charmed and deluded, that they cā not know Chriſt to be their iuſtifier, their reconciler and Sauiour, but a miniſter of ſinne, their accuſer, their iudge and their deſtroyer, which muſt be pacified no otherwiſe then by our workes and merites. And out of this opinion did afterwards ſpring the moſt peſtilent & pernicious doctrine that is in the whole Papacie, which is this: If thou wilt ſerue God, thou muſt merite forgeuenes of ſinnes and euerlaſting life, and muſt alſo helpe others to attaine ſaluation: Thou muſt enter into a Monaſterie, vow obedience, chaſtitie, pouertie &c. Monks and Friers,The Monkes dreamed that they vvere only in the ſtate and life of perfection. and the reſt of that religious rable being puffed vp with this opinion of their owne holines, dreamed that they onely were in the life and ſtate of perfection, and that other Chriſtians led but a common life, for they did no vndue workes, or more then they were bounde to doe, that is, they did not vowe and keepe chaſtitie, pouertie, obedience &c. they were but onely baptiſed and kept the ten commaundements: But as for them ſelues, beſides that which was common as wel to them as to other Chriſtians, they kept alſo the works ofVVorkes of ſuperogation they call ſuch vvorks as thei doe of their ovvne good vvill, more then they are bound to doe. ſupererogation, and the counſels of Chriſt: wherfore they hoped to haue merite and a place in heauen amongs the principall Saintes, farre aboue the common ſort of Chriſtians. The illuſiō of the Deuill.This was vndoutedly an horrible illuſion of the deuill, wherby he hath bewitched almoſt the whole world. And euery man, the more holy he would ſeeme to be, the more he is ſnared with this witcherie, that is to ſay, with that peſtilent perſwaſion of his owne righteouſnes. And this was the cauſe that we could not know that Ieſus Chriſt was our Mediatour & Sauiour: but we did thinke that he was a ſeuere iudge, which ſhould be pacified by our owne workes: In the time of poperie vve vvere ſo bevvitched, that it vvas impoſſible to acknovvledge Chriſt. Daniel. 9.2[illegible: 1 letter]. Superſtitious Monkes and ſuch other, by ſtreitnes of life, and afflicting their ovvne bodies, ſought righteouſnes and remiſsion of ſinnes. which was nothing elſe but moſt horribly to blaſpheme Chriſt, and as Paule ſaid before, to reiect the grace of God, to make the death of Chriſt of none effect, and not onely to kill him, but alſo moſt ſhamefully to crucifie him againe. And this is the right meaning of that which Chriſt alledgeth out of Daniell: that abomination ſtandeth in the holy place. Wherefore euery monke and religious perſon, and euery Iuſticiarie ſeeking remiſſion of ſinnes and righteouſnes by his owne works or by his afflictions, is a crucifier of Chriſt nowe raigning and liuing, although not in the proper perſon of Chriſt, yet in his owne heart and in the hearts of others. And whoſoeuer doe enter into Monaſteries to the ende, that by the keping of their rule and order they may be iuſtified, doe enter into the dennes of theeues and ſuch as crucifie Chriſt againe. Wherefore Paule vſeth in this place very rigorous and bitter wordes, to the ende that he may feare and call backe the Galathians from the doctrine of the falſe Apoſtles. As if he ſhould ſay: Conſider well what ye haue done. Ye haue crucified Chriſt againe (and this I doe ſo plainly ſhewe and paint out before your eyes, that ye may ſee it, yea and touch it with your handes) becauſe ye ſeeke to be iuſtified by the lawe. But if righteouſnes come by the lawe, then is Chriſt a miniſter of ſinne, and his death altogether in vaine. If this be true, then muſt it needes follow that Chriſt is crucified againe in you. And it is not without cauſe that he addeth this clauſe, in you, In you, or amongſt you. Rom. 6.9. or among you. For Chriſt is no more crucified, or dieth any more in his owne perſon (as is ſaide in the ſixte chapter to the Romaines): but he dieth in vs when we reiecting true doctrine, grace, faith, free remiſſion of ſinnes, ſeeke to be iuſtified by our owne workes,To ſeeke righteouſnes by the lavve. or elſe by ye workes commaunded in the law. Here Chriſt is crucified in vs againe. Now, this falſe and wicked perſwaſion, to ſeeke righteouſnes by the law and workes, is nothing elſe (as I haue before more amplie declared) but the illuſion of the Deuill, wherwith men are ſo bewitched, that in no wiſe they can acknowledge the benefite of Chriſt: yea in all their life they can doe nothing elſe but, not onely denie the Lord who hath bought them and in whoſe name they are baptiſed, but alſo crucifie him againe in them ſelues. Who ſo euer then hath a feare of God and a true heart to Chriſt and his religion, let him flie quickly out of this Babylon, and let him tremble at the very name of the Papacie.The abhomination of the papacie horrible. For the impietie & abomination therof is ſo horrible, yt no man is able to expreſſe it wt words, neither cā it be otherwiſe ſeene then wt ſpiritual eies only. Theſe two argumentes Paule proſecuteth, & driueth into the heades of the Galathians very diligently: Firſt, that they are ſo bewitched of the deuill, that they obey not the truth moſt clearely ſet forth before their eies: Secondly, that they crucifie Chriſt againe in them ſelues. Theſe ſeeme to be ſimple and plaine words, and without any high eloquence, but in very deede they are ſo mighty, that they exceede all the eloquence of man. It can not therfore be cōprehended, but onely in ſpirit,The commendations of the righteouſnes of the lavv, & of our ovvne righteouſnes. how great an impietie it is to ſeeke to be iuſtified by the righteouſnes of ye law or by mans owne righteouſnes. For, as Paul ſaith here, it is nothing els but to be witched of the deuill, to be diſobedient to the truth, and to crucifie Chriſt againe. Are not theſe goodly commendations of the righteouſnes of the law and mans owne righteouſnes? The Apoſtle therefore is here kindled with greate zeale, and with bitter words he purſueth & condemneth the preſumption of our owne righteouſnes riſing vpon the obſeruation of the law of God, and chargeth it with this impiety, that it crucifieth againe the ſonne of God. Seing then it is ſo daungerous a thinge, it can not be beaten downe enough or condemned as it ſhould be: For therof enſueth ſuch a fall as is no leſſe then the fall of Lucifer,The fall of Lucifer. and ſuch a loſſe as can neuer be recouered, and therfore he vſeth ſo ſharpe and rigorous words againſt it, that he ſpareth not the very law of God: againſt the which he ſo bitterly inueieth, that it ſeemeth he would vtterly reiect and condemne it. And this doth he being conſtrained by greate neceſſity: for otherwiſe he could not withſtand the falſe Apoſtles, nor defend the righteouſnes of faith againſt them. Albeit then that the law be holy, iuſt, and good, yet muſt it put on as it were the viſour of an hipocrite, if he ſeeke to be iuſtified by workes. Now he preſſeth them with an argument wherof they themſelues had good experience, and which they could not denie.

Verſe. 2. This onely vvould I learne of you: Receaued ye the ſpirite by the vvorkes of the lavv, or by the hearing of faith preached? He ſpeaketh theſe words with a certaine indignation and contempt of the falſe Apoſtles.An argument dravven from the Galathiās ovvne experience. If I had nothing els againſt you but euen your owne experience (ſaith he) yet haue I enough. As if he ſhould ſay: Goe to now, aunſwere me I pray you, which am your ſcholler (for ye are ſo ſodainly become doctors that ye are now my maſters and teachers): Receaued ye the holy ghoſt by the vvorkes of the lavv, or by the preaching of the goſpell? With this argument he ſo conuinceth them that they haue nothing to replie againe. For their owne experiēce is altogither againſt them: to wit, that they had receaued the holy ghoſt, not by the works of the law, but by the preaching of ye goſpel. Here againe I admoniſh you that Paule ſpeaketh not onely of the ceremoniall lawe, but of the whole lawe.Paule ſpeaketh of the vvhole lavv. For he groundeth his argument vpon a ſufficient diuiſion. If he ſhould ſpeake but only of the ceremoniall lawe, it were no ſufficient diuiſion. It is therefore a double horned argument, ſtandinge vpon two partes, whereof the one muſt needes be true and the other falſe: That is, either ye haue receaued the holy Ghoſt by the law, or by the hearing of faith. If it be by the lawe, then is it not by the preaching of faith. If it be by ye preaching of faith, then is it not by the law. There is no meane betwixt theſe two. For all that is not the holy Ghoſt or the preaching of faith, is the law. Here are we in the matter of iuſtification. But to come to iuſtification,Tvvo vvaies to iuſtificatiō, there is no other way but either the voice of the Goſpell or the voice of the law. Wherefore the lawe is here taken generally, as wholy ſeparate from the Goſpell. But it is not onely the ceremoniall lawe that is ſeparate from the Goſpell, but alſo the morall law or the ten commaundementes: therfore Paule ſpeaketh here of the whole lawe. His argument therfore is grounded vpon a ſufficient diſtinction, after this ſort. Tell me (ſayth he):The holi ghoſt is receaued by hearing the vvord of faith and not by the lavve. Receaued ye the holy ghoſt by the vvorkes of the lavve, or by the preaching of the Goſpell? Anſwere me to this. Ye can not ſay that this was done by the lawe. For ſo long as ye were vnder the lawe and did the workes therof, ye neuer receaued the holy ghoſt. In deede ye taught and heard the lawe of Moſes euery Sabboth: but it hath not bene heard or ſeene that euer the holy ghoſt was geuen to any, either teacher or learner, through the preaching of the lawe. Moreouer, ye haue not onely taught and heard the lawe, but alſo ye haue laboured with all your power to performe the ſame by your workes, wherby ye ſhould moſt of all haue receaued the holy ghoſt if he had bene geuen by the lawe,Neither the teachers nor hearers, nor yet the doers of the lavve, are iuſtified bi the lavve. ſeing ye were not onely teachers and learners, but alſo doers of the law: and yet ye cannot ſhew me that this was done at any time. But as ſoone as ye hearing of faith or the goſpell came vnto you, by and by ye receaued the holy Ghoſt by the only hearing of faith, before ye had done any worke or ſhewed any frute of the goſpell. For as Luke witneſſeth in the Actes,Acts 10 44. Acts. 11.15. Acts. 15.8.9. Acts. 19.5.6. at the onely preaching of Peter and Paule the holy ghoſt came vpon thoſe vvhich hearde the vvord, through vvhome alſo they receaued diuers giftes, ſo that they ſpake vvith nevve tonges. It is manifeſt therefore that by the onely preaching of faith ye receaued ye holy ghoſt before ye did any good worke, or brought forth any frutes of the goſpell.The lavv bringeth not the holy ghoſt. On the other ſide, the accompliſhing of the lawe neuer brought the holy ghoſt: much leſſe could the onely hearing of the lawe doe it. Therfore not onely the hearing of the lawe, but that affection and zeale alſo wherby ye goe about to performe the lawe by your workes, is vtterly vnprofitable. Wherefore, although a man attempt to doe all things: that is to ſay, although he haue a zeale of God, and with all endeuour goe about to be ſaued by the lawe, and exerciſe him ſelfe day and night in the righteouſnes therof, notwithſtanding he doth but labour and conſume himſelfe in vaine. For they that are ignorant of the righteouſnes of God,Rom. 10.3. & ſeeke to eſtabliſh their owne righteouſnes (as Paule ſayth in an other place) are not ſubiect to the righteouſnes of God.Rom. 11.7. Againe: Iſraell vvhich follovved the lavv of righteouſnes, attained not to the lavve of righteouſnes. &c. Now, Paule ſpeaketh here of the manifeſtation of the holy ghoſt in the primatiue church. Math. 3.16. The appearīg of the holy ghoſt. For the holy ghoſt came downe in a manifeſt likenes vpon thoſe that did beleue, and by this ſigne did plainly witnes that he was there preſent at the preaching of the Apoſtles: Alſo that they which heard the word of faith preached by the Apoſtles, were accepted as righteous before God: for elſe the holy Ghoſt would not haue come downe vpon them. The argument of that booke which containeth the Actes of the Apostles. We muſt therefore diligently conſider the force of this argument, which is ſo often repeated in the Acts. Which booke is written to confirme and eſtabliſh this argument: For it teacheth nothing elſe but that the holy Ghoſt is not geuen by the lawe, but by the hearing of the goſpell. For when Peter preached, the holy ghoſt forthwith fel vpon all thoſe that heard him, and in one day three thouſand which were preſent at the preaching of Peter, beleeued & receaued the holy ghoſt. Act. 2.Actes. 2.41. So Cornelius receaued the holy ghoſt, not by his almes which he gaue: but when Peter had opened his mouth and was yet in ſpeaking, the holy Ghoſt fell vpon all them which with Cornelius heard the worde.Actes. 10.44.45 Act. 10. Theſe are manifeſt arguments, experiences, and diuine workes, which can not deceaue vs. Actes. 15.5.6.7.And Luke wryteth of Paule in the 15. of the Actes, that where he had preached the goſpell together with Barnabas among the Gentiles, and was returned to Ieruſalem, he ſet him ſelfe againſt the Phariſeis and diſciples of the Apoſtles which vrged circumciſion and the keping of the law as neceſſary to ſaluation: whoſe mouthes he ſo ſtopped (ſaith Luke) in ſhewing what things he and Barnabas had done amongeſt the Gentiles that the whole church was amazed at the hearing therof, eſpecially whan they heard that God had wrought ſo many and ſo greate miracles and wonders by them among the Gentiles: and when they which bare a zeale to the lawe did greatly wonder how it could be yt the vncircūciſed Gentiles, not doing the law nor the workes therof, nor hauing the righteouſnes of the law, ſhould notwithſtanding attaine to this grace, to be iuſtified and receaue the holy Ghoſt as well as the Iewes that were circumciſed: here Paule and Barnabas did alledge nothing els but manifeſt experience: wherwith they were ſo confounded that they had nothing to reply againe.Paulus Sergius the lieutenaunt. By this meanes Paulus Sergius the Lieutenaunt, and all thoſe cities, regions, kingedomes and countreis where the Apoſtles had preached, by the onely preaching of faith did beleue, without the law and the workes therof. In the whole booke then of the Actes there is nothing els handled in effect, but yt it behoueth as wel Iewes as Gētiles,The Ievves and Gentiles are iuſtified by faith onely. as wel righteous as vnrighteous to be iuſtified by faith alone in Chriſt Ieſus, wtout the law and the workes therof. The which thinge doth appeare as well by the preaching of Peter, of Paule, of Stephen, of Philip and the other Apoſtles, as alſo by the examples of the Gentiles and Iewes. For as God gaue the holy ghoſt to the Gentiles which liued without the law, by the preaching of the Goſpell, ſo did he geue the ſame to the Iewes: yet not by the law nor by the ceremonies and ſacrifices commaunded in ye law, but by the onely preaching of faith. Now, if the law had ben able to iuſtifie, and the righteouſnes of the law had bene neceſſary to ſaluation, then doubtles the holy ghoſt had not bene geuen to the Gentiles which kept not the law. But experience it ſelfe doth plainly witneſſe that the holy Ghoſt was geuen vnto them without the law: and this did the Apoſtles, both Peter, Paule, Barnabas, & others ſee: therfore the law doth not iuſtifie, but faith onely in Chriſt, which the Goſpell ſetteth forth. Theſe thinges are diligently to be marked becauſe of the aduerſaries, who do not conſider what is handled in the Acts of the Apoſtles. I my ſelfe in times paſt alſo reade this booke when in deede I vnderſtoode in it nothing at all. Therefore when thou heareſt or readeſt in the Actes of the Apoſtles, or whereſoeuer it be in the ſcriptures, this worde Gentiles thou muſt there thinke that it is not to be vnderſtand literally of the common nature of the Gentiles, but it carrieth wt it a ſpiritual meaning, and is to be taken, not for thoſe which are vnder the law, as were the Iewes (as before is ſaid in the ſecond chapter: VVe by nature Ievves &c.) but for thoſe which are without the lawe. Wherfore to ſay yt the Gentiles are iuſtified by faith,The Gentiles iuſtified by faith. is nothing els, but that they which obſerue not the law nor doe the workes therof, which are not circumciſed, which ſacrifice not, &c. are iuſtified and receaue the holy Ghoſt. By what meanes? Not by the law and the workes therof (for they haue no law): but freely and without any other meanes ſauing onely the hearing of the Goſpell. So Cornelius and his frendes whom he had called to his houſe, doe nothing, neither looke they vpon any workes going before, and yet as many as are preſent, receaue the holy Ghoſt. No man ſpeaketh but Peter: they ſitting by doe nothing: they thinke not of the law, much leſſe doe they keepe it: they ſacrifice not: they care not for the receauing of circumciſion, but only are bent to heare that which Peter ſpeaketh. He by his preaching brought the holy Ghoſt into their heartes as it were viſibly: For they ſpake vvith tonges and glorified God. But ſome man may here cauill and ſay: who knoweth whether it were the holy ghoſt or no? Wel, let him cauil. Sure it is that the holy Ghoſt ſo bearing witneſſe doth not lie, but hereby ſheweth that he accepteth the Gentiles for righteous, & iuſtifieth them by no other meanes then by the onely voice of the Goſpell or hearing of faith in Chriſt preached. We may ſee alſo in the Actes how greatly the Iewes marueiled at this newe and ſtraunge thinge. For the faithfull which were of the Circumciſion and came with Peter to Caeſarea ſeing the gifte of the holy Ghoſt to be poured out alſo vpon the Gentiles in the houſe of Cornelius, Acts. 11.3. were amazed. Alſo they that were at Ieruſalem complained of Peter for that he went into men vncircumciſed & did eate with them: but when they heard the matter declared by Peter in order as it was done touching Cornelius, they marueiled, and glorified God ſaying: Then hath God alſo geuen ſaluation to the Gentiles. Verſe. 18. This report and fame then, that God hath geuen ſaluation alſo to the Gentiles, was not onely at the firſt intolerable, but alſo a greate offence euen to the beleuing Iewes: which they could not eaſily ſhake of: for they had this prerogatiue aboue all other nations, that they were the people of God: the adoption, the glory, the worſhip, &c. belonged to them. Rom. 9. Moreouer, they did exerciſe them ſelues in the righteouſnes of the law: they laboured all the day long:The murmuring of the Ievves againſt the Gentiles. they bare the burthen and heat of the day. Moreouer, they had the promiſes for keeping of the law: therfore they could not but murmure againſt the Gentiles and ſay: Behold the Gentiles come but euen now, and haue not ſuffered any heate or borne any burden:Mat. 20. notwithſtanding they haue the ſame righteouſnes and holy Ghoſt without labour, which we by labour, & by the heate and burthen of the day could not obtaine. They haue laboured in deede, but that was but one hower, and by this labour they are more refreſhed then weried. Wherefore then hath God tormented vs with the lawe, if it auaile nothing to the obtaining of righteouſnes? He now preferreth the Gentiles before vs, which haue bene ſo long burdened with the yoke of the law. For we which are the people of God, haue bene vexed all the day long: but they which are not the people of God, neither haue any lawe nor haue done any good at all, are made equall with vs. And hereupon the Councell of the Apoſtles,The Councell of the Apoſtles. through great neceſſity, was aſſembled at Ieruſalem to ſatiſfie and pacifie the Iewes, who though they beleued in Chriſt, yet was this opinion notwithſtanding deepely rooted in their hearts, that the law of Moſes ought to be kept. There Peter vpon his owne experience,Act. 11.17. ſet him ſelfe againſt them ſaying: If god haue geuen the ſame grace vnto ye Gentiles, which he hath geuen vnto vs that haue beleued in the Lord Ieſus Chriſt, who am I that I ſhould forbid God? Againe: God vvho knovveth their hearts, Actes. 15. Acts. 15.8.9.1[illegible: 1 letter]. bare them vvitneſſe in geuing vnto them the holy Ghoſt, euen as he did vnto vs. And he put no difference betvvene vs and them, purifiing their heartes by faith. 1. Cor. 1.[illegible: 1 letter]. Novv therfore vvhy tempt ye God to lay a yoke on the diſciples neckes vvhich neither our fathers nor vve vvere able to beare? &c. With theſe wordes Peter at once ouerthroweth the whole law. As if he would ſay: We will not keepe the law: for we are not able to keepe it: but we beleue through the grace of our Lorde Ieſus Chriſt to be ſaued as they doe. So Peter here is altogether occupied in this matter, that God hath geuen to the Gentiles the ſelfe ſame grace that he hath geuen to the Iewes. As though he would ſay: When I preached to Cornelius, I learned by mine owne experience, that the holy Ghoſt was geuen without the law,That the holy Ghoſt is geuen by the onely hearing of faith. to the Gentiles by the only hearing of faith. Therfore in no caſe are they to be burdened with the law. To conclude, ſince it is certaine that neither we nor our fathers were euer able to fulfill the law, it behoueth you alſo to reiect this opinion, that righteouſnes and ſaluation commeth by the law. And this did the beleeuing Iewes by litle and litle: but the wicked which by this preaching were offended, at the length were altogether hardened. The commendation of that Booke which containeth the Actes of the Apostles. So in the Acts ye ſhall finde both expoſitions, and experience, and the preachings of the Apoſtles, and alſo examples for the confirmation of this matter againſt this obſtinate opinion touching the righteouſnes of the law. And therfore we ought the more to loue & the more diligently to read this booke, becauſe therin are contained moſt ſubſtantiall teſtimonies, wherby our mindes may be comforted and confirmed againſt the Papiſtes our Iewes,The Papiſtes are our Ievves vvhich moleſt vs no leſſe, thē the Ievves did Paule. whoſe abhominations and coloured hypocriſie we reſiſt and condemne by our doctrine, that we may ſet forth the benefites and glory of Chriſt. Who, though they haue no ſubſtantiall matter to aledge againſt vs (wheras the Iewes might haue laid againſt the Apoſtles yt they had receaued the law & all theſe ceremonies from God) yet notwithſtāding they are no leſſe ſtubborne in defending their wicked traditions and abhominations, then the Iewes were in mainteining their law which they had receaued frō God, ſtanding principally vpon this grounde, that they are called to the place of Biſhops: that the power and aucthoritie of gouerning the Churches is committed vnto them. This they do to the ende that they may bring vs into bondage, and that they may wreſt from vs this article, that we are iuſtified, not by faith formed and adorned with charitie (as they ſay) but by faith alone. But we ſet before them the booke of the Actes, that they may reade it and conſider the examples contained therein.The argument of the booke cōteining the Actes of the Apoſtles. There ſhall they finde this to be the ſumme and argument of that booke: that we are iuſtified by faith onely in Chriſt without workes, and that the holy Ghoſte is geuen by the onely hearing of faithe at the preaching of the Goſpell, and not at the preaching or worke of the lawe. Wherfore thus teach we: O man, although thou faſte, geue almes, honour thy parents, obey the magiſtrate. &c: yet art thou not iuſtified therby. This voice of the law, honour thy parents, or any other elſe, either heard or fulfilled, doth not iuſtifie. What then? To heare ye voice of the ſpouſe, to heare the word of faith: this worde of hearing doth iuſtifie. Wherfore? Becauſe it bringeth the holy ghoſt which iuſtifieth and maketh righteous. Hereby may we ſee,The difference betvvene the lavv and the Goſpell. what is the difference betwene the law and the Goſpell. The law neuer bringeth the holy Ghoſt, but onely teacheth what we ought to doe: therfore it iuſtifieth not. But the Goſpell bringeth the holy ghoſt, becauſe it teacheth what we ought to receaue. Therefore the law and the Goſpell are two contrary doctrines. To ground righteouſnes therfore in the law, is nothing els but to fight againſt the Goſpell. For Moſes with his law is a ſeuere exactor, requiring of vs that we ſhould worke and that we ſhould geue: briefely,To exacte. To geue freely it exacteth of vs. Contrariwiſe, the Goſpell geueth freely and requireth of vs nothing els but to hold out our hands and to take that which is offered. Now, to exacte and to geue, to take and to offer are cleane contrary and can not ſtand together. For that which is geuen, I take: but that which I geue I do not take, but I offer it vnto an other. Therfore if the Goſpell be a gifte, it requireth nothing. Contrariwiſe, the law geueth nothing, but it requireth and ſtreitly exacteth of vs, yea euen impoſſible thinges. Of Cornelius in the 10. of the Actes. Here our aduerſaries ſet againſt vs the example of Cornelius. Cornelius (ſay they) was (as Luke witneſſeth) a good man, iuſt, and fearing God, vvhich gaue almes to the people, and praied to God continually: therefore of Congruence he did merite the forgeuenes of ſinnes, and the ſending of the holy Ghoſt. I aunſwere:Actes. 10.[illegible: 1 letter]8. Cornelius was a Gentile, and this cannot the aduerſaries deny: For the words which Peter alledgeth in the 10. chapter of the Actes, do plainly witneſſe the ſame. Ye knovv (ſaith he) that it is vnlavvful for a man that is a Ievv, to accompany vvith one of an other nation: but God hath shevved me that I should not call any man polluted or vncleane. He was therfore a Gentile, and not circumciſed, not keeping the law,Cornelius [illegible: 1 word] Gentile is iuſtified by faith yea not once thinking of it, becauſe it pertained nothing vnto him. And yet notwithſtanding he was iuſtified and receaued the holy Ghoſt. And this argument (as I ſaid) is handled throughout the whole booke of the Actes: to wit, that the law auaileth nothing to righteouſnes. Let this ſuffice then for defence of the article of iuſtification, that Cornelius was a Gentile, not circumciſed, not keeping the law: therfore was he not iuſtified by the lawe, but by the hearing of faith. God therefore iuſtifieth without the lawe, and ſo conſequently the law auaileth nothing to righteouſnes.The lavv helpeth not to righteouſnes. For otherwiſe God woulde haue geuen the holy Ghoſt only to the Iewes which had the law & kept it, and not to the Gentiles which had not the law, & much leſſe did accompliſh it. But God wrought cleane contrary: For the holy Ghoſt was geuen to them that kept not the law: wherfore righteouſnes commeth not by the lawe. By this meanes the obiection of the aduerſaries which doe not vnderſtand the true meane of iuſtification, is aunſwered. Here againe the aduerſaries do obiect againſt vs, and ſay: Be it ſo that Cornelius was a Gentile & did not receaue the holy Ghoſt by the law, yet notwtſtanding foraſmuch as the text ſaith plainly: that he vvas a iuſt man, fearing God, geuing almes &c. it might ſeeme yt by theſe works he deſerued to haue the holy ghoſt afterwards geuen vnto him. I aūſwere, that Cornelius was a iuſt & a holy man in the old teſtament becauſe of his faith in Chriſt which was to come,The fathers in the old teſtament vvere holy &c. as all ye fathers, prophets, godly kings, were righteous & did receaue ſecretly ye holy ghoſt thorough faith in Chriſt to come. But theſe popiſh Sophiſters put no difference betwene faith in Chriſt to come & in Chriſt which is already come.Faith in Chriſt already come, and in Chriſt to come. Wherfore if Cornelius had died before Chriſt was reueiled, yet had he not bene damned, becauſe he had the faith of the fathers, which were ſaued by faith onely in Chriſt to come, Actes. 15.11. He remained then alwaies a Gentile, vncircumciſed & without the law, & yet notwithſtanding he worſhipped the ſelfe ſame God whom the fathers worſhipped by faith in theMeſſias doth ſignifie Chriſt the Sauiour. Meſſias to come. But now, becauſe ye Meſſias was already come, neceſſary it was that it ſhould be ſhewed vnto him by the Apoſtle Peter, that he was not now to be looked for, but that he was already come. And this article as concerning faith in Chriſt to be reuealed (that I may touch this alſo by the way) is very neceſſary to be knowne. For ſeing that Chriſt is now reueiled, we cā not be ſaued by faith in Chriſt to come, but we muſt beleue that he is already come, hath fulfilled all things, and aboliſhed ye lawe. Therfore neceſſary it was alſo that Cornelius ſhould be brought to an other beliefe, not that Chriſt was yet to come, as he did beleue before: but that he was already come. So faith geueth place to faith:Rom. 1.17. From faith to faith. Rom. 1. VVorke of congruence or merite before grace.The popiſh Scholemen therfore are deceaued, when they ſay for the maintenaunce of their opus congruum, or merite before grace, that Cornelius by the natural and morall works of reaſon attained grace & forgeuenes of the holy Ghoſt. For to be a iuſt man & fearing God, are the properties, not of a Gentile or of a naturall man, but of a ſpirituall man, who hath faith already. For if he ſhould not beleue in God and feare God, he could not hope to obtaine any thing of him by his prayer. The firſt commendation therfore that Luke geueth vnto Cornelius is this: that he is a righteous man and fearing God: then afterwards he commendeth him for his works and almes deedes. This our aduerſaries do not conſider, but they lay hold only vpon this ſentence, and it they maintaine with toth and naile: that he gaue almes vnto the poore: For that ſeemeth to make for the eſtabliſhing of their merite of congruence or deſert going before grace. But firſt of all the perſon or the tree muſt be commēded, and then the works & the frute.The perſon firſt to be conſidered and then the vvorke. Cornelius is a good tree, for he is righteous and feareth God: therefore he bringeth forth good frute, he geueth almes, he calleth vpon God, & theſe frutes pleaſe God becauſe of his faith. Wherfore the angell cōmendeth Cornelius for his faith in Chriſt which was yet to come, and bringeth him from that faith to an other faith in Chriſt which is already come, whē he ſaith: Call for Simon vvhoſe ſurname is Peter: Actes 10.1.6. he shall tell thee vvhat thou oughteſt to doe, &c. Like as then Cornelius was without the law before Chriſt was reueiled: euen ſo after Chriſt was reueiled, he receaued neither the law nor circumciſion. And as he kept not the law before: ſo did he not keepe it afterwards. This argument therfore concludeth ſtrongly: Cornelius was iuſtified without the law, therfore the law iuſtifieth not. Naaman the Syrian Likewiſe Naaman the Syrian was (no doubt) a good and a godly man, and had a religious and a reuerēt opinion of God. And although he was a Gentile & belonged not to the kingdome of Moſes, which thē floriſhed: yet notwithſtanding his fleſh was clenſed, and the God of Iſraell was reueiled vnto him, and he receaued the holy Ghoſt. For thus he ſaith:2. Reg. 5.14.15.16. Now I knovv aſſuredly that ther is no other God in all the vvorld but in Iſraell. He doth nothing at all, he kepeth not the law, he is not circumciſed: but onely he praieth that ſo much of that earth might be geuen vnto him, as two mules ſhoulde be able to carie away. Moreouer, it appeareth that faith was not idle in him. For ſo he ſpeaketh to the Prophet Heliſeus: Thy ſeruaunt vvill henceforth neither offer burnt ſacrifice, nor offering vnto any other God ſauing the Lorde. But in this thinge the Lord be mercifull vnto thy ſeruaunte, that vvhen my maſter goeth into the houſe of Rimmón to vvorship there, and leaneth on my hand, and I bovve my ſelfe in the houſe of Rimmón: vvhen I doe bovv dovvne (I ſay) in the houſe of Rimmón, the Lord be He feleth his conſcience vvounded in being preſent at idol ſeruice and therefore deſireth God to forgeue [illegible: 1 word], left others by his example might fall to idolatrie: For as for his ovvne parte he confeſſeth that he vvill neuer ſerue any but the true God. mercifull to thy ſeruaunt in this point. To vvhom the prophet ſaith, Go in peace. So was he iuſtified. The Iew hearing this, freateth for anger, and ſaith: What? ſhould the Gentile be iuſtified without the keeping of the law? Should he be compared with vs which are circumciſed? The Gentiles iuſtified without the law, euen when the law and policy of Moſes was yet in force. Therfore God, long before, when the kingdome of Moſes was yet ſtanding and floriſhing, did ſhew that he iuſtifieth men without the law, as in deede he iuſtified many kings in Egypt & in Babylon: alſo Iob and many other nations of the Eaſt. Moreouer, Niniuie a greate Citie was iuſtified and receaued the promiſe of God,Iob. Niniuites. that it ſhould not be deſtroyed, but ſhould be preſerued. By what meanes? Not becauſe it heard & fulfilled the law, but becauſe it beleued the word of God which the prophet Ionas preached.Ionas. 3.5. For ſo ſaith the prophet: And the Niniuites beleued God, and proclaimed a faſt, and put on ſackecloth: that is: they repented. Our aduerſaries doe craftely ſkippe ouer theſe words: They beleued, and yet the effect of altogether reſteth therein. Thou readeſt not in Ionas: And the Niniuites receaued the lawe of Moſes, were circumciſed, offered vp ſacrifice, fulfilled the works of the law, but beleuing the word, they repented in ſackecloth and aſhes. This was done before Chriſt was reueiled, when as yet that faith reigned which beleeued in Chriſt that was to come. If then the Gentiles were iuſtified without the law, & receaued ſecretly the holy Ghoſt when the policie of the lawe was yet in force, why now ſhould the lawe be required as neceſſary for ye obtaining of righteouſnes, which by the comming of Chriſt is already aboliſhed? This is therfore a ſure and a ſtrong argument grounded vpon the experience of the Galathians: VVhether receaued ye the holy ghoſt by the vvorks of the lavv, Galat. 3.2. or by the hearing of faith preached? For they were compelled to graunt, that they heard nothing of ye holy ghoſt before the preaching of Paule, The cōſcience vvitneſſeth that the holy Ghoſt is not geuen by the lavv, but by the hearing of faith. but when he preached the Goſpel, then receaued they the holy Ghoſt. So we alſo at this day, conuicted by the teſtimony of our owne conſcience, are cōſtrained to cōfeſſe, yt the holy ghoſt is not geuen by ye law but by the hearinge of faith. For many heretofore in Poperie haue gone about with great labour and ſtudie, to keepe the law, the decrees of the fathers, and the traditions of the Pope: and ſome with painfull and continuall exerciſes in watching, faſting, and praying &c. did ſo weare and conſume their bodies that they were able to ſuſtaine no labour: wherby notwithſtanding they gained nothing els but that they miſerably afflicted and tormented them ſelues. They could neuer attaine to this, to haue a quiet conſcience and peace in Chriſt, but continually they doubted of Gods good will towards them. But now, ſince the Goſpel teacheth that the law and works iuſtifie not, but faith alone in Ieſus Chriſt, there followeth a moſt certaine knowledge and vnderſtanding, a moſt ioyfull conſcience and true iudgement of euery kinde of life, and of all things els whatſoeuer. The beleuing man may now eaſily iudge that the Papacy with all the orders and traditions thereof is wicked: which before he could not do.The blindnes of the Popes kingdome. For ſo great blindenes raingned in the world, that we thought thoſe works which men had deuiſed, not onely without the will of God, but alſo contrary to his commaundement, to be much better then thoſe, which the magiſtrate, the houſhoulder, the childe, the ſeruaunte did at the commaundement of God. Doubtles we ought to haue learned by the word of God, that the religious orders of the Papiſtes (which onely they call holy) are wicked, ſince there is no commaundement of God at al, or teſtimony in the holy ſcriptures approuing the ſame.The orders and kindes of life that are appointed of God. Contrariwiſe other orders of life which haue the word and warrant of God, are holy & ordained of God. But we were then wrapped in ſuch horrible darkenes, that we could not truely iudge of any thing. But now at the appearing of the cleare light of the Goſpell, all kindes of life in the world are vnder our iudgement, which is moſt certaine & infallible.The ſtate of ſeruauntes allovved before God. We may boldly pronounce out of the word of God, that the condition of ſeruauntes, which before the world is moſt vile, is farre more acceptable vnto God then all the religious orders of the Papiſtes. For by his word he commendeth, approueth, and ſetteth forth the ſtate of ſeruauntes, and ſo doth he not, the orders of Monkes, Friers, and ſuch other. Therfore this argument grounded vpon experience ought to ſtand in much force with vs alſo. For although diuers men in popery wrought ſundry and diuers works both great and painefull, yet could they neuer be ſure what was the will of God towards them, but they were alwaies in doubt: they could neuer attaine to the knowledge of God, of themſelues, of their calling, nor felte the teſtimony of the ſpirite in their heartes.The certaintie of true beleuers. But now that the truth of the Goſpell appeareth, they are fully inſtructed by the onely hearing of faith, in all theſe things. It is not without cauſe that I doe ſo largely intreate of theſe matters. For it ſeemeth to mans reaſon but a light and a ſmall matter to purchaſe the holy ghoſt by the onely hearing of faith, and that nothing els is required of vs but that we, ſetting a parte all our works, ſhould geue our ſelues onely to the hearing of the Goſpell.By vvhat meanes the holy ghoſt is geuen vnto vs. Mans hearte doth not vnderſtand nor beleue that ſo greate a price, namely the holy Ghoſt, is geuen by the onely hearing of faith: but reaſoneth after this ſorte: Forgeuenes of ſinnes, deliueraunce from death, the geuing of the holy Ghoſt, of righteouſnes and euerlaſting life, are greate things: therfore if thou wilt obtaine theſe ineſtimable benefites, thou muſt performe ſome other greate and weighty matter.The diſputation of mans reaſon. This opinion the deuill doth wel like and approue, & alſo encreaſeth the ſame in the heart. Therfore when reaſon heareth this: Thou cāſt doe nothing for the obtaining of ſinnes, but muſt onely heare the word of God, by and by it crieth out & ſaith: Fie, thou makeſt too ſmall a count of ye remiſſion of ſinnes &c. So the ineſtimable greatnes of the gift is the cauſe that we can not beleue it: and becauſe this incomparable treaſure is freely offered, therfore it is deſpiſed. But this muſt we learne, that forgeuenes of ſinnes, Chriſt, and the holy Ghoſt are freely geuen vnto vs at the onely hearing of faith preached, notwithſtanding our horrible ſinnes and demerits. And we muſt not wey, how greate the thing is that is geuen, and how vnworthy we are of it (for ſo ſhould the greatnes of the gift & our vnworthines terrefie vs): but we muſt thinke that it pleaſeth God freely to geue vnto vs this vnſpeakeable gifte: vnto vs (I ſay) which are vnworthy, as Chriſt in Luke ſayeth:Luke. 12.32. Feare not litle flocke: for it is your fathers pleaſure to geue vnto you: (Loe, to geue vnto you, ſaith he) a kingdome. To vvhom the kingdome of heauen is geuen. To whom? To you vnworthy, which are his litle flocke. If I then be litle and the thing great (nay rather of all things the greateſt) which God hath geuen vnto me, I muſt thus thinke, that he alſo is great and onely greate, which geueth it. If he offer it and will geue it, I conſider not mine owne ſinne & vnworthines, but his fatherly good will towardes me which is the geuer, and I receaue the greatnes of the gift with ioy and gladnes, & am thankful for ſo ineſtimable a gifte geuen freely vnto me, to me (I ſay) vnworthy, by the hearing of faith. Here againe fooliſh reaſon is offended and reproueth vs ſaying: Where ye teach men to do nothing at all for the obtaining of ſo greate and vnſpeakeable a gift,VVhat the aduerſaries doe obiect againſt vs. but to heare the word of God, this ſeemeth to tend to the greate contempt of grace and to make men ſecure, idle and diſſolute, ſo that they ſlacke their handes and doe no good at all. Therfore it is not good to preach this doctrine, for it is not true: but men muſt be vrged to labour and to exerciſe themſelues vnto righteouſnes, and then ſhall they obtaine this gift.The obiection of the Pelagians againſt Chriſtians. This ſelfe ſame thing the Pelagians in times paſt obiected againſte the Chriſtians. But heare what Paul ſaith in this place: Ye haue receaued the holy Ghoſt: not by your owne labour and trauell, not by the workes of the law, but by the hearing of faith. Briefely, heare what Chriſt himſelfe ſaith, and what he aunſwereth to Martha, being very carefull and hardly bearing, that her ſiſter Marie, ſitting at the feete of Ieſus and hearing his worde, ſhould leaue her to miniſter alone. Martha Martha (ſaith he) thou careſt and art troubled about many things, but one thing is needefull. Luke. 11.45.4[illegible: 1 letter]. Marie hath choſen the good parte vvhich shall not be taken from her. A man therfore is made a Chriſtian,A man is made a Chriſtian by hearing the doctrine of faith. not by working but by hearing. Wherfore he that will exerciſe himſelfe to righteouſnes, let him firſt exerciſe himſelfe in hearing the goſpel. Now, when he hath heard and receaued the Goſpell,Faith commeth by hearing, and hearing by the vvord of God. let him geue thankes to God with a ioyfull and a glad hearte, and afterwardes let him exerciſe him ſelfe in thoſe good workes which are commaunded in the lawe, ſo that the lawe and workes may follow the hearing of faith. So may he quietly walke in the light which is Chriſt, and boldely chooſe and doe works, not hypocriticall, but good workes in deede, ſuch as he knoweth to pleaſe God and to be commaunded of him, and contemne all thoſe hypocriticall ſhadowes of freewill workes. Our aduerſaries thinke that faith whereby we receaue the holy Ghoſt, is but a light matter: but how high and harde a matter it is I my ſelfe doe finde by experience, and ſo doe all they which with me doe earneſtly embrace the ſame. It is ſoone ſaide that by the onely hearing of faith, the holy Ghoſt is receaued: but it is not ſo eaſily heard, laied holde on, beleued and retained, as it is ſaid. Wherefore if thou heare of me that Chriſte is that Lambe of God ſacrificed for thy ſinnes, ſee alſo that thou heare it effectually. Paule purpoſely calleth it the hearing of faith, and not the worde of faith (although there be ſmall difference): that is, ſuch a word as thou hearing doeſt beleue, ſo that the worde be not onely my voice, but may be hearde of thee, and may enter into thy hearte, and be beleued of thee: then is it truly and in deede the hearing of faith, thorowe the which thou receaueſt the holy Ghoſt: which after thou haſt once receaued, thou ſhalt alſo mortifie thy fleſh. The faithfull doe finde by their owne experience howe gladly they would hold and embrace the word when they heare it, with a full faith, and abandon this opinion of the lawe and of their owne righteouſnes:The conflict of the flesh againſt the ſpirite in the godly. but they feele in their fleſh a mightie reſiſtaunce againſt the ſpirite. For reaſon and the fleſh will needes worke together. This ſaying: Ye muſt be circumciſed and keepe the lavve, can not be vtterly rooted out of our mindes, but it ſticketh faſt in the hearts of all ye faithfull. There is therfore in the faithfull a continuall conflict betwene the hearing of faith and the workes of the lawe. For the conſcience alwayes murmureth and thinketh, that this is too eaſie a way, that by the onely hearing of the word,To heare the vvorde of God. righteouſnes, the holy ghoſt and life euerlaſting is promiſed vnto vs. But come once to an earneſt trial therof, and then tell me how eaſie a thing it is to heare the word of faith. In deede he which geueth is great: moreouer he geueth great things willingly and freely, and vpbraideth no man therwith: but thy capacitie is hard, and faith weake, ſtill ſtriuing againſt thee, ſo that thou art not able to receaue this gift. But let thy conſcience murmure againſt thee neuer ſo much, & let this [Muſt] come neuer ſo oftē into thy minde, yet ſtand faſt & hold out vntill thou ouercome this [Muſt]. So, as faith encreaſeth by litle and litle, that opinion of the righteouſnes of the lawe will diminiſh. But this can not be done without great conflict.

Verſe. 3. Are ye ſo foolish, that after ye haue begone in the ſpirite, ye vvould novv finish or be made perfect by the flesh? This argument being concluded, how that the holy ghoſt cometh not by the workes of the lawe, but through the preaching of faith: he beginneth here to exhort the Galathians, and to terrifie them from a double daunger and incommoditie. The firſt is: Are ye ſo foolish that after ye haue begone in the ſpirite, ye vvould novv ende in the flesh? The other followeth: Haue ye ſuffred ſo great things in vaine? As if he ſaid:To begin in the ſpirite. Ye began in the ſpirite: that is, your religion was excellently well begone. As alſo a litle after he ſaith: Ye ranne vvel, &c. But what haue ye gotten therby? Forſoth ye will nowe ende in the fleſh, yea rather ye are ended in the fleſh. Paule here ſetteth the ſpirite againſt the fleſh. He calleth not the fleſh (as before I haue ſaid) luſt, beaſtly paſſions, or ſenſual appetites: for he intreateth not here of luſt or of other fleſhly deſires: but of forgeuenes of ſinnes, of iuſtifying the conſcience, of obteining righteouſnes before God, of deliueraunce from the lawe, ſinne, and death: and yet notwithſtanding he ſayth here, that they, forſaking the ſpirite, doe now ende in the fleſh.VVhat flesh ſignifieth in this place. Fleſh therfore is here taken for the very righteouſnes and wiſedome of the fleſh and the iudgement of reaſon, which goeth about to be made righteous by the law. Whatſoeuer then is beſt and moſt excellent in man (as the wiſedome of reaſon, yea, and ye righteouſnes of the law it ſelfe) the ſame here Paule calleth fleſh. And this place muſt be well weyed and conſidered, becauſe of the ſlaunderous and cauilling Papiſts, which wreſt the ſame againſt vs, ſaying that we in Poperie began in the ſpirite, but now, hauing maried wiues, we ende in the fleſh. As though a ſingle life, or not to haue a wife were a ſpirituall life: and as though it nothing hindred their ſpirituall life, if a man not contented with one whore, haue many. They are mad men, not vnderſtanding what the ſpirite, or what the fleſh is. The ſpirite is whatſoeuer is done in vs through the ſpirite: The fleſh,The ſpirite. The flesh. whatſoeuer is done in vs according to the fleſh without the ſpirite. Wherfore all the dueties of a Chriſtian man, as to loue his wife, to bring vp his children, to gouerne his familie, and ſuch like,VVhat the papiſtes call vvorldly and carnall. which vnto them are worldly and carnal, are the frutes of the ſpirite. Theſe blinde buzzardes can not diſcerne the things, which are the good creatures of God, from vices. Here alſo is to be noted, that the Apoſtle ſayth, the Galathians did begin in the ſpirite. He ſhould here haue added actiuely: Nunc carne conſummatis? that now ye ende in the fleſh? But he doth not ſo: but ſayth paſſiuely, carne conſummamini: that ye ende, yea, or rather are ended in the fleſh? The righteouſnes of the law which Paule here calleth the fleſh, is ſo farre of from iuſtifying, that they which after the receauing of the holy ghoſt through the hearing of faith, fall backe againe vnto it, are ended in it, that is to ſay, are vtterly deſtroyed. Therfore who ſo euer teach that the lawe ought to be fulfilled to this ende, that men might be iuſtified thereby, whiles they goe about to quiet their conſciences, they hurt them, & whiles they would iuſtifie them, they condemne them. Paule euermore by the way hath a glaunce at theſe falſe apoſtles, for they ſtil vrged the law, ſaying: Faith onely in Chriſt taketh not away ſinne, pacifieth not the wrath of God, iuſtifieth not: Therfore if ye will obtaine theſe benefites, ye muſt not onely beleeue in Chriſt: but therwith ye muſt alſo keepe the law, be circumciſed, keepe the feaſtes, ſacrifices. &c. Thus doing ye ſhall be free from ſinne, from the wrath of God, from euerlaſting death: yea rather (ſayth Paule) by the ſelfe ſame things ye eſtabliſh vnrighteouſnes, ye prouoke ye wrath of God, ye adde ſinne to ſinne, ye quench the ſpirite, ye fall away from grace, and vtterly reiect the ſame, and ye together with your diſciples doe ende in ye fleſh. This is the firſt daūger, from ye which he terrifieth the Galathians, leſt if they ſeeke to be iuſtified by the lawe, they loſe the ſpirite, and forgoe their good beginnings for a wretched ende.

Verſe. 4. Haue ye ſuffered ſo many things in vaine? The other daunger and incommoditie is this: Haue ye ſuffred ſo many things in vaine? As though he would ſay: Conſider not onely howe well ye began, and howe miſerablie ye haue forſaken your good beginnings, and your courſe well begone: moreouer, that not onely ye haue loſt the firſt fruites of the ſpirite, being fallen againe into the miniſterie of ſinne and death, and into a dolefull and a miſerable bondage of the lawe: but conſider this alſo, that ye haue ſuffered muche for the Goſpels ſake, and for the name of Chriſte: to witte, the ſpoiling of your goodes, railings and reproches, daungers both of bodies and liues. &c. All things were in a happie courſe and great towardnes with you. Ye taught purely, ye liued holily, and ye endured many euils conſtantly for the name of Chriſte. But nowe all is loſt, as well doctrine as faith, as well doing as ſuffering, as well the ſpirite as the fruites thereof. Hereby it appeareth ſufficiently what inconuenience the righteouſnes of the lawe and mans owne righteouſnes bringeth:VVhat inconueniences mās ovvne righteouſnes, or the righteouſnes of the lavv doe bring. to witte, that they which truſt in it, doe loſe at once vnſpeakeable benefites. Nowe, what a miſerable thing is it, ſo ſodenly to loſe ſuch ineſtimable glory and aſſuraunce of conſcience towardes God? alſo to endure ſo many great and greeuous afflictions, as loſſe of goods, wife, children, body, and life, and yet notwithſtanding to ſuſtaine all theſe things in vaine? And out of theſe two places, much matter may be gathered to ſet forth and amplifie at large the goodly commendation of the lawe and mans owne righteouſnes, if a man would ſtand vpon euery parcell by it ſelfe, and declare what ſpirite it was wherwith they began: what, how great, and how many the afflictions were which they endured for Chriſtes ſake. But no eloquence can ſufficiently ſet forth theſe matters. For they are ineſtimable things wherof Paule here entreateth: to wit the glory of God, victory ouer the world, the fleſh and the deuill, righteouſnes and euerlaſting life: and on the other ſide, ſinne, deſperation, eternall death, and hell. And yet notwithſtanding in a moment we loſe all theſe incomparable gifts, and procure vnto our ſelues theſe horrible and endles miſeries, and al by falſe teachers, when they leade vs away frō the truth of ye goſpel vnto falſe doctrine. And this not only they doe eaſily bring to paſſe, but alſo vnder the ſhew of great holines.

Verſe. 4. If notvvithſtanding it be in vaine. This he addeth as a correction: wherby he mitigateth the reprehenſion that goeth before, which was ſomewhat ſharpe. And this he doth as an Apoſtle, leſt he ſhould terrifie the Galathians too much. Although he chide them, yet notwithſtanding he alwayes doth it in ſuch ſorte, that he poureth in ſweete oyle withall, leſt he ſhould driue them to deſperation. He ſaith therfore: If notvvithſtanding it be in vaine. As if he would ſay: yet I doe not take away all hope from you: but if ye would ſo end in the fleſh, that is to ſay, follow the righteouſnes of the lawe and forſake the ſpirite, as ye haue begone: then knowe ye, that all your glory and affiaunce which ye haue in God, is in vaine, and all your afflictions are vnprofitable. In deede I muſt needes ſpeake ſomwhat more roughly vnto you in this matter: I muſt be more feruent in the defence therof, and more ſharpe in chiding of you, eſpecially the matter being ſo waightie, and conſtraining me thervnto, left ye ſhould thinke it to be but a trifle to caſt away the doctrine of Paule, and receaue an other. Notwithſtanding, I will not vtterly diſcourage you, ſo that ye repent and amende. For ſickely and ſcabbed children may not be caſt away, but muſt be holpen and ſeene to more carefully then they which are in health. So that Paule here like a cunning Phiſician, layeth all the fault in a manner, vpon the falſe Apoſtles, the authors and onely cauſe of this deadly diſeaſe. Contrariwiſe he entreateth the Galathians very gently, to the ende that by this his mildnes he might heale them, and reſtore them againe. We therfore by the example of Paule, ought in like manner to reprehend the weake, and ſo to heale and remoue their diſeaſe, that in the meane time we leaue not of to cheriſh and comfort them, leſt if we handle them too ſharply, they fall into deſperation.

Verſe. 5. He therfore that miniſtreth to you the ſpirite, and vvorketh miracles among you, doth he it through the vvorkes of the lavve, or by the hearing of faith preached? Paule maketh often rehearſall of the argument groū ded vpon experience.This argument grounded vpon ye experience of the Galathians doth ſo well like the Apoſtle, that after he hath rebuked and terrified them, ſetting before them a double daunger and incommoditie, he nowe repeteth the ſame againe, and that with a more large amplification, ſaying: He vvhich miniſtreth &c, That is to ſay: Ye haue not only receaued ye ſpirite by the hearing of faith, but whatſoeuer ye haue either knowne or done, ye haue it by the hearing of faith. As though he would ſay: It was not enough that God gaue you once the ſpirite: but the ſame God alſo hath enriched you with the gifts of the ſpirite, and encreaſed the ſame in you, to the ende that ye hauing once receaued the ſpirite, it might alwaies growe and be more and more effectuall in you. Hereby it is plaine, that the Galathians had wrought miracles, or at ye leaſt had ſhewed ſuch fruites of faith as the true Diſciples of the Goſpell are wont to bring forth. For the Apoſtle elſwhere ſaith, That the kingdome of God is not in vvord, The kingdome of God conſiſteth not in vvordes, but in povver. 1. Cor. 4. Ver. 20. but in povver. Now, this power is not onely to be able to ſpeake of ye kingdom of God: but alſo in very deede to ſhew that God through his ſpirite is effectual in vs. So, before in ye ſecond chapter he ſaith of him ſelfe: He that vvas effectuall in Peter among the Ievves, vvas alſo effectuall in me: he that vvas mighty by Peter in the Apoſtleship ouer the Circumciſion, Chap. 2.8. vvas alſo mighty by me tovvards the Gentiles. When a preacher then ſo preacheth that the word is not deſtitute of his frute, but effectuall in the heartes of the hearers, that is to ſay: when faith, hope, loue and pacience do follow, then God geueth his ſpirite and worketh miracles in the hearers. In like manner Paule ſaith here, that God hath geuen his ſpirite to the Galathians, & hath vvrought miracles among them. As though he would ſay: God hath not onely brought to paſſe through my preaching, that ye ſhould beleue: but alſo that ye ſhould liue holily, bring forth many frutes of faith, and ſuffer many afflictions. Alſo by the ſame power of the holy Ghoſt, of adulterers, of wrathfull, impacient, and couetous perſons, and of very enemies, ye are become liberall, chaſt, gentle, pacient, and louers of your neighbours. Wherupon afterwardes he geueth teſtimony of them in the fourth chapter,Chap. 4.14.15. that they receaued him as an Angell of God, yea rather as Chriſt Ieſus: and that they loued him ſo vehemently that they were ready to haue plucked out their owne eyes for him. Now, to loue thy neighbour ſo heartily, that thou art ready to beſtow thy money, thy goods, thine eyes, and all that thou haſt for his ſaluation: and moreouer to ſuffer patiently all aduerſities and afflictions, theſe (no doubt) are the effects & fruits of the ſpirite, & theſe (ſaith he) you receaued and enioyed before theſe falſe teachers came among you. But ye receaued them not by the lawe, but of God, who ſo miniſtred vnto you, and daily encreaſed in you his holy ſpirite, that the goſpell had a moſt happie courſe amongſte you in teaching, beleeuing, working and ſuffring. Now, ſeeing ye know theſe things (being conuicted euen by the teſtimonie of your owne conſciences), howe cometh it to paſſe that ye ſhewe not forth the ſame fruites that ye did before: that is, that ye teache not truely, that ye beleeue not faithfully, that ye liue not holily, that ye worke not rightly, and that ye ſuffer not patiently? Finally, who hath ſo corrupted you, that ye beare not ſo louing affection towards me, as ye did before? that ye receaue not Paule now as an Angell of God, nor as Chriſt Ieſus? that ye will not plucke out your eyes to geue them vnto me? How cometh it to paſſe (I ſay) that this feruent zeale of yours waxeth ſo colde towardes me, and that ye now preferre before me the falſe apoſtles which doe ſo miſerably ſeduce you? In like manner it hapneth vnto vs at this day. When we firſt preached the Goſpell, there were very many that fauoured our doctrine, and had a good and a reuerent opinion of vs: and after the preaching therof, followed the operations and effectes of faith. But what came then? A ſort of light and brainſicke heads ſprang vp, and by and by deſtroyed all that we had in long time and with much trauaile plā ted before, and alſo made vs ſo odious vnto them which before loued vs dearely, and thankfully receaued our doctrine, that nowe they hate nothing more then our name.The vvorkes of the Deuill. But the Deuill is the aucthor of this miſchiefe, working in his members contrary ſignes, which wholy fight againſt the operations of the holy Ghoſt. Therfore, ſayth the Apoſtle, your experience (O ye Galathians) ought to teach you, that theſe great and excellent miracles proceeded not of the workes of the law. For as ye had them not before the hearing of faith preached: ſo haue ye them not nowe, although the falſe apoſtles raigne in the middeſt of you. Therfore we alſo may ſay to them at this day which vaunt them ſelues to be goſpellers, and to be freed from the tyrannie of the Pope: haue ye ouercome the tyrannie of the Pope, and obtained libertie in Chriſt through the Anabaptiſtes and ſuch other fanaticall ſpirites, or through vs which haue preached faith in Ieſus Chriſt? Here if they will confeſſe the truth, they muſt needes ſay: no doubt, it was by the preaching of faith.VVhat happie ſucceſſe the goſpell had vvhen it vvas firſt preached. And true it is, that in the beginning of our preaching, the doctrine of faith had a moſt happy courſe, and downe fell the Popes pardones, purgatorie, vowes, Maſſes, and ſuch like abhominations, which drue with them the ruine of al Poperie. No man could iuſtly condemne vs: for our doctrine was pure, raiſing vp and comforting many poore conſciences, which had bene long oppreſſed with mens traditions vnder the Papacie: which was a plaine tyrannie, a racking and crucifying of conſciences. Many therfore gaue thankes vnto God, that through the Goſpell (which by the grace of God we thē firſt preached) they were ſo mightely deliuered out of theſe ſnares,The Popedom a very ſlaughterhouſe of conſciences. and this ſlaughterhouſe of conſciences. But whē theſe new fond heads ſprang vp (who went about by all meanes to worke our diſcredite) then began our doctrine to be euill thought of: for it was commonly bruted abrode, that the profeſſors therof diſagreed among themſelues. Wherat many being greatly offended, fell quite from the truth, putting the Papiſtes in comfort, yt we together with our doctrine, ſhould ſhortly come to naught, and by this meanes they ſhould recouer their former dignitie and authoritie againe. Wherfore, like as the falſe apoſtles vehemently contended yt the Galathians now iuſtified by faith in Chriſt ought to be circumciſed & to kepe the law of Moſes, if they would be deliuered from their ſinnes and from the wrath of God, and obtaine the holy Ghoſt: and yet notwt ſtanding by the ſelfe ſame meanes they burdened them the more with ſinnes (for ſinne is not taken away by the law,The Anabaptiſtes the authors of tumultes and ſeditions, hindred much the courſe of the goſpell. neither is the holy ghoſt geuen through it, but onely it worketh wrath and driueth men into great terrours): ſo at this day theſe raſh heades, which thought to prouide for the ſafetie of ye catholike Church, & at once to driue downe all Poperie, haue done no good, but much hurt to the Church: they haue not ouerthrowne the Papacie, but haue more eſtabliſhed it. The Anabaptiſts enemies to the article of iuſtificatiō.But if they had (as they began) with a common conſent together with vs taught and diligently vrged the article of iuſtification: that is to ſay, that we are iuſtified neither by the righteouſnes of the lawe, nor by our owne righteouſnes, but by onely faith in Ieſus Chriſt: doutles this one article by litle and litle (as it began) had ouerthrowen the whole Papacie, with al her brotherhodes, pardons, religious orders, relikes, ceremonies, inuocation of Sainctes, purgatorie, Maſſes,This mai rightly be applied to Munſter, Knipperdolīg, and ſuch outragious Anabaptiſtes (of vvhom Sleidan maketh mention) vvho before times had much hindred the courſe of the goſpell. watchings, vowes, and infinite other like abhominations. But they, leauing of the preaching of faith and true Chriſtian righteouſnes, haue gone an other way to worke, to the great hinderaunce both of ſounde doctrine and of the Churches. Therfore it is happened to them much like as is ſaid in the common Dutch prouerbe: They haue driuen away the fiſhes which the nette was about to encloſe, whiles they went about to catch them with their handes.

Verſe. 6. As Abraham beleeued God, and it vvas imputed to him for righteouſnes. Hitherto Paule groundeth his argument vpon ye experience of the Galathians, and wt this argument he preſſeth them vehemently. Ye (ſaith he) haue beleued, & beleuing haue done miracles, & haue ſhewed many notable ſignes: and moreouer ye haue ſuffred many afflictiōs, al which things are the effects & operations, not of the law, but of ye holy ghoſt. This the Galathians were conſtrained to confeſſe. For they could not denie theſe things, which were before their eyes and ſubiect to their ſenſes: and therfore this argument grounded vpon their owne experience is very ſtrong. Now he addeth the example of Abraham, Geneſ. 15.6. & rehearſeth the teſtimony of ye ſcripture. The firſt is out of Geneſis: Abraham beleued God &c. This place the Apoſtle here mightely proſecuteth, as alſo he doth in his epiſtle to the Romaines.Rom. 4.2.3. If Abraham (ſaith he) vvas made righteous by the vvorks of the lavv, he hath righteouſnes and reioyſing, but not before God, but before men: For before God he hath ſinne and wrath. Now, he was iuſtified before God, not becauſe he did work, but becauſe he did beleue. For the ſcripture ſaith: Abraham beleued God, and it vvas imputed to him for righteouſnes. This place doth Paule there notably ſet out & amplifie, as it is moſt worthy. Abraham (ſaith he) vvas not vveake in the faith,Rom. 4.19.20.21. &c. neither conſidered he his ovvne body being dead, vvhen he vvas almoſt an 100. yere old: neither that Sara vvas paſt childe bearing. Thorough vnbelefe he doubted not of the promiſe of God, but vvas made ſtrong in the faith, and gaue glory to God, being ſurely perſuaded that whatſoeuer God had promiſed, he was able to performe: wherefore it was imputed vnto him for righteouſnes. And this is wrytten, not onely for him, that it was counted vnto him for righteouſnes, but for vs alſo. &c. Paule by theſe wordes, Abraham beleeued, maketh the cheefeſt worſhip, the cheefeſt duetie, the cheefeſt obedience and the cheefeſt ſacrifice, of faith in God. Let him yt is a Rethorician, amplifie this place, and he ſhall ſee that faith is an almighty thing, & that the power therof is ineſtimable and infinite.The povver of faith infinite. For it geueth glory vnto God, which is the higheſt ſeruice that can be geuen vnto him. Nowe, to geue glory vnto God,To geue glory to God. is to beleeue in him, to count him true, wiſe, righteous, merciful, almighty, briefly to acknowledge him to be the author and geuer of all goodnes.Faith geueth glory to God. This reaſon doth not, but faith. That is it which maketh vs diuine people, and (as a man would ſay) it is the creator of a certaine diuinitie, not in the ſubſtaunce of God, but in vs. For without faith God loſeth in vs his glory, wiſedom, righteouſnes, truth, and mercy. To conclude: There no maieſtie or diuinitie remaineth vnto God, where faith is not. And the cheefeſt thing that God requireth of man is, that he geue vnto him his glory and his diuinitie: that is to ſay, that he take him not for an idoll, but for God: who regardeth him, heareth him, ſheweth mercy vnto him, and helpeth him. This being done, then hath God his full and perfect diuinitie, that is, he hath whatſoeuer a faithfull heart can attribute vnto him. To be able therfore to geue that glory vnto God, it is the wiſedom of wiſedomes, the righteouſnes of righteouſneſſes, the religion of religions, and ſacrifice of ſacrifices. Hereby we may perceaue, what an high and excellent righteouſnes faith is, and ſo by the contrary, what an horrible and greeuous ſinne infidelitie is. Whoſoeuer then beleeueth the word of God as Abraham did, is righteous before God,Righteous before God. becauſe he hath faith, which geueth glory vnto God: that is, he geueth to God that which is due to him. For faith ſaith thus:VVhat God ſaith, if ye ſet faith aſide, & harken vnto reaſon. I beleeue thee (O God) when thou ſpeakeſt. And what ſayth God? Impoſſible things, lies, fooliſh, weake, abſurde, abhominable, hereticall, and deuilliſh things, if ye beleeue reaſon. For what is more abſurde, fooliſh and vnpoſſible, then when God ſaith to Abraham, that he ſhould haue a ſonne of the harren and dead body of his wife Sara? The iudgemēt of reaſon, touching the articles of faith.So, if we will follow the iudgement of reaſon, God ſetteth forth abſurde and impoſſible things when he ſetteth out vnto vs the Articles of the Chriſtian faith. In deede it ſeemeth to reaſon an abſurde and a fooliſh thing, that in the Lordes ſupper is offred vnto vs the body and bloud of Chriſt, that baptiſme is the Lauer of the new birth and of the renewing of the holy Ghoſt, that the dead ſhall riſe in the laſt day, that Chriſt the ſonne of God was conceiued and caried in the wombe of the virgin Marie, that he was borne, that he ſuffered the moſt reprochefull death of the croſſe, that he was raiſed vp againe, that he nowe ſitteth at the right hand of God the father, and that he hath power both in heauen and in earth.The Goſpell is the vvord of the croſſe. 1. Cor. 1.18.2[illegible: 1 letter]. For this cauſe Paule calleth the Goſpell of Chriſte crucified, the worde of the croſſe and fooliſh preaching, which to the Iewes was offenſiue, and to the Gentiles fooliſh doctrine &c. Reaſon therfore doth not vnderſtand, that to heare the worde of God and to beleeue it,The chiefe vvorship of God. is the cheefeſt ſeruice that God requireth of vs: but it thinketh that thoſe thinges which it chooſeth and doth of a good entent (as they call it) and of her owne deuotion, pleaſe God. Therefore when God ſpeaketh, reaſon iudgeth his word to be hereſie, and the word of the Deuill, for it ſeemeth abſurde and fooliſh. But faith killeth reaſon,Faith [illegible: 1 letter]layeth reaſon. and ſlaieth that beaſt which the whole world and all creatures cannot kill. So Abraham killed it by faith in the worde of God, by which word ſeede was promiſed him of Sara who was barren and now paſt childe bearing. Vnto this word reaſon yeelded not ſtreight way in Abraham, but doubtles it fought againſt faith in him, iudgeing it to be an abſurde, a fooliſh, and vnpoſſible thing yt that Sara, who was nowe not onely. 90. yeares of age, but alſo was barren by nature, ſhould bring forth a ſonne.The vvreſtling of faith vvith reaſon in Abraham. Thus faith (no doubt) wreſtled with reaſon in Abraham, but heerein faith got the victory, killed and ſacrificed reaſon, that moſt cruell and peſtilent ennemie of God. So all the godly entring with Abraham into the darkenes of faith, doe kill reaſon, ſaying: Reaſon, thou art fooliſh, thou doeſt not ſauour thoſe things which belong vnto God: therefore ſpeake not againſt me, but hold thy peace: iudge not, but heare the word of God and beleeue it. So the godly by faith kill ſuch a beaſt as is greater then the whole world, and thereby doe offer to God a moſt acceptable ſacrifice and ſeruice. And in compariſon of this ſacrifice of the faithfull,The ſacrifice of Chriſtians. all the religions of all nations, and all the workes of all Monkes and meritemongers are nothing at all. For by this ſacrifice, firſt (as I ſaid) they kill reaſon, a greate and mightie ennemie of God.Reaſon Gods enemy. For reaſon deſpiſeth God, denieth his wiſedome, righteouſnes, power, truth, mercie, maieſtie, and diuinitie. Moreouer, by the ſame ſacrifice they yeeld glory vnto God: that is, they beleeue him to be righteous, good, faithfull, true. &c: they beleeue that he can doe all things, that all his wordes are holy,The commendation of faith true, liuely, and effectuall &c. which is a moſt acceptable obedience vnto God. Therefore there can be no greater or more holy religion in the world, nor more acceptable ſeruice vnto God, then faith is. Contrariwiſe, the Iuſticiaries, and ſuch as ſeeke righteouſnes by their owne woorkes, lacking Faithe, in deede doe many things. They faſt, they pray, they watch, they lay croſſes vppon themſelues.The vnfaithful geue not glory to God. But becauſe they thinke to appeaſe the wrath of God and deſerue grace by theſe things, they geue no glory to God: that is, they doe not iudge him to be mercifull, true, and keeping promiſe. &c. but to be an angrie iudge, which muſt be pacified with woorkes, and by this meanes they deſpiſe God, they make him as a lier in all his promiſes, they denie Chriſte and all his benefites: to conclude, they thruſt God out of his ſeate and ſet them ſelues in his place. For, they reiecting and deſpiſing the worde of God, doe chooſe vnto them ſelues ſuch worſhippe and woorkes as God hath not commaunded. They imagine that God hath a pleaſure therin, and they hope to receiue a reward of him for the ſame. Therefore they kill not reaſon, that mightie enemie of God, but quicken it: and they take from God his maieſtie and his diuinitie, and attribute the ſame vnto their owne woorkes. Wherfore onely faith geueth glory to God, as Paule witneſſeth of Abraham. Abraham (ſayeth he) vvas made ſtrong in the faith, Rom. 4.20.21.22 and gaue glory to God, being fully aſſured, that vvhatſoeuer God had promiſed, he vvas able to performe, and therefore it vvas imputed to him for righteouſnes. Chriſtian righteouſnes conſiſteth in. Faith of the hearte and Gods imputation. It is not without cauſe that he addeth this ſentence out of the fiftene Chapiter of Geneſis: And it vvas imputed vnto him for righteouſnes. For chriſtian righteouſnes conſiſteth in two things, that is to ſay, in faith of the heart, and in Gods imputation. Faith is in deede aFormall is that vvhich geueth perfection to the ſubſtance vvherunto it is ioyned. formal righteouſnes, and yet this righteouſnes is not enough: for after faith there remaine yet certaine remnaunts of ſinne in our fleſh. This ſacrifice of faith began in Abraham, but at laſt it was finiſhed in his death: And therfore the other part of righteouſnes muſt needes be added alſo to finiſh the ſame in vs: that is to ſay, Gods imputation. For faith geueth not enough to God, becauſe it is imperfecte, yea rather our faith is but a little ſparke of faith, which beginneth onely to render vnto God his true diuinitie.The remnants of ſinne in the godly. Rom. 8.23. We haue receiued the firſt fruites of the ſpirite, but not yet the tenthes. Beſides this, reaſon is not vtterly killed in this life: which may appeare by our concupiſcence, wrath, impatience, and other fruites of the fleſh, and of infidelitie yet remaining in vs. Yea, the holieſt that liue, haue not yet a full and continuall ioy in God, but haue theyr ſondry paſſions, ſometimes ſadde, ſometimes mirry, as the ſcriptures witnes of the Prophetes and Apoſtles. But ſuch faultes are not layde to their charge becauſe of their faith in Chriſt, for otherwiſe no fleſh ſhould be ſaued. We conclude therefore vpon theſe wordes: It vvas imputed to him for righteouſnes, that righteouſnes in deede beginneth through faith, and by the ſame we haue the firſt frutes of the ſpirite: but becauſe faith is weake, it is not made perfect without Gods imputation. Wherefore faith beginneth righteouſnes, but imputation maketh it perfect vnto the day of Chriſt. The popiſh Sophiſters and Scholemen diſpute alſo of imputation, when they ſpeake of the good acceptation of the woorke:The blindnes of the Scholemen. but beſides and cleane contrary to the ſcripture, for they wreſt it onely to workes. They doe not conſider the vncleanenes and inward poyſon lurking in the hearte, as incredulitie, doubting,God accepteth our vvorkes (ſay the Papiſts) not of duetie, but of Congruence, that is, becauſe it is meete that God should revvard them. deſpiſing and hating of God, which moſt pernicious and perelous beaſtes are the fountaine and cauſe of all miſchiefe. They conſider no more but outward and groſſe faults and vnrighteouſnes, which are little riuers proceeding and iſſuing out of thoſe fountaines. Therefore they attribute acceptation to workes: that is to ſay, that God doth accept our workes, not of dutie, but of congruence. Contrarywiſe we, excluding all workes, doe goe to the very heade of this beaſt which is called reaſon,Mans reaſon. which is the fountaine and headeſpring of all miſchiefes. For reaſon feareth not God, it loueth not God, it truſteth not in God, but proudely contemneth him. It is not moued either with his threateninges or his promiſes. It is not delighted with his wordes or workes: but it murmureth againſt him, it is angry with him, iudgeth and hateth him: to be ſhort, it is an enemy to God, not geuing him his glorie.Rom. 8.7. This peſtilent beaſt (reaſon I ſay) being once ſlaine, all outward and groſſe vices ſhould be nothing. Wherfore we muſt firſt and afore all thinges goe about by faith, to kill infidelitie,Reaſon muſt be killed by faith. the contempt and hatred of God, murmuring againſt his iudgement and his wrath, and againſt all his wordes and workes: for then doe we kill reaſon, which can be killed by none other meanes but by faith, which in beleeuing God geueth vnto him his glory, notwithſtanding that he ſpeaketh thoſe things which ſeeme both fooliſh, abſurde, and vnpoſſible to reaſon: notwithſtanding alſo, that God ſetteth forth him ſelfe otherwiſe then reaſon is able either to iudge or conceiue, that is to ſay, after this maner: I will account thee and pronounce thee to be righteous, not for the keping of the lawe, not for thy workes and thy merites, but for thy faith in Ieſus Chriſt mine onely begotten Sonne, who was borne, ſuffred, was crucified, and died for thy ſinnes: and that ſinne which remaineth in thee, I will not impute vnto thee. If reaſon then be not killed, and al kindes of religion and ſeruice of God vnder heauen that are inuented by men to get righteouſnes before God, be not condemned, the righteouſnes of faith can take no place. When reaſon heareth this, by and by it is offended: it rageth, and vttereth all her malice againſt God, ſaying: Are then my good woorkes nothing? Haue I then laboured and borne the burden and heate of the day in vaine?Math. 20.12. Hereof riſe thoſe vprours of nations,Pſal. 2.2. of Kings and Princes, againſt the Lord and againſt his Chriſt. For the world neither will nor can ſuffer that his wiſedome, righteouſnes, religions and worſhippings ſhould be reproued and condemned. The Pope with all his Popiſh rablement, will not ſeeme to erre, much leſſe will he ſuffer himſelfe to be condemned. The definition of the Chriſtian faith.Therefore let them which be ſtudious of the woorde of God, learne out of this ſaying: Abraham beleeued God, and it vvas counted to him for righteouſnes, to ſette forthe truely and rightly this true Chriſtian righteouſnes after this manner: that it is a faith and confidence in the Sonne of God, or rather a confidence of the heart in God through Ieſus Chriſte. And lette them adde this clauſe as a difference: Which Faith and confidence is accounted righteouſnes for Chriſtes ſake. For theſe two things (as I ſayde before) woorke Chriſtian righteouſnes: namely, Faith in the heart, which is a gifte of God, and rightly beleueth in Chriſt: and alſo, that God accepteth this imperfecte Faithe, for perfect righteouſnes for Chriſtes ſake, in whom I haue begun to beleue. becauſe of this faith in Chriſt, God ſeeth not my doubting of his good will towards me, my diſtruſt, my heauines of ſpirite, and other ſinnes which are yet in me. For as long as I liue in the fleſh, ſinne is verely in me. But becauſe I am couered vnder ye ſhadow of Chriſtes winges, as is the chicken vnder the winge of the henne, and dwell without all feare vnder that moſt ample and large heauen of the forgeuenes of ſinnes, which is ſpread ouer me, God couereth and pardoneth the remnant of ſinne in me: that is to ſay, becauſe of that faith wherwith I began to lay hold vpon Chriſt, he accepteth my imperfect righteouſnes euen for perfect righteouſnes, & counteth my ſinne for no ſinne, which notwithſtanding is ſinne in deede. So we ſhroud our ſelues vnder the couering of Chriſtes fleſh, who is our cloudy piller for the day, and our fire by the night, leſt God ſhould ſee our ſinne. And although we ſee it, and for the ſame doe feele the terrors of conſcience, yet flying vnto Chriſt our Mediatour and reconciler (through whom we are made perfect), we are ſure and ſafe: For as all things are in him, ſo through him we haue all things, who alſo doth ſupply whatſoeuer is wanting in vs. When we beleue this, God winketh at all our ſinnes and the remnantes thereof which are yet ſticking in our fleſh, and will haue them ſo couered as though they were no ſinnes. Becauſe (ſaith he) thou beleueſt in my ſonne, although thou haue many ſinnes, notwithſtanding they muſt be forgeuen thee, vntill thou be cleane deliuered from them by death. Let Chriſtians learne with all diligence to vnderſtand this article of Chriſtian righteouſnes. And to this ende let them reade Paule, The diuinitie of Paule. and reade him againe both often and with greate diligence, and let them compare ye firſt with the laſt, yea let them compare Paule wholy and fully with himſelfe: then ſhall they finde it to be true,Chriſtian righteouſnes conſiſteth in tvvo things. that Chriſtian righteouſnes conſiſteth in theſe two things, faith which geueth glorie vnto God, and Gods imputation. For faith is weake (as I haue ſaid) & therfore Gods imputation muſt needes be ioyned wtall, that is to ſay, that God will not lay to our charge the remnant of ſinne, that he will not puniſh it, nor condemne vs for it: but that he will couer it and wil frely forgeue it, as though it were nothing at all: not for our ſake, neither for our worthines and workes, but for Ieſus Chriſtes ſake in whom we beleue. Thus a Chriſtian man is both righteous and a ſinner,A Chriſtian i[illegible: 1 letter] a righteous man and a ſinner. holy and prophane, an enemy of God and yet a childe of God. Theſe contraries no Sophiſter will admit, for they know not the true manner of iuſtification. And this was the cauſe why they would haue men to worke well ſo lōg vntil they ſhould feele no ſinne at all in thē: and therby they gaue occaſiō to many, which, ſtriuing with al their endeuour to be perfectly righteous, & yet not able to attaine therevnto, to become ſtarke madde: And an infinite number alſo of thoſe which were the authors of this wicked opinion, at the pointe of death were driuen into deſperation. Which thinge had happened vnto me alſo, if Chriſt had not mercifully looked vpon me and holpen me out of this errour. Hovv they that fele ſinne ought to be comforted.On the otherſide, we teach and comfort the afflicted ſinner after this māner: Brother, it is not poſſible for thee to become ſo righteous in this life, that thou ſhouldeſt feele no ſinne at all, that thy body ſhould be cleare like the Sunne, without ſpotte or blemiſh: but thou haſt as yet wrinkles and ſpots, & yet art thou holy notwithſtanding. But thou wilt ſay: How can I be holy when I haue and feele ſinne in me? I aunſwere: in that thou doeſt feele and acknowledge thy ſinne, it is a good tokē, geue thanks vnto God, & deſpaire not. It is one ſteppe to health, when the ſicke man doth acknowledge and confeſſe his diſeaſe. But how ſhall I be deliuered from ſinne? Runne to Chriſt the Phiſition, which healeth them that are broken in hearte and ſaueth ſinners. Follow not the iudgement of reaſon, which telleth thee that he is angry with ſinners: but kill reaſon and beleue in Chriſt. If thou beleue, thou art righteous, becauſe thou geueſt glory vnto God, that he is almighty, merciful, true &c: thē doeſt thou iuſtifie & praiſe God. To be briefe, thou yeldeſt vnto him his diuinitie and al things elſe. The ſinne which remaineth in thee is not laid to thy charge, but is pardoned for Chriſts ſake in whom thou beleueſt, who is perfectly iuſt: whoſe righteouſnes is thy righteouſnes, and thy ſinne is his ſinne. Chriſtians be Prieſtes.Here we ſee that euery Chriſtian is an high Prieſt, for firſt he offereth vp and killeth his owne reaſon, and the wiſedome of the fleſh. Then he geueth glory to God, that he is righteous, true, patient, pitifull,The daily ſacrifice of the nevv teſtamēt. and merciful.. And this is that daily ſacrifice of the new teſtament which muſt be offered euening and morning. The euening ſacrifice is to kill reaſon. The morning ſacrifice is to glorifie God. Thus a Chriſtian daily and continually is occupied in this double ſacrifice and in the exerciſe therof. And no man is able to ſet forth ſufficiently the excellencie and dignitie of this Chriſtian ſacrifice. Chriſtian righteouſnes.This is therefore a ſtraunge and a wonderfull definition of Chriſtian righteouſnes, that it is the imputation of God for righteouſnes or vnto righteouſnes becauſe of our faith in Chriſt or for Chriſts ſake. When the popiſh Scholemen heare this definition, they laugh at it. For they imagine that righteouſnes is a certaine quality powred into the ſoule, and afterwards ſpread into all the partes of man. They can not put away the vaine imaginations of reaſon, which teacheth that a right iudgement, and a good wil or a good intent is true righteouſnes. This vnſpeakeable gifte therefore excelleth all reaſon, that god doth account and acknowledge him for righteous without workes, which embraceth his ſonne by faith alone, who was ſent into the world, was borne, ſuffered, and was crucified for vs. This matter, as touching ye words, is eaſie (to wit, that righteouſnes is not eſſentially in vs, but without vs in the grace of God onely & in his imputation: and that there is no eſſentiall ſubſtance of righteouſnes in vs beſides that weake faith or firſt frutes of faith, whereby we haue begon to apprehend Chriſt, and yet ſinne in yt meane time remaineth verely in vs): but in very deede it is no ſuch ſmal or light matter, but earneſt & of weighty importance. For Chriſt which was geuen for vs, and whom we apprehend by faith, hath done no ſmall thing for vs, neither hath he dalied with vs, but (as Paule ſaid before):Galat. 2.2[illegible: 1 letter]. He hath loued vs and geuen him ſelfe in very deede for vs: Galat. 3.13. He vvas made accurſed for vs &c. And this is no vaine ſpeculation, that Chriſt was deliuered for my ſinnes, and was made accurſed for me, that I might be deliuered from euerlaſting death. A child is borne vnto vs, a Sonne is geuen vnto vs. Eſay. 9.6. VVe are reputed righteous by faith in Chriſt this Sonne and this gifte geuen vnto vs. Therfore to apprehend that Sonne by faith, and with the heart to beleue in him, geuen vnto vs and for vs of God, cauſeth that God doth account that faith, although it be vnperfect, for perfect righteouſnes. And we are altogether in an other world farre from reaſon, where we diſpute not, what we ought to doe, or with what works we may deſerue grace, and forgeuenes of ſinnes: but we are here in a matter of high and heauenly diuinitie, where we doe heare this Goſpell or glad tidings, that Chriſt died for vs, and that we beleuing this, are counted righteous though ſinnes notwtſtāding do remain in vs, and yt horrible ſinnes. So our Sauiour Chriſt alſo defineth ye righteouſnes of faith. The father (ſaith he) loueth you. Wherfore doth he loue you? Not becauſe ye were Phariſeis,The righteouſnes of faith out of the xv. chapter of S. Iohns Goſpel. vnreproueable in the righteouſnes of the law, circumciſed, or becauſe ye did good works, and faſted &c: but becauſe I haue choſen you out of the world, & ye haue done nothing, but yt ye haue loued me and beleued, that I came out from the father. This obiect [I] being ſent from the father into the world, pleaſed you. And becauſe you haue apprehended and embraced this obiect,Chriſt is called our obiect becauſe the eie of our faith is directed vnto him. therfore the father loueth you, and therefore ye pleaſe him. And yet notwithſtanding in an other place he calleth them euil, and cōmaundeth them to aſke forgeuenes of their ſinnes. Theſe two things are quite contrary: to wit, that a Chriſtian is righteous and beloued of God, and yet notwithſtanding he is a ſinner. For God cānot deny his owne nature, that is, he muſt needes hate ſinne and ſinners: and this he doth of neceſſity: for otherwiſe he ſhoulde be vnrighteous and loue ſinne. How then can theſe twoCōtrary ſayings. contradictories ſtand together? I am a ſinner and moſt worthy of Gods wrath and indignation, and yet the father loueth me? Here nothing commeth betwene, but onely Chriſt the mediatour. The father (ſaith he) doth not therfore loue you becauſe ye are worthy of loue,Iohn. 16.27. Iohn. 17.8. but becauſe ye haue loued me, and haue beleeued that I came out from him. Thus a Chriſtian man abideth in true humilitie, feeling ſinne in him effectually, and confeſſing himſelfe to be worthy of wrath, the iudgement of God, and euerlaſting death for the ſame, that he may be humbled in this life: And yet notwithſtanding he continueth ſtill in his holy pride, in the which he turneth vnto Chriſt, and in him he lifteth vp him ſelfe againſt this feeling of Gods wrath and iudgement, and beleueth that, not only the remnants of ſinne are not imputed vnto him, but that alſo he is loued of the father, not for his own ſake, but for Chriſtes ſake whom the father loueth. Hereby now we may ſee, how faith iuſtifieth without works, and yet notwithſtanding, how imputation of righteouſnes is alſo neceſſary. Sinnes doe remaine in vs, which God vtterly hateth. Therefore it is neceſſary that we ſhould haue imputation of righteouſnes, which we obtaine through Chriſt and for Chriſtes ſake,The imputation of righteouſnes. who is geuen vnto vs and receaued of vs by faith. In the meane time as long as we liue here, we are caried and noriſhed in the boſome of mercy and long ſufferance of God, vntill the body of ſinne be aboliſhed, and we raiſed vp as newe creatures in that great day. Then ſhall there be newe heauens and a new earth, in which righteouſnes ſhal dwell. In the meane while vnder this heauen ſinne and wicked men do dwell,Rom. 7.23. and the godly alſo haue ſinne dwelling in them. For this cauſe Paule Rom. 7. cōplaineth of ſinne which remaineth in the Saincts:Rom. 8.1. yet notwithſtanding he ſaith afterwards in the 8. Things contrary in Chriſt are made to agree. chapter: that there is no damnation to them vvhich are in Chriſt Ieſu. Now, how ſhall theſe things ſo contrary and repugnant be reconciled together: that ſinne in vs is no ſinne? that he which is damnable ſhall not be condemned? that he which is reiected ſhall not be reiected? that he which is worthy of the wrath of God and euerlaſting damnation, ſhall not be puniſhed?1. Tim. 2.5. Rom. 8.1. The onely reconciler hereof is the mediatour betwene God and man, euen the man Ieſus Chriſt, as Paule ſayth: There is no condemnation to them vvhich are in Chriſt Ieſu.

Verſe. 7. Knovve ye therfore that they vvhich are of faith, the ſame are the children of Abraham. This is the generall argument and whole diſputation of Paule againſt the Iewes,Ro. 4.11.12. &c. Rom. 9.6.7.8. that they which beleeue are the children of Abraham, and not they which are borne of his fleſh and his bloud.The diſputation of Paule againſt the Ievves. This diſputation Paule vehemently proſecuteth in this place, and in the 4. and 9. chapit. to the Rom. For this was the greateſt confidence and glory of the Iewes: VVe are the ſeede and children of Abraham. He was circumciſed and kept the lawe: therfore if we will be the true children of Abraham, we muſt folow our father. &c. It was (no doubt) an excellent glory and great dignitie, to be the ſeede of Abraham. For no man could denie but that God ſpake to the ſeede and of the ſeede of Abraham. But this prerogatiue nothing profited ye vnbeleuing Iewes.The boſting of the Ievves. By reaſon wherof Paule, eſpecially in this place, mightely ſtriueth againſt this argument, and wreſteth from the Iewes this ſtrong affiance in them ſelues. And this could he, as the elect veſſell of Chriſt,Actes. 9.15. doe aboue all other. For if we at the beginning ſhould haue diſputed with the Iewes without Paule, peraduenture we ſhould haue preuailed very litle againſt them. So then Paule reaſoneth againſt the Iewes which ſtoode ſo proudly vpon this opinion, that they were the children of Abraham, ſaying: VVe are the ſeede of Abraham. Well, what then?By vvhat meanes Abraham vvas iuſtified. Abraham was circumciſed & kept the lawe: we doe the ſame. All this I graunt. What? will ye therefore looke to be iuſtified and ſaued? No not ſo. But let vs come to the Patriarke Abraham himſelfe, and let vs ſee by what meanes he was iuſtified and ſaued. Doutles,Geneſ. 12.1.2.3. &c. Geneſ. 17.24. Geneſ. 22.2.3. Geneſ. 15.6. Rom. 4.18.19. Iames. 2.2. Galat. 3.6. not for his excellent vertues and holy workes: not becauſe he forſooke his countrey, kinred, and fathers houſe: not becauſe he was circumciſed, and obſerued the lawe: not becauſe he was about to offer vp in ſacrifice at the commaundement of God, his ſonne Iſacke in whom he had the promiſe of poſteritie: but becauſe he beleued. Therfore he was not iuſtified by any other meanes then by faith alone. If ye then will be iuſtified by the lawe, much more ought Abraham your father to be iuſtified by the lawe. But Abraham could not otherwiſe be iuſtified, nor receaue forgeuenes of ſinnes and the holy Ghoſt then by faith alone. Since this is true by the teſtimonie of the ſcripture, why ſtande ye ſo much vpon circumciſion and the lawe, contending that ye haue righteouſnes and ſaluation therby, when as your father Abraham him ſelfe, euen your headſpring, of whom ye doe ſo much glory, was iuſtified and ſaued without theſe by faith alone? What can be brought againſt this argument? Paule therfore concludeth with this ſentence: They vvhich are of faith, are the children of Abraham, that corporall birth or carnall ſeede maketh not the children of Abraham before God.That the carnall begetting doth not make vs the acceptable children of Abraham. Iohn. 8.39. As though he would ſay: There is none before God accompted as the childe of this Abraham (who is the ſeruaunt of God, whom God hath choſen and made righteous by faith) through carnall generation: but he muſt haue ſuch children geuen him before God, as he was a father. But he was a father of faith, and was iuſtified, and pleaſed God, not becauſe he could beget children after the fleſh, not becauſe he had circumciſion and the lawe, but becauſe he beleeued in God. Therfore he that will be a childe of the beleeuing Abraham, muſt alſo him ſelfe beleeue, or elſe he is not a childe of the elect,The beleeuing Abraham, and the begetting Abraham. acceptable, and iuſtified Abraham, but onely of the begetting Abraham, which is nothing elſe but a man conceaued, borne, & wrapt in ſinne, without ye forgeuenes of ſinnes, wtout faith,VVhat maner of ones the carnall children of Abraham are. Iohn. 8.38.39. wtout the holy ghoſt, as an other man is, and therfore cōdemned. Such alſo are the children carnally begotten of him, hauing nothing in them like vnto their father but fleſh and bloud, ſinne and death: therefore theſe are alſo damned. This glorious boaſting then: Vve are the ſeede of Abraham, is to no purpoſe. Rom. 9.11. The firſt example of Iſmael and Iſaac.This argument Paule ſetteth out plainly in the .9. to the Romains by two examples of the holy ſcripture. The firſt is of Iſmaell and Iſaac, which were both the ſeede and naturall children of Abraham, and yet notwithſtanding Iſmaell, (which was begotten of Abraham as Iſaac was,Geneſ. 21.1[illegible: 1 letter]. Rom. 9.7. Heb. 11.17. The ſecond example of Eſau and Iacob. Geneſ. 25.[illegible: 1 letter]3. Rom. 9.12. Ma[illegible: 2 letters]c. 1.2. yea and ſhould alſo haue bene the firſt begotten, if carnall generation had any prorogatiue, or could haue made children to Abraham) is ſhut out, and yet the ſcripture ſaith: In Iſaac shall thy ſeede be called. The ſecond is of Eſau and Iacob, who when they were as yet in their mothers wombe, and had done neither good nor euill, it was ſaid, The elder shall ſerue the yonger. I haue loued Iacob and Eſau haue I hated. Therfore it is plaine, that they which are of faith are the children of Abraham. But ſome will here obiecte (as the Iewes doe, The vvord Faith ſignifieth in the Hebrevv tonge truth. Geneſ. 15 4.5.6. Rom 4.13. Rom. 4.3. and certaine vnſkilfull perſons at this day which will ſeeme to know much) and ſay, that this worde faith in the Hebrew ſignifieth truth, and therfore we doe wrongly alleage it in this matter: and moreouer, that this place out of Geneſis. 15. ſpeaketh of a corporall thing, namely of the promiſe of poſteritie, and therfore is not wel applied of Paule to faith in Chriſt, but ought ſimplie to be vnderſtand of the faith of Abraham, wherby he beleeued according to the promiſe of God, that he ſhould haue ſeede. And hereby they would proue that the arguments and allegations of Paule doe conclude nothing. In like manner they may cauill alſo, that the place which Paule a litle after alledgeth out of Habacuc ſpeaketh of faith concerning the accompliſhing of the whole viſion, and not of faith onely in Chriſt,Habac. 1.4. for the which Paule alledgeth it. Likewiſe they may wreſt all the .11. chapter to the Hebrews,Heb. 11. which ſpeaketh of faith and the examples of faith. By theſe things ſuch vaineglorious and arrogant ſpirites doe hunt for praiſe, and ſeeke to be counted wiſe and learned, where they leaſt of all deſerue it. But becauſe of the ſimple and ignoraunt we will briefly anſwer to their cauillations. To the firſt I aunſwere thus, that faith is nothing elſe but the truth of the hearte: that is to ſay, a true and a right opinion of the hearte as touching God. Now, faith only thinketh and iudgeth rightly of God,Faithe. and not reaſon. And then a man thinketh rightly of God,Faith thīketh aright of God, and not reaſon. when he beleueth his word. But when he will meaſure God without the word, and beleue him according to the wiſedome of reaſon, he hath no right opinion of God in his heart and therfore he cā not thinke or iudge of him as he ſhould doe. As for example: when a Monke imagineth that his Cowle, his ſhauen croune and his vowes doe pleaſe God, & that grace and euerlaſting life is geuen vnto him for the ſame,Truth and faith ſignifie both one thing. he hath no true opinion of God, but falſe and full of impietie. Truth therfore is faith it ſelfe, which iudgeth rightly of God, namely that God regardeth not our works & righteouſnes, becauſe we are vncleane: but that he will haue mercy vpon vs, looke vpon vs, accept vs, iuſtifie vs and ſaue vs,Iohn. 5.24. Iohn. 11.25.26. Heb. 9.11. Heb. 10. if we beleue in his Sonne whom he hath ſent to be a ſacrifice for ye ſinnes of the whole world. This is a true opinion of God, and in very deede nothing elſe but faith it ſelfe. I can not comprehend nor be fully aſſured by reaſon, that I am receaued into gods fauour for Chriſtes ſake: but I heare this to be pronounced by the Goſpell, and I lay hold vpon it by faith. To the ſeconde cauillation I anſwere, that Paule doth rightly alledge the place out of the .15. of Geneſis, applying it to faith in Chriſt. For with faith alwayes muſt be ioyned a certaine aſſurance of Gods mercy.That Paule doth rightly alledge that place out of the .15. of Geneſis, and to his purpoſe. Now, this aſſurance comprehendeth a faithfull truſt of remiſſion of ſinnes for Chriſtes ſake. For it is impoſſible that the conſcience ſhould looke for any thing at Gods hand, except firſt it be aſſured, that God is mercifull vnto it for Chriſtes ſake. Therfore all the promiſes are to be referred to that firſt promiſe concerning Chriſt: The ſeede of the vvoman shall bruſe the ſerpents head. Geneſ. 3.15. All the promiſes are to be referred to the firſt promiſe. So did all the Prophetes both vnderſtand it and teach it. By this we ſee that the faith of our fathers in the olde Teſtament, and ours nowe in the newe is all one, although they differ as touching their outward obiectes. Which thing Peter witneſſeth in the Actes when he ſayth: vvhich neither vve nor our fathers vvere able to beare. Actes. 15.10.11. But vve beleeue through the grace of our Lord Ieſus Chriſt to be ſaued euen as they did. And Paule ſayth: Our fathers did all drinke of that ſpirituall rocke that folovved them, 1. Cor. 15.4. vvhich rocke vvas Chriſt. And Chriſt himſelfe ſayth: Abraham reioyced to ſee my day, Iohn. 8.56. and he ſavve it and vvas glad. Notwithſtāding, the faith of the fathers was grounded in Chriſt which was to come, as ours is nowe in Chriſt which is now reuealed. Abraham in his time was made righteous through faith in Chriſt to come, but if he liued at this day, he ſhould be made righteous by faith in Chriſt now already reuealed and preſent:Actes. 10.1.2.3. Like as I ſaid before of Cornelius, who at the firſt beleeued in Chriſt to come, but being inſtructed by Peter, he beleeued that Chriſt was already come. Therfore the diuerſitie of times neither chaungeth faith, nor the holy Ghoſt, nor the gifts therof. For there hath bene, is, and euer ſhalbe one will, one meaning and vnderſtanding concerning Chriſt,The faith of the fathers & of vs bothe one. as well in the auncient fathers as in the faithfull which are at this day and ſhall come hereafter. So we alſo haue aſwell Chriſt to come and beleeue in him, as the fathers of the olde Teſtament had.Coloſſ. 1.18. Reuel. 1. 1. Theſ. 4.15.16. Math. 24. For we looke for him to come againe in the laſt day with glory to iudge both the quicke and the dead, whom nowe we beleue to be come alredy for our ſaluation. Therfore this allegation of Paule offendeth none but thoſe blinde and ignorant cauillers. That, the place of Geneſis may vvell be applied to faith in chriſt. Paule therfore (as I haue ſaid) rightly alledgeth that place out of Geneſis of faith in Chriſt, when he ſpeaketh of the faith of Abraham. For all the promiſes paſt, were contained in Chriſt to come. Therfore as well Abraham and the other fathers, as alſo we are made righteous by faith in Chriſt: They by faith in him to come, we by faith in him now preſent. For we entreate now of the nature and manner of iuſtification, which is all one both in them and vs concerning Chriſt to come and being come. It is enough therfore that Paule ſheweth, that the law iuſtifieth not, but onely faith, whether it be in Chriſt to come, or in Chriſt already come. At this day alſo Chriſt to ſome is preſent, to other ſome he is to come. To al beleuers he is preſent: To vnbeleuers he is not yet come, neither doth he profit them any thing at all: but if they heare the Goſpel and beleue that he is preſent vnto them, he iuſtifieth & ſaueth them.

Verſe. 7. Ye knovv therfore that they vvhich are of faith, the ſame are the children of Abraham. As if he would ſay: Ye know by this example of Abraham and by the plaine teſtimony of the ſcripture, that they are the children of Abraham which are of faith, whether they be Iewes or Gentiles, without any reſpect either vnto the law, or vnto works, or to the carnal generation of the fathers. For not by the law, but by the righteouſnes of faith the promiſe was made vnto Abraham, Abraham a father both of Ievves and the Gentiles. Geneſ. 17.4. Rom. 4.17. that he ſhould be heire of the world: that is to ſay, that in his ſeede all the nations of the earth ſhould be bleſſed, and that he ſhould be called the father of nations. And leſt the Iewes ſhould falſly interpret this word Nations, applying it vnto themſelues alone, the ſcripture preuenteth this and ſaith not onely, a father of nations: but a father of many nations haue I made thee. Therefore Abraham is not onely the father of the Iewes, but alſo of the Gentiles. Hereby we may plainly ſee that the children of Abraham are not the childrē of the fleſh, but the children of faith, as Paule Rom. 4. The children of Abraham after the flesh, are not Abrahams children, but ſuch as vvalke in the ſteppes of faith. Rom. 4.11. Geneſ. 17.4. Rom. 4.17. A begetting Abraham, and a beleuing Abraham. declareth: vvho is the father of vs all (as it is vvritten: I haue made thee a father of many nations) euen before God vvhom he did beleue: So that Paule maketh two Abrahams, a begetting Abraham, and a beleuing Abraham. Abraham hath children and is a father of many nations. Where? before God, where he beleueth: not before the world where he begetteth. For in the world he is the child of Adam, a ſinner, or (which is more) a worker of the righteouſnes of the law, liuing after the rule of reaſon, that is, after the manner of men: but this pertaineth nothing to the beleuing Abraham. This example then of the beleuing Abraham comprehendeth alſo the holy ſcripture which ſaith that we are counted righteous by faith. This argument therfore is ſtrong and mightie two manner of waies, both for the example of Abraham, & alſo for ye authority of ye ſcripture.

Verſe. 8. For the ſcripture foreſeing that God vvould iuſtifie the Gentiles through faith. The vaine bragging of the Ievves.Theſe things doe pertaine to the former argument. As if he ſhould ſay: Ye Iewes doe glory in the law aboue meaſure: ye highly commend Moſes becauſe God ſpake vnto him in ye buſh &c: As the Iewes doe proudly bragge againſt vs, (as I haue my ſelfe at ſundry times heard) ſaying: ye Chriſtians haue Apoſtles, ye haue a Pope and ye haue Biſhops: but we Iewes haue Patriarkes, Prophets, yea we haue God him ſelfe, who ſpake vnto vs in the buſh, in Sinai where he gaue vnto vs the law, and in the temple &c. Such a glory and ſuch an excellent teſtimony alledge ye for your ſelues againſt vs, if ye can. To this aunſwereth Paule the Apoſtle of the Gentiles: This your proude bragging & boaſting is to no purpoſe. For the ſcripture preuēted it, & foreſaw long before the law, yt the Gentiles ſhould not be iuſtified by the law, but by the bleſſing of Abrahams ſeede, which was promiſed vnto him (as Paule ſaith afterwards) .430. yeares before the law was giuen. Now the law being geuen ſo many yeares after, could not empech or aboliſh this promiſe of the bleſſing made vnto Abraham, but it hath continued firme and ſhall continue for euer. What can the Iewes aunſwere to this? An argument grounded vpon the certaintie of time. Geneſ. 15.6. Geneſ. 22.16. This argument grounded vpon ye certaintie of time, is very ſtrong. The promiſe of bleſſing is geuen vnto Abraham .430. yeares before ye people of Iſraell receaued the law. For it is ſaid to Abraham: Becauſe thou haſt beleued God and haſt geuen glory vnto him, therefore thou ſhalt be a father of many nations. There Abraham by the promiſe of God is appointed a father of many nations,Rom. 4.20. and the inheritaunce of the world for his poſteritie and iſſue after him, is geuen vnto him before the law was publiſhed. Why doe ye then bragge, O ye Galathians, yt ye obtaine forgeuenes of ſinnes, and are become children, and doe receaue the inheritaunce through the law, which followed a long time, that is to ſay .430. yeares after the promiſe. Thus the falſe Apoſtles did aduaunce the law and the glory therof aboue meaſure: but the promiſe made vnto Abraham .430. yeares before the law was geuen, they neglected and deſpiſed, and would in no wiſe know that Abraham (of whom they gloried notwithſtanding as the father of their whole nation) being yet vncircumciſed, and liuing ſo many ages before the law, was made righteous by no other meanes then by faith onely, as the ſcripture moſt plainly witneſſeth:Geneſ. 15.6. Rom. 4.18. Abraham beleued God, and it vvas counted to him for righteouſnes. Afterwards, when he was now accounted righteous becauſe of his faith, the ſcripture maketh mention of circumciſion in the .17. of Geneſis, where it ſaith:Geneſ. 17.1[illegible: 1 letter]. This is my couenaunt vvhich ye shall keepe betvvene me and you &c. With this argument Paule mightely conuinceth the falſe Apoſtles,Abraham vvas iuſtified before Circumciſion & .430. yeares before the lavv. and ſheweth plainely that Abraham was iuſtified by faith onely, both without and before circumciſion, and alſo .430. yeares before the lawe. This ſelfe ſame argument he handleth in the fourth chapter to the Romaines: to witte, that righteouſnes was imputed to Abraham before Circumciſion,Rom. 4.10.11.12. and that he was righteous being yet vncircumciſed: much more then was he righteous before the law. Therefore (ſaith Paule) the ſcripture did well prouide againſt this your glorious bragging of the righteouſnes of the law and workes. When? before Circumciſion and before the law.Galat. 3.8. For the law was geuen 430. yeares after the promiſe, whereas Abraham was not only iuſtified without the lawe and before the lawe, but alſo deade and buried: and his righteouſnes without the lawe did not onely flouriſh vntill the lawe, but alſo ſhall flouriſh euen to the end of the world. If then the father of the whole Iewiſh nation was made righteous without the lawe and before the lawe, much more are the children made righteous by the ſame meanes that their father was. Therfore righteouſnes cometh by faith onely, and not by the law.

Verſe. 8. Preached the Goſpell before vnto Abraham ſaying:Geneſ. 15.6. Rom. 4 3. in thee shall all the Gentiles be bleſſed. The Iewes doe not onely lightly paſſe ouer, but alſo doe deride and with their wicked gloſes doe corrupt theſe excellent and notable ſentences: Abraham beleued God &c. The Ievves corrupt the ſcriptures. I haue appointed thee a father &c, and ſuch like, which highly commend faith & containe promiſes of ſpirituall things. For they are blinde & hard harted, and therfore they ſee not that theſe places do entreate of faith towards God, and of righteouſnes before God. With like malice alſo they dallye out this notable place of the ſpirituall bleſſing:Geneſ. 12.13. Actes. 3.23. In thee all the nations of the earth shalbe bleſſed. For (ſay they) to bleſſe ſignifieth nothing els but to praiſe,VVhat the Ievves call bleſsing. to pray for proſperitie, and to be glorious in the ſight of the world. After this manner they ſay, that the Iew which is borne of the ſeede of Abraham, is bleſſed: and the proſelyte or ſtraunger which worſhipeth the God of the Iewes and ioyneth himſelfe vnto them, is alſo bleſſed. Therefore they thinke that Bleſſing is nothing els but praiſe and glory in this world, that is to ſay, that a man may glory and vaunte that he is of the ſtocke and familie of Abraham. But this is to corrupt and peruert the ſentences of the ſcriptures, and not to expoūd them. By theſe words: Abraham beleued, Paule defineth and ſetteth before our eies a ſpirituall Abraham, faithfull, righteous, and hauing the promiſe of God: an Abraham (I ſay) which is not in errour, and in the old fleſh: which is not borne of Adam, but of the holy Ghoſt. And of this Abraham renued by faith and regenerate by the holy Ghoſt, ſpeaketh the ſcripture, and pronounceth of him, that he ſhould be a father of many nations: Alſo, that all the Gentiles ſhould be geuen vnto him for an inheritaunce, when it ſaith: In thee shall all the nations of the earth be bleſſed. The ſcripture then attributeth no righteouſnes, but vnto the beleuing Abraham: and it ſpeaketh of ſuch an Abraham, as he is accounted before God. Therefore ſuch ſentences of the ſcripture doe ſet forth vnto vs a new Abraham, A nevv Abraham. which is ſeparate from the carnall mariage and bed, and from the carnall generation, and is taken for ſuch a one as he is before God, that is to ſay, beleuing and iuſtified through faith, & to whom now God maketh this promiſe becauſe of his faith: Thou shalt be a father of many nations. Again: In thee shall all the natiōs of the earth be bleſſed And this is ye meaning of Paule where he ſheweth how the ſcripture preuenteth the vaine preſumption and proude bragges of the Iewes as touching the lawe. For the inheritaunce of the Gentiles was geuen vnto Abraham, not by the law and circumciſion, but long before the ſame, by the onely righteouſnes of faith. Therfore, wheras the Iewes will be counted and called bleſſed becauſe they are the children and ſeede of Abraham, it is nothing elſe but a vaine glorious bragge. It is (no doubt) a great prerogatiue and glory before the w[illegible: 2 letters]ld to be borne of Abrahams ſeede, as Paule ſheweth.It is a great glory to be borne of Abrahams ſede. Rom. 9: but not ſo before God. Wherfore the Iewes doe wickedly peruert this place cōcerning the Bleſſing, in applying it onely to a carnal Bleſſing, and do great iniurie to the ſcripture which ſpeaketh moſt manifeſtly of the ſpirituall Bleſſing before God, and neither can nor ought otherwiſe to be vnderſtande. This is then the true meaning of this place: In thee shalbe bleſſed. In which thee?The expoſition of theſe vvordes: In thee shalbe bleſſed. In thee Abraham beleeuing, or in thy faith, or thy ſeede which is to come: that is to ſay, in Chriſt in whom thou beleueſt, all the nations of the earth (I ſay) ſhalbe bleſſed: that is, all the nations ſhalbe thy bleſſed children, euen like as thou art bleſſed, as it is writen: So shall thy ſeede be. Geneſ. 15.5. Hereof it followeth that the Bleſſing & Faith of Abraham is the ſame that ours is: that Abrahams Chriſt is our Chriſt:Abrahams faith and out all one, Io. 3.5 6. that Chriſt died aſwell for the ſinnes of Abraham as for vs. Abraham vvhich ſavve my day and reioyced. Io. 8. Therefore all ſounde but one thinge. We may not ſuffer this word Bleſſing to be corrupted. The Iewes looke but through a veile into the ſcripture,VVe muſt marke diligently vvhat is ſet out to vs in the promiſes of the lavv and therefore they vnderſtande not what or whereof the promiſe is which was made to the fathers: Which we notwtſtanding ought to conſider aboue all things. So ſhal we ſee that God ſpeaketh to Abraham the Patriarke, not of the lawe nor of things to be done, but of things to be beleued: that is to ſay, that God ſpeaketh vnto him of promiſes which are apprehended by faith. Now, what doth Abraham? He beleeueth thoſe promiſes. And what doth God to that beleeuing Abraham? He imputeth faith vnto him for righteouſnes, and addeth further many moe promiſes, as:Geneſ. 15.[illegible: 1 letter]. Geneſ. 17 4. Geneſ. 15.5. I am thy defender. In thee shall all nations be bleſſed. Thou shalt be a father of many nations. So shall thy ſeede be. Theſe are inuincible arguments, againſt the which nothing can be ſaid, if the places of the holy ſcripture be throughly conſidered.

Verſe. 9. So then they vvhich are of faith, are bleſſed vvith faithfull Abraham. All the weight and force lieth in theſe wordes: vvith faithfull Abraham. For he putteth a plaine difference betwene Abraham and Abraham, of one and the ſelfe ſame perſon making two. As if he ſayde:A vvorking Abraham and a beleuing Abraham. There is a working Abraham & there is a beleuing Abraham. With the working Abraham we haue nothing to doe. For if he be iuſtified by works, he hath to reioyce, but not with God. Let the Iewes glorie as much as they will of that begetting Abraham, which is a worker,Rom. 4.3. is circumciſed, and keepeth the law: but we glorie of the faithfull Abraham, of whom the ſcripture ſaith, that he receaued the Bleſſing of righteouſnes through his faith, not onely for himſelfe, but alſo for all thoſe which beleue like as he beleued: And ſo the world was promiſed to Abraham, becauſe he beleued. Therefore all the world is bleſſed. that is to ſay, receaueth imputation of righteouſnes, if it beleue as Abraham did. Wherfore the Bleſſing is nothing els but the promiſe of the Goſpell. And, that all nations are bleſſed, is aſmuch to ſay, as all nations ſhall heare the Bleſſing,That all nations are bleſſed. that is, the promiſe of God ſhall be preached and publiſhed by the Goſpell among all nations. And out of this place the Prophets haue drawen many propheſies by a ſpirituall vnderſtanding.Pſal. 2.8. As Pſal. 2: Aſke of me and I vvill geue thee the heathen for thine inheritaunce, and the endes of the earth for thy poſſeſſion. And againe,Pſal. 19.3. Pſal. 19: Their voice hath gone through all the earth. Briefely, all the propheſies of ye kingdom of Chriſt and of ye publiſhing of the Goſpel throughout all the world, haue ſprong out of this place: In thee shall all the nations of the earth be bleſſed. The Prophets diligently vvaied thoſe promiſes that vvere made vnto the fathers. Wherefore, to ſay that the nations are bleſſed, is nothing els, but that righteouſnes is freely geuen vnto them, or that they are coūted righteous before God, not through the lawe, but by the hearing of faith: For Abraham was not iuſtified, by any other meanes, then by hearinge the worde of promiſe, of bleſſing, and of grace. Therefore, like as Abraham obtained imputation of righteouſnes by the hearing of faith: euen ſo did all the Gentiles obtaine and yet doe obtaine the ſame. For the ſame word that was firſt declared vnto Abraham, was alſo afterward publiſhed to all the Gentiles. Hereby then we ſee that to bleſſe ſignifieth nothing els, but (as I ſaide before) to preach and teach the worde of the Goſpell, to confeſſe Chriſt, and to ſpread abroad the knowledge of him among all the Gentiles. And this is the office of the Prieſthod and continuall ſacrifice of the Church in the new teſtament,The office of the prieſthod of the church of Chriſt. which diſtributeth this Bleſſing by preaching and by miniſtring of the ſacramēts, by comforting the broken harted, by diſtributing the worde of grace, which Abraham had and which was alſo his Bleſſing: which when he beleued, he receaued ye Bleſſing.Our bleſſing is ſpirituall and not corporall, as the Ievves dreame. So we alſo beleuing the ſame, are bleſſed. And this bleſſing is a greate glorie, not before the world, but before God. For we haue heard that our ſinnes are forgeuen vs, and that we are accepted of God, that God is our father, and that we are his children, with whom he will not be angry, but will deliuer vs from ſinne, from death and all euils, and will geue vnto vs righteouſnes, life and eternall ſaluation. Of this Bleſſing (as I haue ſaid) doe the Prophetes preach in euery place, who did not ſo coldly conſider thoſe promiſes made vnto the fathers as the wicked Iewes did, and as the popiſh Scholemen and Sectaries doe at this day,The diligence of the Prophetes. Hoſeas. 13.14. but did reade them and way them with greate diligence, and alſo drew out of thoſe promiſes whatſoeuer they prophecied of Chriſt or his kingedome. So the prophecie of Hoſeas. 13. chapter: I vvill redeeme them from the povver of the graue: I vvill deliuer them from death: O death I vvill be thy death: O graue I vvill be thy deſtruction, and ſuche like places of the other Prophetes did all ſpring out of theſe promiſes, in which God promiſed to the fathers the bruſing of the ſerpentes heade and the bleſſing of all nations.Geneſ. 3. Moreouer, if the nations be bleſſed, that is to ſay, if they be accounted righteous before God, it followeth yt they are free from ſinne and death, and are made pertakers of righteouſnes, ſaluation, and euerlaſting life, not for their works, but for their faith in Chriſt. Therfore that place of Geneſis the .12. chapter:Genes. 12.[illegible: 1 letter]. In thee shall all the nations be bleſſed, ſpeaketh not of the bleſſing of the mouth, but of ſuch a bleſſing as belongeth to the imputation of righteouſnes, which is auaileable before God, and redemeth from the curſe of ſinne, and from all thoſe euils that doe accumpany ſinne. Now,The Bleſſing is receaued onely by faith this Bleſſing is receaued onely by faith. For the text ſaith plainely: Abraham Beleued and it vvas accounted vnto him for righteouſnes. Wherefore it is a meere ſpirituall Bleſſing, & there is no Bleſſing in deede but this: which although it be curſed in the world (as in deede it is) yet is it auaileable before God. This is therefore a mightie place, that they which are of faith are become partakers of this promiſe of the Bleſſing made vnto the beleeuing Abraham. And by this meanes Paule preuenteth the cauillation of the Iewes, which bragge of a begetting and a working Abraham and iuſt before men, and not of a beleeuing Abraham. Now, like as the Iewes doe glorie onely of a working Abraham, euen ſo the Pope ſetteth out onely a working Chriſt,The Pope ſetteth Chriſt forth as an example and not as a gifte, Io. 13.1[illegible: 1 letter]. or rather an example of Chriſt. He that will liue godly (ſaith he) muſt walke as Chriſt hath walked, according to his owne ſaying in the .13. of Iohn: I haue geuen you an example, that you should doe euen as I haue done to you. We deny not but that the faithful ought to follow the example of Chriſt, and to worke well: but we ſay that they are not iuſtified therby before God. And Paule doth not here reaſon what we ought to doe, but by what meanes we are made righteous. In this matter we muſt ſet nothing elſe before our eies, but Ieſus Chriſt dyinge for our ſinnes, and riſinge againe for our righteouſnes, and him muſt we apprehende by faith,In the matter of iuſtificatiō vve muſt loke vpon Chriſt as a gifte and not as an example. as a gift and not as an example. This reaſon vnderſtandeth not, & therfore as the Iewes follow a working and not a beleuing Abraham, euen ſo the Papiſtes and all that ſeeke righteouſnes by workes doe behold and apprehend, not a iuſtifying, but a working Chriſt, & by this meanes they ſwarue from Chriſt, from righteouſnes and ſaluation. And like as the Iewes which were ſaued, ought to follow the beleuing Abraham: ſo we alſo, if we will be deliuered from our ſinnes and be ſaued, muſt take holde of the iuſtifying and ſauing Chriſt, whom Abraham him ſelfe alſo by faith did apprehend and through him was bleſſed. It was in deede a greate glorie that Abraham receaued circumciſion at the commaundement of God, that he was endued with excellent vertues, that he obeied God in all things: as it is alſo a greate praiſe and felicitie to follow the example of Chriſt working, to loue thy neighbour, to doe good to them that hurt thee, to pray for thine enemies, patiently to beare the ingratitude of thoſe which render euill for good: but all this auaileth nothing to righteouſnes before God. The excellent deedes and vertues of Abraham were not the cauſe that he was counted righteous before God: So likewiſe the imitation and following of the example of Chriſt doth not make vs righteous before God. For, to make vs righteous before God, there is a farre more excellent price required, which is neither the righteouſnes of man, nor yet of the law. Here we muſt needes haue Chriſt to bleſſe vs and ſaue vs: like as Abraham had him to be his bleſſer and Sauiour. Howe? Not by works, but by faith. Wherfore, as the beleuing Abraham is a thing farre differing from ye working Abraham: ſo is Chriſte bleſſing & redeming a thing farre differing frō Chriſt working or geuing example. And Paule here ſpeaketh of Chriſt redeming and Abraham beleuing, and not of Chriſt geuing example, or of Abraham working. Therefore he addeth purpoſely and that with greate vehemencie: They vvhich are of faith are bleſſed vvith faithfull Abraham. Galat 3.9. Wherefore we muſt ſeparate the beleuing and the working Abraham as farre aſunder, as there is diſtance betwixt heauen & earth. A man beleuing in Chriſt is altogither a diuine man, the child of God, the inheritour of the world, a conquerour of ſinne, death, the world and the Deuill: therefore he can not be praiſed and magnified enough. Let vs not ſuffer this faithfull Abraham to lie hid in his graue, as he is hid from the Iewes: but let vs highly extoll and magnifie him, and let vs fill both heauen and earth with his name: ſo that in reſpect of this faithfull Abraham, we ſee nothing at al in the working Abraham. For when we ſpeake of this faithfull Abraham, we are in heauen. But afterwards, doing thoſe things which the working Abraham did, which were carnall and earthly, and not diuine and heauenly (but in as much as they were geuen vnto him of God) we are among men in earth. The beleuing Abraham therefore filleth both heauen and earth. So euery Chriſtian through his faith filleth heauen and earth, ſo that beſides it he ought to behold nothing. Now, Paule of this word, [shalbe bleſſed] gathereth a contrary argument. For the ſcripture is full of oppoſitions or contrary relations. And it is a great point of cunning, to marke wel theſe kindes of ſpeach in the ſcriptures, and by them to expound the ſentences therof: as here this word bleſſing by and by inferreth the contrary: that is to ſay, malediction.All nations through faith are bleſſed: therfore vvith out faith all are accurſed. For when the ſcripture ſaith that all nations are bleſſed in faith or with faithfull Abraham, it followeth neceſſarily, that all, aſwel Iewes as Gentiles are accurſed without faith, or without this beleuing Abraham. For ye promiſe of Bleſſing was geuē to Abraham, that in him all natiōs ſhould be bleſſed. There is no Bleſſing then to be looked for, but onely in the promiſe made vnto Abraham, now publiſhed by the Goſpell throughout the whole world. Therefore whatſoeuer is without that Bleſſing, is accurſed. And this Paul ſheweth plainly when he ſayth:

Verſe. 10. For as many as are of the vvorks of the lavv are accurſed. Here ye ſee that the Curſe is as it were a floude ſwallowing vp whatſoeuer is without Abraham: that is to ſay, without faith and the promiſe of the Bleſſing of Abraham. Now, if the law it ſelfe geuen by Moſes at the cōmaūdement of God, maketh them ſubiect to the Curſe which are vnder it, much more ſhall the lawes and traditions deuiſed by mans braine doe the ſame. He therefore that will auoid the Curſe, muſt lay hold vpon the promiſe of Bleſſing, or vpon the faith of Abraham, or els ſhall he abide vnder the Curſe. Vpon this place therefore [shalbe bleſſed in thee] it followeth, yt all nations, whether they were before Abraham, in his time, or after him, are accurſed & ſhall remaine vnder the Curſe for euer, vnleſſe they be bleſſed in ye faith of Abraham, vnto whom the promiſe of Bleſſing was geuen to be publiſhed by his ſeede throughout the whole world. To know theſe things it is very neceſſary, for they helpe greatly to comfort troubled and afflicted conſciences:The righteouſnes of faith and ciuill righteouſnes. moreouer they teach vs to ſeparate the righteouſnes of Faith from the righteouſnes of the fleſh or ciuill righteouſnes. For we muſt note that Paule here is in hande, not with a matter of policie, but with a matter diuine and ſpirituall before God, leſt any mad braine ſhould cauill, and ſay that he curſeth and cōdemneth politike lawes and Magiſtrates. Here all the Sophiſters and popiſh Scholemen are dumme and can ſay nothing. Therefore the readers muſt be admoniſhed that in this place ther is nothing handled as touching ciuill lawes,Ciuill lavves and ordinaunces are good, and of God. or touching manners and matters politicall (which are the ordinaunces of God and good thinges, and the ſcripture elſewhere approueth and commendeth the ſame), but of a ſpirituall righteouſnes, by which we are iuſtified before God, and are called the children of God in the kingdom of heauen. To be briefe, there is nothing handled here concerning the bodily life, but concerding euerlaſting life, where no bleſſing is to be hoped for, or righteouſnes to be ſought either through the law, or traditions, or whatſoeuer can be named in this life, beſides the promiſe of Abrahams Bleſſing. Let ciuill lawes and ordinaunces abide in their right place and order: let the magiſtrate make good and notable lawes, yet notwithſtanding they deliuer no man from the Curſe of Gods law. The kingdome of Babylon ordained of God, and by him committed vnto Kings, had excellent lawes, and all nations were commaunded to obey them: notwithſtanding this obedience of the lawes did not ſaue it from the Curſe of the lawe of God. In like manner we obey the lawes of Princes and magiſtrates, but we are not thereby made righteous before God: For here we are in an other matter. It is not without cauſe that I doe ſo earneſtly vrge this diſtinction.The righteouſnes of faith and ciuill righteouſnes are eaſily confounded. For it is very neceſſary to knowe it. Albeit there are very fewe that doe marke it and vnderſtand it in deede. Againe, the confounding and mingling together of the heauenly and ciuill righteouſnes, is very eaſie. In the ciuill righteouſnes we muſt haue regarde to lawes and workes, but in the ſpirituall, diuine and heauenly righteouſnes, we muſt vtterly reiect all lawes and workes, and ſet the onely promiſe and Bleſſing before our eies, which layeth before vs Chriſt the geuer of this Bleſſing and of grace, and our onely Sauiour. So that this ſpirituall righteouſnes, ſecluding the law and all workes, looketh only vnto the grace and bleſſing which is geuen by Chriſt, as it was promiſed to Abraham and of him beleued. Hereby we may plainely ſee, that this argument is inuincible. For if we muſt hope to receaue this bleſſing by Chriſt alone, then it muſt needes followe of the contrary that it is not receaued by the law. For the bleſſing was geuen to faithful Abraham before the law and without the law. Now, like as Abraham beleued in Chriſt to come, the geuer of the Bleſſing: ſo and by the ſame faith, we beleue in Chriſt being come, and ſo are we now iuſtified by faith, as Abraham was then iuſtied by faith. They therfore which are vnder the lawe are not bleſſed, but doe remaine vnder the Curſe. This the Pope and his proude Prelates neither doe nor can beleue, neither can they abide this doctrine. Yet muſt we not holde our peace, but muſt cōfeſſe the truth and ſay, that the Papacie is accurſed: yea all the lawes and ciuill ordinaunces of the Emperour are accurſed: For according to Paule, whatſoeuer is without the promiſe and faith of Abraham, is accurſed. When our aduerſaries heare this, by and by they peruert and ſclaūder our words,Hovv the aduerſaries ſclauder and vvreſt our vvordes. as though we taught that the Magiſtrates ſhould not be honoured, but that we raiſe vp ſeditions againſt ye Emperour, that we condemne all lawes, that we ouerthrow and deſtroy common weales &c. But they doe vs greate wronge. For we put a difference betwene the corporall and the ſpirituall Bleſſing, and we ſay that the Emperour is bleſſed with a corporall bleſſing. For to haue a kingdom, lawes, and ciuill ordinaunces, to haue a wife, children, houſe and landes is a bleſſing. For all theſe thinges are the good creatures and giftes of God.The corporall bleſſing deliuereth vs not from ſinnes. But we are not deliuered from the euerlaſting Curſe by this corporall bleſſing, which is but temporall and muſt haue an ende. Therefore we condemne not lawes, neither doe we ſtirre vp ſedition againſt the Emperour: but we teach that he muſt be obeied, that he muſt be feared, reuerenced and honoured, but yet ciuily. But when we ſpeake of the bleſſing after the manner of Diuines, then we ſay boldely with Paule, that all thinges which are without the faith and promiſe of Abraham, are accurſed and abide vnder that heauēly and euerlaſting Curſe. For ther we muſt looke for an other life after this, & an other Bleſſing after this corporall Bleſſing. To conclude,Corporall things are the good creatures of God. we ſay that all corporall things are the good creatures of God. Therefore (as I haue ſaid) to haue wife, children, goodes, to haue politike lawes and orders, are the good bleſſings of God in their place: that is to ſay, they are temporall bleſſings belonging to this life. But theſe bleſſinges the Iuſticiaries and Lawworkers of all ages, as the Iewes, Papiſts & Sectaries, and ſuch like, do confound and mingle together. For they put no difference betweene corporall and ſpirituall bleſſings. Therefore they ſay: We haue a lawe, and this lawe is good, holy, and righteous: therefore we are iuſtified through it.The lavve of ſinne, vvrath, and death. Who denieth but that the lawe is good, holy, & righteous? And yet is it alſo the lawe of malediction, of ſinne, of wrath, and of death. Therfore we make here a diſtinction betweene the corporall and ſpirituall Bleſſing, & ſay, that God hath a double Bleſſing: one corporall for this life,Corporal bleſſings are to be ſundred from ſpirituall bleſsings. and an other ſpirituall for the euerlaſting life. Therfore to haue ritches, children and ſuch like, we ſay it is a bleſſing, but in his degree, that is to ſay, in this life preſent. But as touching life euerlaſting, it is not enough to haue corporall bleſſings: for the very wicked doe therein abound moſte of all. It is not ſufficient that we haue ciuill righteouſnes or the righteouſnes of the law: for therein alſo the wicked doe ſpecially flouriſh. Theſe things God diſtributeth in the world freely, & beſtoweth them both vpon the good and bad, like as he ſuffereth the Sunne to riſe both vpon the good and the euill,God beſtovveth his giftes both vpon the good & euill. Rom. 1.20. and ſendeth raine vpon the righteous and vnrighteous: for he is liberall vnto all. And to him it is a ſmall matter to put all creatures vnder the feete of the wicked. The Creature is ſubiect to vanitie, not of his ovvne vvill. Rom. 8. They therfore which haue but onely theſe corporall bleſſings, are not the children of God, bleſſed before God ſpiritually, as was Abraham: but they are vnder the Curſe, as Paule here ſayth: VVhoſoeuer is vnder the vvorkes of the lavv, is vnder the Curſe. Paule might haue ſayd by a generall propoſition: Whatſoeuer is without faith, is vnder the Curſe. He ſayth not ſo, but he taketh that which beſides faith is the beſt, the greateſt, and moſt excellent among all corporall bleſſings of the world: to witte, the lawe of God. That lawe (ſayth he) in deede is holy and geuen of God: notwithſtanding it doth nothing elſe but make all men ſubiect to the Curſe and keepe them vnder the ſame.The effectes of the lavve. Nowe, if the lawe of God doe make men ſubiect to the Curſe, much more doe the inferior lawes and bleſſings. And that it may be plainly vnderſtand what Paule calleth it to be vnder the Curſe, he declareth by this teſtimonie of the ſcripture, ſaying:

Deut. 27.2[illegible: 1 letter]. Verſe. 10. For it is vvrytten: Curſed is euery man that continueth not in all things vvhich are vvrytten in the booke of the lavve, to doe them. Paule goeth about to proue by this teſtimonie taken out of the 27. of Deuteronomie, that all men which are vnder the lawe or vnder the workes of the law, are accurſed, or vnder the Curſe: that is to ſay, vnder ſinne, the wrath of God, and euerlaſting death. For he ſpeaketh not (as I haue ſayd before) of a corporall, but of a ſpirituall Curſe, which muſt needes be the Curſe of euerlaſting death and hell fire. And this is a wonderfull maner of prouing. For Paule proueth this affirmatiue ſentence which he boroweth out of Moſes: VVhoſoeuer are of the vvorkes of the lavve are vnder the Curſe: by this negatiue: Curſed is euery one that abideth not in all things &c. Now theſe two ſentences of Paule and Moiſes ſeeme cleane contrary. Paule ſayeth: whoſoeuer ſhall doe the workes of the lawe, is accurſed. Moſes ſayth: who ſo euer ſhall not do the works of the law, are accurſed. How ſhall theſe two ſayings be reconciled together? or elſe, (which is more) how ſhall the one be proued by the other? In deede no man can well vnderſtand this place, vnleſſe he alſo know and vnderſtand the article of iuſtification. Paule (no dout) being among the Galathians, had before more largely entreated of this matter: for elſe they could not haue vnderſtand it, ſeeing he doth here but touche it by the way. But becauſe they had heard him declare the ſame vnto them before, they being now againe put in minde thereof, doe call it to remembraunce. And theſe two ſentences are not repugnant, but doe very well agree. We alſo doe teach in like maner: That the hearers of the lavve are not righteous before God, but the doers of the lavve shall be iuſtified. Rom. 2. Rom. 2.13. Iames. 1.2[illegible: 1 letter]. And contrariwiſe: They that are of the vvorkes of the lavv, are vnder the Curſe. For the article of iuſtification teacheth, that whatſoeuer is without the faith of Abraham, is accurſed. Rom. 8 4. Sentences in the ſcriptures ſomtime ſeme to be cōtrary. And yet notwithſtanding the righteouſnes of the lawe muſt be fulfilled in vs. Rom. 8. To a man that is ignoraunt of the doctrine of Faith, theſe two ſentences ſeeme to be quite contrary. Wherfore, aboue all things, we muſt marke wel whervpon Paule entreateth in this place, wherabout he goeth, and how he looketh into Moſes. He is here (as before I haue often ſayd) in a ſpirituall matter, ſeperated from policie and from all lawes, and he looketh into Moiſes with other eyes, then ye hypocrites & falſe apoſtles do, and expoundeth the law ſpiritually. To doe the lavve. Tvvo maner of doers of the lavve. Wherfore the whole effect of the matter conſiſteth in this worde [to doe]. Now, to doe the lawe, is not onely to doe it outwardly, but to doe it truely & perfectly. There be two ſortes then of doers of the law: The firſt are they which are of the workes of the lawe, againſt whom Paule ſtriueth throughout all this Epiſtle. The other ſort are they which are of Faith, of whom we will ſpeake hereafter. Nowe, to be of the lawe or of the workes of the lawe, and to be of Faith, are quite contrary, yea euen as contrary as God and the Deuill, ſinne and righteouſnes, death and life. For they are of the lawe which would be made righteous by the lawe. To be of the lavve. To be of faith. They are of faith, which doe aſſuredly truſt that they are made righteous through onely mercy for Chriſtes ſake. He which ſayeth that righteouſnes is of faith, curſeth and condemneth the righteouſnes of workes. Contrariwiſe, he which ſayth that righteouſnes is of the lawe, curſeth and condemneth the righteouſnes of faith: Therfore they are altogether contrary the one to the other. To doe the lavve.He that conſidereth this, ſhall eaſely vnderſtand, that to performe the lawe, is not to do that which is commaunded in the law in outward ſhew only (as the hypocrites imagine) but in ſpirit: that is to ſay, truly and perfectly.A fulfiller of the lavv after the Papiſtes opinion. But where ſhall we finde him that will ſo accompliſh the lawe? Let vs ſee him and we will praiſe him. Here our aduerſaries haue their aunſwer ready, ſaying: The doers of the lavve, shalbe iuſtified. Rom. 2. Very well. But let vs firſt define who be theſe doers of the law.Theſe be the vvorks preparatorie, as the Papiſts cal them, vvhich goe before iuſtification as the efficient cauſe therof. They call him a doer of the law, which doeth the workes of the lawe, and ſo by thoſe workes going before, is made righteous. This is not to doe the lawe according to Paule: for (as I haue ſaid) to be of the works of the law, and to be of faith are cōtrary things. Therfore to ſeeke to be iuſtified by the workes of the lawe, is to denie the righteouſnes of faith. Wherfore theſe Iuſticiaries and Lawworkers when they doe the lawe, euen in ſo doing denie the righteouſnes of Faith, and ſinne againſt the firſt, the ſecond, and thirde commaunment,The vvickednes and error of meritmongers. yea euen againſt the whole lawe. For God commaundeth that we ſhould worſhippe him in Faith, and in the feare of his name. Theſe, on the contrary make righteouſnes of workes without faith and againſt faith: therefore in that they doe the lawe, they doe cleane contrary to the lawe, and ſinne moſt deadly. For they deny the righteouſnes of God, his mercy & his promiſes: they deny Chriſt withal his benefits,Rom. 10.2. & in their heart they ſtabliſh, not the righteouſnes of the lawe (which they vnderſtand not, and much leſſe doe it): but a meere fantaſie and Idoll of the law. Therfore we muſt needes ſay, that not onely in doing of the lawe they performe it not, but alſo they ſinne, and deny the diuine Maieſtie in all his promiſes. And to this ende the lawe was not geuen. Wherefore, they not vnderſtanding the lawe, abuſe the lawe, and as Paule ſayeth:Rom. 10.3. They being ignoraunt of the righteouſnes of God, and going about to ſtablish their ovvne righteouſnes, haue not ſubmitted them ſelues to the righteouſnes of God. Rom. 10. For they are blinde, and know not how they ought to iudge of faith and of the promiſes, and therfore without all vnderſtāding they ruſh into the Scripture, taking holde but of one part therof: to wit, the law, & this they imagine that they are able to fulfill by works. But this is a very dreame, a bewytching and illuſion of the heart: and that righteouſnes of the lawe, which they thinke they doe fulfill, is nothing elſe in very deede, but Idolatrie and blaſphemie againſt God. Therfore it can not be but they muſt needes abide vnder the Curſe. It is impoſſible therfore that we ſhould doe the law in ſuch forte as they imagine, much leſſe yt we ſhould be iuſtified therby. This thing firſt the lawe it ſelfe ſpecifieth, which hath a cleane contrary effecte:The effect of the lavve. For it increaſeth ſinne, it worketh wrath, it accuſeth, it terrifieth and condemneth. How then ſhould it iuſtifie? Moreouer, the promiſe alſo ſheweth ye very ſame thing. For it was ſayd vnto Abraham: In thee shall all the nations of the earth be bleſſed. Geneſ. 17. There is no bleſſing therfore but in the promiſe of Abraham: and if thou be without that promiſe, thou art vnder the Curſe. If thou be vnder the Curſe, thou fulfilleſt not the lawe, becauſe thou art vnder ſinne, the Deuill, and euerlaſting death: all which doe aſſuredly follow the Curſe. To conclude. If righteouſnes ſhould come by the lawe, then ſhould the promiſe of God be in vaine, and in vaine ſhould he poure out his bleſſing in ſo great aboundance. Therefore when God ſawe that we could not fulfill the lawe, he prouided for this long before the lawe, and promiſed the Bleſſing to Abraham, ſaying: In thee shall all the nations of the earth be bleſſed. And ſo hath he teſtified that all the nations ſhould be bleſſed, not by the lawe, but through the promiſe made vnto Abraham. They therefore that lay holde on the lawe, and ſeeke to be iuſtified therby, deſpiſing the promiſe, are accurſed. Wherfore [to doe] is firſt of all, to beleeue, and ſo through faith to performe the lawe. We muſt firſt receaue the holy Ghoſte,To fulfill the lavve. wherewith we being lightened and made newe creatures, begin to doe the lawe, that is to ſay, to loue God and our neighbour. But the holy Ghoſt is not receaued through the law (for they which are vnder der ye lawe, as Paule ſayth, are vnder the Curſe):Gala[illegible: 1 letter]. [illegible: 1 letter]. but by the hearing of faith, that is to ſay, through ye promiſe. We muſt be bleſſed only wt Abraham in the promiſe made vnto him,Hovv the lavv is to be done. and in his faith. Therefore before all things, we muſt heare and receaue the promiſe, which ſetteth out Chriſt, and offereth him to all beleuers: and when they haue taken holde vpon him by faith, then the holy Ghoſt is geuen vnto them for his ſake. Then doe they loue God and their neighbour, then doe they good works and carie the croſſe patiently. This is to doe the law truely and in deede: otherwiſe the law remaineth alwaies vndone. Wherfore, if thou will define truely and plainly what it is to do the law, it is nothing els, but to beleeue in Ieſus Chriſt, and when the holy Ghoſt is receaued through faith in Chriſt, to worke thoſe things which are commaunded in the lawe: and otherwiſe we are not able to performe the lawe. For the ſcripture ſaith, that there is no bleſſing without the promiſe,To doe the lavv. no not in the lawe. It is impoſſible therefore to performe the law wtout the promiſe, for the Bleſſing muſt needes goe wtall, which is the preaching & publiſhing of Chriſte, who was promiſed to Abraham, that the world ſhould be bleſſed through him: otherwiſe, we ſhall neuer performe the law. This vvord, Doer of the lavv, vvithout the promiſe of the Goſpell is a fained termeThere is not one therefore to be found in all the world, vnto whom this title, to be called a doer of the law, appertaineth without the promiſe of the Goſpell. Wherefore this word [doer of the law] is a fained terme, which no man vnderſtandeth vnleſſe he be without and aboue the law in the Bleſſing and faith of Abraham. So that the true doer of the law is he,A doer of the lavv. who receauing ye holy Ghoſt through faith in Chriſt, beginneth to loue God & to do good vnto his neighbour. So yt this word [to do the lavv] muſt cōprehend faith alſo which maketh the tree: and when the tree is made, then follow the frutes. The tree muſt be firſt, & then the frute. For the apples make not the tree, but the tree maketh the apples. So faith firſt maketh the perſon, which afterwards bringeth forth works. Therfore to doe the law without faith, is to make the apples of wood & earth without the tree: which is not to make apples, but meere fantaſies.In diuine matters the doer is framed through faith before there be any deedes. Contrariwiſe, if the tree be made, that is to ſay, the perſon or doer, which is made through faith in Chriſt, works will follow. For the doer muſt needes be before the things which are done, and not the things which are done before the doer. The doer then is not ſo called of the things that are done, but of the things that are to be done.The godly are not made righteous by doing righteous things. For Chriſtians are not made righteous in doinge righteous thinges, but being now made righteous by faith in Chriſt, they doe righteous things. In politike matters it commeth ſo to paſſe, that the doer or worker is made of the thinges which are wrought, as a mā in playing the carpenter becometh a carpenter: but in diuine matters the workers are not made of the workes going before, but the perſons made and framed already by faith which is in Chriſt, are now become doers & workers. Of ſuch ſpeaketh Paule when he ſaith: The doers of the lavv shalbe iuſtified, that is,Rom. 2.13. ſhalbe counted righteous. Yea,The doctrine of the Scholemen or Sophiſtes. the very Sophiſters and popiſh Scholemen are compelled to confeſſe, and ſo they teach alſo, that a morall worke outwardly done, if it be not done with a pure heart, a good will, and true intent, it is but hypocriſie. And hereof cometh the prouerbe among the Germaines: Such a cowle couereth many a knaue. For the vileſt and the wickedſt knaue in the world may counterfeit the ſame works that a godly man worketh by faith. Iudas did the ſame workes that the other Apoſtles did. What fault was there in the works of Iudas, ſeing he did the ſelfe ſame workes that the other Apoſtles did? Here marke what the Sophiſter aunſwereth out of his morall Philoſophie. Although he did the ſelfe ſame works (ſaith he) which the other Apoſtles did, notwithſtanding, becauſe the perſon was reprobate, & the iudgemēt of reaſon peruerſe, therefore his workes were hypocriticall and not true, as were the workes of the other Apoſtles, how like ſoeuer they ſeemed to be in outward ſhewe. Wherfore they them ſelues are conſtrained to graunt that in politike and externall matters workes doe not iuſtifie vnleſſe there be ioyned withall an vpright heart, will, and iudgement.In policie the vvorke is not iudged to be good, except it be done vvith a good vvill much more in Diuinitie. Howe much more are they compelled to confeſſe the ſame in ſpirituall matters, where, before all things, there muſt be a knowledge of God and faith which may purifie the hearte? They walke therefore in workes and in the righteouſnes of the law, as Iudas did in the works of the Apoſtles: not vnderſtanding what they ſay or what they affirme. And although Paule ſaith plainely euery where that the law iuſtifieth not,The effectes of the lavv. but cauſeth wrath, vttereth ſinne, reueileth the indignation and iudgement of God, and threateneth euerlaſting death: yet notwithſtanding reading theſe things they ſee them not, much leſſe doe they vnderſtand them. Therefore they deſerue not to be called hypocrites, but viſours and ſhadowes of diſguiſed hypocrites, moſte miſerably bewitched in that they dreame that they are made righteous by the workes of the lawe. Wherefore (as I haue ſaid) this worde [Doer of the lavv] as they define it, is an imagined terme, a very monſter, and no where to be founde. Wherefore, when Paule proueth this place: VVhoſoeuer are are of the vvorks of the lavv are vnder the curſe,Galath. 3. by this ſentence of Moiſes: Curſed is euery one that abideth not in all that is vvrytten in this booke: he proueth not one contrary by an other, as at the firſt ſight it may appeare, but he proueth it rightly and in true order. For Moiſes meaneth and teacheth the ſelfe ſame thing that Paule doth, when he ſayeth: Curſed is euery one vvhich shall not doe all &c. But no man doeth them: therfore whoſoeuer are of the workes of the lawe keepe not the lawe. If they keepe it not, they are vnder the curſe. But ſeeing there be two ſortes of men that are doers of the lawe (as before I haue ſayde,) true doers and hypocrites, the true doers muſt be ſeperated from the hypocrites. The true doers of the lawe are they which through Faith are the good tree before the fruite, doers and workers before the works. Of theſe ſpeaketh Moiſes alſo: and except they be ſuch, they are vnder the Curſe. But the hypocrites are not of this ſorte: for they haue this opinion, that they will obtaine righteouſnes through their workes, and thereby make the perſon iuſt and acceptable. For thus they thinke: We that are ſinners and vnrighteous, will be made righteous. Howe ſhall that be? By good woorkes. Therefore they doe euen like as a fooliſh builder which goeth about of the rouffe to make the foundation: of the fruites to make the tree. For when they ſeeke to be iuſtified by woorkes, of the woorkes they would make the worker, which is directly againſt Moiſes, which maketh ſuch a worker ſubiect to the curſe as well as Paule doth. Therefore whiles they goe about to doe the lawe, they not onely doe it not, but alſo denie (as I haue ſayd) the firſt commaundement,The vvickednes and error of hypocrites. the promiſes of God, the promiſed Bleſſing of Abraham: they renounce Faith, and they goe about to make them ſelues bleſſed by their owne workes: that is to ſay, to make them ſelues righteous, to deliuer them ſelues from ſinne and death, to ouercome the Deuill, and by violence to lay holde vppon the kingdome of heauen. And this is plainly to renounce God, and to ſet them ſelues in the place of God. For all theſe are the workes of the diuine Maieſtie alone, and not of any creature either in heauen or in earth. Hereupon Paule was able eaſily to foreſhewe out of the firſt commaundement, the abhominations that were to come, which Antichriſt ſhould bring into the Church. For all they which teach that any other worſhippe is neceſſary to ſaluation,The vvorship of the firſt cō maundement. then that which God requireth of vs by the firſt commaundement, which is the feare of God, Faith and the loue of God, are plaine Antichriſtes and ſet them ſelues in the place of God. That ſuch ſhould come, Chriſte him ſelfe foretolde, when he ſayeth in the xxiiii. Chapter of Mathew: Many shall come in my name, ſaying: I am Chriſt. Math. 24.5. So we alſo at this day may boldely and eaſily pronounce, that who ſoeuer ſeeketh righteouſnes by workes without faith,The godly iudge al thīgs. denieth God and maketh him ſelfe God. For thus he thinketh: If I doe this worke, I ſhall be righteous, I ſhall be a conquerer of ſinne, death, the Deuill, the wrath of God, and of hell, and ſhall obtaine life euerlaſting. And what is this els (I pray you) but to chalenge that worke vnto him ſelfe which doth belong to God alone, and to ſhew in deede that he him ſelfe is God? Therefore it is an eaſie matter for vs to propheſie, and moſt certainely to Iudge of all thoſe which are without faith, that they are not onely Idolaters, but very Idols, which denie God and ſet them ſelues in the place of God. Vpon the ſame grounde Peter alſo prophecieth when he ſaith:2. Pet. 2.1.[illegible: 1 letter]. There shalbe amongeſt you falſe teachers, vvhich priuely shall bringe in damnable hereſies, and shall denie the Lorde &c. and make marchandiſe of the people. And in the olde teſtament all the propheſies againſt Idolatry ſprang out of the firſt commaundement. For all the wicked kings and Prophetes, with all the vnfaithfull people, did nothing els but that which the Pope and all hypocrites alwaies doe. They, contemning the firſt commaundement and worſhip appointed of God, and deſpiſing the promiſe of Abrahams ſeede, euen that ſeede in whom all nations ſhould be bleſſed and ſanctified, ordained a wicked worſhippe cleane contrary to the worde of God, and ſaide: With this worſhip will we ſerue God and ſet out his praiſe,Exod. 32.4. The tvvo golden calues of Ieroboam. 1. Kings. 12.28. which hath brought vs out of the land of Egypt. So Ieroboam made two golden calues and ſaide: Beholde thy Gods, O Iſraell, vvhich brought thee out of the land of Egypt. This he ſaide of the true God which had redeemed Iſraell, and yet both he and all the people were Idolaters: For they worſhipped God contrary to the firſt commaundement. They onely regarded the worke: which being done, they counted them ſelues righteous before God. And what was this els, but to deny God him ſelfe, whom they confeſſed with their mouth and ſaide that he had brought them out of the lande of Egypt. Paule ſpeaketh of ſuch Idolaters when he ſaith:Rom. [illegible: 1 letter]. They confeſſe that they knovv God, but in their deedes they denie him. Wherfore all hypocrites & idolaters goe about to doe thoſe workes which do properly pertaine to the diuine maieſtie, & doe belong to Chriſt onely and alone.Hypocrites go about to doe that thing vvhich belongeth onely to Chriſte. In deede they ſay not in plaine wordes, I am God, I am Chriſt: and yet in very deede they proudly chalenge vnto themſelues the Diuinitie & office of Chriſt, and therfore it is as much in effect as if they ſayd: I am Chriſt, I am a Sauiour, not onely of my ſelfe,The doctrine of the Monks. but alſo of others. This the Monkes haue not onely taught, but alſo haue made the whole world to beleeue: to wit, that they are able, not onely to make them ſelues righteous thorowe their hypocriticall holines,The Pope chalengeth a Diuinitie or Diuine povver as vvel as god himſelfe. but alſo others vnto whom they cōmunicate the ſame: whereas notwithſtanding it is the proper and onely office of Chriſt to iuſtifie the ſinner. The Pope in like manner, by publiſhing and ſpreading his diuinitie throughout the whole world, hath denied and vtterly buried the office and Diuinitie of Chriſt. The vſe of the doctrine of faith,It is expedient that theſe things ſhould be well taught and well weyed, for therby we may learne to iudge of the whole Chriſtian doctrine, and ye life of mā: alſo to confirme mens conſciences: to vnderſtād all propheſies and all the holy ſcriptures, and rightly to iudge of all other things. He that knoweth all theſe things rightly, may certainly iudge that the Pope is Antichriſt,The Pope is Antichriſt. becauſe he teacheth a farre other maner of worſhip then the firſt table ſetteth out. He may perfectly know and vnderſtand, what it is to denie God, to denie Chriſt, and what Chriſt meaneth when he ſayth:Math. 24.5. Many shall come in my name, ſaying,2. Theſ. 2.4. Math. 24.15. Mar. 13.14. Luc. 22.20. Dan. 9.27. I am Chriſte: What it is to be againſt God, and to be lifted vp aboue all that is called God, or that is vvorshipped: What it ſignifieth that Antichriſt ſitteth in the temple of God, shevving himſelfe as God: What it is to ſee the abhomination of deſolation ſtanding in the holy place &c. VVhat a miſcheuous thing hypocriſie is.Nowe, hereof ſpring all theſe miſchiefes, that this curſed hypocriſie will not be made righteous by the diuine Bleſſing, nor created a new of God the creatour. It will in no wiſe be a patient, or ſuffer any thing to be wrought in her: but will needes be altogether an agent, and worke thoſe things which ſhe ſhould ſuffer God to worke in her and receaue of him. Therfore ſhe maketh her ſelfe a creator and a iuſtifier through her owne works,Euery meritemōger is both the matter & the vvorke, or the vvorke & the vvorkeman. deſpiſing the Bleſſing promiſed and geuen to Abraham and to his beleeuing Children: So that euery hypocrite is bothe the matter and the worke (although this be againſt Philoſophie, for one and the ſelfe ſame thing can not worke vpon it ſelfe): the matter becauſe he is a ſinner: the worker, becauſe he putteth on a cowle, or chooſeth ſome other worke through which he hopeth to deſerue grace, and to ſaue him ſelfe and others: therefore he is both the creature and the creator. Wherfore no man can expreſſe with words, how execrable and horrible it is, to ſeeke righteouſnes in the lawe or by workes, without the Bleſſing. For it is the Abhomination ſtanding in the holy place, which denieth God, and ſetteth vppe the creature in the place of the creatour. The Doers therfore of the law are not the hypocrites, doing the law outwardly: but the true beleeuers, who receauing the holy ghoſt,The true doers of the lavve. doe fulfill the lawe, that is to ſay, they loue God and their neighbour. So that a true Doer of the lawe is to be vnderſtand, not in reſpecte of the workes which he worketh: but in reſpect of the perſon regenerate nowe by Faith. For according to the Goſpel, they that are made righteous doe righteous things, but according to Philoſophie it is not ſo: but contrariwiſe they that doe righteous things are made righteous. Therfore we being iuſtified by Faith do good workes, through which (as it is ſayd .2. Pet. 1.) our calling and election is cōfirmed,2. Pet. 1.1[illegible: 1 letter]. and from day to day is made more ſure. But becauſe we haue but onely the firſt fruites of the ſpirite, and haue not as yet the tenthes, and ye remnaunts of ſinne doe ſtill remaine in vs: therfore we doe not the lawe perfectly.The godly do not the lavve perfectly. But this imperfection is not imputed vnto vs which doe beleeue in Chriſt, who was promiſed to Abraham, and hath bleſſed vs. For we are nouriſhed and tenderly cheriſhed in the meane ſeaſon for Chriſtes ſake, in the lappe of Gods long ſufferance. We are that woūded man, which fell into the handes of theeues,Luc. 10.30.31.32.33. &c. whoſe woundes the Samaritan bound vp, pouring in oyle and wine, and afterwardes laying him vpon his beaſt, he brought him into the Inne, and made prouiſion for him, and departing, commended him to the hoſte, ſaying: Take care of him. And thus we in the meane time are cheriſhed as it were in an Inne, vntill the Lord put to his hand the ſecond time (as Eſay ſayeth) that he may deliuer vs. Wherfore the ſentence of Moiſes: Curſed is euery one that abideth not in all the things that are vvritten in this booke, is not contrary to Paule, who pronounceth all them to be accurſed which are of the workes of the lawe.VVhat a Doer of the lavve Moiſes requireth. Exod. 34.7.8.9. Pſal. 143.2. For Moiſes requireth ſuch a Doer as may do the lawe perfectly. But where ſhall we haue him? No where. For Moiſes himſelfe confeſſeth that he is not ſuch a one: for he ſayth, Exod. 34. That none is innocēt before God. And Dauid ſayth: Lord enter not into iudgement vvith thy ſeruaunt, for no flesh is righteous in thy thy ſight. Rom. 5.[illegible: 2 letters]. And Paule ſayeth: For vvhat I vvould, that doe I not: but vvhat I hate, that doe I. Wherefore Moiſes together with Paule doth neceſſarily driue vs to Chriſte, through whom we be made Doers of the lawe, and are not accompted giltie of any tranſgreſſion. Howe ſo? Firſt by forgeuenes of ſinnes & imputation of righteouſnes, becauſe of our Faith in Chriſt. Secondly by the gift of God & the holy Ghoſt, which bringeth forth a newe life and newe motions in vs, ſo that we may alſo doe the lawe effectually. Nowe, that which is not done, is pardoned for Chriſtes ſake.That vve are made Doers of the lavve throughe Chriſte. And moreouer, what ſinne ſo euer is lefte in vs, is not imputed. So Moiſes agreeth with Paule, and meaneth the ſelfe ſame thing that he doth, when he ſayeth: Curſed is euery one that abideth not. &c. For he ſayeth that they doe not the law, becauſe they would make them ſelues righteous by workes, and concludeth with Paule that they are vnder the Curſe. Therfore Moiſes requireth true Doers of the law which are of Faith, euen as Paule condemneth thoſe which are not true doers of ye law, that is to ſay, which are not of faith. Heerein is no repugnance, that Moiſes ſpake negatiuely and Paule affirmatiuely, ſo that ye define rightly what is meant by this worde Doe. So, both ſentences are true, to witte, that all are accurſed vvhich abide not in all that is vvrytten in this boke: And, that all they are accurſed, vvhich are of the vvorkes of the lavve. An Aunſwere to thoſe argumentes which the aduerſaries alleage against the doctrine and righteouſnes of Faith. Seeing this place offereth vnto vs occaſion, we muſt ſay ſomething as touching the arguments which our aduerſaries doe obiect againſt the doctrine of Faith,The propoſition. which is: That vve are made righteous by Faith alone. There are many places bothe in the olde Teſtament and in the newe as concerning workes and rewardes of works,Places of the lavve and vvorke. which our aduerſaries doe alleage, and thinke them ſelues able thereby vtterly to ouerthrowe the doctrine of Faith which we teach and maintaine. Therefore we muſt be well furniſhed and armed, that we may be able not onely to inſtruct our brethren, but alſo to aunſwer the obiections of our aduerſaries. The Schoolemen and all ſuch as vnderſtand not the Article of Iuſtification, doe knowe no other righteouſnes then the ciuile righteouſnes and the righteouſnes of the lawe,The righteouſnes of the lavv vvas alſo knovven to the heathen. which after a ſorte the Gentiles alſo doe know. Therfore they borrow certaine words out of the lawe & morall Philoſophie, as [to Doe, to Worke], and ſuch like, and they applie the ſame vnto ſpirituall matters: wherein they deale moſt peruerſly and wickedly. We muſt take good heede that we make a difference betweene Chriſtian Diuinitie and humane Philoſophie. The Schoolemen them ſelues graunt and teach, that in ye order of nature, Being goeth before Working, for naturally the tree is before ye fruite. Againe, they graunt yt a worke morally wrought, is not good except there be firſt a right iudgement of reaſon, and a good will or a good intent. So then they wil haue a right iudgement of reaſon, and a good intent to goe before the work, that is to ſay, they make the perſon morally righteous before the worke. Cōtrariwiſe in Diuinitie and in ſpiritual matters, where they ought moſt of all ſo to doe, ſuch dull and ſenſeles aſſes they are that they peruert and turne all quite contrary, placing the worke before right reaſon and the good intent. Wherfore, this word Doing is one thing in nature,To doe naturally, morally, and ſpiritually. an other in moral Philoſophy, & an other in Diuinitie. In nature ye tree muſt be firſt, and then the fruite. In moral Philoſophie Doing requireth a good entent & ſound reaſon to worke wel, to goe before:Morall Philoſophie. and here all the Philoſophers ſtay & go no further. Therfore ye Diuines ſay, yt moral Philoſophie hath not God for ye obiect, & final cauſe. For Ariſtotle, a Sadduce, or a mā of any ciuile honeſty, calleth this a right reaſon, & a good intēt, if he ſeeke the publike cōmoditie of ye cōmon wealth, & the quietnes & honeſtie therof. A Philoſopher or Lawworker aſcēdeth no higher. He thinketh not through right reaſon & a good intent to obtaine remiſſion of ſinnes & euerlaſting life, as ye Sophiſter or ye Monke doth. Therfore the heathen Philoſopher is much better thē ſuch an hypocrite. For he abideth wtin his limites, hauing only conſideration of the honeſtie and tranquillitie of the cōmon wealth, not mingling heauenly and earthly things together. Cōtrariwiſe yt Sophiſter imagineth that God regardeth his good intent and workes. Therefore he mingleth earthly and heauenly things together, and polluteth the name of God. And this imagination, he learneth out of morall Philoſophie, ſauing that he abuſeth it much worſe then the Heathen man doth. We therfore yt be Chriſtiās,The popishe Schoolemen thinke a right iudgement of reaſon, and a good intent vvithout faith to be ſufficient to commend the vvorke. muſt riſe vp higher then nature & Philophie wt this word Doing, ſo yt now it muſt be made altogether new, ioyned wt a right iudgemēt of reaſon, & a good wil or good intent, not morally, but diuinely: which is, yt I know & beleue by the word of the goſpel, that God hath ſent his ſonne into ye world to redeeme vs frō ſinne & death. Here Doing is a new thīg vnknown to reaſō, to Philoſophers, to Lawworkers, & vnto al men: For it is a wiſedō hidden in a myſterie. Therfore in Diuinitie ye work neceſſarily requireth faith goīg before. Hovve vve muſt aunſvver vnto our aduerſaries, vrging theſe tearmes of Doing and vvorking.Therefore, when our aduerſaries doe alleage againſt vs the ſentences of the Scripture touching the lawe and works, where mention is made of Working and Doing, thou muſt aunſwer them, yt they are termes pertaining to Diuinitie, and not to naturall or morall things. If they be applied to naturall or morall things, they muſt be taken in their own ſignification. But if they be applied to matters of Diuinitie, they muſt include ſuch a right reaſon and good will, as is incomprehē ſible to mans reaſon. Wherefore Doing in diuinitie muſt be alwaies vnderſtande of a faithfull Doing.To doe in diuinitie, vvhat it is. So yt this faithfull Doing is altogether as it were a newe kingdom, ſeparate from the naturall or morall Doing. Therefore, when we that are Diuines ſpeake of Doing, we muſt needes ſpeake of that faithfull Doing: for in Diuinitie we haue no other right reaſon, and good wil or intent, beſides Faith. Heb. 11.[illegible: 1 letter]2. Sa. 17.34.35.36 A rule to be obſerued as touching thoſe places vvhich ſpeake of vvorkes.This rule is wel obſerued in the .11. chap. to the Hebrues. There are recited diuers and many workes of the Saincts out of the holy Scripture. As of Dauid who killed a Lion and a Beare, and ſlew Goliath. There the Sophiſter or Schooleman, that fooliſh Aſſe, looketh vpon nothing elſe but the outward appearaunce of the worke, as doth the Oxe vpon a newe gate. But this worke of Dauid muſt be ſo loked into, that firſt thou doe conſider what manner of perſon Dauid was, before he did this work: Then thou ſhalt ſee that he was ſuch a perſon, whoſe heart truſted in the Lord God of Iſraell, as the text hath plainly.1. Sam. 17.37. The Lord that deliuered me out of the pavve of the Lion, and out of the pavve of the Beare, he vvill deliuer me out of the hande of this Philiſtian. 45. Moreouer: Thou comeſt to me vvith a ſvvorde, and vvith a ſpeare, and vvith a shielde: but I come to thee in the name of the Lord of hoſtes, the God of the hoſte of Iſrael, vpon vvhom thou haſt railed this day. 46. This day shall the Lord cloſe thee in my hande, and I shall ſmite thee, and take thine head from thee. &c: Becauſe the Lord ſaueth not vvith ſvvord nor ſpeare (for the battle is the Lordes) and he vvill geue you into oure handes. 47. The vvorke of Dauid is a faithfull vvorke. You ſee then that he was a righteous man, accepted of God, ſtrong and conſtante in Faith before he did this worke. This Doing of Dauid therefore, is not a naturall or morall Doing, but a faithfull Doing. Geneſ. 5.24. Heb. 11.4. The ſacrifice of Abell and Caine. Genſ. 4.3.4.5.So it is ſayd of Abell in the ſame Epiſtle: that through Faith he offred vp a better ſacrifice vnto God then Caine. If ye Schoolemē fall into this place as it is read in Geneſis (where it is ſimplie ſet out, how yt both Caine & Abell offred vp their gifts, and yt the Lord had reſpect vnto Abell and his offrings) by and by they take hold of theſe wordes. They offred their oblations vnto the Lord. The Lord had reſpect to the offerings of Abell, and crie out, ſaying: Here ye ſee that God had reſpect to offrings: therfore workes doe iuſtifie. So that theſe filthie ſwine doe thinke that righteouſnes is but a morall thing, onely beholding the viſour or outward ſhewe of the worke, and not the heart of him that doth the worke:The viſour of the vvork is not to be regarded, but the hearte of the vvorker i[illegible: 1 letter] to be conſidered. whereas notwithſtanding euen in Philoſophie they are conſtrained, not to looke vpon the bare worke, but the good will of the worker. But here they ſtande altogether vpon theſe wordes: They offred vp giftes: The Lord had reſpect vnto Habel and to his offrings, and ſee not that the text ſayth plainly in Geneſis, that the Lord had reſpect firſt to the perſon of Habel, which pleaſed the Lord becauſe of his Faith, and afterwardes to his offrings. Therfore in Diuinitie we ſpeake of faithfull workes, ſacrifices, oblations and giftes, that is to ſay, which are offred vp and done in Faith,Hebr. 11. Verſe. 4. Verse 5. Verſe. [illegible: 1 letter]. as the Epiſtle to the Hebrewes declareth, ſaying: Through Faith Habel offered vp a better ſacrifice: Through Faith Enoch vvas taken avvay: Through Faith Abraham obeyed God, &c. We haue here then a rule ſet forth in the .11. to the Hebrewes,A rule. how we ſhould ſimply anſwer to the argumentes obiected of the aduerſaries as touching the law and workes, that is to ſay: this or that man did this or ye worke in Faith. And by this meanes thou geueſt a ſolution to all their arguments, and ſo ſtoppeſt their mouthes, that they can haue nothing to replie againe. Hereby it appeareth manifeſtly that in Diuinitie & diuine matters, the worke is nothing worth without Faith,The vvorke is nothīg vvorth vvithout faith Hebr. 11.6. but thou muſt needes haue Faith before thou begin to worke. For vvithout Faith it is impoſſible to pleaſe God: but he that will come vnto God, muſt beleeue. Therfore in the Epiſtle to the Hebrewes it is ſayd that the ſacrifice of Habel was better then the ſacrifice of Caine, becauſe he beleeued:Heb. 4. Therfore the worke or the ſacrifice of Habel was Faithfull.Abels ſacrifice vvas faithful and Caines vnfaithfull. Contrariwiſe in Caine, becauſe he was wicked and an hypocrite, there was no Faith or truſt of Gods grace and fauour, but mere preſumption of his owne righteouſnes, and therfore his worke, wherby he went about to pleaſe God, was hypocriticall and vnfaithfull. Wherefore the aduerſaries them ſelues are compelled to graunt that in all the workes of the Sainctes, Faith is preſuppoſed, for the which their workes doe pleaſe God, and are accepted of him. Therfore in Diuinitie there is a newe Doing, cleane contrary to the morall Doing. Moreouer, we are wont alſo to diſtinguiſh Faith after this ſort,The ſcripture ſome time ſpeaketh of faith vvithout vvorks, and ſome time of faith vvith vvorkes. that Faith is ſometime taken without the worke, ſometime with the worke. For like as an artificer ſpeaketh diuerſly of the matter whervpon he worketh, and likewiſe a Gardiner of the tree being either barren or frutefull: euen ſo the holy Ghoſt ſpeaketh diuerſly of Faith in the Scripture: ſometime of an abſolute Faith: ſometime of a compound, or (as a man would ſay) an incarnate Faith. Nowe, an abſolute Faith is this, when the Scripture ſpeaketh abſolutely of iuſtification or of the iuſtified, as is to be ſeene in the Epiſtles to the Romaines & to the Galathians. But when the Scripture ſpeaketh of rewardes and workes, then it ſpeaketh of the compounde or incarnate faith. We will rehearſe ſome exāples of this Faith: As, Faith vvhich vvorketh by loue. Galat. 5.6. Doe this, and thou shalt liue. If thou vvilt enter into life, keepe the commaundementes. He that shall doe theſe, shall liue in them. Decline from euill, and doe that vvhich is good. In theſe & ſuch like places (as there are many like in the holy Scriptures) where mētion is made of Doing,Doe this and thou shalt liue. the Scripture alwayes ſpeaketh of Faithfull Doing. As when it ſayeth: Doe this and thou shalt liue, it meaneth thus: See firſt that thou be faithful, that thou haueTheſe termes the Papiſtes vſe, and ſet them in the place of faith. a right reaſon and a good will, that is to ſay, Faith in Chriſt: when thou haſt this Faith,, worke on a Gods bleſſing. What maruell is it then, if rewardes be promiſed to this incarnate Faith: that is to ſay, to the working faith, as was the faith of Abel, or to faithfull works? And why ſhould not ye holy Scripture thus ſpeake diuerſly of faith,The ſcripture ſometime ſpeaketh of one nature in Chriſt, ſometime of both. when it ſpeaketh diuers wayes of Chriſt as he is God and man: that is to ſay, ſometime of his whole perſon, ſometime of his two natures a parte, either of his diuine or of his humaine nature? If it ſpeake of the natures apart, it ſpeaketh of Chriſt abſolutely: but if it ſpeake of ye diuine nature vnited in one perſon to the humaine nature, then it ſpeaketh of Chriſt compound and incarnate. There is a commō rule among the Schoolemen of the cōmunication of the proprieties,A rule of the communication of the proprieties, called commanicatio Idiomatum. Luc. 2.10. when the proprieties belōging to the diuinitie of Chriſt, are attributed to ye humanitie: which we may ſee euery where in the Scriptures. As Luke. 2. the Angel calleth ye infant borne of the virgine Marie, the Sauiour of men, and the vniuerſall Lord both of the Angels & men. And chap. 1. Luc. 1.22. the Sonne of God. Herevpō I may truely ſay, that that infant which lay in the maūger, & in ye lappe of the virgine, created heauen & earth, and yt he is Lord of the Angels. Here I ſpeake in dede of a man: but man in this propoſition is a new word, & (as the Scholemen them ſelues do graūt) it is referred to ye diuinitie,The mā Chriſt created all things. yt is to ſay: This god which is made mā, hath created al things. Creation is attributed onely to the diuinitie of Chriſt: for ye humanitie doth not create, & yet notwtſtāding it is very wel ſaid, mā created, becauſe ye diuinitie, which only createth, is incarnate with the humanitie, and therfore the humanitie together with the diuinitie, is partaker of the ſame proprieties. Wherefore it is wel & godly ſaid: This man Ieſus Chriſt brought Iſrael out of Egypt, ſtroke Pharao, & wrought all ye wonders from ye beginning of ye world. Therfore when the Scripture ſaith:If thou vvilt enter into life &c. If thou vvilt enter into life keepe the commaundemēts of God: Do this and thou shalt liue. &c. Firſt we muſt ſee of what manner of keeping and Doing he ſpeaketh. For in theſe and ſuch like places (as I haue ſaid) he ſpeaketh of a compound faith, and not of a naked and ſimple faith. And the meaning of this place: Do this and thou shalt liue, is this. Thou ſhalt liue becauſe of this faithful Doing, or this Doing ſhall geue vnto thee life, becauſe of thy faith alone. After this manner iuſtification is attributed to faith alone, as creation is to the diuinitie. And yet notwithſtanding as it is truly ſaide: Ieſus the ſonne of Marie created all thinges, ſo alſo iuſtification is attributed to the incarnate faith, or to the faithfull Doing. Therefore we muſt in no wiſe thinke with the Sophiſters and Hypocrites, that workes doe abſolutely iuſtifie, and that rewardes are promiſed to morall workes, but to faithfull workes onely. Let vs therefore ſuffer the holy Ghoſt to ſpeake as he doth in the Scriptures, either of naked, ſimple, & abſolute faith,Faith ſimple, Faith compound. or of compound and incarnate faith. All thinges which are attributed to workes doe properly belong vnto faith. For workes muſt not be looked vpon morally, but faithfully and with a ſpirituall eie. Faith is the diuinitie of workes, and is ſo ſpread throughout the workes of the faithfull, as is the diuinitie throughout the humanitie of Chriſt. Faith therefore (if I may ſo ſay) is Fac totum is that vvhich is all in all, and doth all alone. Fac totū in faithful works. Abraham is called faithfull, becauſe faith is ſpread throughout the whole perſon of Abraham, ſo that beholding him working, I ſee nothing of the carnall Abraham or of the working Abraham, but of the beleuing Abraham. Wherfore when thou readeſt in the Scriptures, of the Fathers,The places of vvorkes mentioned in the ſcriptures muſt be expounded as the Epiſtle to the Hebrevves expoundeth them. Ebr. 11.33. Verſe. 35. Prophetes and Kings, how they wrought righteouſnes, raiſed vp the deade, ouercame kingdomes, thou muſt remember that theſe and ſuch like ſayinges are to be expounded as the Epiſtle to the Hebrewes expoundeth them, that is: By faith they vvrought righteouſnes, by faith they raiſed vp the deade, by faith they ſubdued Kinges and kingedomes. So that faith incorporateth the worke and geueth it his perfection. And this the aduerſaries, if they be wel in their wittes, can not denye, neyther haue they any thinge to ſaye or obiecte againſte it. In deede they can cry out that the ſcripture ſpeaketh oftentimes of doing and walking. And we alwaies aunſwer them againe, yt it ſpeaketh alſo of faithful Doing. For firſt reaſon muſt be lightened by faith, before it can worke. Now, when it hath a true opinion and knowledge of God, then is the worke incarnate and incorporate into it: ſo that what ſoeuer is attributed to faith, is afterwardes attributed to works alſo, but yet becauſe of faith onely and alone. The difference betvvene morall doing and ſpirituall doing.Wherfore in reading of the Scriptures we muſt learn to put a difference betwene the true and the hypocriticall, the morall and the ſpiritual Doing of the law. So ſhall we be able to declare the true meaning of all thoſe places which ſeeme to maintaine the righteouſnes of works. Now, the true Doing of the law is a faithfull and a ſpirituall Doing, which he hath not that ſeeketh righteouſnes by works. Therfore euery Doer of the law and euery holy morall worker is accurſed. For he walketh in the preſumption of his owne righteouſnes againſt God, whiles he wil be iuſtified by mans free wil & reaſon, & ſo in doing of the law he doth it not. And this, according to Paule, is to be vnder ye workes of the law, that is to ſay, that hypocrites do the law, and yet in doing it,Hypocrites doe many things, but vvithout faith. they do it not: for they vnderſtād this word Doing according to the literal ſenſe of ye law, which in true Chriſtian diuinitie is nothing worth. In deede they worke many things, but in ye preſumptiō of their owne righteouſnes, and without the knowledge of God and faith, as ye Phariſe did Luke. 18. and as Paule did before his conuerſion: therfore they are blind and miſerably erre, and ſo remaine vnder the Curſe. Wherefore againe I admoniſh you, that ſuch ſentences as the aduerſaries doe alledge out of the ſcriptures concerning workes and rewards therof, muſt be ſpiritually expounded. As if they alledge this ſentence out of Daniel .4. Dan. 4.2[illegible: 1 letter]. chap. Redeeme thy ſinnes by almes deedes, thou muſt not here expounde theſe wordes after the morall ſenſe, but after the meaning of the Goſpell. So ſhall thou ſee that this word Redeme ſignifieth no moral but a ſpirituall Doing, that is to ſay, it comprehēdeth faith. For in the Scriptures the worke (as I haue ſaid) requireth alſo a good will and right iudgement of reaſon to goe before, not morall as they would haue it, but diuine and ſpirituall, which is faith.The Papiſtes learne their diuinitie out of Ariſtotle an heathen Philoſopher. By this meanes thou ſhalt be able to ſtoppe the mouthes of theſe peuiſh Sophiſters. For they them ſelues are compelled to graunt, and ſo they teach alſo out of Ariſtotle, that euery good worke procedeth out of mans choiſe or free will. If this be true in Philoſophie, much more muſt this good will and righte iudgement of reaſon guided by faith, goe before the worke in Diuinitie and diuine matters. And this doe all wordes of the imperatiue mode, that is, all ſuch wordes as are commaūding, ſignifie in the Scriptures: & all ſuch words alſo as teach the lawe, as the Epiſtle to the Hebrewes doth plainly declare: By Faith Abel offred. &c. Now,A generall aū ſvver to al the argumentes of the aduerſaries. admit the caſe that this ſolution is not ſufficient (although it be in deede moſt ſure and certaine): yet notwithſtanding let this be the argument of all arguments, and the principall mirrour of Chriſtians to beholde, againſt all the tentations and obiections, not onely of the aduerſaries, but alſo of the Deuill him ſelfe:The argument of all arguments moſt ſtrong and mighty, to holde fall the head Chriſt. namely to apprehend and to holde faſt the head, which is Chriſt. Moreouer, admitte that the Sophiſters being more craftie and ſubtill then I, ſhould ſo ſnare and entangle me with their arguments, which they bring for the maintenaunce of workes againſt Faith, that I ſhould knowe no way how to wynde my ſelfe out (which notwithſtanding is impoſſible for them to doe), yet wil I rather geue reuerence and credite to Chriſt alone, then be perſwaded wt all the places they are able to alledge for ye eſtabliſhing of ye righteouſnes of works againſt the docrine of Faith. Wherfore, they muſt be ſimply and plainly aunſwered after this māner: Here is Chriſt, there are the teſtimonies of the Scripture touching the law and works. Now, Chriſt is the Lord of the Scripture and of all works. He alſo is Lord of heauen, the earth, the Saboth, the temple, righteouſnes, life, wrath, ſinne, death, & generally of all things whatſoeuer. Galat. [illegible: 1 letter].3. Chriſt vvas made a curſe for vs. And Paule his Apoſtle ſheweth that he was made ſinne and became accurſed for me. I heare then that I coulde by no other meanes be deliuered from my ſinne, my death and my malediction, but by his death and bloudſheeding. Wherefore I conclude that it properly appertained to Chriſt him ſelfe to ouercome my ſinne, death, and malediction in his owne body, and not to the workes of the law or mine owne workes. And herevnto reaſon is conſtrained to agree, and ſay: that Chriſte is not the worke of the lawe, or my worke:Circumciſion is not the death of Chriſt. that his bloud and death is not circumciſion, the obſeruation of the ceremonies of the lawe, and much leſſe a Monkes cowle, a ſhauen crowne, abſtinence, vowes, and ſuch like. Wherefore if he be the price of my redemption, if he be made ſinne and malediction that he might iuſtifie me and bleſſe me: I care not if thou bring a thouſand places of the Scripture for the righteouſnes of workes againſt the righteouſnes of Faith, and crie out neuer ſo much that the Scripture is againſt me. I haue the author and Lorde of the ſcripture with me, on whoſe ſide I will rather ſtand, then beleue all the rablemente of Lawworkers and meritemongers. Albeit it is impoſſible yt the Scripture ſhould be againſt this doctrine, vnleſſe it be among the ſenſeles and indurate hypocrites: but among the godly and ſuch as haue vnderſtanding, it geueth witneſſe for Ieſus Chriſt his Lord. See therfore how thou canſt reconcile the Scripture which thou ſayeſt is againſt my doctrine. As for me, I will ſticke to the author of the Scripture. Therefore if any man thinketh himſelfe not well able to reconcile ſuch places of the Scripture or aunſwer vnto the ſame ſufficiently,A plaine and ſimple aunſvvere to the places of ſcripture concerning vvorkes. and yet notwithſtanding is conſtrained to heare the obiections and cauillations of the aduerſaries, let him aunſwere ſimply and plainely after this ſorte: Thou ſetteſt againſt me the ſeruaunte, that is to ſay, the ſcripture, and that not wholy, neither yet the principall parte thereof, but onely certaine places as touching workes. This ſeruaunte I leaue vnto thee. But I come with the Lorde himſelfe, who is aboue the Scripture, and is made vnto me the merite and price of righteouſnes and euerlaſting life. On him I lay holde, him I ſticke to,No Iuſticiary ſeking righteouſnes by the lavv and vvorkes can vvreſt this ſolution from the faithfull. and leaue workes vnto thee: which notwithſtanding thou neuer dideſt. This ſolution neither the Deuill nor any Iuſticiary can euer wreſt from thee or ouerthrowe. Moreouer thou art in ſafetie before God: For thy hearte abideth fixed in the obiect, which is called Chriſt: who being nailed to the croſſe and accurſed, not for him ſelfe but for vs (as the text ſaith) vvas made a curſe for vs. Holde faſt this, and lay it againſt all the ſentences of the lawe and workes whatſoeuer, and ſay: doeſt thou heare this Satan? Here muſt he needes geue place, for he knoweth that Chriſte is his Lorde and maſter.

Habaeue. 2.4. Rom. 1.17. E[illegible: 1 letter]r. 10.38. Verſe. 11. And that no man is iuſtified by the lavve in the ſight of God, it is euident: For the iuſt shall liue by faith. This is an other argument grounded vpon the teſtimony of the Prophet Habacucke. And it is a ſentence of greate weight and aucthoritie, which Paule ſetteth againſt all the ſentences that ſpeake of the lawe and workes. As if he ſhould ſay: what neede we any longe diſputation? Here I bringe forth a moſte plaine teſtimonie of the Prophet, againſte the which no man can cauill: The iuſt man shall liue by faith. If he liue by faith, then he liueth not by the lawe: For the lawe is not of faith. And here Paule excludeth workes and the lawe, as things contrary to faith. The Sophiſters (as they are alwayes ready to corrupt ye ſcriptures) do wreſt and peruert this place after this manner.Hovv the Sophiſters corrupt this place: The iuſt doth liue by faith. The iuſt man doth liue by faith: that is to wirte (ſay they) by a faith which is effectuall or working, or formed and made perfect with charitie: but if it be a faith not formed with charitie, then doth it not iuſtifie. This gloſe they them ſelues haue forged, and by the ſame they doe iniurie to the wordes of the Prophet. If they did call this formed or furniſhed faith, ye true faith which the Goſpell teacheth, this their gloſe ſhould nothing at all offend me, for then faith ſhould not be ſeparated from charitie, but from the vaine opinion of faith:The differēce betvvene a true and a falſe faith. As we alſo put a difference betwene a counterfeit faith and a true faith. The counterfeit faith is that which heareth of God, of Chriſt and of all the myſteries of his incarnation and our redemption: which alſo apprehendeth & beareth away thoſe things which it heareth, yea and can talke goodly thereof, and yet there remaineth nothinge els in the hearte but a naked opinion and a ſounde of the Goſpell: which howe farre of it is from true faith, hereby it may appeare, in that it neither renueth nor changeth the hearte: it maketh not a new man, but leaueth him in the vanity of his former opinion and conuerſation: and this is a very pernicious faith. The morall philoſopher is much better, then the hypocrite hauing ſuch a faith. Wherefore, if they would make a diſtinction betwene their formed faith and a falſe or counterfeit faith (as I haue ſaid) their diſtinction ſhould not offend me. But they ſpeake of faith in ſuch ſorte, that they make charitie the forme and perfection of faith. This is to preferre charitie before faith, and to attribute righteouſnes, not to faith, but to charitie: wherefore when they doe not attribute righteouſnes to faith, but onely for charities ſake, they attribute to faith nothing at al. But the holy Ghoſt which geueth to all men both mouth & tongue, knoweth howe to ſpeake. He coulde haue ſaid,The formed faith of the Scholemen. (as the Sophiſters doe wickedly imagine): The righteous man ſhall liue by faith formed and beautified or made perfecte by charitie. But this he omitteth of purpoſe, and ſaith plainely: The righteous man liueth by faith. Let theſe doltiſh Sophiſters goe therfore, with this their wicked and peſtilent gloſe. We will ſtill hold and extoll this faith, which God himſelfe hath called faith, that is to ſay,True faith before God. a true and a certaine faith which doubteth not of God, nor of the diuine promiſes, nor of the forgeuenes of ſinnes through Chriſt, that we may dwel ſure & ſafe in this our obiect Chriſt: and may keepe ſtill before our eies the paſſion and bloud of the Mediatour and all his benefites.Faith only taketh holde of Chriſt. Now, faith alone which [illegible: 2 letters]ieth holde vpon Chriſt, is the onely meane that we ſuffer not theſe benefites to be takē out of our ſight or wreſted from vs by any meanes. Therfore, reiecting this peſtilent gloſe, we muſt vnderſtād this place of faith onely. And this Paule himſelfe declareth when he diſputeth againſt faith formed with charitie after this ſorte.

Verſe. 12: And the lavv is not of faith. The Scholemen ſay: The righteous man doth liue if his faith be formed and adorned with charitie. But contrariwiſe, Paule ſaith: The lavv is not of faith. The lavv teacheth loue. But what is the law? Is it not alſo a commaundement touching charity? yea the law commaundeth nothing els but charitie,Deut. 6.5. Mat. 22.37. Mar. 12.29. Exod. 20.6. Mat. 22.40. as we may ſee by the texte it ſelfe: Thou shalt loue the Lord thy God vvith all thy ſoule &c. Againe: shevving mercy vnto thouſands that loue him and keepe his commaundements. Alſo: In theſe tvvo commaundementes conſiſt the lavve and the Prophetes. If the lawe then that commaundeth charitie be contrary to Faith, it muſt needes follow, that charitie is not of faith. So Paule plainely confuteth that gloſe which the Sophiſters haue forged touching their formed faith, and ſpeaketh onely of faith as it is ſeparate from the law. Nowe the law being ſeparate and ſet aparte, charitie is alſo ſet aparte, with all that belongeth to the lawe, and faith onely is left which iuſtifieth and quickneth to euerlaſting life. Paule therfore reaſoneth here out of a plaine teſtimony of the Prophet: that there is none which obtaineth iuſtification and life before God,The beleuing man obtaineth righteouſnes and euerlaſting life vvith out the lavve and charitie. but the beleeuing man, who obtaineth righteouſnes and euerlaſting life without the law and without charitie, by faith alone. The reaſon is, becauſe the law is not of faith: that is, the law is not faith, or any thing belonging to faith, for it beleueth not: neither are the works of the lawe faith, nor yet of faith: therfore faith is a thing much differing from the law, like as the promiſe is a thing much differing from the law. For the promiſe is not apprehended by working, but by beleuing. Yea there is as greate a difference betwene the promiſe and the law, and conſequently betwene faith and works, as there is diſtaunce betwene heauen and earth. It is impoſſible therefore that faith ſhould be of the lawe. For faith only reſteth in the promiſe, it onely apprehendeth and knoweth God, and ſtandeth onely in receauing good things of God.The promiſe and the lavv, faith and vvorks, are ſeparate the one from the other. Contrariwiſe the law and workes conſiſt in exacting, in doing, and in geuing vnto God. As Abell offering his ſacrifice, geueth vnto God, but he beleuing, receaueth of God. Paule therefore concludeth mightely out of that place of Habacuck, that the righteous mā liueth by faith alone. For the law in no wiſe belongeth vnto faith, becauſe the lawe is not the promiſe. But faith reſteth onely vpon the promiſe.The lavv. Wherefore as there is a difference betwene the lawe and the promiſe: ſo is there alſo betwene workes and faith.Faith. And therefore that gloſe of the Scholemen is wicked and falſe, which ioyneth the law with faith, yea rather it quēcheth faith and ſetteth the law in the place of faith. And here note that Paule alwaies ſpeaketh of ſuch as would do the law morally, and not according to the Goſpell. But whatſoeuer is ſaid of good workes according to the meaning of the Goſpell, the ſame is attributed to faith alone.

Verſe. 12. But the man that shall doe thoſe things shal liue in them. I take this clauſe to be ſpoken by way of deriſion. And yet I denye not but that it may be alſo expounded morally: to wit,They that doe the lavv morally. that they which doe the law ciuilly and externally, that is, without faith, ſhal liue in it: that is to witt, they ſhall not be puniſhed, but ſhall haue corporall rewardes through it. But I vnderſtand this place generally, as I doe that ſaying of Chriſt: Doe this and thou shalt liue: ſo that a man may take it to be ſpoken in manner of a taunt or deriſion. Now, Paule here goeth about to ſhew what is the very true righteouſnes of the law and of the Goſpell.The righteouſnes of the lavv. Galat. 3.1[illegible: 1 letter]. The righteouſnes of the law is to fulfill the law according to that ſaying: He that shall doe thoſe things shall liue in them. The righteouſnes of faith is to beleue according to that ſaying: The righteous man doth liue by faith. The righteouſnes of faith. Verſe 11. The law therfore requireth that we ſhould yeeld ſomwhat vnto God. But faith requireth no works of vs, or that we ſhould geue any thing vnto God, but that we beleuing the promiſe of God, ſhould receaue of him. Therfore ye office of the law in his higheſt perfection is to worke,The office of the lavv, and the office of faith. as the office of faith is to aſſent vnto the promiſes. For faith is the faith of the promiſe, and the worke is the worke of the law. Paule therefore ſtandeth vpon this worde Doing: and that he may plainly ſhew what is the confidence of the lawe and what is the confidence of workes, he compareth the one with the other, the promiſe with the law, and faith with workes. He ſaith that of the law ther cometh nothing els but only Doing: but faith is a cleane contrary thing, namely that which receaueth and holdeth the promiſe. Fye vpon theſe Sophiſters therfore with their curſed gloſe, and with their blinde diſtinction of faith formed and vnformed. Fides formata, Fides informis, Fides acquiſita, & ſuch other, are curſed and monſtrous termes deuiſed by the Papiſtes. For theſe newe forged termes, faith formed, faith vnformed, faith gottē by mans induſtry, and ſuch like, are very monſters of the Deuil, inuented to no other ende but to deface and deſtroy the true Chriſtian doctrine and faith, to blaſpheme and to treade downe Chriſte, and to eſtabliſhe the righteouſnes of workes. In deede workes muſt follow faith, but faith muſt not be workes, or workes faith, but the limites and kingedomes both of the law or workes, and of faith muſt be rightly diſtinguiſhed the one from the other. When we beleue therefore, then doe we liue ſimply by faith in Chriſt, who is without ſinne, who is alſo our couerture, our propitiation and remiſſion of ſinnes.The office of the lavve. Contrarywiſe, when we doe the lawe, we worke in deede, but we haue not righteouſnes nor life. For the office of the law is not to make righteous and to geue life, but to ſhew forth ſinne, and to deſtroy. In deede the lawe ſaith: He that shall doe theſe thinges shall liue in them. VVhere is he that doth the lavve. But where is he which doth the lawe: that is, which loueth God with all his hearte, and his neighbour as himſelfe? Therefore no man doth the lawe, and although he goe about to doe it neuer ſo much: yet in doing it he doth it not: therefore he abideth vnder the Curſe.The office of faith. But faith worketh not, but beleueth in Chriſt the Iuſtifier. Therefore a man liueth not becauſe of his doing, but becauſe of his beleuing. But a faithfull man performeth the lawe, and that which he doth not, is forgeuen him through the remiſſion of ſinnes for Chriſtes ſake, and that which is remaining, is not imputed vnto him. Rom. 10.[illegible: 1 letter]. Paule therefore in this place and in the tenth chapter to the Romaines compareth the righteouſnes of the lawe and of faith together, where he ſaith: He that shall doe thoſe thinges shall liue in them. As though he would ſay: It were indeede a goodly matter if we could accompliſh the law: but becauſe no man doth it, we muſt flie vnto Chriſt, vvho is the ende of the lavve to righteouſnes to euery one that beleueth. Rom. 10.4. Chriſt the end of the lavv. Galat. 4.4 5. The Godly do the lavve. He vvas made vnder the lavve that he might redeeme vs that vvere vnder the lavve. Beleuing in him we receaue the holy Ghoſt, and we begin to doe the lawe: and that which we doe not, is not imputed vnto vs becauſe of our faith in Chriſt. But in the life to come we ſhall no more haue neede of faith. For then we ſhall not ſee darkely through a glaſſe (as we now doe) but we ſhall ſee face to face:1. Cor. 11.11. that is to ſay,VVhen faith hath an ond[illegible: 1 letter]. there ſhall be a moſt glorious brightnes of the eternall Maieſtie, in which we ſhall ſee God euen as he is. There ſhall be a true and a perfect knowledge and loue of God, a perfect light of reaſon and a good wil: not ſuch a morall and philoſophicall will as the popiſh Scholemen dreame of, but an heauenly, diuine and eternall will. Here in the meane time, in ſpirite by faith, we looke for the hope of righteouſnes. Contrariwiſe they that ſeeke forgeuenes of ſinnes by the lawe, and not by Chriſt, doe neuer performe the lawe, but abide vnder the Curſe. Paule therefore calleth them onely righteous,VVho they are that Paule calleth righteous. which are iuſtified through the promiſe, or through faith in the promiſe, without the lawe. Wherefore, they that are of the workes of the lawe, and will ſeeme to doe the lawe, doe it not.To doe the lavve. For the Apoſtle ſimply concludeth that all they which are of the workes of the lawe, are vnder the Curſe, vnder the which they ſhoulde not be, if they fulfilled the lawe. In deede it is true, that a man doing the workes of the law, ſhall liue in them: that is, ſhall be bleſſed: but ſuch a one can not be founde. Now, ſeeing there is a double vſe of the lawe,A double vſe of the lavve. the one politike and the other ſptrituall, he that will vnderſtande this ſentence ciuilly, may doe it after this ſorte: He that shall doe thoſe thinges shall liue in them: that is, if a man obey the magiſtrate outwardly and in the politike gouernment, he ſhall auoid puniſhment and death: For the ciuill magiſtrate hath no power ouer him. This is the politike vſe of the lawe, which ſerueth to bridle thoſe that are rude and vntractable. But Paule here ſpeaketh not of this vſe, but entreateth of this place like a Diuine: therefore there is a condition neceſſarily included. As if he ſaide: If men could keepe the lawe, they ſhould be happy. But where are they? They are not therfore Doers of the lawe, except they be firſt made righteous before and without the lawe through faith. Wherefore, when Paule curſeth and condemneth thoſe that are of the works of the law, he ſpeaketh not of ſuch as are iuſtified through faith,The imaginatiō of Ierome, vnderſtanding Paule as though he ſpake of the lavv but morally, and as it is ſeparate from faith. but of ſuch as goe about to be iuſtified by works without faith in Chriſt. This I ſay leſt any man ſhould follow the fond imagination of Ierome, who being deceaued by Origene, vnderſtoode nothing at all in Paule, but onely conſidered of him as a meere ciuill Lawyer. Hereupon he reaſoneth after this manner: The holy Patriarches, Prophetes, and Kinges were circumciſed and offered ſacrifice: therefore they obſerued the law. But it were a wicked thing to ſay, that they are vnder the Curſe: therfore all they that are of the works of the law are not vnder the Curſe. Thus he fighteth againſt Paule without all iudgement, making no difference betwene the true doers of the law iuſtified by faith, and thoſe workers which ſeeke to be iuſtified by the lawe without faith. But Paule ſpeaketh here nothing at all againſt thoſe that are iuſtified by faith, and are true doers of the law in deede, for they are not of the workes of the law: but againſte thoſe which, not onely doe not keepe the law, but alſo ſinne againſt the ſame. For the law commaundeth that we ſhould feare, loue, & worſhip God with a true faith. This they doe not,A picture of al Hypocrites. but chooſe out new kindes of worſhip and workes which were neuer commaunded of God, by which God is not pacified, but more prouoked to anger,Mat 15.9. according to that ſaying: They vvorship me in vaine vvith the commaundementes of men. Therefore they are full of impietie, rebelles againſt God, and idolaters, ſinning greuouſly againſt the firſt commaundement aboue all the reſt. Moreouer, they haue alſo wicked concupiſcence and other greate paſſions. Briefely there is no good thing in them, but that outwardly they would ſeeme to be righteous, and would haue men to thinke that they doe the law. So we alſo which are made righteous by faith, as were the Patriarches, Prophetes and all the Sainctes, are not of the works of the law as concerning the matter of iuſtification. But in that we are in the fleſh, and haue as yet the remnauntes of ſinne in vs, we are vnder the law, & yet not vnder the Curſe, becauſe the remnaunts of ſinne are not imputed vnto vs for Chriſtes ſake in whom we beleue. For the fleſh is an enemy vnto God, & that concupiſcence which yet remaineth in vs, not onely fulfilleth not the law, but alſo ſinneth againſt the ſame, rebelling againſt vs and leading vs captiue into bondage. Rom. 7. Now, if the law be not fulfilled in the Sainctes, Rom. 7.23. Remnauntes of ſinne in the Sainctes, and in the elect of God. but that many things are done in them contrary to the law, if euill concupiſcence and the remnauntes of ſinne are yet remaining in them, which doe ſo hinder them that they can not feare and loue God, they can not call vpon God with aſſured truſt, they can not praiſe God and reuerence his worde as they ſhould do: much more is this true in a man which is not yet iuſtified by faith, but is an enemy vnto God, and with all his hearte deſpiſeth and hateth the worde and worke of God. Ye ſee then that Paule ſpeaketh here of ſuch as will fulfill the law and be iuſtified thereby, although they haue not yet receaued faith, and not of the fathers and Saincts (as Ierome imagineth) which are iuſtified by faith already.

Verſe. 13. Chriſt hath redeemed vs from the the Curſe of the lavv, vvhen he vvas made a Curſe for vs. (For it is vvritten:Deut[illegible: 2 letters]. [illegible: 1 letter]1.[illegible: 1 letter]5. Curſed is euery one that hangeth on tree.) Here againe Ierome and the Schoolemen which followe him, are much troubled, and miſerably racke this moſt comfortable place, ſeeking to remoue this ignominie and reproche from Chriſt, that he ſhould be called a Curſe or execration. They ſhift of this ſentence after this manner: that Paule ſpake not here in good earneſt. And therefore they moſte wickedly affirme that the Scripture in Paule agreeth not with it ſelfe. And this they proue after this manner: The ſentence (ſaye they) of Moſes which Paule here alleadgeth, ſpeaketh not of Chriſt. Moreouer this generall clauſe [vvho ſo euer] which Paule hath, is not added in Moſes. Again Paule omitteth this word [of God] which is in Moſes. To conclude, it is euident enough, that Moſes ſpeaketh of a theefe or a malefactor, which by his euil deedes hath deſerued ye gallowes, as the Scripture plainly witneſſeth in the 21. chapter of Deuteronomy.Deut. 3[illegible: 1 letter].[illegible: 1 letter]5. Therefore they aſke this queſtion howe this ſentence may be applied to Chriſt, that he is accurſed of God and hanged vpon a tree, ſeing that he is no malefactor or theefe, but righteous and holy? This may peraduenture moue the ſimple and ignoraunt, who thinke that the Sophiſters or Scholemen ſpeake theſe things not only wittely, but religiouſly alſo, and by this meanes doe maintaine the honour and glorie of Chriſt, warning all Chriſtians to beware that they thinke not ſo wickedly of Chriſt yt he ſhould be made a Curſe, &c. Therefore let vs ſee what the meaning and purpoſe of Paule is. Paule here did well fortifie his wordes, and ſpake very aduiſedly and to the purpoſe. But here againe we muſt make a diſtinction,Chriſt bearing the curſe not for himſelfe. as the words of Paule doe plainely ſhewe. For he ſaith not, that Chriſt was made a Curſe for him ſelfe, but for vs. Therefore all the weight of the matter ſtandeth in this word, For vs. VVhat this vvorde for us importeth. For Chriſt is innocent as concerning his owne perſon, and therefore he ought not to haue bene hanged vpon a tree: but becauſe, accordinge to the lawe of Moſes, euery theefe and malefactor ought to be hanged, therefore Chriſte alſo according to the lawe ought to be hanged, for he ſuſtained the perſon of a ſinner and of a theefe, not of one, but of all ſinners and theeues. For we are ſinners and theeues, and therefore giltie of death and euerlaſtinge damnation.Chriſt tooke vpon him the perſon of a tranſgreſſour and therefore muſt be hanged. Eſay. 53.12. But Chriſte tooke all our ſinnes vpon him, and for them died vpon the croſſe: therefore it behoued that he ſhould become a tranſgreſſour, and (as Eſay the Prophet ſayth chapter .53.) to be reckened and accounted among tranſgreſſours and treſpaſſers. And this (no doubte) all the Prophetes did foreſee in ſpirite, that Chriſte ſhoulde become the greateſt tranſgreſſour,Chriſt the greateſt ſinner of all others, becauſe he bare the ſinnes of the vvhole vvorld. murtherer, adulterer, theefe, rebell and blaſphemer that euer was or coulde be in all the worlde. For he being made a ſacrifice for the ſinnes of the whole worlde, is not nowe an innocent perſon and without ſinnes, is not nowe the Sonne of God borne of the virgin Marie: but a ſinner, which hath and carieth the ſinne of Paule, which was a blaſphemer, oppreſſour and perſecuter: of Peter which denied Chriſt: of Dauid which was an adulterer,Eſay. 53.5. Mat. 8 17. 1. Pet. 2.[illegible: 2 letters]. a murtherer, and cauſed the Gentiles to blaſpheme the name of the Lorde: and briefely, which hath and beareth all the ſinnes of all men in his bodie, not that he him ſelfe committed them,Chriſt tooke our ſinnes vpon him. but for that he receaued them being committed or done of vs, and layed them vpon his owne bodie that he might make ſatiſfaction for them with his owne bloude. Therefore this generall ſentence of Moſes comprehendeth him alſo (albeit in his owne perſon he was innocente) becauſe it found him amongeſt ſinners and tranſgreſſours: Like as the magiſtrate taketh him for a theefe & puniſheth him whom he findeth amonge other theeues and tranſgreſſours, though he neuer committed any thinge worthy of death. Nowe, Chriſt was not onely founde amonge ſinners, but of his owne accorde and by the will of his father he woulde alſo be a companion of ſinners, takinge vpon him the fleſh and bloud of thoſe which were ſinners, theeues, and plunged in all kindes of ſinne. When the lawe therefore founde him among theeues, it condemned and killed him as a theefe. VVhat incommodities follovve of the doctrine of the Scholemē.The Sophiſters and Scholemen doe ſpoile vs of this knowledge of Chriſte and moſte heauenly comforte (namely that Chriſte was made a Curſe, to the ende he might deliuer vs from the Curſe of the lawe) when they ſeparate him from ſinnes and ſinners, and onely ſette him out vnto vs as an example to be followed. By this meanes they make Chriſt,Chriſt muſt be vvrapped as vvell in our ſinnes, as in our flesh and bloud. not onely vnprofitable vnto vs, but alſo a Iudge and a Tyraunte, which is angry with our ſinnes and condemneth ſinners. But we muſt as well wrappe Chriſt and knowe him to be wrapped in our ſinnes, in our malediction, in our death, and in all our euils, as he is wrapped in our fleſh and in our bloud. But ſome man will ſay: It is very obſurde and ſclaunderous,An obiection, that Chriſt ought not to be called a Curſe. to call the Sonne of God a curſed ſinner. I aunſwere: If thou wilt denye him to be a ſinner and to be accurſed, deny alſo that he was crucified and died. For it is no leſſe abſurde to ſay, that the Sonne of God (as our faith confeſſeth and beleeueth), was crucified and ſuffered the paines of ſinne and death, then to ſay that he is a ſinner and accurſed. But if it be not abſurde to confeſſe and beleue, that Chriſt was crucified betwene two theeues, then is it not abſurde to ſaye alſo that he was accurſed and of all ſinners the greateſt. Theſe wordes of Paule are not ſpoken in vaine:Chriſt is made a Curſe and become ſinne for vs. 2. Cor. 5.[illegible: 1 letter]. Chriſt vvas made a Curſe for vs. God made Chriſt vvhich knevve no ſinne, to become ſinne for vs, that vve in him might be made the righteouſnes of God. 2. Cor. 5. After the ſame maner Iohn the Baptiſt calleth him The Lambe of God vvhich taketh avvay the ſinnes of the vvorlde. Io. 1.29. Chriſt the Lambe of God 1. Pet. 2.22. He verely is innocente, becauſe he is the vnſpotted and vndefiled Lambe of God. But becauſe he beareth the ſinnes of the worlde, his innocencie is charged with the ſinnes and gilte of the whole worlde. Whatſoeuer ſinnes, I, thou, and we all haue done or ſhall doe hereafter, they are Chriſtes owne ſinnes as verely as if he him ſelfe had done them. To be briefe, our ſinne muſt needes become Chriſtes owne ſinne,Our ſinne muſt become Chriſtes ovvne ſinne. or els we ſhall periſh for euer. This true knowledge of Chriſt, which Paule and the Prophetes haue moſte plainely deliuerede vnto vs, the wicked Scholemen and Sophiſters haue darkened and defaced. Eſay in the .53. chapter ſpeaketh thus of Chriſt:Eſay 53.6. God (ſaith he) laid the iniquitie of vs all vpon him. We muſt not make theſe wordes leſſe then they are, but leaue them in their owne proper ſignification. For God dallieth not in the wordes of the Prophet, but ſpeaketh earneſtly, & of greate loue: to wit, that Chriſt this Lambe of God ſhoulde beare the ſinnes of vs all. But what is it to beare? The Sophiſters aūſwere, to be puniſhed. Wery well. But wherfore is Chriſt puniſhed? It is not becauſe he hath ſinne and beareth ſinne? Nowe, that Chriſte hath ſinne, the holy Ghoſte witneſſeth in the 40. Pſalme:Pſal. 40.1[illegible: 1 letter]. My ſinnes haue taken ſuche holde of me, that I am not able to looke vppe, yea they are more in number then the heares of my heade. In this pſalme and certaine others the holy Ghoſt ſpeaketh in the perſon of Chriſte, and in plaine wordes witteneſſeth, that he had ſinnes. For this teſtimonie is not the voice of an innocent Chriſt, but of a ſuffering Chriſt, which tooke vpon him to beare the perſon of all ſinners, and therefore was made giltie of the ſinnes of the whole worlde. Wherefore Chriſt was not onely crucified and died, but ſinne alſo (through the diuine loue) was laide vpon him. When ſinne was layed vpon him, then cometh the lawe and ſaith: euery ſinner muſt dye. Therefore, O Chriſt, if thou wilt aunſwere, become giltie, and ſuffer puniſhment for ſinners, thou muſt alſo beare ſinne and malediction. Paule therefore doth very well alleadge this generall ſentence out of Moſes as concerning Chriſt: Euery one that hangeth vpon the tree is the accurſed of God: but Chriſt hath hanged vpon the tree, therefore Chriſt is the accurſed of God. A ſingular cō ſolation of the faithfull.And this is a ſingular conſolation for all Chriſtians, ſo to cloth Chriſt with our ſinnes, and to wrappe him in my ſinnes, thy ſinnes, and in the ſinnes of the whole world, and ſo toHe alludeth to the braſen Serpent. beholde him bearing all our iniquities. For the beholdinge of him after this manner, ſhall eaſilie vanquiſh all the fantaſticall opinions of the Papiſtes concerning the iuſtification of workes. For they doe imagine (as I haue ſayde) a certaine faith formed and adorned with charitie. By this (ſay they) ſinnes are taken away and mē are iuſtified before God.The faith of the Papiſtes formed and made perfect vvith charity. And what is this els (I pray you) but to vnwrappe Chriſt, and to ſtrip him quite out of our ſinnes, to make him innocente and to charge and ouerwhelme our ſelues with our owne ſinnes, and to looke vpon them, not in Chriſt, but in our ſelues. Yea, what is this els but to take Chriſt cleane away, and to make him vtterly vnprofitable vnto vs?Our ſinnes are taken avvay by Chriſt alone. For if it be ſo that we put away ſinne by the workes of the law and charitie, then Chriſt taketh them not away. For if he be the Lambe of God ordained from the beginning to take away the ſinnes of the world: and moreouer if he be ſo wrapped in our ſinnes, that he be became accurſed for vs, it muſt needes followe that we can not be iuſtified by workes. For God hath laide our ſinnes, not vpon vs, but vpon his Sonne Chriſt, that he bearing the puniſhment thereof, might be our peace, and that by his ſtripes we might be healed. Therefore they can not be taken away by vs. To this all the Scripture beareth witneſſe: and we alſo doe confeſſe the ſame in the Articles of the Chriſtian beleefe, when we ſay: I beleue in Ieſus Chriſt the Sonne of God, which ſuffered, was crucified and died for vs. Hereby it appeareth that the doctrine of the Goſpel, which of all other is moſt ſweete and ful of ſingular conſolations, ſpeaketh nothing of our workes or of the workes of the lawe,Of vvhat pointes the doctrine of the Goſpell encreateth. but of the ineſtimable mercy and loue of God towardes vs moſt wretched and miſerable ſinners: to witte, that our moſt mercifull father ſeeing vs to be oppreſſed and ouerwhelmed with the curſe of the lawe and ſo to be holden vnder the ſame that we could neuer be deliuered by our owne ſtrength out of it, he ſent his onely ſonne into the world and laied vpon him all the ſinnes of all men, ſaying: Be thou Peter that denier: Paule that perſecuter, blaſphemer, and cruell oppreſſor: Dauid that adulterer: that ſinner which did eate the apple in Paradiſe: that theefe hanginge vpon the croſſe: and briefely, be thou the perſon which hath committed the ſinnes of all men: See therefore that thou pay and ſatiſfie for them. Here now cometh the law and ſaith: I finde him a ſinner,The lavv hath accuſed and killed Chriſt. and that ſuch a one as hath taken vpon himſelfe the ſinnes of all men, and I ſee no ſinnes els but in him: therefore let him die vpon the croſſe: and ſo he ſetteth vpon him and killeth him. By this meanes the whole world is purged and clenſed from all ſinnes, & ſo deliuered frō death and all euils. Now, ſinne being vanquiſhed and death aboliſhed by this one mā, God would ſee nothing els in ye whole world if it did beleue, but a meere clenſing & righteouſnes. And if any remnaunts of ſinne ſhould remaine, yet for ye great glory yt is in Chriſt, God would winke at them & not behold thē. Thus we muſt magnifie the article of Chriſtian righteouſnes againſte the righteouſnes of the lawe and workes:The article of iuſtification. albeit no eloquence is able ſufficiently to ſet forth the ineſtimable greatnes therof. Wherfore the argument that Paule handleth in this place, of al other is moſt mighty againſt all the righteouſnes of the lawe. For it containeth this inuincibleThis oppoſition, called Antitheſis, is a comparing and matching of tvvo contraties together. oppoſition which can not be denied: that is, if the ſinnes of the whole world be in that one man Ieſus Chriſt, then are they not in the world. But if they be not in him, then are they yet in the world. Alſo, if Chriſt be made giltie of all the ſinnes which we all haue committed, thē are we looſed from all ſinnes, but not by our ſelues, nor by our owne workes or merites, but by him. But if he be innocent and beare not our ſinnes, then doe we beare them, and in them we ſhall die and be damned.1. Cor. 15.57. But thankes be to God vvho hath geuen vs victorie by our Lorde Ieſus Chriſt. Amen. But now let vs ſee by what meanes theſe two thinges ſo contrary & ſo repugnant may be reconciled together in this one perſon Chriſt.A maruelous com[illegible: 1 letter]ate betvvene ſinne and righteouſnes in Chriſt. Not onely my ſinnes and thine, but alſo the ſinnes of the whole world, either paſt, preſent, or to come, doe take holde vpon him, and goe about to condemne him, as alſo they do in deede condemne him. But becauſe in the ſelf ſame perſon, which is the higheſt, ye greateſt and ye onely ſinner, there is alſo an euerlaſting and inuincible righteouſnes: therefore theſe two doe encounter together, the higheſt, ye greateſt and ye onely ſinne, and the higheſt, ye greateſt and ye onely righteouſnes. Here one of them muſt needes be ouercome and geue place to the other, ſeeing they fight together with ſo great force and power. The ſinne therfore of the whole world cometh vpon righteouſnes wt all maine & might. In this combate what is done? Righteouſnes is euerlaſting, immortall and inuincible.Righteouſnes. Sinne alſo is a moſt mightie and cruell Tyranne, ruling and raigning ouer the whole world, ſubduing and bringing all men into bondage. To conclude, ſinne is a ſtrong and a mightie God, which deuoureth all mankinde,Sinne. learned, vnlearned, holy, mightie and wiſe men. This Tyranne (I ſay) flieth vpō Chriſt, & will needes ſwallow him vp, as he doth all other. But he ſeeth not that he is a perſon of inuincible and euerlaſting righteouſnes. Therefore in this combate ſinne muſt needes be vanquiſhed and killed,Righteouſnes the conquerour of ſinne. and righteouſnes muſt ouercome, liue, & raigne. So in Chriſt all ſinne is vanquiſhed, killed & buried, & righteouſnes remaineth a conquerour and raigneth for euer. In like manner, death, which is an omnipotent Queene and Empereſſe of the whole world, killing Kings, Princes, and generally all men,The combate betvvene life and death. doth mightely encounter wt life, thinking vtterly to ouercome it and to ſwallow it vp: and yt it goeth about, it bringeth to paſſe in deede. But becauſe life was immortall, therefore when it was ouercome, yet did it ouercome and get the victory, vanquiſhing and killing death. Death therfore through Chriſt is vanquiſhed & aboliſhed throughout the whole world,The conquered life the vanquisher of death. ſo that now it is but a painted death, which loſing his ſtinge, can no more hurte thoſe yt beleue in Chriſt, who is become ye death of death, as Hoſeas ye prophet ſaith: O death I vvil be thy death. Hoſeas. 13.34.So the Curſe, which is the wrathe of God vppon the whole world, hath the like conflict with the Bleſſing: that is to ſay, with grace and the eternall mercye of God in Chriſte.The conflict of the curſe vvith the bleſſing. The Curſe therefore fighteth againſt the Bleſſing, and would condemne it and bring it to nought: but it can not ſo doe. For the Bleſſing is diuine and euerlaſting,Chriſt the ouercommer of the Curſe. and therfore the Curſe muſt needes geue place. For if the bleſſing in Chriſt could be ouercome, then ſhould God himſelfe alſo be ouercome. But this is impoſſible: therefore Chriſt the power of God, righteouſnes, Bleſſing, grace and life, ouercometh & deſtroieth theſe monſters, ſinne, death and the Curſe, without warre or weapōs, in his owne body, and in himſelfe, as Paule deliteth to ſpeake:Coloſ. 2.15. Spoiling (ſaith he) all principalities and povvers, and triumphing ouer them in himſelfe, ſo that they can not any more hurt thoſe that doe beleue. And this circumſtāce, In him ſelfe, In him ſelfe. maketh that combate much more wonderfull & glorious. For it ſheweth that it was neceſſary, that theſe ineſtimable things ſhould be accōpliſhed in that one only perſon Chriſt (to witte, that the Curſe, ſinne & death ſhould be deſtroied & the Bleſſing, righteouſnes and life ſhould ſuccede in their place), and that ſo ye whole creature through this one perſon ſhould be renued.Sinne and death abolished to all beleuers. Therefore if thou looke vpon this perſon Chriſt, thou ſhalt ſee ſinne, death, ye wrath of God, hell, the Deuill and all euils vanquiſhed and mortified in him. Foraſmuch then as Chriſt reigneth by his grace in the heartes of the faithfull, there is no ſinne, no death, no curſe: but where Chriſt is not knowne, there all theſe thinges doe ſtill remaine. Therefore all they which beleue not, doe lacke this ineſtimable benefite and glorious victory.Io. 5.40 For this (as S. Iohn ſaith) is our victory that ouercometh the vvorld, euen our faith. This is the principal Article of all Chriſtian doctrine, which the popiſh Scholemen haue altogether darkened.They that deny the article of the Diuiniti of Chriſt deny alſo the article of redēption. And here ye ſee how neceſſary a thing it is to beleue and to cōfeſſe the Article of the Diuinitie of Chriſt: which when Arrius denied, he muſt needes alſo deny the Article of our redemption. For to ouercome the ſinne of ye world, death, the Curſe and ye wrath of God in himſelfe, is not the worke of any creature, but of the diuine power. Therefore he which in him ſelfe ſhould ouercome theſe, muſt needes be truly and naturally God. For againſt this mightie power of ſinne, death and the curſe (which of it ſelfe reigneth throughout the world and in the whole creature) it was neceſſary to ſet a more high and mightie power. But beſides the ſoueraigne and diuine power, no ſuch power can be found. Wherfore, to aboliſh ſinne, to deſtroy death, to take away the curſe in himſelfe: and againe, to geue righteouſnes, to bringe life to light, and to geue the Bleſſing, are the workes of the diuine power onely and alone. Now becauſe the Scripture doth attribute all theſe to Chriſte, therefore he in him ſelfe is life, righteouſnes and Bleſſing, which is naturally and ſubſtantially God. Wherefore they that denye the Diuinitie of Chriſt,They become Turkes and Gentiles vvhich denie the Diuinitie of Chriſt. doe loſe all Chriſtianitie and become altogether Gentiles and Turkes. We muſt learne therfore diligently the Article of iuſtification (as I often admoniſh you). For all the other Articles of our faith are comprehended in it: and if that remaine ſounde, then are all the reſt ſound. Wherfore when we teach that men are iuſtified by Chriſt, that Chriſt is the conquerour of ſinne,Chriſt God by nature. death and the euerlaſting Curſe: we witnes therewithall that he is naturally and ſubſtantially God. The blindnes and vvickednes of the Papiſtes.Hereby we may plainely ſe how horrible the wickednes and blindnes of the Papiſtes was, which taught that theſe cruell and mightie Tirauntes, ſinne, death and the Curſe (which ſwallowe vp all mankinde) muſt be vanquiſhed, not by the righteouſnes of the law of God (which, although it be iuſt, good, and holy, can doe nothing but bring men vnder the Curſe): but by the righteouſnes of mannes owne workes, as by faſting, pilgrimages, maſſes, vowes, & ſuch other like paltrie. But (I pray you) was there euer any founde that being furniſhed with this armour, ouercame ſinne, death and the Deuill? Paule in the .6. The harneſſe of Chriſtians▪ ſet out, Epheſ. 6. chapter to the Epheſians deſcribeth a farre other manner of armour, which we muſt vſe againſt theſe moſt cruell and raging beaſtes. Therefore in that theſe blind buzzardes and leaders of the blind, haue ſet vs naked and without armour before theſe inuincible and moſt mightie Tyrauntes, they haue not onely deliuered vs vnto them to be deuoured, but alſo haue made vs ten times greater and more wicked ſinners then either theeues, whores or murtherers. For it belongeth onely to the diuine power to deſtroy ſinne and to aboliſh death,The vvorke of God, to abolish death and to geue life. to create righteouſnes and to geue life. They haue attributed this diuine power to our owne workes ſaying: If thou ſhalt doe this worke or that, thou ſhalt ouercome ſinne, death and the wrath of God: And by this meanes they ſet vs in Gods place, making vs in very deede (if I may ſo ſay) euen naturally God himſelfe. And herein the Papiſtes, vnder the name of Chriſte, haue ſhewed them ſelues to be ſeuen folde more wicked Idolaters, then euer were the Gentiles. For it hapneth to them,2. Pet. 2.[illegible: 1 letter]1. as it doth to the Sowe, which after ſhe is waſhed, walloweth her ſelfe againe in the myre. And as Chriſt ſayth: After they are falne away from faith an euill ſpirite entreth againe into the houſe,Luke. 11.26. out of yt which he was driuen, and taketh vnto him ſeuen worſe ſpirites then him ſelfe, and there dwelleth. And then the later ende of that man is worſe then the beginninge. VVhat maner of doctrine the doctrine of the Goſpell i[illegible: 1 letter].Let vs therfore receaue this moſt ſweete doctrine and full of comfort with thankes geuing, and with an aſſured Faith, which teacheth that Chriſt being made a Curſe for vs (that is, a ſinner ſubiecte to the wrath of God) did put vpon him our perſon, and laid our ſinnes vpon his owne ſhoulders, ſaying: I haue committed the ſinnes which all men haue committed. Therefore he was made a Curſe in deede according to the lawe, not for him ſelfe, but as (Paule ſayeth) for vs. For vnleſſe he had taken vpon himſelfe my ſinnes and thine, and the ſinnes of the whole world, the law had had no right ouer him, which condemneth none but ſinners onely, and holdeth them vnder the Curſe.Chriſt tooke our ſinnes of his ovvne accord, and therfore it behoued him to be made a Curſe for them. Wherfore he coulde neither haue ben made a Curſe nor die, ſith the onely cauſe of the Curſe and of Death is ſinne, from the which he was free. But becauſe he had taken vpon him our ſinnes, not by conſtraint, but of his owne good wil, it behoued him to beare the puniſhment & wrath of God: not for his owne perſon (which was iuſt and inuincible, and therfore could be found in no wiſe giltie) but for our perſon. So making a happie chaunge with vs, he tooke vpon him our ſinnefull perſon, and gaue vnto vs his innocente and victorious perſon. Wherwith we being now clothed, are freed from the Curſe of the lawe: for Chriſt was willingly made a Curſe for vs, ſaying: As touching mine owne perſon, I am bleſſed, and neede nothing. But I will put of mine owne perſon, and will put vppon me your perſon and your apparell: that is, your humane nature,Philip. 2.7. and will walke in the ſame among you, and will ſuffer Death to deliuer you from Death. Nowe, he thus bearing the ſinne of the whole world in our perſon, was taken, ſuffered, was crucified and put to death, & became a Curſe for vs. But becauſe he was a perſon diuine and euerlaſting, it was impoſſible that death ſhould holde him. Wherefore he roſe againe the third day from death, and now liueth for euer: and there is neither ſinne, nor death, nor our ſhape founde in him any more, but meere righteouſnes, life and euerlaſting bleſſednes. This image and this myrrour we muſt haue continually before vs, and beholde the ſame with a ſtedfaſt eye of Faith. He that doth ſo, hath this innocencie and victory of Chriſt, although he be neuer ſo great a ſinner. By Faith onely therefore we are made righteous,Faith onely layeth holde vpon the victory of Chriſte. for Faith layeth hold vpon this innocencie & this victorie of Chriſt. Loke then howe much thou beleueſt this, ſo much thou doeſt enioy it. If thou beleeue ſinne, death, and the Curſe to be aboliſhed, they are aboliſhed. For Chriſt hath vanquiſhed and taken away theſe in him ſelfe, and will haue vs to beleue, that like as in his owne perſon there is now no appearaunce of a ſinner nor token of death, euen ſo is there none in ours, ſeeing he hath performed all things for vs. Wherfore, if ſinne vexe thee and death terrifie thee, thinke that it is (as it is in deede) but an imagination, & a falſe illuſion of ye Deuil. For in very deede there is now no Sinne, no Curſe, no Death, no Deuill any more, for Chriſt hath vāquiſhed and aboliſhed all theſe things. Therefore the victorie of Chriſt is moſt certaine, and there is no defect in the thing it ſelfe, ſince it is moſt true, but in our incredulitie: for it is a hard matter to reaſon to beleeue theſe ineſtimable good things and vnſpeakeable riches. Moreouer, the Deuill alſo with his vaine ſpirites ceaſeth not to aſſaile vs.The Deuil and heretikes lie in vvait to deceaue the Godly. The Deuill with his fiery dartes, his miniſters with their wicked and falſe Doctrine goe about to wreſt from vs and vtterly to deface this doctrine. And ſpecially for this Article, which we doe ſo diligently teach, we ſuſtaine the hatred and cruell perſecution of the Deuill and of the world. For Sathan feeleth the power and fruite of this Article. And that there is in deede no more ſinne, death, or malediction, ſince Chriſt nowe raigneth: we confeſſe daily in the Creede of the Apoſtles: I beleue that there is an holy Church. I beleue that there is an holy Church. Which is in deede nothing elſe, but as if we ſhould ſay: I beleue that there is no ſinne, no malediction, no death in the Church of God. For they which do beleue in Chriſt, are no ſinners, are not giltie of death, but are holy and righteous, lordes ouer ſinne and death, & liuing for euer. But Faith onely ſeeth this: for we ſay, I beleeue an holy Church. But if thou beleue reaſon and thine owne eyes, thou wilt iudge cleane contrary. For thou ſeeſt many things in the Godly which offend thee.The vveaknes of the godly. Thou ſeeſt them ſometime to fall into ſinne, and to be weake in Faith, to be ſubiect vnto wrath, enuie, and ſuch other euill affections: therefore the Church is not holy. I deny the conſequēce. If I looke vpon mine owne perſon, or the perſon of my brother, it ſhall neuer be holy. But if I behold Chriſt, who hath ſanctified and clenſed his Church, then is it altogether holy: for he hath taken away the ſinnes of the whole world. Therfore, where ſinnes are ſeene and felt, there are they in deede no ſinnes. For according to Paules Diuinitie, there is no ſin, no death, no maledictiō any more in the world, but in Chriſt, who is the Lambe of God yt hath taken away ye ſinnes of the world: who is made a Curſe that he might deliuer vs from the Curſe. Contrariwiſe, according to Philoſophie and reaſon, ſinne, death, and the Curſe, are no where elſe but in the world, in the fleſh, or in ſinners. For, a Sophiſticall Diuine can ſpeake no otherwiſe of ſinne,VVhat the Sophiſters thinke of Chriſte. then doth the Heathen Philoſopher. Like as (ſayeth he) the colour ſticketh in the wall, euen ſo doth ſinne in the world, in the fleſh, or in the conſcience: therfore it is to be purged by contrary operations, to witte, by charitie. But true Diuinitie teacheth that there is no ſinne in the world any more: for Chriſt vpon whom the Father hath caſt the ſinnes of the whole world, hath vanquiſhed and killed the ſame in his owne body. Eſay. 5[illegible: 1 letter]. To the beleuers, ſinne and death are aboli[illegible: 1 letter]hed. He once dying for ſinne and raiſed vp againe, dieth nowe no more. Therefore wherſoeuer is a true faith in Chriſt, there ſinne is aboliſhed, dead, and buried in deede. But where no Faith in Chriſt is, there ſinne doth ſtill remaine.The remnants of ſinne dead in the ſaincts. And albeit the remnaunts of ſinne be as yet in the Saintes becauſe they beleue not perfectly, yet are they dead in that they are not imputed vnto them becauſe of their Faith in Chriſte. This is therfore a ſtrong and a mighty argument which Paule here proſecuteth againſt the righteouſnes of workes.Chriſt hath redemed vs frō the Curſe, therfore not the lavve. It is not the lawe nor workes that doe deliuer vs from the euerlaſting Curſe, but Chriſte alone. See therefore good Chriſtian reader I beſeech thee, that thou diſtinguiſh Chriſt from the law, and diligently marke how Paule ſpeaketh, and what he ſayth. All (ſayth he) which doe not fulfil the law, are neceſſarily vnder the Curſe. But no man fulfilleth the law: therfore all men are vnder the Curſe. He addeth moreouer an other propoſition:By nature vve are all vnder the Curſe, but Chriſt hath redemed al that beleue in him. Chriſt hath redemed vs frō the Curſe of the law, being made a Curſe for vs: It followeth then that the lawe and workes doe not redeeme vs from the Curſe, but doe bring vs rather vnder the Curſe. Charitie therefore, (which, as the Schoolemen ſay, geueth forme and perfection vnto Faith) hath not onely not redemed vs from the Curſe, but rather it wrappeth vs more and more in the Curſe. This text then is plaine, yt all men, yea the Apoſtles, Prophets, and Patriarks had remained vnder the Curſe, if Chriſt had not ſet him ſelfe againſt ſinne, death, the Curſe of the law, the wrath and iudgemēt of God, and ouercome them in his owne body: for no power of fleſh and bloud could ouercome theſe huge and hideous Monſters. But now, Chriſt is not the law or the worke of the law, but a diuine and humane perſon, which tooke vpon him ſinne, the condemnation of the lawe and death, not for him ſelfe, but for vs. Wherfore all the weight and force hereof conſiſteth in this word, For vs. We muſt not thē imagine Chriſt to be innocent & as a priuate perſon (as doe the Schoolemen, and almoſt all the Fathers haue done) which is holy and righteous for him ſelfe onely.All men, yea the moſt holy, remaine vnder the Curſe, vvithout Chriſt. True it is in deede that Chriſte is a perſon moſt pure and vnſpotted: but thou muſt not ſtay there: for thou haſt not yet Chriſte, although thou knowe him to be God and man: but then thou haſt him in deede, when thou beleeueſt that this moſt pure and innocent perſon is freely geuen vnto thee of the Father to be thy high Prieſt and Sauiouer,Hovve Chriſt is truely knovven. yea rather thy ſeruaunt, that he putting off his innocentie and holines, and taking thy ſinnefull perſon vpon him, might beare thy ſinne, thy death, and thy Curſe, and might be made a ſacrifice and a Curſe for thee, that by this meanes he might deliuer thee from the Curſe of the lawe. Ye ſee then with what an Apoſtolike ſpirite Paule handleth this argument of the Bleſſing and of the Curſe, whileſt he not onely maketh Chriſt ſubiect to ye Curſe, but ſayth alſo that he is made a Curſe. So in the. 2. Corrin. 5. he calleth him Sinne, when he ſayth: He hath made him to be Sinne for vs, vvhich knevv no ſinne, that vve shoulde be made the righteouſnes of God in him. 2. Cor. 5.25. And although theſe ſentences may be well expounded after this maner: Chriſt is made a Curſe, that is to ſay, a ſacrifice for the Curſe: and Sinne, yt is, a ſacrifice for ſinne,Chriſt is made a Curſe and ſinne for vs. yet in my iudgement it is better to keepe the proper ſignification of the words, becauſe there is a greater force and vehemencie therin. For when a ſinner cometh to the knowledge of him ſelfe in deede, he feeleth not onely that he is miſerable, but miſery it ſelfe: not onely that he is a ſinner & is accurſed, but euen ſinne and malediction it ſelfe. For it is in deede a great matter to beare ſinne, the wrath of God, malediction and death. Wherefore that man which hath a true feeling of theſe things (as Chriſt did truely & effectually feele them for all mā kinde) is made euen ſinne, death, and malediction it ſelfe. Paule therefore handleth this place with a true Apoſtolicall ſpirite. There is neither Sophiſter, nor Lawyer, nor Iew, nor Anabaptiſt, nor any other that ſpeaketh as he doeth. For who durſt alleage this place out of Moiſes: Accurſed is euery one that hangeth on tree, and applie it vnto Chriſt? Like as Paule then applied this ſentence to Chriſt, euen ſo may we apply vnto Chriſte, not onely that whole. 27. chap. of Deuteronomie, but alſo may gather all ye Curſes of Moiſes lawe together, and expound the ſame of Chriſt. For as Chriſt is innocent in this generall lawe, touching his owne perſon, ſo is he alſo in all the reſt.All the curſes of the lavve be laid vpon Chriſt. And as he is giltie in this generall lawe in that he is made a Curſe for vs, and is hanged vpon the croſſe as a wicked man, a blaſphemer, a murtherer & a traitour: euen ſo is he alſo giltie in all others. For all the Curſes of the law are heaped together and laide vpon him, and therfore he did beare and ſuffer them in his owne body for vs. He was therfore not onely accurſed, but was alſo made a Curſe for vs. This is rightly and after a true Apoſtolicall manner to interprete the Scriptures. For a man is not able to ſpeake after this manner without the holy Ghoſt: that is to ſay, to comprehend the whole lawe in this one ſaying: Chriſt is made a Curſe for vs, and lay the ſame altogether vpon Chriſte:This is a moſt ſure argumēt taken out of the vvhole lavve. and contrariwiſe to comprehend all the promiſes of the Scripture, and ſay, that they are all at once fulfilled in Chriſt. Wherfore this is in deede an Apoſtolike and inuincible argument, not taken out of one place of the lawe, but out of the whole lawe: which Paule alſo vſeth as a ſure ground. Here we may ſee with what diligence Paule read the holy Scriptures, and howe exactly he wayed euery worde of this place:Paule diligently vvayeth this ſentence of Geneſis: In thy ſeede. &c. In thy ſeede shall all the nations of the earth be bleſſed. Firſt, out of this worde Bleſſing. &c. he gathereth this argument: If bleſſing ſhall be geuen vnto all nations, then are all nations vnder the Curſe, yea the Iewes alſo, who haue the lawe. And he alleageth a teſtimonie of the Scripture, wherby he proueth that all the Iewes which are vnder the lawe, are vnder the Curſe: For Curſed is euery one vvhich abideth not in all the things that are vvritten in this booke. Moreouer, he diligently wayeth this clauſe: All nations. All nations. Out of the which he gathereth thus: that the Bleſſing belongeth not onely to the Iewes, but alſo to all the nations of the whole world. Seing then it belongeth to all nations, it is impoſſible that it ſhould be obtained through the lawe of Moiſes, The Ievves attained not to righteouſnes through the lavve. Rom. 10. for as much as there was no nation yt had the law, but onely the Iewes. And although they had the law, yet were they ſo farre of from obtaining the Bleſſing through it, that the more they indeuoured to accompliſh it, the more they were ſubiecte to the Curſe of the lawe. Wherfore there muſt needes be an other righteouſnes which muſt be farre more excellent then the righteouſnes of the law, through which, not onely the Iewes, but alſo all nations through out the whole world, muſt obtaine the Bleſſing. Finally, theſe words: In thy Seede, In thy ſeede. he expoundeth after this maner, that a certaine man ſhould iſſue out of the ſeede of Abraham, that is to ſay, Chriſt, through whom the Bleſſing ſhould come afterwards vpon all nations.Chriſt became accurſed, that he might bleſſe all nations. Seing therfore it was Chriſte that ſhould bleſſe all nations, it was he alſo that ſhould take away ye Curſe from them. But he could not take it away by the law, for by the lawe it is more & more encreaſed. What did he then? He ioyned himſelf to the companie of ye accurſed, taking vnto him their fleſh and their bloud, and ſo ſet him ſelf for a Mediator betwene God and men, ſaying:Hovv the nations vvere deliuered frō the Curſe. In one perſon Chriſt ioyneth God and mā together. Although I be fleſh and bloud, and now dwell among the accurſed, yet notwithſtanding I am that Bleſſed one through whom all men muſt be bleſſed. So in one perſon he ioyned God and man together, and being vnited vnto vs which were accurſed, he was made a Curſe for vs, & hid his Bleſſing in our ſinne, in our death, and in our Curſe, which condemned him and put him to death. But becauſe he was the Sonne of God, he coulde not be holden of them,Hypocrites are offended at the doctrin of the goſpell. but ouercame them, led them captiue and triumphed ouer them: and whatſoeuer did hang vpon fleſh, which for our ſake he tooke vpon him, he caried it with him. Wherefore all they that cleaue vnto this fleſh, are bleſſed and deliuered from the Curſe, that is, from ſinne, and euerlaſting death. They that vnderſtand not this benefite of Chriſt (wherof the goſpell ſpecially intreateth) and knowe not an other righteouſnes beſides the righteouſnes of the lawe, when they heare that the workes of the lawe are not neceſſary to ſaluation, but that men doe obtaine the ſame by onely hearing and beleuing that Chriſte the Sonne of God hath taken vpon him our fleſh and ioyned him ſelfe to the accurſed, to the ende that all natiōs might be bleſſed, they (I ſay) are offended: for of all this they vnderſtand nothing, or elſe they vnderſtand it carnally. For their mindes are occupied with other cogitations & fantaſtical imaginatiōs: therfore theſe things ſeeme vnto them ſtraūge matters. Yea euen vnto vs which haue receaued the firſt fruites of the ſpirit, it is vnpoſſible to vnderſtād theſe things perfectly: for they mightely fight agaīſt reaſon. To conclude, all euils ſhould haue ouerwhelmed vs, as they ſhall ouerwhelme the wicked for euer. But Chriſt being made for vs a trāſgreſſor of all lawes, giltie of all our malediction, our ſinnes, and al our euils, cometh as Mediatour betwene, embracing vs wicked and damnable ſinners. He tooke vpon him and bare all our euils, which ſhould haue oppreſſed and tormented vs for euer: and theſe caſte him downe for a while, and ranne ouer his head like water, as the Prophet in the perſon of Chriſt complaineth when he ſayth: Thy indignation ſore preſſeth me, Pſa. 88.15.16. and thou haſt vexed me vvith all thy ſtormes. Again: Thine indignations haue gone ouer me, and thy terrours haue troubled me. By this meanes we being deliuered from theſe euerlaſting terrours and anguiſh through Chriſte, ſhall enioy an euerlaſting and ineſtimable peace and felicitie, ſo that we beleue this. Theſe are the reuerend myſteries and ſecretes, which Moiſes alſo ſomwhat parkly in ſome places did for eſhew:The true myſteries. The Fathers of the old Teſtament reioyced more of the benefite of Chriſt then vve doe. which alſo the Prophets & Apoſtles did know, & did deliuer to their poſteritie. Of which thing to come, the Saincts of the old Teſtament reioyced more, then we doe for the ſame already exhibited vnto vs. In deede we do acknowledge yt this knowledg of Chriſt & of the righteouſnes of faith, is an ineſtimable treaſure: but we conceaue not therby ſuch a ful ioy of ſpirite, as the Prophets and Apoſtles did. Hereof it cometh, that they (and ſpecially Paule) ſo plentifully ſet forth and ſo diligently taught the Article of Iuſtification. For this is the proper office of an Apoſtle,The proper office of Apoſtles. to ſet forth the glory and benefit of Chriſt, and thereby to raiſe vp and to comfort troubled and afflicted conſciences.

Verſe. 14. That the bleſſing of Abraham might come vpon the Gentiles through Chriſt Ieſus. Paule hath alwayes this place before his eyes: In thy ſeede &c. For ye Bleſſing promiſed vnto Abraham, could not come vpon ye Gentiles,The bleſſing geuen vnto the Gentiles by Chriſte. but onely by Chriſt the ſeede of Abraham: and that by this meanes: to witte, yt it behoued him to be made a Curſe, yt this promiſe made vnto Abraham: In thy ſeede shall all nations be bleſſed, might ſo be fulfilled. Therfore by no other meanes could this be done yt is here promiſed, but that Ieſus Chriſt muſt needes become a Curſe, and ioyne him ſelfe to thoſe that were accurſed, that ſo he might take away the Curſe from them, and through his Bleſſing might bring vnto them righteouſnes and life. And here marke (as I haue alſo forewarned you) that this word Bleſſing is not in vaine, as the Iewes dreame,The vvorde Bleſſing. who expoūd it to be but a ſalutation by word of mouth or by wryting. But Paule entreateth here of ſinne and righteouſnes, of death and life before God. He ſpeaketh therefore of ineſtimable and incomprehenſible things, when he ſayth: that the Bleſſing of Abraham might come vpon the Gentiles through Ieſus Chriſt. Ye ſee moreouer what merits we bring,Our deſert vvherby vve obtaine the Bleſsing. & by what meanes we obtain this Bleſſing. This is ye merite of Congruence & worthines, theſe are the works preparatiue wherby we obtain this righteouſnes, yt Chriſt Ieſus was made a Curſe for vs. For we are ignorant of God, enemies of God, dead in ſinne, & accurſed: and what is our deſert then? What can he deſerue yt is accurſed, ignorāt of God, dead in ſinnes, and ſubiect to the wrath & iudgement of God? When the Pope excōmunicateth a man, whatſoeuer he doth, is counted accurſed. How much more then may we ſay, yt he is accurſed before God (as all we are before we know Chriſt) which doth nothing elſe but curſed things?The vvay hovv to eſcape the Curſe. Wherefore there is no other way to auoide ye Curſe, but to beleue, and with aſſured confidēce to ſay: Thou Chriſt art my ſinne & my Curſe, or rather I am thy ſinne, thy Curſe, thy death, thy wrath of God, thy hell: and contrariwiſe, thou arte my righteouſnes, my Bleſſing, my life, my grace of God, and my heauen. For the text ſayeth plainely: Chriſte is made a Curſe for vs. Therefore we are the cauſe that he was made a Curſe: nay rather we are his Curſe. This is an excellent place, & full of ſpiritual conſolation, & albeit it ſatiſfie not ye blind & hard harted Iewes, yet it ſatiſfieth vs that are baptiſed, and haue receaued this doctrine, and concludeth moſt mightely, yt we are bleſſed through the Curſe, the ſinne, & the death of Chriſt, yt is to ſay, we are iuſtified and quickned vnto life. So long as ſinne, death and ye Curſe do abide in vs, ſinne terrifieth, death killeth, and the Curſe condemneth vs. But when theſe are tranſlated and laid vpon Chriſtes backe,Our ſinnes are caſt vpon Chriſt and his righteouſnes is geuen vnto vs. then are theſe euils made his owne, and his good thinges are made ours. Let vs therefore learne in all tentations to tranſlate ſinne, death, the Curſe and all euils which oppreſſe vs, from our ſelues vnto Chriſt, and againe, from him vnto our ſelues, righteouſnes, mercy, life and bleſſing. For he beareth all our euils vpon him. God the father caſt the iniquities of vs all,The mercy of God tovvards ſinners vnſpeakeable. as Eſay the Prophet ſaith, vpon him: And he hath taken them vpon him willingly, for he was not giltie. But this he did, that he might fulfill the will of his father, by the which we are made holy for euer. This is that infinite and vnmeaſurable mercy of God, which Paule would gladly amplifie with all eloquence and plentie of wordes,The greatnes of Gods mercy is ſo exceeding, that it can ſcant be beleued. but the ſlender capacitie of mans heart can not comprehende, and much leſſe vtter, that vnſearchable deapth and burning zeale of Gods loue towards vs. And verely the ineſtimable greatnes of Gods mercy, not only engendreth an hardnes to beleue, but alſo incredulitie it ſelfe. For I doe not onely heare that almightie God the creatour and maker of all things is good and merciful, but alſo that the ſame high ſouereigne Maieſtie was ſo careful for me a damnable ſinner, a child of wrath and of euerlaſting death, that he ſpared not his owne deare Sonne, but deliuered him to a moſt opprobrious and ſhamefull death, that he hāging betwene two theeues, might be made a Curſe and ſinne for me a curſed ſinner,Of vvhat things the Goſpell entreateth. that I might be made bleſſed: that is to ſay, the childe and heire of God. Who can ſufficiently praiſe and magnify this exceeding great goodnes of God? Not all the Angels in heauen. Therfore the doctrine of the Goſpell the booke of God, ſpeaketh of farre other matters then any booke of policie or philoſophie, yea or ye booke of Moſes himſelfe: to wit, of the vnſpeakeable and moſt diuine giftes of God, which farre paſſe the capacitie and vnderſtanding both of men and Angels.

Verſe. 14. That vve might receaue the promiſe of the ſpirite through faith. This is a phraſe of the Hebrewes: The promiſe of the ſpirite: The promiſe of the ſpirite. that is to ſay, the ſpirite promiſed. Now, the ſpirite is freedom from ye law, ſinne, death, the Curſe, hel, and from the wrath and iudgement of God. Here is no merite or worthines of ours, but a free promiſe and a gifte geuen through the Seede of Abraham, The nature of Faith. that we may be free from all euils, and obtaine all good things whatſoeuer. And this libertye & gift of the ſpirite, we receiue not by any other merites then by Faith alone. For that onely taketh holde of the promiſe of God, as Paule plainly ſayth in this place: that vve might receaue the promiſe of the ſpirite, Verſe. 14. not by vvorkes, but by Faith. This is in dede a ſweete and a true Apoſtolike doctrine,VVhat maner of doctrine the Apoſtolicall doctrine is. which ſheweth yt thoſe things are fulfilled for vs, & now geuen to vs, which many Prophets & Kings deſired to ſee & to heare. And ſuch like places as this one is, were gathered together out of diuers ſayings of the Prophets, which forſaw long before in ſpirite, yt all things ſhould be chaū ged, repaired, and gouerned by this man Chriſte. Therfore the Iewes hauing the law of God, did notwithſtanding beſides that law, looke for Chriſt. None of the Prophets or gouernours of the people of God, did make any new lawe, but Elias, Samuel, Dauid, & all the other Prophets did abide vnder ye law of Moſes: they did not appoint any new tables, or a new kingdom & prieſthode:The chaunge of things reſerrued to Chriſt alone. for that new chaunge of the kingly prieſthoode of the law & ye worſhip, was referred & kept to him only of whom Moiſes had propheſied longe before: The Lord thy God shal raiſe vp a Prophet vnto thee of thine ovvne nation, and from among thy brethren: Him shalt thou heare. As if he ſhould ſay: Thou ſhalt heare him onely, and none beſides him. This the Fathers well vnderſtode, for none could teach greater and higher poynts then Moiſes him ſelfe, who made excellent lawes of high and great matters, as are the ten commaundemēts, eſpecially the firſt commaundement: I am the Lord thy God: Exod. [illegible: 1 letter]0. Thou shalt haue no other Gods but me: Thou shalt loue the Lord thy God vvith all thy heart &c. This law concerning the loue of God, doth comprehend the very Angels alſo. Therfore it is the headſpring of all diuine wiſedom.The firſt commaundement the ſpring of all the vviſedom of God. And yet was it neceſſary notwithſtanding, that an other teacher ſhould come, that is to ſay, Chriſt, which ſhould bring & teach an other thing farre paſſing theſe excellent lawes: to witte, grace and remiſſion of ſinnes. This is therfore a mightie text. For in this ſhort ſentence: That vve might receaue the promiſe of the ſpirite by faith, Paule poureth out at once what ſo euer he was able to ſay. Therfore when he can goe no further (for he could not vtter any greater or more excellent thing), he breaketh of, and here he ſtayeth.

Verſe. 15. Brethern, I ſpeake according to man: Though it be but a mans couenaunt vvhen it is confirmed, yet no man doth abrogate it, or addeth any thing therto. After this principall & inuincible argument Paule addeth an other grounded vpon ye ſimilitude of a mans Teſtament: which ſemeth to be very weake, and ſuch as the Apoſtle ought not to vſe for the confirmation of a matter of ſo great importance. For in high and waightie matters,Humaine things muſt be confirmed by diuine things,, and not contrarivviſe diuine things by humaine things. we ought to confirme earthly things by diuine things, & not diuine and heauenly things by earthly and worldly things. And in deede it is true ye theſe arguments of all other are moſt weake, when we goe about to proue and confirme heauenly matters wt earthly and corruptible things as Scotus is wont to doe. A man (ſayth he) is able to loue God aboue all things, for he loueth him ſelf aboue all things: therfore much more is he able to loue God aboue all things. For a good thing the greater it is, the more it is to be loued. And hereof he inferreth that a man is able, ex puris naturalibus: that is to ſay, euen of his owne pure natural ſtrength, eaſily to fulfil that high commaundement: Thou shalt loue the Lord thy God vvith all thy heart. &c. For (ſayth he) a man is able to loue ye leaſt good thing aboue all thīgs: yea he ſetteth at naught his life (of all other things moſt deare vnto him) for a litle vile money: Therfore he can much more doe it for Gods cauſe. Ye haue oftentimes heard of me, yt ciuill ordinaunces are of God: for God hath ordained them and alloweth them, as he doth ye Sunne, the Moone, & other creatures. Therfore an argument taken of the ordinance or of the creatures of God, is good, ſo yt we vſe the ſame rightly.An argument taken from Gods creatures holdeth. So the Prophets haue very often vſed ſimilitudes and compariſons taken of creatures, calling Chriſt the Sunne, the Church the Mone, the preachers & teachers of the word the Starres. Alſo there are many ſimilitudes in the Prophets, of trees, thornes, flowers, and frutes of the earth.The often vſe of ſimilitudes in the holy ſcriptures. The new Teſtament likewiſe is full of ſuch ſimilitudes. Therfore where Gods ordināce is in the creature, there may an argument be wel borrowed and applied to diuine and heauenly things. So our Sauiour Chriſt in Mat. 7. argueth frō earthly thīgs to heauē ly things,Math. 7.11. whē he ſayth: If ye then vvhich are euil cā geue to your children good gifts, hovv much more shall your Father vvhich is in heauē geue good things to them that aske him? Likewiſe Paule: We muſt obey men: therfore much more muſt we obey God. Ieremie alſo in the 53. chap: The Rhecabites obeyed their Father: Rom 13. Ierems. 3[illegible: 1 letter].16. hovv much more ought ye to haue obeyed me? Now theſe things are appoynted of God, and are his ordinaunces, that Fathers ſhould geue vnto their children,VVhen arguing from huma[illegible: 1 letter]ne things is of force. & that children ſhould obey their parents. Therfore ſuch maner of arguments are good when they are grounded vpon ye ordinaūce of God. But if they be taken from mens corrupt affections, they are naught.VVhen it is not of force. Such is the argument of Scotus: I loue the leſſer good thing, therfore I loue the greater more. I deny the conſequence. For my louing is not Gods ordinaunce, but a deuilliſh corruption. In deede it ſhould be ſo, that I louing my ſelfe or an other creature, ſhould much more loue God the creatour: but it is not ſo.Our loue is corrupted. For the loue wherwith I loue my ſelfe, is corrupt and againſt God. This I ſay leſt any man ſhould cauill yt an argument taken of corruptible things, & applied to diuine and ſpirituall matters, is nothing worth. For this argument (as I haue ſayd) is ſtrōg enough, ſo that we ground the ſame vpon the ordinaunce of God, as we ſee in this argumēt which we haue in hand. For ye ciuil law which is an ordinaunce of God,The teſtament of a mā is not chaunged. ſayth yt it is not lawfull to breake or to chaunge the teſtament of a man. Yea it commaundeth that the laſt will or teſtament of a man be ſtraitly kept: For that it is one of the holieſt & moſt laudable cuſtomes yt are among men. Now therefore vppon this cuſtome of mans Teſtament Paule argueth after this maner: How cometh it to paſſe that mā is obeyed and not God? Political and ciuill ordinaūces, as concerning Teſtaments and other things, are diligently kept. There nothing is chaūged, nothing is added or taken away.Gods Teſtament is chaū ged. But the Teſtament of God is chaunged: that is to ſay, his promiſe concerning the ſpiritual Bleſſing, that is, concerning heauenly and euerlaſting things, which the whole world ought not onely to receaue with great zeale and affection: but alſo ought moſt religiouſly to reuerence and honour. This perſuadeth vehemently, when we ſo argue from the examples and lawes of men. Therfore he ſayth: I ſpeake after the maner of men: that is to ſay, I bring vnto you a ſimilitude taken of the cuſtome and maner of men. As if he ſhould ſay:A Teſtament or laſt vvill is confirmed by the death of him that maketh it. The teſtaments of men and ſuch other corruptible things are ſtreitly executed, and that which the lawe commaundeth is diligently obſerued and kept. For when a man maketh his laſt wil, bequeathing his lands and goods to his heires and therupon dieth, this laſt wil is confirmed and ratified by the death of the Teſtator, ſo yt nothing may nowe be either added to it, or taken from it, according to all law & equitie. Now, if a mās wil be kept wt ſo great fibelity, yt nothīg is added to it or taken from it after his death:The Teſtamēt of God ought to be kept vvith greater fidelitie then mans Teſtament. how much more ought the laſt Wil of God to be faithfully kept, which he promiſed and gaue vnto Abraham and his ſeede after him? For when Chriſt died, then was it confirmed in him, and after his death the writing of his laſt Teſtament was opened: that is to ſay, ye promiſed Bleſſing of Abraham was preached amonge all nations diſperſed throughout the whole world. This was yt laſt Wil and Teſtament of God the great Teſtatour confirmed by the death of Chriſt:The Teſtamēt o[illegible: 1 letter] laſt VVill of God. therfore no man ought to chaunge it or to adde any thing to it, as they that teach the law and mans traditions doe. For they ſay, vnleſſe thou be circumciſed, kepe the law do, many workes, & ſuffer many things, thou cāſt not be ſaued. This is not the laſt Will or Teſtament of God. For he ſaid not vnto Abraham: if thou doe this or that, thou ſhalt obtaine the Bleſſing: or they yt be circumciſed & keepe the law ſhall obtaine the ſame: but he ſaith, In thy ſeede shall all the nations of the earth be bleſſed. As if he ſhould ſay: I of meere mercye doe promiſe vnto thee, ye Chriſt ſhall come of thy ſeede, who ſhall bring the Bleſſing vpon all nations oppreſſed with ſinne and death: that is to ſay, which ſhall deliuer the nations from the euerlaſting Curſe: to wit, from ſinne & death, receauīg this promiſe by faith: In thy ſeede &c Wherefore, euen as the falſe Apoſtles were in time paſt, ſo are all the Papiſtes and Iuſticiaries at this day peruerters and deſtroyers,VVho are the deſtroyers of Gods Teſtament. not of mans Teſtament (becauſe they are forbidden by ye law): but of Gods Teſtamēt, whom they feare nothing at all, although he be a conſuming fier.The nature of hypocrites. For ſuch is ye nature of all hypocrites, that they will obſerue mans law exactely: but the lawes of God they doe deſpiſe, and moſt wickedly tranſgreſſe. But the time ſhall come when they ſhall beare an horrible iudgement, and ſhall feele what it is to contemne and peruerte the Teſtament of God. This argument then grounded vpon the ordinaūce of God, is ſtrong enough.

Verſe. 16. Novv to Abraham and his ſeede vvere the promiſes made. He ſaith not: And to the Seedes, as ſpeaking of many: but and to thy Seede, as of one vvhich is Chriſt. Here by a newe name he calleth the promiſes of God made vnto Abraham concerninge Chriſte that ſhoulde bringe the Bleſſinge vnto all nations,Paule calleth the promiſe a Teſtament. a Teſtament. And in deede the promiſe is nothinge elſe but a Teſtament, not yet reuealed, but ſealed vppe. Nowe, a Teſtament is not a lawe, but a donation or free gifte. For heires looke not for lawes, exactions, or any burdens to be laide vpon them by the Teſtament, but they looke for the inheritaunce confirmed thereby. Firſt of all therefore he expoundeth the wordes: Afterwardes he applieth the ſimilitude, and ſtandeth vpon this worde Seede. There were no lawes geuen vnto Abraham (ſaith he), but a Teſtament was made and deliuered vnto him: that is to ſay, the promiſes were pronounced vnto him as touching the ſpirituall Bleſſing: therefore ſomewhat was promiſed and geuen vnto him.The Teſtamēt of man is a shadovve of Gods Teſtament. If then the Teſtament of a man be kept, why ſhoulde not rather the Teſtament of God be kept? whereof the Teſtament of man is but a ſhadowe? Againe, if we will keepe the ſignes, why doe we not rather keepe the things which they ſignifie? Now, the promiſes are made vnto him, not in all the Iewes, or in many Seedes, but in one Seede, which is Chriſt. The Iewes will not receaue this interpretation of Paule: For they ſay, that the ſingular number is here put for the plurall, one for many. But we gladly receaue this meaning and interpretation of Paule, who oftentimes repeteth this worde Seede, and expoundeth this Seede to be Chriſt:Chriſt the Seede promiſed to Abraham. and this he doth with a true Apoſtolicall ſpirite. Let the Iewes deny it as much as they will: we notwithſtanding haue argumentes ſtronge enough, which Paule hath before reherſed, which alſo confirme this thinge, and they can not deny them. Hitherto, as touching the ſimilitude of Gods ordinaunce, that is to ſay: of mans Teſtament. Now he expoundeth and amplifieth the ſame.

Verſe. 17. And this I ſay, that the lavv vvhich vvas. 430. yeares after, can not diſanull the couenaunte that vvas confirmed before of God in reſpect of Chriſt, that it should make the promiſe of none effect. Here the Iewes might obiect,An obiectiō of the Ievves. that God was not onely content to geue promiſes to Abraham, but alſo after. 430. yeares he made the law. God therefore miſtruſting his owne promiſes, as vnſufficient to iuſtifie, added thereto a better thinge: that is to ſay, the law, to the end that when the ſame, as a better ſucceſſor, was come, not the idle but the doers of the law might be made righteous thereby. The law therefore which followed the promiſe, did abrogate the promiſe. Such euaſions and ſtarting holes the Iewes ſeeke out. To this cauillation Paule aunſwereth very well and to the purpoſe, and ſtrongly confu[illegible: 1 letter]eth the ſame.Paule confuteth the obiection of the Ievves. The law (ſaith he) was geuen 430. yeares after the promiſe was made: In thy Seede &c. and it could not make the promiſe voide and vnprofitable. For the promiſe is the Teſtament of God, confirmed by God himſelfe in Chriſt ſo many yeares before the law. Now, that which God once hath promiſed and confirmed, he calleth not backe againe, but it remaineth ratified and ſure for euer. VVhy the lavv is added to the promiſe.Why then was the law added? In deede it was deliuered ſo many ages after to the poſteritie of Abraham, not to ye end he might through it obtaine the Bleſſing (for it is the office of the law to bring mē vnder the Curſe, and not to bleſſe): but that there might be in the world a certaine people, which might haue the word and teſtimonie of Chriſt, out of the which, Chriſt alſo according to the fleſh, might be borne: And that men being kept and ſhut vp vnder the lawe, might ſigh and grone for their deliueraunce through ye Seede of Abraham, which is Chriſt: which onely ſhould and could bleſſe, that is to ſay, deliuer all nations from ſinne and euerlaſting death. Moreouer, the ceremonies commaū ded in the lawe, did foreſhadowe Chriſt. Wherefore the promiſe was not aboliſhed either by the law, or by the ceremonies of the law: but rather by the ſame, as by certaine ſeales, it was for a time confirmed, vntill the letters themſelues or the writing of the Teſtament (to wit,The letters he calleth the vvritten vvill or Teſtament. the promiſe) might be opened and by the preaching of the Goſpell might be ſpread abroad among all nations. The promiſe is confirmed by the lavve: therefore not abolished.But let vs ſuffer the law and the promiſe to encounter together, and then ſhall we ſee which of them is the ſtronger: that is to ſay, whether the promiſe be able to aboliſh the lawe, or the lawe the promiſe. If the law aboliſh the promiſe, then it followeth, that we by our works make God a lier and his promiſe of none effect. For if the law doe iuſtifie vs and deliver vs from ſinne and death, and conſequently our workes and our owne ſtrength performing the lawe, then the promiſe made to Abraham is vtterly voide and vnprofitable, and ſo conſequently God is a lier and a diſſembler.VVhat diſcommoditie should follovve if the lavve should abolish the promiſe. For when he which promiſeth will not performe his promiſe, but maketh it of none effect, what doth he els but ſhew himſelfe to be a lier and a diſſembler? But it is impoſſible that the lawe ſhould make God a lier, or that our workes ſhould make the promiſe void, nay rather it muſt needes be firme & ſtable for euer (for God promiſeth not in vaine) although we were able to keepe and fulfil the lawe. And let vs admitte that all men were as holy as Angels, ſo that they ſhould not neede the promiſe (which notwithſtanding is impoſſible): yet muſt we thinke that the ſame promiſe abideth moſt ſure and certaine: or elſe God ſhould be found a lier, which either hath promiſed in vaine, or elſe wil not or can not performe his promiſes. Therfore, like as the promiſe was before the lawe, ſo is it farre more excellent then the lawe. And God did excellently well in that he gaue the promiſe ſo long before the law. Which he did of purpoſe and to this ende,The lavv doth not abrogate the promiſe, but Faith laying hold vpon the promiſe, doth abrogate the lavv. that it ſhould not be ſayd, that righteouſnes was geuen through the lawe, and not through the promiſe. For if he would that we ſhould haue ben iuſtified by the lawe, then would he haue geuen the law. 430. yeares before the promiſe, or elſe together with the promiſe. But nowe at the firſt he ſpeaketh not a worde as concerning the lawe, but at the length after 430. yeares he geueth the lawe. In the meane while, all that time he ſpeaketh onely of his promiſes. Therfore the Bleſſing and free gift of righteouſnes came before the lawe through the promiſe: The promiſe therfore is farre more excellent then the lawe. And ſo the law doth not aboliſh the promiſe, but Faith in the promiſe (whereby the beleuers euen before Chriſtes time were ſaued) which is now publiſhed by the Goſpell throughout the whole world, deſtroyeth the law, ſo that it can not encreaſe ſinne any more, terrifie ſinners, or bring them into deſperation, laying hold vpon the promiſe through Faith. And in this alſo lieth a certaine vehemencie ſpecially to be noted, that he expreſſely ſetteth downe the number of .430. yeares. As if he would ſay: Cōſider with your ſelues how long it was betwene the promiſe geuen, and the lawe. It is plaine that Abraham receaued the promiſe a long time before the lawe. For the lawe was geuen to the people of Iſrael .430. yeares after. And this is an inuincible argument gathered and grounded vpon a certaine time. And he ſpeaketh not here of the lawe in generall, but onely of the written lawe.The vvritten lavve. As if he would ſay: God could not then haue regarde to the Ceremonies and workes of the law, and geue righteouſnes to the obſeruers thereof. For as yet the lawe was not geuen, which commaundeth ceremonies, requireth workes, and promiſeth life to thoſe that obſerue them, ſaying: The man that shall doe theſe things, shall liue in them. And although it promiſe ſuch things, yet it foloweth not therfore that we obtaine theſe promiſes: For it ſayeth plainly: The mā that shal do theſe things, &c. Now, it is certaine that no man can doe them. Moreouer, Paule ſayth that the lawe can not aboliſh the promiſe: therefore that promiſe made vnto Abraham .430. yeares before the law, remaineth firme and conſtant. And that the matter may be better vnderſtand, I will declare the ſame by a ſimilitude.A Similitude. If a rich man, not conſtrained, but of his owne good will, ſhould adopte one to be his ſonne, whom he knoweth not, and to whom he oweth nothing, and ſhould appoynt him to be the heire of all his lands and goods, & certaine yeres after that he hath beſtowed this benefite vpon him, he ſhould lay vpon him a law to do this or that: he cā not now ſay that he hath deſerued this benefite by his owne workes, ſeeing that many yeres before, he aſking nothing, had receaued the ſame freely and of mere fauour: So, God could not reſpect our workes and deſertes going before righteouſnes: for the promiſe and the gift of the holy Ghoſt was .430. yeares before the lawe. Hereby it appeareth that Abraham obteined not righteouſnes before God through the lawe.Abrahā vvas not made righteous by the lavve, for vvhen he liued, ther vvas no lavve. For there was yet no law. If there were yet no lawe, then was there neither worke nor merite. What then? Nothing elſe but the mere promiſe. This promiſe Abraham beleued, and it was counted to him for righteouſnes. By the ſelfe ſame meanes then that the father obteined this promiſe, the children doe alſo obteine it and holde it. So ſay we alſo at this day: Our ſinnes were purged by the death of Chriſt aboue a thouſand and fiue hundreth yeres agoe, when there were yet no religious Orders, no Canon or rule of Penance, no merites of congruence and worthines. We can not nowe therfore begin to aboliſh the ſame by our owne workes and merites. VVhat maner of arguments Paule vſeth.Thus Paule gathereth arguments of ſimilitudes, of a certaine time, and of perſons, ſo ſure & ſtrong on euery ſide that no man can deny them. Let vs therfore arme and fortifie our conſciences with ſuch like arguments: For it helpeth vs excedingly, to haue them alwayes ready in tentations. For they lead vs from the lawe and workes, to the promiſe and to faith: from wrath to grace: from ſinne to righteouſnes, and from death to life. Therfore theſe two things (as I doe often repeate): to witte, the lawe and the promiſe muſt be diligently diſtinguiſhed. For in time,The lavv and the promiſe muſt be diſtinguished. in place, and in perſon, and generally in all other circumſtances they are ſeparate as farre aſunder as heauen and earth, the beginning of the world and the later ende. In deede they are neare neighbours, for they are ioyned together in one man or in one ſoule: but in the inward affection & as touching their office, they ought to be ſeparate farre aſonder: ſo that the lawe may haue dominion ouer the fleſh, and the promiſe may ſweetely and comfortably raigne in the conſcience. When thou haſt thus appoynted vnto them both their own proper place, then thou walkeſt ſafely betwene them both in the heauen of the promiſe, and in the earth of the lawe.Both the lavv and the promiſe muſt haue their ovvne proper places appoynted vnto them. In ſpirite thou walkeſt in the Paradiſe of grace and peace: In the fleſh thou walkeſt in the earth of workes and of the croſſe. And nowe the troubles which the fleſh is compelled to beare, ſhall not be hard vnto thee, becauſe of the ſweetenes of the promiſe, which comforteth and reioyceth the hart excedingly. But now, if thou confound and mingle theſe two together,VVhat incommodities follovve of the mingling of the lavve and the promiſe together. and place the lawe in the conſcience, and the promiſe of libertie in the fleſh, then thou makeſt a confuſion, (ſuch as was in Poperie): ſo that thou ſhalt not knowe what the lawe, what the promiſe, what ſinne, or what righteouſnes is. Wherfore if thou wilt diuide the worde of truth aright, thou muſt put a great difference betwene the promiſe and the lawe as touching the inward affections and whole practiſe of life.The promiſe muſt not be confounded vvith the lavve. It is not for naught that Paule proſecuteth this argument ſo diligently. For he foreſawe in ſpirite that this miſchiefe ſhould creepe into the Church, that the word of God ſhould be confounded: that is to ſay, that the promiſe ſhould be mingled with the lawe, and ſo the promiſe ſhould be vtterly loſt. For when the promiſe is mingled with the lawe, it is nowe made nothing elſe but the very lawe. Therefore accuſtome thy ſelfe to ſeparate the promiſe and the law aſunder, euen in reſpect of time, that when the lawe cometh and accuſeth thy conſcience, thou mayeſt ſay: Lady lawe, thou comeſt not in ſeaſon, for thou comeſt to ſoone. Tarry yet vntil .430. yeres be expired, and when they are paſt, then come and ſpare not. But if thou come then, yet ſhalt thou come to late. For then hath the promiſe preuented thee .430. yeres: to the which I aſſent and ſweetely repoſe my ſelfe in the ſame. Therefore I haue nothing to doe with thee: I heare thee not. For nowe I liue with the beleuing Abraham: or rather ſince Chriſte is nowe reuealed and geuen vnto me, I liue in him: who is my righteouſnes, who alſo hath aboliſhed thee, O lawe. And thus let Chriſte be alwayes before thine eyes, as a certaine Summarie of all argumēts for the defence of Faith, againſt the righteouſnes of the fleſh, againſt the lawe, and againſt all workes and merites what ſo euer. Hetherto I haue reherſed almoſt all, but ſpecially the principall arguments which the Apoſtle Paule handleth in this Epiſtle for the confirmation of this Doctrine of Iuſtification. Among which,The argument touching the promiſe. the argument as touching the promiſe made vnto Abraham and to the other Fathers, is the waightieſt and of greateſt efficacie: which Paule doth chiefly proſecute both here and in the Epiſtle to the Romaines: the wordes wherof he diligently wayeth: and moreouer intreateth both of the times and perſons. Alſo he ſtandeth vpon this worde Seede, applying the ſame vnto Chriſte. Finally, he declareth by the contrary what the lawe worketh:The office of the lavve. namely that it holdeth men vnder the Curſe. And thus he fortifieth the Article of Chriſtian righteouſnes wt ſtrong and mighty arguments. On the other ſide, he ouerthroweth the arguments of the falſe apoſtles which they vſed in defence of the righteouſnes of the lawe, and he turneth them vpon their owne heades: That is to ſay, wheras they contended that righteouſnes and life is obtained by the lawe, Paule ſheweth that they worke nothing but malediction and death in vs. Ye contend (ſayth he) that the law is neceſſary to ſaluation. Haue ye not read, that it ſayeth: He that shall doe theſe things shall liue in them? Galat. 3.1[illegible: 1 letter]. Galat. 3.10. Now, who is he that doth performe or accompliſh them? No man liuing. Therfore, as many as are of the vvorkes of the lavve are vnder the Curſe. 1. Cor. 15.56. And againe, in another place: The ſting of death is ſinne, and the ſtrength of ſinne is the lavve. Now followeth the concluſion of all theſe arguments.

Verſe. 18. For if the inheritaunce be of the lavve, it is no more by the promiſe. &c. Verſe. 14.So he ſayth in the .4. to the Romaines: For if they vvhich be of the lavve be heires, then is Faith but vaine, and the promiſe of none effect. And it can not otherwiſe be: for this diſtinction is plaine, that the law is a thing farre differing from the promiſe.A difference betvvene the lavve, and the promiſe. Yea naturall reaſon, although it be neuer ſo blind, is compelled to cōfeſſe, that it is one thing to promiſe, and an other thing to require: one thing to geue, and an other thing to take.To promiſe and to require are diſtinct things. The lawe doth require and exact of vs our workes: the promiſe of the Seede doth offer vnto vs the ſpiritual and euerlaſting benefites of God, and that freely for Chriſtes ſake. Therefore we obtaine the inheritaunce or Bleſſing through the promiſe, and not through the lawe. For the promiſe ſayeth: In thy ſeede shall all nations of the earth be bleſſed. The inheritaunce is geuē by the promiſe, and not by the lavve. Therfore he that hath the lawe, hath not enough, becauſe he hath not yet the Bleſſing, without the which he is compelled to abide vnder the Curſe. The lawe therfore can not iuſtifie becauſe the Bleſſing is not ioyned vnto it. Moreouer, if the inheritaūce were of the law, then ſhould God be found a lier, and ye promiſe ſhould be in vaine. Again, if the law could obtaine the Bleſſing, why did God then make this promiſe: In thy Seede? &c. Why did he not rather ſay: Doe this and thou ſhalt receaue the Bleſſing? or elſe by keping of the law, thou maiſt deſerue euerlaſting life. This argument is grounded vpon contraries: The inheritaunce is geuen by the promiſe: therefore not by the lawe.

Verſe. 18. But God gaue it vnto Abraham by promiſe. It can not be denied, but that God before the law was, gaue vnto Abraham the inheritaunce or Bleſſing by the promiſe: that is to ſay, remiſſion of ſinnes, righteouſnes, ſaluation, and euerlaſting life,VVhat the Bleſſing is, vvhich is geuē vs through Chriſt. yt we ſhould be ſonnes & heires of God, and felow heires with Chriſte. For it is plainly ſayd in Geneſis: In thy ſeede shall all nations be bleſſed. There the Bleſſing is geuen frely without reſpect of ye law or works. For God gaue ye inheritāce before Moiſes was borne, or before any mā had yet once thought of the law. Why vaūt ye then that righteouſnes cometh by the law, ſeing that righteouſnes, life, and ſaluation was geuen to your father Abraham wtout the lawe, yea before there was any lawe? He that is not moued with theſe things, is blind and obſtinate. But this argument of the promiſe I haue before handled more largely, and therefore I will now but touch it by the way. Hitherto we haue heard the principal part of this Epiſtle. Now the Apoſtle goeth about to ſhew the vſe and office of the lawe, adding certaine ſimilitudes of the Scholemaſter, and of the li[illegible: 1 letter]le Heire: Alſo the allegorie of the two ſonnes of Abraham, Iſaacke and Iſmael &c. Laſt of all he ſetteth forth certaine preceptes concerning maners.

Verſe. 19. VVherfore then ſerueth the lavve? When we teach yt a man is iuſtified wtout the law and works, then doth this queſtion neceſſarily folow: If ye law doe not iuſtifie, why then was it geuen? Alſo: Why doth God charge vs and burden vs with the lawe, if it doe not iuſtifie? What is the cauſe that we are ſo hardly exerciſed and vexed wt it, if they which worke but one hower are made equal wt vs, which haue borne the heate & burden of the day? When as that grace is once publiſhed vnto vs which the Goſpell ſetteth out,The murmuring of the Ievves againſt the doctrine of Paule, for the ſtablishīg of faith. Math. 21.31. by and by ariſeth this great murmuring: without the which the Goſpell can not be preached. The Iewes had this opinion, that if they kepte the lawe, they ſhould be iuſtified therby. Therefore when they heard that the Goſpell was preached concerning Chriſt, who came into the world to ſaue, not the righteous, but ſinners, & that they ſhould goe before them into the kingdom of God, they were wonderfully offended, complaining that they had borne the heauy yoke of the lawe ſo many yeares with great labour and toyle, and that they were miſerably vexed and oppreſſed with the tyrannie of the law, without any profit, yea rather to their great hurt: Againe, that the Gentiles who were Idolaters, obteined grace wtout any labour or trauell.The murmuring of the Papiſtes againſt the goſpell. So doe our Papiſts murmur at this day, ſaying: What hath it profited vs that we haue liued in a Cloiſter twentie, thirtie, or fortie yeares: that we haue vowed chaſtitie, pouertie, obedience: that we haue ſayd ſo many Pſalters, and ſo many Canonical Howers, & ſo many Maſſes: that we haue ſo puniſhed our bodies with faſting, prayers, chaſtiſements. &c. if a huſband, a wife, a Prince, a gouernour, a maſter, a ſcholer: if an hireling or a drudge bearing ſackes, if a wench ſweeping the houſe ſhall not onely be made equall with vs, but alſo be accepted as better and more worthy before God then we? This is therfore an hard queſtion, wherewith reaſon is ſtricken dumme, and can not aunſwere, but is greatly offended with it. Reaſon after a ſorte vnderſtandeth the righteouſnes of the lawe,The iudgemēt of reaſon, concerning the doctrine of the Goſpell, vvhich teacheth that the lavve vvas geuen for tranſgreſſiōs. Galat. 3.19. Rom. 2.14. Rom. 6.1. Rom. 3.8. which alſo it teacheth and vrgeth, and imagineth that the doers of it are righteous: but it vnderſtandeth not the office and ende of the law. Therfore when it heareth this ſentence of Paule, which is ſtraunge and vnknowne to the world: That the lavve vvas geuen for tranſgreſsions, thus it iudgeth: Paule aboliſheth the lawe, for he ſayth, that we are not iuſtified through it: Yea he is a blaſphemer againſt God which gaue the lawe, whē he ſayth: that the lavve vvas geuen for tranſgreſsions. Let vs liue therfore as Gentiles which haue no lawe. Yea, let vs ſinne & abide in ſinne, that grace may abounde: Alſo, let vs doe euill, that good may come therof. This happened to the Apoſtle Paule: and the ſelfe ſame happeneth at this day vnto vs. For when the common people heare out of the Goſpell, that righteouſnes cometh by the mere grace of God through Faith onely, without the law and without workes, they gather by and by of it, as did the Iewes in times paſt: If the lawe doe not iuſtifie, then let vs worke nothing: and ſurely they performe this excellently well. What ſhould we then doe? This impietie doth in deede very much vexe vs, but we can not remedie it. For when Chriſte preacheth, he muſt nedes heare,Chriſt is iudged to be a blaſphemer, and a ſeditious perſon. that he was a blaſphemer and a ſeditious perſon: that is to ſay, that through his doctrine he deceaued men, and made them rebelles againſt Caeſar. The ſelfe ſame thing happened to Paule and all the reſt of the Apoſtles. And what maruell is it if the world in like maner accuſe vs at this day? Let it accuſe vs, let it ſclaunder vs, let it perſecute vs and ſpare not: yet muſt not we therefore hold our peace, but ſpeake freely, to the ende that afflicted conſciences may be deliuered out of the ſnares of the Deuill. And we muſt not regarde the fooliſh and vngodly people in that they do abuſe our doctrine: for whether they haue a law or no lawe, they can not be reformed. But we muſt conſider how afflicted conſciences may be comforted, that they peariſh not with the multitude. If we ſhould diſſemble and holde our peace, pore afflicted conſciences ſhould haue no conſolation, which are ſo entangled and ſnared with mens lawes and traditiōs, that they can wind them ſelues out by no meanes. As Paule therefore ſeeing ſome to ſet themſelues againſt his doctrine, and others ſome to ſeeke the libertie of the fleſh and therby to be made worſe, comforted him ſelfe after this ſort, that he was an Apoſtle of Ieſus Chriſt ſent to preach the Faith of Gods elect, and yt he muſt ſuffer all things for the elects ſake,All things are to be done for the elects ſake to the end yt they alſo might obtaine ſaluation: euen ſo we at this day do al things for the elects ſake, whom we know to be edified & comforted through our doctrine. But as for ye dogges & ſwine (of whom the one ſort doth perſecute our doctrine,Dogges. Hogges. and the other ſort doth tread vnder foote yt libertie which we haue in Chriſt Ieſus) I am ſo offended with them, that in all my life for their ſakes I would not vtter ſo much as one word: but I would rather wiſh that theſe hogges, together with our aduerſaries the dogges, were yet ſtill ſubiect to the Popes tyrannie, rather then that the holy name of God ſhould be ſo blaſphemed and euill ſpoken of through them. Therfore, albeit not onely the fooliſh & ignorant people, but they alſo which ſeeme in their owne conceits to be very wiſe, do argue after this ſort: If ye law do not iuſtifie, then is it in vaine & vnprofitable,The lavv iuſtifieth not, therfore it is vnprofitable, is a naughtie conſequence. yet is it not therfore true. For like as this conſequence is nothing worth: Money doth not iuſtifie or make a mā righteous, therfore it is vnprofitable: the eyes do not iuſtifie, therfore they muſt be plucked out: the hands make not a mā righteous therfore they muſt be cut of: ſo is this naught alſo: The lawe dothe not iuſtify, therfore it is vnprofitable: for we muſt attribute vnto euery thinge his proper effect and vſe. We doe not therfore deſtroy & condemne the lawe bicauſe we ſay yt it doth not iuſtifie: but we anſwere otherwiſe to this queſtion: To vvhat end then ſerueth the lavv? then our aduerſaries doe, who doe wickedly and peruerſely counterfet an office & vſe of ye law which belongeth not vnto it. Againſt this abuſe and forged office of the lawe we diſpute and aunſwer with Paule, that the law doth not iuſtifie. But in ſo ſaying, we affirme not that the lawe is vnprofitable, as they doe by and by gather: If the law doe not iuſtifie (ſay they) then is it geuē in vaine. No not ſo. For it hath his proper office & vſe,The proper office and vſe of the lavve. but not that which the aduerſaries do imagin, namely, to make mē righteous: but it accuſeth, terrifieth, and condemneth them. We ſay with Paule that the lawe is good, if a man doe rightly vſe it:VVhen the lavve is good. that is to ſay, if he vſe the law as the law. If I geue vnto the lawe his proper definition, and keepe it within the compaſſe of his office and vſe, it is an excellent thing: But if I tranſlate it to an other vſe, and attribute that vnto it which I ſhould not, then doe I not onely peruert the law, but alſo the whole Scripture. Therfore Paule fighteth here againſt thoſe peſtilent hypocrites, who could not abide this ſentence: The lavve vvas added for tranſgreſsions. For they thinke that the office of the lawe is to iuſtifie. And this is the generall opinion of mans reaſon amōg the Sophiſters,Al men do naturally iudge that the lavve doth iuſtifie. and throughout the whole world, that righteouſnes is gotten through the workes of the lawe. And reaſon will by no meanes ſuffer this pernicious opinion to be wreſted from it, becauſe it vnderſtandeth not the righteouſnes of Faith. Hereof it cometh that the Papiſts both fooliſhly and wickedly do ſay: The Church hath the lawe of God, the traditions of the Fathers, the decrees of Councels: If it liue after them, it is holy.Reaſon is ignoraunt of the righteouſnes of faith. No man ſhal perſwade theſe men, that when they keepe theſe things, they pleaſe not God, but prouoke his wrath. To conclude, they that truſt in their owne righteouſnes, thinke to pacifie the wrath of God by their wilworſhip and voluntary religion. Therefore this opinion of the righteouſnes of the lawe is the ſinke of all euils, and the ſinne of ſinnes of the whole world.The opinion of the righteouſnes of the lavv moſt pernitious. For groſſe ſinnes and vices may be knowen and ſo amended, or elſe repreſſed by the puniſhment of the Magiſtrate. But this ſinne, to witte, mannes opinion concerning his owne righteouſnes, will not onely not be counted ſinne, but alſo will be eſtemed for an high religion and righteouſnes. This peſtilent ſinne therefore is the moſt high and ſoueraigne power of the Deuill ouer the whole world,VVhat the great ſoueraigntie of the Deuill is throughout the vvhole vvorld. the very head of the Serpent, and the ſnare wherby the Deuill entangleth and holdeth all men captiue. For naturally all men haue this opinion, that they are made righteous by keeping of the lawe. Paule therefore, to the ende he might ſhewe the true office and vſe of the lawe, and might roote out of mens heartes that falſe opinion concerning the righteouſnes thereof, aunſwereth to this obiection: Wherfore then ſerueth the lawe if it iuſtifie not? after this ſorte: It was not geuen to make men righteous (ſayth he) but,

Verſe. 19. It vvas added becauſe of tranſgreſsions. As things are diuers and diſtinct:As all things are diſtinct, ſo are the vſes of things. ſo the vſes thereof are diuers and diſtinct: Therfore they may not be confoūded. For if they be, there muſt needes be a confuſion of the things alſo. A woman may not weare a mans apparel, nor a man a womans attire. Let a man doe the works that belong to a man, and a woman the works that belong to a womā. Let euery man doe that, which his vocation and office requireth. Let Paſtors and Preachers teach the worde of God purely. Let Magiſtrates gouerne their ſubiectes, & let ſubiects obey their Magiſtrates. Let euery thing ſerue in his due place and order.Euery creature ſerueth in his order and place. Let the Sunne ſhine by day, the Moone and the Starres by night: let the ſea geue fiſhes, the earth graine, the woodes wilde beaſtes and trees. &c. In like maner let not the lawe vſurpe the office and vſe of an other: that is to ſay, of Iuſtification: but let it leaue this onely to grace, to the promiſe, and to Faith. What is then the office of the lawe? Tranſgreſſion, or elſe (as he ſayth in another place), The lavve entred in, that ſinne should abound. The office of the lavve. Rom. 5.20 A goodly office forſoth. The lavve (ſayth he) vvas added for tranſgreſsions: that is to ſay, it was added beſides and after the promiſe, vntil Chriſt the Seede ſhould come vnto whom it was promiſed. Of the double vſe of the lawe. Here ye muſt vnderſtand that there is a double vſe of the law.The vſe of politike lavves. One is Ciuill: For God hath ordained Ciuil lawes, yea all lawes to puniſh tranſgreſſions. Euery lawe then is geuen to reſtraine ſinne.An obiection. If it reſtraine ſinne, then it maketh men righteous. No, nothing leſſe. For in that I doe not kill, I doe not commit adulterie, I doe not ſteale,All lavves are geuen to bridle tranſgreſſions. or in that I abſtaine from other ſinnes, I doe it not willingly or for the loue of vertue, but I feare the priſon, the ſword, and the hangman. Theſe do bridle and reſtraine me that I ſinne not, as bondes & chaines reſtraine a Lion or a Beare, that he teare and deuoure not euery thing that he meeteth. Therfore the reſtraining from ſinne is not righteouſnes, but rather a ſignificatiō of vnrighteouſnes. For as a madde or a wild beaſt is bound leſt he ſhould deſtroy euery thing that he meeteth: euen ſo the lawe doth bridle a madde and furious man, that he ſinne not after his owne luſt. This reſtrainte ſheweth plainly enough yt they which haue neede of ye law (as al they haue which are without Chriſt) are not righteous, but rather wicked & mad men, whom it is neceſſary by ye bonds & priſō of ye law ſo to bridle yt they ſinne not. Therfore ye law iuſtifieth not. The firſt vſe then of the law is, to bridle the wicked. For the Deuil raigneth throughout the whole world,The povver of the Deuil. and enforceth men to all kindes of horrible wickednes. Therefore God hath ordained Magiſtrates, parentes,God hath ordayned Magiſtrates, parents, lavves, &c. that ſinnes might be brideled. Miniſters, lawes, bonds, and all ciuill ordinaunces, that if they can doe no more, yet at ye leaſt they may binde the Deuils hands, yt he rage not in his bondſlaues after his owne luſt. Like as therfore they that are poſſeſſed, in whom the Deuill mightely raigneth, are kept in bondes and chaines leſt they ſhould hurte other: euen ſo in the worlde, which is poſſeſſed of the Deuill and caried headlong into all kindes of wickednes, the Magiſtrate is preſent with his bondes and chaines: yt is to ſay, with his lawes, binding his handes and feete that he runne not headlong into all miſchiefe. And if he ſuffer not him ſelfe to be brideled after this ſorte, then he loſeth his head. This ciuill reſtrainte is very neceſſary and appointed of God, as wel for publike peace, as alſo for the preſeruation of all thinges, but ſpecially leſt the courſe of the Goſpell ſhoulde be hindered by the tumultes and ſeditions of wicked, outragious & proud mē. But Paule entreateth not here of this ciuil vſe and office of the law. It is in deede very neceſſary, but it iuſtifieth not. For as a poſſeſſed or madde man is not therefore free from the ſnares of the Deuill or well in his minde, becauſe he hath his handes and his feete bound and can do no hurt: euen ſo the world, although it be brideled by the law from outward wickednes and miſchiefe, yet is it not therefore righteous, but ſtill continueth wicked: yea this reſtrainte ſheweth plainely that the world is wicked and outragious, ſtirred vp and enforced to all wickednes by his Prince the Deuill: for otherwiſe it neede not to be brideled by lawes that it ſhould not ſinne. The ſpirituall vſe of the lavvAn other vſe of the law is diuine and ſpirituall, which is (as Paule ſaith) to encreaſe tranſgreſſions: that is to ſay, to reueale vnto a man his ſinne, his blindnes, his miſery, his impietie, ignoraunce, hatred and contempt of God, death, hel, the iudgment and deſerued wrath of God. Of this vſe the Apoſtle entreateth notably in the. 7. to the Romaines. This is altogether vnknowne to hypocrites,The ſpirituall vſe of the lavv vnknovven to reaſon. to the popiſh Sophiſters and Scholediuines, and to all that walke in the opinion of the righteouſnes of the law, or of their owne righteouſnes. But to the ende that God might bridle and beate downe this monſter and this madde beaſte (I meane the preſumption of mans owne righteouſnes and religion) which naturally maketh mē proud, and puffeth them vppe in ſuch ſort, that they thinke them ſelues thereby to pleaſe God highly: it behoued him to ſend ſomeHercules vvas a mighty Champion, vvhich ſtevve the great monſter Hydra (as the Poetes faine) vvhich had a hundred neckes vvith ſerpēts heads. Hercules which might ſet vppon this monſter with all force and courage to ouerthrowe him, and vtterly to deſtroy him: that is to ſay, he was conſtrained to geue a lawe in Mount Sina, with ſo great Maieſtie and with ſo terrible a ſhewe, that the whole multitude was aſtoniſhed. Exod. 19. & 20. This, as it is the proper and the principall vſe of the lawe: ſo is it very profitable and alſo moſt neceſſary. For if any be not a murtherer, an adulterer, a theefe, and outwardly refraine from ſinne, as the Phariſey did which is mentioned in the Goſpell, he would ſweare (becauſe he is poſſeſſed with the Deuill) that he is righteous, and therefore he conceaueth an opinion of righteouſnes, and preſumeth of his good workes and merites. Such a one God can not otherwiſe mollifie and humble, that he may acknowledge his miſerie and damnation,Hypocrites are feated and humbled by the lavve. but by the lawe. For that is the hammer of death, the thundring of hell, and lightning of Gods wrath, that beateth to pouder the obſtinate and ſenſeles hypocrites. Wherefore this is the proper and true vſe of the lawe, by lightning, by tempeſt & by the ſound of the trumpe (as in the Mount Sina) to terrifie, and by thundering to beate downe and rent in peeces this beaſt which is called the opinion of righteouſnes. Ierem. 13.[illegible: 2 letters]. The opinion of righteouſnes hovv pernicious it is. Therefore ſayeth God by Ieremie his Prophet: My vvorde is a hammer breaking rockes. For as long as the opinion of righteouſnes abideth in man, ſo long there abideth alſo in him incomprehenſible pride, preſumption, ſecuritie, hatred of God, contempt of grace and mercie, ignorance of the promiſes, and of Chriſte. The preaching of free remiſſion of ſinnes through Chriſt, can not enter in to the heart of ſuch a one, neither can he feele any taſte or ſauour thereof. For that mightie rocke and adamant wall: to witte, the opinion of righteouſnes, wherwith the heart is enuironed, doth reſiſt it. As therefore the opinion of righteouſnes is a great and an horrible monſter, a rebellious, obſtinate, and ſtiffenecked beaſt:The opinion of righteouſnes an horrible monſter. ſo for the deſtroying and ouerthrowing thereof, God hath neede of a mightie hammer, that is to ſay, the lawe: which then is in his proper vſe and office when it accuſeth and diſcouereth ſinne after this ſort: Beholde, thou haſt tranſgreſſed all the commaundementes of God. &c: and ſo it ſtriketh a terrour into the conſcience, ſo that it feeleth God to be offended and angrie in deede, and it ſelfe to be giltie of eternall death. Here the pore afflicted ſinner feeleth the intolerable burden of the lawe, and is beaten downe euen to deſperation, ſo that now being oppreſſed with great anguiſh and terrour, he deſireth death, or elſe ſeeketh to deſtroy him ſelfe.The proper office of the lavve. Wherefore the lawe is that hammer, that fier, that mightie ſtrong winde, and that terrible earthquake renting the mountaines, & breaking the rocks, that is to ſay, the proud and obſtinate hypocrites. Elias, 3. Reg. 19.11.12.13. not being able to abide theſe terrours of the law, which by theſe things are ſignified, couered his head with his mantell. Notwithſtanding when that tempeſt ceaſed, of which he was a beholder, there came a ſoft and a gracious wind, in the which the Lord was. But it behoued that the tempeſt of fire, of winde, and the earthquake ſhould paſſe, before the Lord ſhould reueale him ſelfe in that gracious winde. This terrible ſhewe and maieſtie wherin God gaue his lawe in Mount Sina, did repreſent the vſe of the lawe. There was in the people of Iſrael which came out of Egypt, a ſingular holines. They gloried and ſaid: Exod. 19.20. VVe are the people of God: vve vvil doe all thoſe things vvhich the Lord our God hath commaunded. Moreouer, Moiſes did ſanctifie the people, and badde them waſh their garments, refraine frō their wiues, and prepare them ſelues againſt the third day. There was not one of them but he was full of holine[illegible: 3 letters] The third day Moiſes bringeth the people out of their tentes to t[illegible: 1 letter] t[illegible: 2 letters] [illegible: 2 letters]rtaine into the ſight of the Lord, that they might heare his voice. W[illegible: 2 letters] [illegible: 2 letters]owed then? When the children of Iſraell did ſee the horrible ſhew of the Mount ſmoking and burning,The children of Iſrael could not abide the voice of God ſpeaking out of the fire. the blacke cloudes and the lightnings flaſhing vppe and downe in this horrible darknes, & heard the ſound of the trūpet blowing long, and waxing lowder and lowder: and moreouer when they heard the thundrings and lightnings, they were afraid, and ſtanding a farre of,Exod. 20.19. Deut. 5.24.18.16. they ſay vnto Moiſes: VVe vvill doe all things vvillingly, ſo that the Lord ſpeake not vnto vs, leſt that vve die, and this great fier conſume vs. Teach thou vs and vve vvill hearken vnto thee. I pray you, what did their purifying, their holines, their white garmentes, and refraining from their wiues profite them? Nothing at all. There was not one of them that could abide this preſence of the Lord in his Maieſtie and glory: but all being amazed and ſhaken with terrour, fledde backe as if they had bene driuen by the Deuill. D[illegible: 1 letter]uter. 4.24. For God is a cō ſuming fier:The lavv hath ſtill the ſame office, that it had vvhen it vvas geuen in Mount Sina. in whoſe ſight no fleſh is able to ſtand. The law of God therfore hath properly and peculiarly that office which it had then in Mount Sina, when it was firſt geuen, and was firſt heard of them that were waſhed, righteous, purified and chaſt: and yet notwithſtanding it brought that holy people into ſuch a knowledge of their owne miſery, that they were throwne downe euen to death and deſperation. No puritie nor holines could then helpe them: but there was in them ſuch a feeling of their owne vncleanes, vnworthines & ſin, and of the iudgement and wrath of God, that they fled from the ſight of the Lord, and could not abide to heare his voice. VVhat flesh vvas there euer (ſayd they) that heard the voice of the liuing God ſpeaking out of the middes of the fier, and yet liued? The Ievves vvere afraide at the voyce of the lavv. Deut. 5.26. Deut. 4.24. This day haue vve ſeene that God talketh vvith man, and yet he liueth. They ſpeake nowe farre otherwiſe then they did a litle before when they ſaid: We are the holy people of God, whom the Lord hath choſen for his owne peculiar people before all the nations vppon yt earth. We will doe all things which the Lord hath ſpoken.The ſame hapneth to hypocrites, & ſuch as put righteouſnes in vvorks, that happened to the Ievves ſtanding at Mount Sina So it hapneth at length to all Iuſticiaries, who being drunken wt the opinion of their owne righteouſnes, doe thinke when they are out of tentation, that they are beloued of God, and yt God regardeth their vowes, their faſtings, their prayers, & their wilworks, and yt for the ſame he muſt geue vnto them a ſinguler crowne in heauen. But when that thundring, lightning, fier, and that hammer which breaketh in peeces the rockes, that is to ſay, the law of God, commeth ſuddenly vpon them, reuealing vnto them their ſinne, the wrath & iudgement of God: then the ſelfe ſame thing hapneth vnto them which hapned to the Iewes ſtanding at the foote of Mount Sina. Here I admoniſh all ſuch as feare God, and ſpecially ſuch as ſhal become teachers of others hereafter, that they diligently learne out of Paule to vnderſtand the true and proper vſe of the law: which (I feare) after our time wil be troden vnder foote, & vtterly aboliſhed by the enemies of the truth. For euen now whiles we are yet liuing, and employ all our diligence to ſet forth the office and vſe both of the lawe and the Goſpel, notwtſtanding there be very few,Very fevve vnderſtande the proper vſe of the lavve. yea euen among thoſe which will be counted Chriſtians, and make a profeſſion of the Goſpel wt vs, that vnderſtand theſe things rightly, & as they ſhould doe. What think ye then ſhall come to paſſe when we are dead and gone? I ſpeake nothing of the Anabaptiſts, of the new Arrians, and ſuch other vaine ſpirites, who are no leſſe ignorant of theſe matters, then are the Papiſts, although they talke neuer ſo much to the contrary. For they are reuolted from the pure doctrine of the Goſpell, to lawes and traditions, and therfore they teach not Chriſt. They bragge and they ſweare that they ſeeke nothing elſe but the glory of Chriſte and the ſaluation of their brethern, and that they teach the word of God purely: but in very deede they corrupt it and wreſt it to an other ſenſe, ſo that they make it too ſound according to their owne imagination. Therfore, vnder the name of Chriſte, they teach nothing elſe but their owne dreames, and vnder the name of the goſpell, ceremonies and lawes. They are like therfore vnto themſelues, and ſo they ſtill continue: that is to ſay, Monks, workers of the lawe, and teachers of ceremonies, ſauing that they deuiſe newe names and newe workes. It is a matter of great importāce to vnderſtand the proper vſe of the lavv.It is not then a matter of ſmall importance to vnderſtand rightly what the law is, and what is the true vſe and office therof. Now, for as much as we teach theſe things both diligently and faithfully, we doe therby plainly teſtifie yt we reiect not the law and works, as our aduerſaries doe falſely accuſe vs: but we do altogether ſtabliſh the law, and require the works therof: and we ſay yt the law is good and profitable, but in his owne proper vſe: which is firſt to bridle ciuill tranſgreſſiōs, and then to reueile and to encreaſe ſpiritual tranſgreſſions. Wherfore the law is alſo a light,The light of the lavv. which ſheweth & reueileth, not ye grace of God, not righteouſnes and life: but ſinne, death, the wrath and iudgement of God. For, as in the Mount Sina the thundring, lightning, the thicke & darke cloud, the hill ſmoking & flaming, & all that terrible ſhew did not reioyce nor quicken the children of Iſraell, but terrified and aſtoniſhed them, and ſhewed howe vnhable they were, with all their puritie and holines, to abide the Maieſtie of God ſpeaking to them out of ye cloud: euen ſo the law,The lavv in his true vſe terrefieth. when it is in his true vſe, doth nothing elſe but reueale ſinne, engender wrath, accuſe and terrifie men, ſo that it bringeth them to the very brinke of deſperation. This is the proper vſe of the lawe, and here it hath an end, and it ought to goe no further. The light of the Goſpell.Contrariwiſe, the Goſpel is a light which lightneth, quickneth, comforteth & raiſeth vp fearful conſciences. For it ſheweth yt God for Chriſtes ſake is merciful vnto ſinners, yea & to ſuch as are moſt vnworthy, if they beleue yt by his death they are deliuered frō the Curſe, yt is to ſay, from ſinne and euerlaſting death: and yt through his victorie the Bleſſing is freely geuen vnto them:The proper vſe and office of the Goſpel. that is to ſay, grace, forgeuenes of ſinnes, righteouſnes & euerlaſting life. Thus, putting a difference betwene ye law & the Goſpel, we geue to them both their owne proper vſe & office. Of this differēce betwene the law & the goſpel there is nothīg to be found in the bokes of ye Monks, Canoniſts, Scholemen, no nor in the bokes of the auncient fathers. Auguſtine did ſomewhat vnderſtand this difference and ſhewed it. Ierome and others knew it not. Briefly, there was wonderfull ſilence many yeres as touching this difference in all Schooles and Churches. And this thing brought mens conſciences into great daunger.The doctrine of faith can not remaine ſound, vnleſſe the lavve be rightly diſcerned from the Goſpell. For vnleſſe the goſpell be plainly diſcerned frō the lawe, the true Chriſtian doctrine can not be kept ſound and vncorrupt. Contrariwiſe, if this difference be well knowne, then is alſo the true meane of iuſtification knowne, and then is it an eaſie matter to diſcerne faith from workes, Chriſt from Moſes and all politike workes. For all things without Chriſte are the miniſters of death for the puniſhment of the wicked. Therefore Paule aunſwereth to this queſtion after this maner:

Verſe. 19. The lavve vvas added becauſe of tranſgreſsions. That is to ſay, that tranſgreſſions might be more encreaſed, knowne, and ſeene. And in deede ſo it cometh to paſſe. For when ſinne is reuealed to a man through the law, death, the wrath and iudgement of God, and hell: it is vnpoſſible but that he ſhould become impatient, but that he ſhould murmure againſt God, and deſpiſe his will. For he can not beare the iudgement of God, his owne death and damnation: and yet notwithſtanding he can not eſcape them. Here he muſt needes fall into the hatred of God, and blaſphemie againſt God. Before, when he was out of tentation, he was a very holy man, he worſhipped and praiſed God, he bowed his knee before God and gaue him thanks, as the Phariſey did. Luke. 18. Luke 18. But now when ſinne and death is reuealed vnto him, he wiſheth yt there were no God. The law therfore of it ſelfe bringeth a ſpecial hatred of God. And thus ſinne is not onely reuealed and knowne by the lawe, but alſo is encreaſed and ſtirred vp by the lawe. Therfore Paule ſayth. Rom. 7. Sinne, Rom. 7.11. that it might appeare to be ſinne, vvrought death in me by that vvhich vvas good, that ſinne might be out of meaſure ſinneful by the commaundement. There he entreateth of this effect of the law very largely. Paule aunſwereth therfore to this queſtion: If the lawe doe not iuſtifie, to what end then ſerueth it? Although (ſayth he) it iuſtifie not, yet is it very profitable & neceſſary.The lavv profitable tvvo maner of vvaies. For firſt it ciuily reſtraineth ſuch as are carnall, rebellious and obſtinate. Moreouer it is as a glaſſe that ſheweth vnto a man him ſelfe, that he is a ſinner, giltie of death, and worthy of Gods euerlaſting wrath & indignation. To what profit ſerueth this humbling, this bruſing & beating downe by this hammer, the law I meane? To great profite: namely,The lavve a Miniſter to grace. that we may haue an entrance vnto grace. So then the lawe is a miniſter that prepareth the way vnto grace. For God is the God of the humble, the miſerable, the afflicted, the oppreſſed & the deſperate, and of all thoſe that are vtterly brought to nothing:A ſingular cō fort for all afflicted conſciences. and his nature is to exalt the humble, to feede the hungry, to geue ſight to the blind, to comfort the miſerable, the afflicted, the bruſed and broken harted, to iuſtifie ſinners, to quicken the dead, and to ſaue the very deſperate and damned. For he is an almightie creatour, making all things of nothing. Now, that pernicious and peſtilent opinion of mans owne righteouſnes, which will not be a ſinner, vncleane, miſerable and damnable, but righteous and holy, ſuffreth not God to come to his owne naturall and proper worke. Therefore God muſt needes take this maule in hand, the law I meane, to driue downe, to beat in peeces, & to bring to nothing this beaſt, wt her vaine confidence, wiſedom, righteouſnes & power, yt ſhe may ſo learne at the lēgth by her owne miſerie and miſchief, that ſhe is vtterly forlorne, loſt, and damned.The doctrine of the Goſpell belongeth to thoſe vvhich are thorovvly terrified vvith the lavve. Eſay. 42.3. Math. 12.20. Here now, when the conſcience is thus terrified with the law, then cometh the doctrine of the Goſpell and grace, which reiſeth vppe and comforteth the ſame againe, ſaying: Chriſt came in to the world, not to breake the bruſed reede, nor to quench the ſmoking flaxe: but to preach the Goſpell of glad tidings to the poore: to heale the broken and contrite in heart: to preach forgeuenes of ſinnes to the captiues &c. But here lieth all the difficultie of this matter, that when a man is terrified and caſt downe, he may be able to raiſe vp him ſelfe againe, and ſay:The time of the lavve, and the time of Grace. Now I am bruſed and afflicted enough: the time of the lawe hath tormented and vexed me ſharply enough. Nowe is the time of grace, now is the time to heare Chriſt: out of whoſe mouth procede the wordes of grace and life. Now is the time to ſee, not the ſmoking and burning Mount Sina: but the Mount Moria, where is the throne, the temple, the Mercy ſeat of God, that is to ſay, Chriſt: who is the king of righteouſnes and peace. There wil I harken what the Lord ſpeaketh vnto me: who ſpeaketh nothing elſe but peace vnto his people. Nay, the fooliſhnes of mans heart is ſo great, that in this conflict of conſcience, when the lawe hath done his office and exerciſed his true miniſterie,Reaſon in the time of tentatation flieth not to the doctrin of grace, but to the doctrine of the lavve. he doth not onely not lay holde vpon the doctrine of grace, which promiſeth moſt aſſuredly the forgeuenes of ſinnes for Chriſtes ſake, but ſeeketh and procureth to him ſelfe moe lawes to ſatiſfie and quiet his conſcience. If I liue (ſayeth he) I will amend my life: I will doe this, I will doe that. Here, except thou doe the quite contrary: that is to ſay, except thou ſend Moiſes away with his law, to thoſe that are ſecure, proud, and obſtinate, and in theſe terrours and anguiſh ſay holde vppon Chriſte, who was crucified and died for thy ſinnes, looke for no ſaluation. So that lawe with his office doth helpe by occaſion to Iuſtification, in that it driueth a mā to the promiſe of grace, and maketh the ſame ſweete & cōfortable vnto him. Wherfore we doe not abrogate the law, but we ſhew the true office and vſe of the law: to witte, that it is a true and a profitable miniſter, which driueth a man to Chriſte. Therfore, after that the law hath humbled thee, terrified thee, and vtterly beaten thee downe, ſo that nowe thou art at the very brinke of deſperation, ſee that thou learne how to vſe the lawe rightly.The lavv doth not onely shevv vnto a man his ſinne, but alſo driueth him to Chriſt. Luke. 4.1[illegible: 1 letter]. For the office and vſe of it is, not only to reueale ſinne and the wrath of God, but alſo to driue men vnto Chriſte. This vſe of the lawe the holy Ghoſt onely ſetteth forth in the Goſpell, where he witneſſeth that God is preſent vnto the afflicted and broken harted. Wherefore if thou be bruſed with this hā mer, vſe not this bruſing peruerſly, ſo that thou load thy ſelfe with moe lawes, but heare Chriſte, ſaying: Come vnto me all ye that laboure, Math. 11.[illegible: 1 letter]8. and are heauie loden, and I vvill refresh you. When the lawe ſo oppreſſeth thee that all things ſeeme to be vtterly deſperate, and thereby driueth thee vnto Chriſt, to ſeeke helpe and ſuccour at his hands, then is the law in his true vſe,The perfect vſe of the lavve. and through the Goſpell it helpeth to iuſtification. And this is the beſt and moſt perfect vſe of the lawe. Wherefore Paule here beginneth a freſh to entreat of the lawe, and defineth what it is, taking occaſion of that which he ſayd before: to witte, that the lawe iuſtifieth not. For reaſon hearing this, by and by doth thus inferre: Then God gaue the lawe in vaine. It was neceſſary therefore to ſeeke howe to define the lawe aright, and to ſhew what the lawe is, and howe it ought to be vnderſtand, that it be not taken more largely or more ſtraitly then it ſhould be. There is no law (ſayeth he) that is of it ſelfe neceſſary to iuſtification. Therefore when we reaſon as touching righteouſnes, life, and euerlaſting ſaluation, the lawe muſt be vtterly remoued out of our ſight, as if it had neuer bene, or neuer ſhould be, but as though it were nothing at all. For in the matter of Iuſtification no man can remoue the lawe farre enough out of his ſight, or beholde the onely promiſe of God ſufficiently and as he ſhould do. Therfore I ſaid before that the law & the promiſe muſt be ſeparate farre aſonder as touching the inward affections and the inward man, albeit in deede they are nerely ioyned together.

Ver. 19. Vntil the ſeede came vnto the vvhich the promiſe vvas made. Paule maketh not the lawe perpetuall, but he ſayeth that it was geuen and added to the promiſes for tranſgreſſions: that is to ſay, to reſtraine them ciuily, but ſpecially to reueale and to encreaſe them ſpiritually, and that not continually, but for a time. Here it is neceſſary to know how long the power and the tyrānie of the law ought to endure, which diſcouereth ſinne, ſheweth vnto vs what we are, and reuealeth the wrath of God. They whoſe hartes are touched with an inward feeling of theſe matters, ſhould ſuddenly periſh if they ſhould not receaue comfort. Therefore if the dayes of the lawe ſhould not be ſhortned, no man ſhould be ſaued. A time therfore muſt be ſet, and bounds limited to the lawe, beyond the which it may not raigne. How long then ought ye dominion of the lawe to endure? Vntill the Seede come: to witte, that Seede of which it is wrytten:Hovve long the dominion of the lavve endureth. In thy Seede shall all the nations of the earth be bleſſed. The tyrannie of the lawe then muſt ſo long continue, vntill the fulnes of time, and that Seede of the Bleſſing come: Not to the ende that ye law ſhould bring this Seede or geue righteouſnes, but that it ſhould ciuily reſtraine the rebellious and obſtinate, and ſhut thē vppe as it were in a priſon and then ſpiritually ſhould reproue them of ſinne, humble them & terrifie them, and when they are thus humbled & beaten downe, it ſhould cōſtraine them to riſe vp to that bleſſed Seede. We may vnderſtand the continuance of the law both according to the letter,The lavve according to the letter, endured vntill Chriſt, and there ceaſed. Mat. 11.12.13. and alſo ſpiritually. According to the letter thus: that the lawe continued vntill the time of grace. The lavve and the Prophetes (ſayth Chriſt) propheſied vntill Iohn. From the time of Iohn vntill this day, the kingdome of heauen ſuffereth violence, and the violent take it by force. In this time Chriſt was baptiſed and begā to preach. At what time alſo, after the letter, the law, and all the ceremonies of Moiſes ceaſed. Spiritually the lawe may be thus vnderſtand, that it ought not to raigne in the conſcience any longer then to the appoynted time of this bleſſed Seede.Hovve long the lavve muſt raigne in the conſcience. Whē the law ſheweth vnto me my ſinne, terrifieth me and reuealeth the wrath and iudgement of God, ſo that I begin to tremble and to deſpaire, there hath the lawe his boundes, his time and his ende limited, ſo yt he now ceaſeth to exerciſe his tyranny any more. For then he hath done his office ſufficiently, he hath reuealed ye wrathe of God, and terrified enough. Here we muſt ſay: Nowe leaue of lawe, thou haſt done enough: thou haſt terrified and tormented me enough. All thy floudes haue runne ouer me, Pſal. 42.7. Pſal. 69.2. Pſal. 26.9. Pſal. 6[illegible: 1 letter].17. and thy terrours haue troubled me. Lord turne not avvay thy face in thy vvrath from thy ſeruaunt: Rebuke me not I beſeeche thee, in thine anger. &c. When theſe terrours and troubles come, then is the time and the hower of the Bleſſed Seede come. Let the lawe then geue place, which in deede is added to reueale and to encreaſe tranſgreſſions, and yet no longer, but vntill that bleſſed Seede be come. When that is come, then let the law leaue of to reueale ſinne and to terrifie any more: and let him deliuer vp his kingdome to an other: that is to ſay, to the bleſſed Seede, which is Chriſt: who hath gracious lippes, wherwith he accuſeth and terrifieth not, but ſpeaketh of farre better things then doth the lawe, namely of grace, peace, forgeuenes of ſinnes, victorie ouer ſinne, death, the Deuill and damnation, gotten by his death and paſſion vnto all beleuers. Paule therfore ſheweth by theſe words:The continuaunce of the lavv, literally & ſpiritually. Vntill the Seede should come, vnto whom the Bleſſing was promiſed, howe long the lawe ſhould endure literally and ſpiritually. After the letter it ceaſed after the bleſſed Seede came in to the world, taking vpon him our fleſh, geuing the holy Ghoſt, and wryting a newe lawe in our hearts. But the ſpirituall time of the lawe doth not ende at once, but continueth rooted in the conſcience. Therfore it is a hard matter for a man which is exerciſed with the ſpirituall vſe of the lawe, to ſee the ende of the lawe. For in theſe terrours and feeling of ſinne the minde can not conceaue this hope, that God is mercifull, and that he will forgeue ſinnes for Chriſtes ſake: but it iudgeth only that God is angrie with ſinners,The terrours of the lavve are driuen avvay by faith. Math. 18.20. and that he accuſeth and condemneth them. If faith come not here to raiſe vppe againe the pore afflicted conſcience, or elſe (according to that ſaying of Chriſt: vvhere tvvo or three are gathered together in my name &c.) there be ſome faithfull brother at hand that may comfort him by the worde of God which is ſo oppreſſed and beaten downe by the lawe, deſperation and death muſt needes folow. Therfore it is a perillous thing for a man to be alone.Eccleſ. 4.10. VVoe be to him that is alone (ſayth the Preacher) for vvhen he falleth, he hath none to raiſe him vp. Wherefore they that ordeined that curſed Monkiſh and ſolitarie life,The ſolitarie or Monkish life hath hurt many. gaue occaſion to many thouſandes to deſpaire. If a man ſhould ſeparate him ſelfe frō the company of other for a day or two to be occupied in prayer (as we read of Chriſt, that ſometime he went a ſide alone into the Mount, and by night continued in prayer) there were no daunger therein.Math. 26.39. Luke. 23.41. Iohn. 17.1. But when they conſtrained men continually to liue a ſolitarie life, it was a deuice of the Deuil him ſelf. For when a man is tempted and is alone, he is not able to reiſe vppe him ſelfe, no not in the leaſt tentation that can be.

Ver. 19. And it vvas ordeined byAngelles as miniſters gaue it to Moiſes by the authority of Chriſt. Angels in the hand of a Mediatour. This is a litle digreſſion from his purpoſe, which he neither declareth, nor finiſheth: but onely toucheth it by the way, and ſo proceedeth. For he retourneth incontinent to his purpoſe, when he ſayeth: what? is the lawe then contrary to the promiſes of God? Nowe, this was the occaſion of his digreſſion. He fell into this difference betwene the lawe and the Goſpell: to witte, that the lawe added to the promiſes, did differ from the goſpell, not onely in reſpect of time, but alſo of the author and the principal cauſe therof. For the lawe was deliuered by the Angels.Heb. 1. Heb. 1: but the Goſpell by the Lord him ſelfe. Wherfore the Goſpell is farre more excellent then the lawe. For the lawe is the voice of the ſeruauntes,The lavve geuen by Angels, the Goſpell by Chriſt. but the Goſpell is the voyce of the Lord him ſelfe. Therfore to abaſe and to diminiſh the authority of the lawe, and to exalt and magnifie the Goſpell, he ſayth that the lawe was a doctrine geuen to continue but for a ſmall time (for it endured but onely vntill the fulnes of the promiſe,The lavv vvas geuen to endure but for a time: but the Goſpell vvas geuen to endure for euer. that is to ſay, vntill the bleſſed Seede came which fulfilled the promiſe): but that the Goſpel was for euer. For all the faithfull haue had alway one and the ſelfe ſame Goſpel from the beginning of the world, and by that they were ſaued. The lawe therefore is farre inferiour to the Goſpell, becauſe it was ordained by the Angelles which are but ſeruauntes, and endured but for a ſhort time, whereas the Goſpell was ordeined by the Lord him ſelfe, to continue for euer. Hebrues. 1. For it vvas promiſed before all vvorldes. Tit. 1. Moreouer, the word of the lawe was not ordeined by the Angels being but ſeruauntes, but alſo by an other ſeruaunt farre inferiour to the Angels,Chriſt is not a Mediatour according to the lavv, as Moiſes vvas. namely by a man, that is (as here he ſayeth) by the hand of a Mediatour, that is to ſay, Moiſes. Nowe, Chriſt is not a ſeruaunt, but the Lord him ſelfe. He is not a Mediatour betwene God and man according to the lawe as Moiſes was, but he is a Mediatour of a better Teſtament. The law therfore was ordeined by Angels as ſeruauntes. For Moiſes and the people heard God ſpeaking in the Mount Sina: that is to ſay, they heard the angels ſpeaking in the perſon of God. Therfore Stephen in the ſeuenth of the Actes ſayeth: Ye haue receaued the lavve by the miniſterie of the Angels, and ye haue not regarded it. Exod. [illegible: 1 letter].[illegible: 1 letter] Alſo the text in the third of Exodus ſheweth plainely that the Angell appeared vnto Moiſes in a flame of fire, and ſpake vnto him from the middeſt of the bush. Paule therefore ſignifieth that Chriſte is a Mediaotur of a farre better Teſtament then Moiſes. Exod. 19.20. And here he alludeth to that hiſtory in Moiſes concerning the geuing of the lawe, which ſayeth, that Moiſes ledde the people out of their tentes to meete with God, and that he placed them at the foote of the Mount Sina. There was an heauie and an horrible ſight. The whole Mount was on a flaming fier. When the people ſawe this, they began to tremble: for they thought that they ſhould haue ben ſuddenly deſtroyed in this fearfull tempeſt. Becauſe therefore they could not abide the lawe ſounding ſo horribly out of Mount Sina, (for that terrifying voice of the lawe would haue killed the people) they ſayd vnto Moiſes their Mediatour: Come thou hether and heare vvhat the Lord ſayeth, and ſpeake thou vnto vs. Moiſes a Mediatour. And he aunſwered: I my ſelfe (ſayeth he) vvas a Mediatour, and one that ſtoode betvvene God and you. &c. By theſe places it is plaine enough that Moiſes was appoynted a Mediatour betwene the people, and the lawe ſpeaking. Wherfore Paule by this hiſtorie goeth about to declare, that it is impoſſible that righteouſnes ſhould come by the lawe. As if he ſhould ſay: howe can the lawe iuſtifie, ſeeing the whole people of Iſraell, being purified and ſanctified, yea and Moiſes him ſelfe the Mediatour betwene God and the people, were afraide and trembled at the voice of the lawe, as it is ſayd in the Epiſtle to the Hebrewes?The lavv maketh men afraid, therfore it iuſtifieth not. Here was nothing but feare and trembling. But what righteouſnes and holines is this, not to be able to beare, yea not to be able or willing to heare the lawe, but to flie from it, and ſo to hate it, that it is impoſſible to hate and abhorre any thing more in the whole world? as the hiſtorie moſte plainly teſtifieth, that the people when they heard the lawe, did hate nothing more then the lawe, and rather wiſhed death, then to heare the lawe. So, when ſinne is diſcouered, as it were by certaine bright beames which the law ſtriketh into the heart,Nothing is more intolerable to man then the lavv, there is nothing more odious & more intolerable to mā, then ye law is. Here he wold rather choſe death, thē be cōſtraind to bear theſe terrors of ye law, be it neuer ſo litle a time: which is a moſt certaine token that the lawe iuſtifieth not. For if the lawe did iuſtifie, then (no dout) men would loue it, they would delite was raiſed vppe and comforted by the gratious and free mercy of God. Therefore the lawe iuſtifieth not. If the lawe ſhould ſerue mine affections: that is to ſay, if it ſhould approue my hypocriſie,The lavv flattereth not reaſon, and therfore reaſon hateth it. my opinion and confidence of mine owne righteouſnes: if it ſhould ſay that without the mercy of God and faith in Chriſt through the helpe of it alone (as all the world naturally iudgeth of the lawe) I might be iuſtified before God: and moreouer, if it ſhould ſay that God is pacified and ouercome by works, and is bound to reward the doers therof, that ſo I hauing no nede of God, might be a God vnto my ſelfe, & merite grace by my workes, & ſetting my Sauiour Chriſt apart, might ſaue my ſelfe by mine owne merites: If (I ſay) the lawe ſhould thus ſerue mine affections, then ſhould it be ſweete, delectable, and pleaſant in deede: So wel can reaſon flatter it ſelfe. Notwtſtanding this ſhould no longer cōtinue, but vntil the law ſhould come to his owne proper vſe and office: then ſhould it appeare that reaſon can not ſuffer thoſe bright beames of the law. There ſome Moiſes muſt needes come betwene as a Mediatour, and yet notwithſtanding without any fruite, as I will declare hereafter. 2. Cor. 3.1[illegible: 1 letter].To this purpoſe ſerueth that place in the .2. Cor. 3. chapt. concerning the couered face of Moiſes, where Paule out of the hyſtorie of Exod. 34. chap. ſheweth that the children of Iſraell,Exod. 34.30. not onely did not knowe, but alſo could not abide the true and ſpirituall vſe of the lawe: Firſt,The place of Paule expounded, as touching the couering of Moiſes face. Verſes. 30.33.34.35. for that they could not looke vnto the ende of the lawe (ſayeth Paule) becauſe of the veile which Moiſes put vpon his face: Againe, they could not looke vppon the face of Moiſes being bare and vncouered, for the glory of his countenaunce. For when Moiſes went about to talke with them, he couered his face with a veile: without the which they could not beare his talke: that is, they could not heare Moiſes him ſelfe their Mediatour, vnleſſe he had ſet an other Mediatour betwene: that is to ſay, the veile. Howe then ſhould they heare the voyce of God, or of an Angell, when they could not heare the voyce of Moiſes being but a mā, yea and alſo their Mediatour, except his face had ben couered?Faith in Chriſt driueth avvay the terrours of the lavve. Therfore, except the bleſſed Seede come to raiſe vppe and comfort him which hath heard the lawe, he periſheth through deſperation, in deteſting of the lawe, in hating and blaſpheming of God, and daily more and more offendeth againſt God. For this feare and confuſion of conſcience which the lawe bringeth, the deeper it perceth and the longer it continueth, the more it encreaſeth hatred, and blaſphemy againſt God. This hiſtorie therefore teacheth what is the power of freewill.The povver of freevvill. The people are ſtricken with feare, they tremble and they flie backe. Where is now freewill? where is nowe that good will, that good entent, that right iudgement of reaſon which the Papiſtes doe ſo much bragge of? What auaileth freewill here in theſe ſanctified and holy men? It can ſay nothing: It blindeth their reaſon: it peruerteth theyr will: it receiueth not, it ſaluteth not, it embraceth not with ioy the Lord comming with thundring, lightning, and fire in to the Mounte Sina. It can not heare the voyce of the Lord: but contrariwiſe it ſayth: Let not the Lord ſpeake vnto vs, leſt vve die. We ſee then what the ſtrength and power of freewil is in the children of Iſrael, who though they were clenſed and ſanctified, could not heare one ſyllable or letter of the law. Therfore theſe high cōmendations which the Papiſts geue to their freewill are nothing elſe but mere toyes and doting dreames.

Verſe. 20. Novv, a Mediatour is not a Mediatour of oneBut ſerueth both for the Ievves and Gentiles, to ioyne them to God.. Here he compareth theſe two Mediatours together, and that wt a maruelous breuitie: yet ſo notwithſtanding, that he ſatiſfieth the attentiue reader, who, becauſe this word Mediatour is generall, by and by vnderſtandeth that Paule ſpeaketh alſo of the Mediatour generally, and not of Moiſes onely.The vvord Mediatour includeth tvvo. A Mediatour (ſayeth he) is not a Mediatour of one onely: but this word neceſſarily comprehendeth two: that is to ſay, him that is offended, and him that is the offender: of whom, the one hath neede of interceſſion, and the other needeth none. Wherfore a Mediatour is not of one, but of two, and of ſuch two as be at variaunce betwene them ſelues. So Moiſes by a generall definition is a Mediatour, becauſe he doth the office of a Mediatour betwene the law and the people, who can not abide the true and ſpirituall vſe of the law. The lawe therfore muſt haue a new face,The lavve hauing put on a veile, maketh vs not afraid. and his voyce muſt be chaunged: that is to ſay, the voyce of the law muſt be made ſpirituall, or the lawe muſt be made liuely in the inward affection, and muſt put on a viſour or a veile, that it may now become more tolerable, ſo that the people may be able to heare it by the voice of Moiſes. Nowe, the lawe being thus couered,Becauſe God ſpeaketh not novv in his Maieſtie as he did in the Mount, but by the voice of man, therfore men feare him not, nor regarde his lavve. ſpeaketh no more in his Maieſtie, but by the mouth of Moiſes. After this maner it doth not his office any more: that is, it terrifieth not ye conſcience. And this is the cauſe that they doe neither vnderſtand it, nor regarde it: by meanes wherof they become ſecure, negligent, and preſumptuous hypocrites. [illegible: 1 page] [illegible: 1 page] And yet notwithſtanding the one of theſe two muſt needes be done: to witte, that either the lawe muſt be without his vſe, and couered with a veile (but then, as I haue ſaid, it maketh hypocrites): or els it muſt be in his vſe without the veile,The lavve in his true vſe killeth. and then it killeth. For mans hearte can not abide the lawe in his true vſe, without the veile. It behoueth thee therefore, if thou looke to the ende of the law without the veile, either to laye holde on that bleſſed Seede by faith, (that is to ſay) thou muſt looke beyond the ende of the law vnto Chriſt, which is the accompliſhment of the law: which may ſay vnto thee: The law hath terrified thee enough: Be of good comfort my ſonne, thy ſinnes are forgeuen thee, (wherof I wil ſpeake more anone): or elſe ſurely thou muſt haue Moſes for thy Mediatour, with his veile. For this cauſe Paule ſayth: A mediatour is not a Mediatour of one. For it could not be that Moiſes ſhould be a Mediatour of God alone: For God needeth no Mediatour. And againe, he is not a Mediatour of the people onely,The office of a Mediatour. but he doth the office of a Mediatour betwene God and the people, which were at diſcord with God. For it is the office of a Mediatour to pacifie the partie that is offended, and to reconcile vnto him the partie which is the offender. Notwithſtanding Moiſes is a Mediatour in this ſort, as I haue ſayd: which doth nothing elſe but chaunge the voyce of the lawe, and maketh it tolerable, ſo that the people may abide the hearing thereof: but geueth no power to accompliſh the ſame. To conclude, he is a Mediatour but onely of the veile, and therfore he geueth no power to performe the law, but onely in the veile.Moſes a Mediatour of the veile. Therefore his diſciples, in that he is a Mediatour of the veile, muſt alwayes be hypocrites. But what (thinke ye) ſhould haue come to paſſe if that the lawe had bene geuen without Moiſes, either elſe before or after Moiſes, and that there had ben no Mediatour,VVhen vve are terrified by the lavve, vve haue nede of another maner of Mediatour then Moſes. and in the meane ſeaſon the people ſhould not haue ben ſuffered either to flie away, or elſe to haue had any Mediatour? Here either the people being beaten downe with intolerable feare, ſhould haue periſhed forthwith, or if they ſhould haue eſcaped, there muſt nedes haue come ſome other Mediatour, which ſhould haue ſet him ſelfe betwene the law and the people to this end, that both the people might be preſerued, and the lawe remaine in his force and ſtrength, and alſo an attonement might be made betwene the lawe and the people. In deede Moiſes cometh in the meane ſeaſon, and is made a Mediatour: he putteth on a veile and couereth his face: but he can not deliuer mens conſciences from the anguiſh and terrour which the law bringeth. Therefore, when a man, in the hower of death or in the conflict of conſcience feeleth the wrath and iudgement of God for ſinne which the law reuealeth and encreaſeth, here to keepe him from deſperation, ſecluding Moiſes wt his veile, he muſt haue a Mediatour which may ſay vnto him: Although thou be a ſinner, yet ſhalt thou remaine, that is to ſay: thou ſhalt not die, although the lawe with his wrath and malediction doe ſtill remaine. This Mediatour is Ieſus Chriſt, which chaungeth not the voice of the law, nor hideth the ſame with a veile as Moiſes did,Chriſt hideth not the lavv, but taketh it avvay, and therefore is a better Mediatour then Moſes. nor leadeth me out of the ſight of the law: but he ſetteth him ſelfe againſt the wrath of the law and taketh it away, and ſatiſfieth the lawe in his owne body by himſelfe. And by the Goſpel he ſaith vnto me: In deede the law threatneth vnto thee the wrath of God and eternall death: but be not afraid: flie not away, but ſtand ſtill. I ſupply and performe all thinges for thee: I ſatiſfie the law for thee. This is a Mediatour which farre excelleth Moiſes, who ſetteth him ſelfe betwene God being angry, and the ſinner. The interceſſion of Moſes here profiteth nothing: he hath done his office, & he wt his veile is now vaniſhed away. Here the miſerable ſinner being vtterly deſperate, or a man now approching vnto death, & God being offended & angry doe encounter together. Therefore there muſt come a farre other Mediatour then Moiſes, which may ſatiſfie the lawe, take away the wrath therof, and may reconcile vnto God which is angry, that poore ſinner, miſerable and gilty of eternall death. Of this Mediatour Paule ſpeaketh briefely when he ſaith:A Mediatoure is he that ſtandeth betvvene the offender and him that is offended. A Mediatour is not a Mediatour of one. For this word Mediatour properly ſignifieth ſuch a one as doth the office of a Mediatour betwene the partie that is offended and the offender. We are the offenders: God with his law is he which is offended. And the offence is ſuch,God of his iuſtice can not forgeue ſinne vvithout ſatiſfaction, vvhich is done by Chriſt. that God can not pardon it, neither can we ſatiſfie for the ſame. Therefore betwene God, who of him ſelfe is but one, and vs, there is wonderfull diſcord. Moreouer, God can not reuoke his law, but he will haue it obſerued and kept. And we which haue tranſgreſſed the law, can not flie from the preſence of God.Chriſt is the Mediatour betvvene God and ſinners, vvhich are quite contrary one to the other. Col. 2.24. Chriſt therefore hath ſeth him ſelfe a Mediatour betwene two which are quite contrary and vtterly ſeparate aſunder with an infinite and euerlaſtinge ſeparation, and hath reconciled them together. And how hath he done this? He hath put avvay (as Paule ſaith in an other place) the hādvvriting vvhich vvas againſt vs, vvhich by ordinaunces (that is, by the law) vvas cōtrary vnto vs, and he hath taken it and faſtened it to the Croſſe, and hath ſpoiled principalities and povvers, and hath made a shevve of them openly, and hath triumphed ouer them by him ſelfe. Therefore he is not a Mediatour of one, but of two, vtterly diſagreeing betweene them ſelues. This is alſo a mighty place and of greate efficacie to confute and confounde the righteouſnes of the law, and to teach vs that in the matter of Iuſtification it ought to be vtterly remoued out of our ſight. Alſo this word [Mediatour] miniſtreth ſufficient matter to proue that the lawe iuſtifieth not: for els what neede ſhould we haue of a Mediatour? Seing then that mans nature can not abide the hearinge of the lawe,Man can not abide the hearing of the lavv, therfore he can not keepe the lavv much leſſe is it able to accompliſh the lawe, or to agree with the lawe. This doctrine (which I doe ſo often repete and not without tediouſnes doe ſtill beate into your heades) is the true doctrine of the lawe, which euery Chriſtian ought with all diligence to learne,The doctrine of the lavv. that he may be able truly to define what the law is, what is the true vſe and office, what are the limites, what is the power, the time and the ende thereof. For it hath an effect quite contrary to the iudgement of all men: which haue this peſtilent and pernicious opinion naturally rooted in them, that the law iuſtifieth. Therefore I feare leſt this doctrine will be darkened and defaced againe, when we are deade. For the world muſt be repleniſhed wt horrible darkenes & errours before the latter day come. The proper vſe of the lavvHe therefore that is able to vnderſtand this, let him vnderſtand it, that the law in true Chriſtian Diuinitie, and in his true and proper definition doth not iuſtifie: but hath a cleane contrary effect. For it ſheweth and diſcouereth vnto vs our ſelues: it ſetteth God before vs in his anger: it reueileth Gods wrath, it terrifieth vs, and it doth not only reueile ſinne, but alſo mightily encreaſeth ſinne, ſo that where ſinne was before but litle, now by the law which bringeth the ſame to light, it becometh exceeding ſinfull: ſo that a man now beginneth to hate the law and to flie from it, & with a perfect hatred to abhorre God the maker of the law. This is not to be iuſtified by the law (and that euen reaſon it ſelfe is compelled to graūt): but to commit a double ſinne againſt the law. Firſt, not onely to haue a wil ſo diſagreeing frō the law that thou canſt not heare it: but alſo to do contrary to that which it cōmaundeth: And ſecondly ſo to hate it that thou wouldeſt wiſh it were aboliſhed together wt God himſelfe who is the author therof and abſolutely good. The lavve is good and holy, and yet intolerable to mans nature.Now, what greater blaſphemy, what ſinne more horrible can be imagined then to hate God? to abhorre his law, & not to ſuffer the hearing thereof? which notwithſtanding is good and holy. For the hiſtory doth plainely witnes that the people of Iſraell refuſed to heare that excellent lawe, thoſe holy and moſt gracious wordes (namely, I am the Lord thy God, Exod. 2.3. Deut. 4.40. vvhich brought thee out of the land of Egypt and out of the houſe of bondage. Thou shalt haue none other Gods &c. Shevving mercy to thouſandes &c. Honour thy father and thy mother that it may goe vvell vvith thee, and that thy daies may be prolonged vpon the earth &c.) and that they had neede of a Mediatour. They could not abide this moſt excellent, perfect and diuine wiſedom: this moſt gracious, ſweete, & comfortable doctrine. Let not the Lorde ſpeake vnto vs (ſay they) leſt vve die. Speake thou vnto vs &c. Doubtles it is a merueilous thinge that a man can not heare that which is his whole felicite, namely that he hath a God,The lavv containeth profitable doctrine and yet a man can not heare it. yea & a mercifull God which wil ſhew mercy vnto him in many thouſands of generatiōs. &c. And moreouer that he can not abide that which is his chiefe ſafetie, protectiō & defence, namely: Thou shalt not kil: Thou shalt not cōmit adultery: Thou shalt not ſteale: For by theſe wordes the Lord hath compaſſed and fortified the life of man, his wife, his children and his goods, as it were wt a wal againſt the force and violence of the wicked. The law then can doe nothing, ſauing that by his light it lightneth the cōſcience that it may know ſinne, death, the iudgement, the hatred and wrath of God. Before the law come I am ſecure: I feele no ſinne: but whē the law cometh, ſinne, death, & hel are reueiled vnto me. This is not to be made righteous, but giltie, & the enemy of God, to be condemned to death and hell fire. The principall point then of the law in true Chriſtian Diuinitie is, to make men, not better but worſe: that is to ſay, it ſheweth vnto them their ſinne, that by the knowledge therof they may be humbled, terrified, bruſed and brokē,The lavve maketh not men better but vvorſe. & by this meanes may be driuen to ſeeke comforte, and ſo to come to that bleſſed Seede.

Verſe. 20. But God isConſtant and alvvaies like him ſelfe. one. God offendeth no perſon, and therefore needeth no Mediatour. But we offend God and therfore we haue neede of a Mediatour, not Moſes, but Chriſt, vvhich ſpeaketh farre better things for vs &c. Hitherto he hath continued in his digreſſion: Now he retourneth to his purpoſe.

Verſe. 21. Is the lavv then againſt the promiſe of God? Paule ſaid before that the law iuſtifieth not. Shall we then take away the law? No, not ſo. For it bringeth with it a certaine commoditie. What is that? It bringeth men vnto the knowledge of themſelues: it diſcouereth and encreaſeth ſinne &c. Here now riſeth an other obiection. If the lawe doe nothing els but make men worſe in ſhewing vnto them their ſinne, then is it contrary to the promiſes of God. For it ſeemeth that God is but onely prouoked to anger and offended through the law,The iudgemēt of the Ievves and of all others as touching the lavv and therefore he regardeth not nor performeth his promiſes. We Iewes haue thought the contrary: to witte, that we are reſtrained and bridled by this externall diſcipline, to the ende that God being prouoked therby, might haſtē the performing of his promiſe, and that by this diſcipline we might deſerue the promiſe. Paule aunſwereth: It is nothing ſo. But contrariwiſe, if ye haue regard to the law,Reaſon can not abide to heare the good lavv of God. the promiſe is rather hindered. For natural reaſon offendeth God which ſo faithfully promiſeth, whiles it will not heare his good and holy lawe. For it ſayth: Let not the Lorde ſpeake vnto vs &c. How can it be then that God ſhould performe his promiſe vnto thoſe, which, not onely receaue not his law and his diſcipline, but alſo wt a mortal hatred do ſhunne it & flie from it? Here therfore (as I ſaid) riſeth this obiection: Then ye law ſemeth to hinder ye promiſes of God. This obiection Paule toucheth by ye way & briefely aūſwereth, ſaying:

Verſe. 21. God forbid. God maketh not the promiſe becauſe of our vvorthines, but for his ovvne mercies ſake.Why ſo? Firſt for that God doth not make any promiſe vnto vs becauſe of our worthines, our merits, our good works: but that he doth, is of his meere goodnes and ineſtimable mercy in Chriſt. He ſaith not to Abraham: All nations ſhalbe bleſſed in thee becauſe thou haſt kept the law: but (as it is written in the .24. chap. of Ioſua) when he was yet vncircumciſed, had no law, & was yet an idolater, he ſaid vnto him: Goe out of thine ovvne land &c. I vvill be thy protectour &c. Alſo: In thy Seede shall all nations be bleſſed. Ioſua. 24.2.3. Geneſ. 12.1.2. The promiſes of God are abſolute, & not made in reſpect of our vvorthines. The promiſes of God are not hindered becauſe of our ſinnes. 2. Pet. 3.9. Theſe are abſolute & meere promiſes: which God freely geueth vnto Abraham, without any condition or reſpect of workes either going before or comming after. This is ſpecially againſt the Iewes, which thinke that the promiſes of God are hindered becauſe of their ſinnes. God (ſaith Paule) doth not ſlacke his promiſes becauſe of our ſinnes, or haſten the ſame for our righteouſnes and merites: he regardeth neither the one nor the other. Wherefore, although we be worſe and more ſinnefull, and brought into a greater contempte and hatred of God by meanes of the lawes, yet notwithſtanding God is not moued therby to differre his promiſe. For his promiſe doth not ſtande vpon our worthines, but vpon his onely goodnes and mercy. Therefore, where the Iewes ſay: The Meſſias is not yet come, becauſe our ſinnes doe hinder his cōming, it is a deteſtable lie.A Diuelish dreame of the Ievves. As though God ſhould become vnrighteous becauſe of our ſinnes, or made a lier becauſe we are liers. He abideth alwaies iuſt and true: his truth therefore is the onely cauſe that he accompliſheth and performeth his promiſe. Moreouer, although the law doe reueile and encreaſe ſinne, yet is it not againſt the promiſes of God, yea rather it confirmeth the promiſes.The lavve is not againſt the promiſes of God. For as concerning his proper worke and ende, it humbleth and prepareth a man (ſo that he vſe it rightly) to ſigh and ſeeke for mercy. For when ſinne is reueiled to a man and ſo encreaſed by the law, then he beginneth to perceaue the wickednes and hatred of mans hearte againſt the law, and againſt God him ſelfe the authour of the law. Then he feeleth in deede that, not only he loueth not God, but alſo hateth and blaſphemeth God who is full of goodnes & mercy, and his lawe which is iuſt and holy. Then is he conſtrained to cōfeſſe that there is no good thing in him. And thus, when he is throwne downe and humbled by the lawe, he acknowledgeth him ſelfe to be moſt miſerable and damnable. When the law therfore conſtraineth a man ſo to acknowledge his owne corruption, and to confeſſe his ſinne from the bottome of his heart, then hath it done his office truely,VVhen the office and time of the lavve is accomplished and his time is accompliſhed and ended. And nowe is the time of grace, that the bleſſed Seede may come to raiſe vppe and to comfort him that is ſo caſt downe and humbled by the lawe. After this manner the law is not againſt the promiſes of God. For firſt the promiſe hangeth not vpon the lawe, but vpon the truth and mercy of God only and alone. Secondly when the law is in his chiefe end and office, it humbleth a man, and in humbling him it maketh him to ſigh and grone, and to ſeeke the hand and aide of the Mediatour, and maketh his grace and his mercy exceeding ſweete & comfortable (as is ſaide Pſalm. 109. Thy mercy is ſvveete ) and his gifte precious and ineſtimable.Pſal. 109.2[illegible: 1 letter]. And by this meanes it prepareth vs and maketh vs apte to apprehende and to receaue Chriſte. For as the Poete ſayeth: Dulcia non meruit qui non guſtauit amara: that is, He that hath not taſted the things that are bitter, Is not vvorthie to taſte the things that are ſvveeter. Hunger is the beſt Cooke.The lavv maketh troubled and afflicted ſoules to thirſt for Chriſt. Therefore like as the drie earth doth couet the raine, euen ſo the lawe maketh troubled and afflicted ſoules to thirſt after Chriſte. To ſuch Chriſte ſauoureth ſweetely: to them he is nothing els but ioy, conſolation and life. And there beginneth Chriſt and his benefite rightly to be knowne. This is then the principall vſe of the law: namely, when a man can ſo vſe it, that it may humble him & make him to thirſt after Chriſt. And in deede Chriſt requireth thirſty ſoules, whom he moſt louingly and graciouſly allureth and calleth vnto him when he ſaith: Math. 11 28. Vpon vvhom Chriſt beſtovveth his benefites. Come vnto me all ye that labour and are heauy loden and I vvill refresh you. He deliteth therefore to water theſe dry groundes. He powreth not his waters vpon fatte and rancke groundes, or ſuch as are not dry and couet no water.Math. 11.5. His good things are ineſtimable, and therefore he geueth them to none but vnto ſuch as haue neede of them, and feeling the greate neede they haue thereof, doe earneſtly deſire them. He preacheth glad tidings to the poore: he geueth drinke to the thirſtie. If any thirſt (ſaith Iohn) Let him come vnto me &c. He healeth the broken harted &c. that is,Iohn. 7.37.38. Deut. 18.15. he comforteth thoſe that are bruſed and afflicted by the law. Therefore the law is not againſt the promiſes of God.

Verſe. 21. For if there had ben a lavv geuen vvhich bringeth life, ſurely righteouſnes should haue ben by the lavve. By theſe wordes Paule ſignifieth that no lawe of it ſelfe is able to quicken or geue life,The lavve quickneth not but killeth. but onely killeth. Therfore ſuch works as are done, not onely according to the lawes and traditions of the Pope, but alſo according to ye very law of God, doe not iuſtifie a man before God, but make him a ſinner: they doe not pacifie the wrath of God, but they kindle it: they obtaine not righteouſnes, but they hinder it: they quicken not, but they terrifie. Therfore, when he ſayeth: If a lavv had ben geuen vvhich could haue brought life &c. he teacheth plainly that the lawe of it ſelfe iuſtifieth not: but that it hath a cleane contrary effect. Although theſe words of Paule be plaine enough, yet are they obſcure and vtterly vnknowne to the Papiſts. For if they did vnderſtand them in deede, they would not ſo magnifie their freewill, their owne naturall ſtrength, the keping of theThe Papiſtes diuide the goſpel in to precepts and Coū ſels: to the precepts men are bounde (ſay they) but not to the Counſels. Counſels, the works of ſupererogation &c. But left they ſhould ſeeme to be manifeſtly wicked, & plaine Infidels in denying the words of the Apoſtle of Chriſt ſo impudently, they haue this peſtilent gloſe alwayes ready (wherby they peruert the places of Paule concerning the lawe which reuealeth ſinne and engendreth wrath, that is to ſay the .x. commaūdemēts) that Paule ſpeaketh onely of the ceremoniall and not of the morall law. But Paule ſpeaketh plainly when he ſayth: If a lavve had ben geuen. &c. and he excepteth no lawe. Wherfore this gloſe of the Papiſts is not worth a ruſh. For the lawes of the ceremonies were as well commaunded of God, and as ſtreitly kept as the morall lawes. The Iewes alſo kept circumciſion as preciſely as they did the Sabboth day. It is euident enough therfore that Paule ſpeaketh of the whole lawe. Theſe words of the Apoſtle are ſong & ſaid in the Papacie and in all their churches, and yet notwithſtanding they both teach and liue quite contrary.Paul teacheth that no lavve vvas geuen to bring life, but the Pope teacheth quite contrary. Paule ſayth ſimplie that no law was geuen to quicken and to bring life: but the Papiſtes teach that many lawes are geuen to bring life. Although they ſay not this in plaine words, yet in very deede ſuch is their opinion, as their Monkery doth plainely witnes, beſides many lawes and traditions of men, their workes and merites before grace and after, and innumerable wicked ceremonies and falſe worſhippings, which they haue deuiſed of their owne heads, and thoſe onely haue they preached, treading the Goſpell vnder their feete and aſſuredly promiſing grace, remiſſion of ſinnes, and life euerlaſting to all ſuch as ſhould kepe & obſerue the ſame. This that I ſay cā not be denied: for their bokes which are yet extāt, geue certaine teſtimony therof. But contrariwiſe we affirme wt Paule yt there is no law, whether it be mans law or Gods law, yt geueth life. Therfore we put as great a difference betwene the law & righteouſnes, as is betwene life & death, betwene heauen & hell. And the cauſe ye moueth vs ſo to affirme, is that plaine & euident place of Paule: where he ſayth, yt the law is not geuen to iuſtifie, to geue life, and to ſaue, but onely to kil & to deſtroy, cōtrary to the opinion of all men:The iudgemēt of men naturally as touching the lavve. for naturally they can iudge no otherwiſe of ye law, but yt it is geuen to work righteouſnes, & to geue life & ſaluation. This difference of the offices of the law and the goſpel, kepeth all Chriſtian doctrine in his true & proper vſe. Alſo it maketh a faithfull man iudge ouer all kindes of life, ouer the lawes & decrees of all men,VVhat profite cometh by knovving the difference betvvene the lavve and the Goſpell. and ouer all doctrine whatſoeuer, and it geueth them power to trie all maner of ſpirites. On the other ſide the Papiſts, becauſe they confoūd & mingle the law & the goſpel together, cā teach no certainty touching faith, works, ye ſtates & conditiōs of life, nor of the difference of ſpirits. Now therfore, after that Paule hath proſecuted his confutations and arguments ſufficiently and in good order, he teacheth, that ye lawe (if ye conſider his true and perfect vſe) is nothing elſe but as a certaine Scholemaſter to lead vs vnto righteouſnes. For it hūbleth men,The true and perfect vſe of the lavve. & maketh them apt to receaue ye righteouſnes of Chriſt whē it doth his own proper worke and office, that is, when it maketh them giltie, terrifieth and bringeth them to the knowledge of ſinne, wrath, death and hell. For when it hath done this, the opinion of mans owne righteouſnes & holines vaniſheth away, and Chriſte with his benefites beginneth to waxe ſweete vnto him. Wherefore the law is not againſt the promiſes of God, but rather confirmeth them. True it is, that it doth not accompliſh the promiſe, nor bring righteouſnes: notwithſtanding it humbleth vs with his exerciſe and office, and ſo maketh vs more thrifty, and more apte to receaue the benefite of Chriſt. Therefore (ſaith he) if any lawe had bene geuen which might haue brought righteouſnes, and through righteouſnes life (for no man can obtaine life except firſt he be righteous) then in deede righteouſnes ſhould come by the law. Moreouer, if there were any ſtate of life, any worke, any religion, whereby a man might obtaine remiſſion of ſinnes, righteouſnes and life, then ſhould theſe thinges in deede iuſtifie and geue life: but this is impoſſible: for,

Verſe. 22. The ſcripture hath concluded all men vnder ſinne. Where? Firſt in the promiſes them ſelues as touching Chriſt, as Geneſis. 3. The Seede of the vvoman shall breake the head of the ſerpent. Geneſ. 3.15. Geneſ. 22. And Geneſis. 22. In thy Seede &c. Wherſoeuer then is any promiſe in the ſcriptures made vnto the fathers concerning Chriſt, there the Bleſſing is promiſed, that is, righteouſnes, ſaluation, and eternall life.The ſcripture shutteth all vnder the Curſe firſt by the promiſe. Therefore by the contrary it is euident, that they which muſt receaue the Bleſſing are ſubiect to the Curſe, that is to ſay, ſinne & eternall death: for els to what ende was the Bleſſing promiſed? Secondly, the Scripture ſhutteth men vnder ſinne and vnder the Curſe eſpecially by the law, becauſe it is his peculiar office to reueale ſinne & engender wrath,Secondly by the lavve. as we haue declared throughout this Epiſtle, but chiefely by this ſentence of Paule: VVhoſoeuer are of the vvorks of the lavv are vnder the Curſe: Galat. 3.10. Alſo by that place which the Apoſtle alleaged out of the .27. chapt. of Deut: Deut. 27.26. Curſed is euery one that abideth not in all the vvordes of this lavve to doe them. &c. For theſe ſentences in plaine wordes doe ſhut vnder ſinne and vnder the Curſe, not onely thoſe which ſinne manifeſtly againſt the law,Curſed is euery one that abideth not in all things. &c. or doe not outwardly accōpliſh the law: but alſo thoſe which are vnder the law, and wt all endeuour go about to performe the ſame: and ſuch were the Iewes, as before I haue ſayd. Much more then doth the ſame place of Paule ſhut vppe vnder ſinne and vnder the Curſe, all Monkes, Friers, Heremites, Carthuſians and ſuch like, with their profeſſions, rules, and religions, to the which they attributed ſuch holines, that when a mā had once made a vowe of his profeſſion, if he died by and by, they dreamed that he went ſtreight to heauen. But here ye heare plainly that the Scripture ſhutteth all vnder ſinne. Therefore neither the vowe nor religion of the Carthuſian, be it neuer ſo angelicall, is righteouſnes before God: for the Scripture hath ſhutte all vnder ſinne, all are accurſed and damned. Who pronounceth this ſentence? The Scripture. And where? Firſt by this promiſe: The Seede of the vvoman shall bruſe the Serpentes head. In thee shall be bleſſed. The principall office of the lavve. &c. and ſuch like places: Moreouer, by the whole lawe, whereof the principall office is to make men giltie of ſinne. Therefore no Monke, no Carthuſian, no Celeſtine bruſeth the head of the Serpent, but they abide bruſed and broken vnder the Serpents head, that is, vnder the power of the Deuill.Theſe things in Luthers time vvere counted ſo high a ſeruice to God, that ſcarce any mā vvould beleue they could be ſo abhominable. Who will beleue this? Briefly, what ſo euer is without Chriſt and his promiſe, whether it be the lawe of God or the lawe of man, the Ceremoniall or the morall lawe, without all exception, is ſhut vnder ſinne: For the Scripture ſhutteth all vnder ſinne. Now, he that ſaith all, excepteth nothing. Therefore we conclude with Paule, that the policies and lawes of all nations, be they neuer ſo good and neceſſary, with all ceremonies and religions without faith in Chriſt, are and abide vnder ſinne, death and eternall damnation, except faith in Ieſus Chriſt goe withall or rather before all, as followeth in the texte. Of this matter we haue ſpoken largely before. Wherfore this is a true propoſition:Onely Faith iuſtifieth. Onely faith iuſtifieth wt out works (which notwithſtanding our aduerſaries can by no meanes abide): For Paule here ſtrongly concludeth that the lawe geueth not life, becauſe it is not geuen to that ende.If the lavv iuſtifie not, much leſſe do vvorks iuſtify. If then the lawe doe not iuſtifie and geue life, much leſſe doe workes iuſtifie. For when Paule ſayth that the lawe geueth not life, his meaning is that workes alſo doe not geue life. For it is more to ſay, yt the law quickeneth & geueth life, then to ſay that works doe quicken & geue life. If then the law it ſelfe being fulfilled (although it be impoſſible that it ſhould be accompliſhed) doe not iuſtifie, much leſſe doe workes iuſtifie. I conclude therefore that faith onely iuſtifieth and bringeth life without workes. Paule can not ſuffer this addition: faith ioyned with works iuſtifieth: but he proceedeth ſimplie by the negatiue, Rom. 3. and before in the ſecond chapiter: Therefore by the vvorkes of the lavv (ſayeth he) shall no flesh be iuſtified. Rom. 3.[illegible: 2 letters]. And againe in this place: The lavve is not geuen to bring life.

Verſe. 22. That the promiſe by the faith of Ieſus Chriſt shoulde be geuen to them that beleue. He ſaide before that the Scripture hath ſhutte all vnder ſinne. What, for euer? No, but vntill the promiſe ſhoulde be geuen. Nowe, the promiſe is the inheritaunce it ſelfe, or the Bleſſing promiſed to Abraham: The promiſe geuen to Abraham. to witte, the deliueraunce from the lawe, ſinne, death and the Deuill, and a free geuing of grace, righteouſnes, ſaluation and eternal life. This promiſe (ſaith he) is not obtained by any merite, by any law, or by any worke,The promiſe geuen to them that beleue. but it is geuen. To whom? To thoſe that beleue. In whom? In Ieſus Chriſt, who is the bleſſed Seede, which hath redeemed all beleeuers from the Curſe, yt they might receaue the Bleſſing. Theſe wordes be not obſcure, but plaine enough: notwithſtanding we muſt marke them diligently and way well the force and weight therof. For if all be ſhutte vnder ſinne, it followeth that all nations are accurſed and are deſtitute of the grace of God: Alſo that they are vnder the wrath of God and the power of the Deuill, and that no man can be deliuered from thē by any other meanes then by faith in Ieſus Chriſt. With theſe words therfore Paule fighteth ſtrongly againſt the fantaſticall opinions of the Papiſtes and all Iuſticiaries touching the lawe and workes, when he ſayth: that the promiſe by faith in Ieſus Chriſt might be geuen to all beleeuers. Nowe, how we ſhoulde aunſwere to thoſe ſentences which ſpeake of workes and the rewarde thereof, I haue ſufficiently declared before. And the matter requireth not now yt we ſhould ſpeake any thinge of workes.The ſentences concerning vvorks. For we haue not here taken in hande to entreate of works, but of Iuſtification: to witte, that it is not obtained by the lawe and works, ſince all things are ſhutte vnder ſinne and vnder the Curſe: but by Faith in Chriſt.The commendation of vvorkes out of the matter of Iuſtificatiō When we are out of the matter of Iuſtification, we can not ſufficiently praiſe and magnifie thoſe workes which are commaunded of God. For who can ſufficiently commend and ſet forth the profite & fruit of one onely worke, which a Chriſtian doth through Faith and in Faith? In deede it is more precious then heauen or earth. The whole world therefore is not able to geue a worthy recompence to ſuch a good worke. Yea the world hath not the grace to magnifie the holy works of the faithfull as they are worthy, and much leſſe to rewarde them: For it ſeeth them not: or if it doe, it eſteemeth them not as good workes, but as moſt wicked and deteſtable crimes, and riddeth the world of thoſe which are the doers therof, as moſt peſtilent plagues to mankinde. So Chriſt the Sauiour of the world, for a recōpence of his incōprehenſible & ineſtimable benefites,Hovv [illegible: 1 word] and [illegible: 1 word] ſt[illegible: 2 letters] vvarded [illegible: 1 word] vvo[illegible: 1 letter]ld [illegible: 1 word] their benefite. was put to ye moſt ignominious death of the croſſe. The Apoſtles alſo bringing ye word of grace & eternall life into the world, were coūted the ofſcouring & the outcaſtes of the whole world. This is the goodly reward which the world geueth for ſo great & vnſpeakeable benefites. But workes done wtout faith, although they haue neuer ſo goodly a ſhew of holines, are vnder ye Curſe. Wherfore, ſo farre of it is yt the doers therof ſhould deſerue grace, righteouſnes & eternall life, yt rather they heape ſinne vpon ſinne.VVorks vvithout faith. 2. Theſ. 2.3. After this maner the Pope, that child of perdition, and all that follow him, doe worke. So worke all meritemongers and heretikes which are fallen frō the faith.

Verſe. 23. But beforeFaith vvas the full reuelation of thīgs that vvere h[illegible: 1 letter]d vnder the lavve. faith came. He proceedeth in declaring the profite & neceſſitie of ye law. He ſaid before ye the law was added for tranſgreſſions: Not yt it was the principall purpoſe of God to make a law yt ſhould bring death & dānation, as he ſaith. Rom. 7. VVas that vvhich vvas good (ſaith he) made death vnto me? Rom. 7.13. God forbid For ye law is a word yt ſheweth life & driueth mē vnto it. Therfore it is not only geuen as a miniſter of death,The vſe of the lavve. but ye principal vſe & end therof is to reueile death, yt ſo it might be ſeene & knowen how horrible ſinne is. Notwtſtanding it doth not ſo reueile death as though it tended to no other end but to kill & deſtroy.VVhy the lavv reuealeth ſinne. But to this end it reuealeth death, yt when men are terrified, caſt downe, & humbled, they ſhould feare God. And this doth ye. 20. chap. of Erodus declare. Feare not (ſaith Moſes) For God is come to proue you & that his feare may be before you that ye ſinne not. The office therfore of ye law is to kill,Exod. 29.20. & yet ſo, yt God may reuiue & quickē againe. The law then is not geuē only to kil: but becauſe mā is proud & dreameth yt he is wiſe, righteous and holy, therfore it is neceſſary he ſhould be humbled by the law, that ſo this beaſte the opinion of righteouſnes I ſay, might be ſlaine: for otherwiſe men can not obtaine life.God vſeth the effect of the lavve, that is to ſay, death, to life. The opiniō of a mans ovvne righteouſnes, confidence & holines, is ſlain by the lavv. Albeit then yt the law killeth, yet God vſeth this effect of the law, this death, I meane, to a good vſe, yt is to ſay, euen to life. For God ſeeing yt this vniuerſall plague of the whole world: to wit, mās opinion of his owne righteouſnes, his hypocriſie, & cōfidence in his owne holines could not be beatē downe by any other meanes, he would yt it ſhould be ſlaine by the law: not for euer, but yt, when it is once ſlaine, mā might be raiſed vppe againe aboue and beyond the lawe, and there might heare this voice: Feare not: I haue not geuen the lawe, and killed thee by the lawe, to this ende that thou ſhouldeſt abide in this death: but that thou ſhouldeſt feare me, and liue. For the preſuming of good workes and righteouſnes ſtandeth not with the feare of God: And where the feare of God is not, there cā be no thirſting for grace or life. God muſt therefore haue a ſtrong hammer or a mightie maul, to breake the rockes, and a hote burning fire in the middes of heauen to ouerthrowe the mountaines: that is to ſay, to deſtroy this furious and obſtinate beaſt, (this preſumption I ſay) that when a man by this bruſing and breaking is brought to nothīg, he ſhould deſpaire of his owne ſtrēgth, righteouſnes, and holines, and being thus throughly terrified, ſhould thirſt after mercy and remiſſion of ſinnes.

Ver. 23. But before Faith came, vve vvere vnder the lavv, shut vppe vnto the Faith vvhich should aftervvardes be reuealed. That is to ſay, before the time of the Goſpell and grace came, the office of the law was, that we ſhould be ſhutte vppe and kept vnder the ſame, as it were in priſon. This is a goodly and a fitte ſimilitude, ſhewing the effect of the law, and how righteous it maketh men: therefore it is diligently to be weyed.This ſimilitude of the priſon shevveth the effect of the lavve. No theefe, no murtherer, no adulterer, or other malefactour loueth the chaines and fetters, the darke and lothſome priſon wherin he lieth faſt boūd: but rather, if he could, he would breake and beate in to pouder the priſon, with his irons and fetters. In deede whiles he is in priſon he refraineth from doing of euill: but not of a good will or for righteouſnes ſake: but becauſe the priſon reſtreineth him that he can not doe it. And nowe being faſt fettred he hateth not his theft and his murther: (yea he is ſory with all his heart that he can not robbe and ſteale, cutte and ſlay) but he hateth the priſon, and if he could eſcape, he would robbe and kill as he did before. The lawe shutteth men vnder ſinne two wayes, Ciuily and Spiritually. Such is the force of the lawe and the righteouſnes that cometh of the lawe,VVhat the righteouſnes of the lavv is. compelling vs to be outwardly good when it threatneth death or any other puniſhment to the tranſgreſſours thereof. Here we obey the law in deede, but for feare of puniſhment: that is, vnwillingly and with great indignation. But what righteouſnes is this, when we abſteine from doing euill for feare of puniſhment? Wherefore, this righteouſnes of works is in deede nothing elſe,The righteouſnes of vvorkes. but to loue ſinne & to hate righteouſnes, to deteſt God with his lawe, and to loue and reuerence that which is moſt horrible and abhominable? For looke howe hartely the theefe loueth the priſon and hateth his theft: ſo gladly doe we obey the lawe in accompliſhing that which it commaundeth, and auoiding that which it forbiddeth. Notwithſtanding, this fruite and this profite the lawe bringeth,The profite of the lavve. although mens hartes remaine neuer ſo wicked, that firſt outwardly and ciuily after a ſort it reſtraineth theeues, murtherers, and other malefactours. For if they did not ſee and vnderſtand, that ſinne is puniſhed in this life by impriſonment, by the galowes, by the ſword and ſuch like, and after this life with eternall damnation and hell fire: no Magiſtrate ſhould be able to bridle the fury and rage of men by any lawes, bondes or chaines.The Ciuill vſe of the lavve. But the threatnings of the lawe ſtrike a terrour in to the hartes of the wicked, whereby they are brideled after a ſort, that they runne not headlong, as otherwiſe they would doe, into all kindes of wickednes. Notwithſtanding they would rather that there were no law, no puniſhment, no hell, and finally no God. If God had not an hell, or did not puniſh the wicked, he ſhould be loued and praiſed of all men. But becauſe he puniſheth the wicked, and all are wicked: therefore in as much as they are ſhut vnder the lawe, they can doe no otherwiſe but mortally hate and blaſpheme God. Furthermore, the lawe ſhutteth men vnder ſinne,The lavv a ſpirituall priſon. not onely Ciuily, but alſo Spiritually: that is to ſay, the lawe is alſo a ſpirituall priſon, and a very hell. For when it reuealeth ſinne, threatneth death, and the eternall wrath of God, a man can not auoide it, nor finde any comfort. For it is not in the power of man to ſhake of theſe horrible terrours which the lawe ſtirreth vppe in the conſcience, or any other anguiſh or bitternes of ſpirite.The lamentatable complaints of the Sainctes. Pſal. 6.5. Hereof come theſe lamentable complaints of the Saincts, which are euery where in the Pſalmes: In hell vvho shall confeſſe thee? &c. For then is a man ſhut vppe in priſon: out of the which he can not eſcape, nor ſeeth howe he may be deliuered out of theſe bondes, that is to ſay, theſe horrible terrours. Thus the law is a priſon both Ciuily and Spiritually.The lavve is a priſon both Ciuily and Spiritually. For firſt it reſtreineth and ſhutteth vppe the wicked, that they runne not headlong according to their owne luſt, into all kindes of miſcheefe. Againe, it ſheweth vnto vs ſpiritually our ſinne, terrifieth and humbleth vs, that when we are ſo terrified and humbled, we may learne to knowe our owne miſerie and condemnation. And this is the true and the proper vſe of the lawe, ſo that it be not perpetuall. For this ſhutting and holding vnder the lawe, muſt endure no longer, but vntill Faith come: and when Faith cometh, then muſt this ſpirituall priſon haue his ende. The lavv and the Goſpell, as touching the invvard affections, nearely ioyned together.Here againe we ſee, that, although the lawe and the Goſpell be ſeparate farre aſunder, yet as touching the inward affections, they are very nerely ioyned the one to the other. This Paule ſheweth when he ſayeth: VVe vvere kept vnder the lavv, and shutte vppe vnto the Faith vvhich should be reuealed vnto vs. Wherefore it is not enough that we are ſhutte vnder the lawe: for if nothing elſe ſhould follow, we ſhould be driuen to deſperatiō and die in our ſinnes.The shutting vp vnder the lavv, muſt not be continuall. But Paule addeth moreouer, that we are ſhutte vppe and kept vnder a Scholemaiſter (which is the lawe): not for euer, but to bring vs vnto Chriſt who is the ende of the lawe. Therefore this terrifying, this humbling and this ſhutting vppe muſt not alwayes continue: but onely vntill Faith be reuealed: that is, it ſhall ſo long continue as ſhall be for our profite and our ſaluation: So that when we are caſt downe and humbled by the lawe, then grace, remiſſion of ſinnes, deliueraunce from the lawe, ſinne and death may become ſweete vnto vs: which are not obteined by workes, but are receaued by Faith alone. He which in time of tentation can ioyne theſe two things together ſo repugnant and contrary: that is to ſay, which when he is throughly terrified and caſt downe by the lawe,VVho vſeth the lavv rightly. doth knowe that the ende of the lawe, and the beginning of grace or of Faith which is to be reuealed, is nowe come, vſeth the lawe rightly. All the wicked are vtterly ignoraunt of this knowledge and this cunning. Caine knewe it not when he was ſhutte vppe in the priſon of the lawe: that is, he felt no terrour,Caine being shut vp in the priſon of the lavv, and abiding there, deſpaired. Geneſ. 4.9. although he had nowe killed his brother: but diſſembled the matter craftely, and thought that God was ignoraunt thereof. Am I my brothers keeper, ſayth he? But when he heard this word: VVhat haſt thou done? Behold the voice of the bloud of thy brother crieth vnto me from the earth, he began to feele this priſon in deede. What did he then? He remained ſtill ſhutte vppe in priſon. He ioyned not the Goſpell with the lawe, Verſe. 13. but ſayd: My punishment is greater then I can beare. He onely reſpected the priſon, not conſidering that his ſinne was reuealed vnto him to this ende, that he ſhould flie vnto God for mercy and pardon. Therefore he deſpaired and denied God. He beleeued not that he was ſhutte vppe to this end, that grace and Faith might be reuealed vnto him: but onely that he ſhould ſtill remaine in the priſon of the lawe. Theſe words: to be kept vnder, and to be shut vppe, VVhat theſe vvordes import, to be kept vnder the lavve. are not vaine and vnprofitable, but true and of great importaunce. This keeping vnder and this priſon ſignifieth the true and ſpirituall terrours, wherby the conſcience is ſo ſhutte vppe, that in the wide world it can finde no place where it may be in ſafetie. Yea as long as theſe terrours endure, the conſcience feeleth ſuch anguiſh and ſorrowe, that it thinketh heauen and earth, yea if they were ten times more wide and large then they are, to be ſtraiter and narrower then a mouſe hole. Here is a man vtterly deſtitute of all wiſedome, ſtrength, righteouſnes, counſell and ſuccour. For the conſcience is a maruelous tender thing,Conſcience. and therfore when it is ſo ſhutte vppe vnder the priſon of the lawe, it ſeeth no way howe to gette out: and this ſtreitnes ſeemeth daily ſo to encreaſe, as though it would neuer haue an ende. For then doth it feele the wrath of God which is infinite and ineſtimable, whoſe hand he can not eſcape, as the Pſalme. 139. witneſſeth: Pſal. 139.7. VVhether shall I flie from thy preſence? &c. Like as therefore this worldly priſon or ſhutting vppe is a bodily affliction,VVhat the priſon is, Ciuily & Spiritually. and he that is ſo ſhutte vppe can haue no vſe of his bodye: euen ſo the trouble and anguiſh of minde is a ſpirituall priſon, and he that is ſhutte vppe in this priſon can not enioy the quietnes of heart and peace of conſcience. And yet is it not ſo for euer (as reaſon iudgeth when it feeleth this priſon): but vntill Faith be reuealed. The ſely conſcience therefore muſt be raiſed vppe and comforted after this ſort: Brother, thou art in deede ſhutte vppe:Hovv the pore Conſcience is to be comforted, that is shutte vp vnder the lavve. but perſwade thy ſelfe that this is not done to the ende that thou ſhouldeſt remaine in this priſon for euer. For it is wrytten, that vve are shutte vppe vnto the Faith that shall be reuealed. Thou art afflicted then in this priſon, not to thy deſtruction, but that thou maiſt be refreſhed by the bleſſed Seede. Thou art killed by the lawe,The lavve killeth, that vve may againe be quickened & reſtored to life. that through Chriſte thou maiſte be quickened againe and reſtored to life. Deſpaire not therefore, as Caine, Saule, and Iudas did, who being thus ſhutte vppe, looked no further but to their darke priſon, and there ſtill remained: therefore they deſpaired. But thou muſt take an other way in theſe terrours of conſcience then they did: that is, thou muſt knowe that it is well done, and good for thee to be ſo ſhut vppe, confounded, & brought to nothing. Vſe therfore this ſhutting vppe rightly and as thou ſhouldeſt do:The shutting vp vnder the lavv muſt be rightly vſed. that is, to the ende that when the law hath done his office, Faith may be reuealed. For God doth not therfore afflict thee, that thou ſhouldeſt ſtill remaine in this affliction. He wil not kill thee that thou ſhouldeſt abide in death.EZech. 33.11. I vvill not the death (ſayth he by ye Prophet) of a ſinner. &c. But he will afflict thee that ſo thou maiſt be humbled, and knowe that thou haſt neede of mercy, and the benefite of Chriſte. This holding in priſon then vnder the lawe, muſt not alwayes endure, but muſt onely continue to the cōming or reuealing of Faith: which this ſweete verſe of the Pſalme. 147. doth teach vs: The Lord deliteth in thoſe that feare him: Pſal. 147.11. that is to ſay, which are in priſon vnder the lawe. But by and by after he addeth: and in thoſe that attend vppon his mercy. Therfore we muſt ioyne theſe two things together, which are in deede as contrary the one to the other as may be.The afflicted, and ſuch as are in priſon vnder the lavv, vvaiting for mercy to be reueled, are deare vnto God. For what can be more contrary then to hate and abhorre the wrath of God: and againe to truſt in his goodnes & mercy? The one is hell, the other is heauē, and yet they muſt be nerely ioyned together in the heart. By ſpeculation and naked knowledge a man may eaſily ioyne them together: but by experience and inward practiſe ſo to doe, of all things it is the hardeſt: which I my ſelfe haue often proued by mine owne experience. Of this matter the Papiſtes and Sectaries know nothing at all. Therefore theſe wordes of Paule are to them obſcure and altogether vnknowne: And when the lawe reueileth vnto them their ſinne, accuſeth and terrifieth them, they can finde no counſell, no reſt, no helpe or ſuccour: but fall to deſperation, as Caine and Saule did. No man loueth the lavv, becauſe it is his priſon.Seeing the lawe therfore (as is ſayd) is our tormentour and our priſon, certaine it is that we can not loue it, but hate it. He therefore that ſayth he loueth the lawe, is a liar, and knoweth not what he ſayth. A theefe and a robber ſhould ſhewe him ſelfe to be ſtarke madde that would loue the priſon, the fetters and chaines. Seing thē the law ſhutteth vs vppe and holdeth vs in priſon, it can not be but we muſt needes be extreme enemies to the lawe. To conclude, ſo well we loue the lawe and the righteouſnes thereof, as a murtherer loueth the darke priſon, the ſtreit bondes and irons. How then ſhould the law iuſtifie vs?

Verſe. 23. And shut vp vnder the faith vvhich should after be reueiled. This Paule ſpeaketh in reſpect of the fulnes of the time wherin Chriſt came. But we muſt applie it, not onely to that time, but alſo to the inward man. For that which is done as an hyſtorie and according to the time wherin Chriſte came, aboliſhing the lawe and bringing libertie and eternall life to light, is alwayes done ſpiritually in euery Chriſtian: in whom is found continually, ſomewhile the time of the law, and ſomewhile the time of grace. For the Chriſtian man hath a body in whoſe members (as Paule ſayth in an other place) ſinne dwelleth and warreth. Nowe, I vnderſtand ſinne to be,Hovve the ſcripture defineth ſinne. not onely the deede or the worke, but alſo the roote and the tree, together with the fruites, as the Scripture vſeth to ſpeake of ſinne. Which is yet not onely rooted in the baptiſed fleſh of euery Chriſtian, but alſo is at deadly warre within it and holdeth it captiue: if not to geue conſent vnto it, or to accompliſh the worke, yet doth it force him mightely thervnto. For albeit a Chriſtian man doe not fall into outward and groſſe ſinnes,The tentation of the godly. as murther, adultery, theft, and ſuch like: yet is he not free from impatiencie, murmuring, hating and blaſpheming of God: which ſinnes to reaſon and the carnall man, are altogether vnknowne. Theſe ſinnes conſtraine him, yea ſore againſt his will, to deteſt the lawe:The tentation of euery age. they compell him to flie from the preſence of God, they compell him to hate and blaſpheme God. For as carnall luſt is ſtrong in a yong man, in a man of full age the deſire and loue of glory, and in an old man couetouſnes: euen ſo in a holy and a faithfull man impatiencie, murmuring, hatred, and blaſphemie againſt God doe mightely preuaile. Examples hereof there are many in the Pſalmes, in Iob, in Ieremie, and throughout the whole Scripture.Paule deſcribeth the ſpirituall vvarfare that is in the godly vvith very vehemēt & apt vvords. The time of the lavv in the Godly. Paule therfore deſcribing and ſetting forth this ſpirituall warfare, vſeth very behement words and fitte for the purpoſe, as of fighting, rebelling, holding, and leading captiue. &c. Both theſe times then (of the lawe and the Goſpell I meane) are in a Chriſtian, as touching the affections and inward man. The time of the lawe is when the lawe exerciſeth me, tormenteth me with heauines of heart, oppreſſeth me, bringeth me to the knowledge of ſinne, and encreaſeth the ſame. Here the law is in his true vſe and perfect worke: which a Chriſtian oftentimes feeleth as long as he liueth. So there was geuen vnto Paule a pricke in the flesh, 2 Cor. 12.7. (that is) the angell of Satan to buffet him. He would gladly haue felt euery moment the ioy of conſcience, theThis is the ſpirituall laughter vvhich Dauid ſpeaketh of Pſal. 126. ſaying: Then shall our mouth be filled vvith laughter. &c. laughter of the heart, and the ſweete taſt of eternall life. Againe, he would gladly haue ben deliuered from all trouble and anguiſh of ſpirite, and therefore he deſired that this tentation might be taken from him. Notwithſtanding this was not done, but the Lord ſayd vnto him: My grace is ſufficient for thee: For my povver is made perfect through vveaknes. 1. Cor. 12.7.8.9. This battaile doth euery Chriſtian feele. To ſpeake of my ſelfe, there are many howers in the which I chide and contend with God, and impatiently reſiſt him. The wrath and iudgement of God diſpleaſeth me: and againe, my impaciencie, my murmuring, and ſuch like ſinnes doe diſpleaſe him. And this is the time of the lawe, vnder the which a Chriſtian man continually liueth as touching the fleſh.Galath. 5.17. For the flesh luſteth continually againſt the ſpirite, and the ſpirite againſt the flesh: but in ſome more, and in ſome leſſe. The time of grace.The time of grace is when the heart is raiſed vppe againe by the promiſe of the free mercy of God, and ſayeth: VVhy art thou heauie O my ſoule, Pſal. 4[illegible: 1 letter].[illegible: 1 letter].11. and vvhy doeſt thou trouble me? Doeſt thou ſee nothing but the lawe, ſinne, terrour, heauines, deſperation, death, hell and the Deuill? Is there not alſo grace, remiſſion of ſinnes, righteouſnes, conſolation, ioy, peace, life, heauen, Chriſte and God? Trouble me no more, O my ſoule. What is the lawe, what is ſinne, what are all euils in compariſon of theſe things? Truſt in God, who hath not ſpared his owne deare ſonne, but hath geuen him to the death of the croſſe for thy ſinnes. This is then to be ſhutte vppe vnder the lawe after the fleſh: not for euer, but till Chriſte be reuealed. Therefore when thou art beaten downe,The true vſe of the lavve is to shut vs vp till Chriſt be reuealed. tormented and afflicted by the law, then ſay: Lady law, Thou art not alone, neither art thou all things: but beſides thee there are yet other things much greater and better then thou art, namely grace, faith, and bleſſing. This grace, this faith and this bleſſing doe not accuſe me, terrifie me, condemne me: but they comfort me, they bid me truſt in the Lord, and promiſe vnto me victorie and ſaluation in Chriſte. There is no cauſe therfore why I ſhould deſpaire. He that is ſkilfull in this arte and this cunning, may in deede be called a right Diuine.VVho is a right diuine. The fantaſticall ſpirites & their diſciples at this day, which continually bragge of the ſpirite, do perſwade them ſelues that they are very expert and cunning herein. But I and ſuch as I am haue ſcarſely learned the firſt principles therof. It is learned in deede, but ſo long as the fleſh and ſinne doe endure, it can neuer be perfectly learned,A godly man is partly vnder the lavve, and partly vnder grace. and as it ſhould be. So then a Chriſtian is diuided into two times. In that he is fleſh, he is vnder the lawe: In that he is ſpirite he is vnder grace. Concupiſcence, couetouſnes, ambition and pride doe alwayes cleaue to the fleſh: alſo ignoraunce, contempt of God, impatiencie, murmuring and grudging againſt God, becauſe he hindereth and breaketh of our counſelles, our deuiſes and enterpriſes, and becauſe he ſpeedely puniſheth not ſuch as are wicked, rebellious, and contemptuous perſons. &c. Such kinde of ſinnes are rooted in the fleſh of the Faithfull. Wherefore if thou behold nothing but the fleſh, thou ſhalt abide alwayes vnder the time of the lawe. But theſe dayes muſt be ſhortened, or elſe no fleſh ſhould be ſaued. The lawe muſt haue his time appoynted wherein it muſt haue his ende. The time of the lawe therefore is not perpetuall, but hath his ende,Rom. 5.6. Rom. 6.9.10. The time of grace is eternall. which ende is Ieſus Chriſt. But the time of grace is eternall. For Chriſt being once dead, dieth no more. He is eternall: therefore the time of grace is alſo eternall. We may not lightly paſſe ouer ſuch notable ſentences as theſe which are in Paule, as the Papiſtes and Sectaries are wont to doe. For they containe woordes of life, which doe wonderfully comfort and confirme afflicted conſciences: And they which know and vnderſtand them well, can iudge of Faith: they can diſcerne a true feare from a falſe feare:Feare may no[illegible: 1 letter] alvvayes continue, but fear ioyned vvith Faith muſt be alvvayes in a Chriſtian. Hovve feare muſt be vanquished. they can iudge of all inward affections of the heart, and diſcerne all ſpirites. The feare of God is an holy and a precious thing, but it muſt not alwayes continue. In deede it ought to be alwayes in a Chriſtian, becauſe ſinne is alwayes in him: but it muſt not be alone: for then is it the feare of Caine, Saule and Iudas, that is to ſay, a ſeruile and a deſperate feare. A Chriſtian therefore muſt vanquiſh feare by Faith in the word of grace: he muſt turne away his eyes from the time of the lawe, and looke vnto Chriſte and vnto Faith which is to be reuealed. Here beginneth feare to be ſweete vnto vs, and maketh vs to delite in God. For if a man doe onely beholde the lawe and ſinne, ſetting Faith aſide, he ſhall neuer be able to put away feare, but ſhall at length fall to deſperation. Thus doth Paule very well diſtinguiſh the time of the lawe and grace. Let vs alſo learne rightly to diſtinguiſh the time of them both, not in wordes, but in the inward affections: which is a very hard matter. For albeit theſe two things are ſeparate farre aſunder,Feare & Faith are ſeparated farre aſunder, and yet are ioyned together in one heart. yet are they moſt nerely ioyned together in one heart. Nothing is ioyned more nerely together then feare and truſt, then the lawe and the Goſpell, then ſinne and grace. For they are ſo vnited together, that the one is ſwalowed vppe of the other. Wherfore there is no coniunction like vnto this. At this place: Wherefore then ſerueth the lavve? Paule beginneth to diſpute of the lawe: alſo of the vſe and the abuſe thereof, taking occaſion of that which before he had affirmed,A reherſall of thoſe things vvherof he had ſpoken before. that the Faithfull doe obtaine righteouſnes by grace onely and by the promiſe, and not by the lawe. Vppon that diſputation roſe this queſtion: VVherefore then ſerueth the lavve? For reaſon hearing that righteouſnes or the Bleſſing is obtained by grace and by the promiſe, by and by inferreth: Then the lawe profiteth nothing. Wherefore the doctrine of the law muſt be diligently conſidered, that we may know what and howe we ought to iudge thereof, leſt that either we reiect the ſame altogether, as the fantaſticall ſpirits do, (which in the yeare a thouſand fiue hundred twentie and fiue, Touching this ſedition of the ruſticall people and the cauſe therof, read Sleidane. VVe muſt derogate nothing frō the lavve that is due to it, nor attribute more to it thē is meete. ſtirring vppe the ruſticall people to ſedition, ſayde, that the libertie of the Goſpell geueth freedom to all men from al maner of lawes): or elſe leſt we ſhould attribute the force of Iuſtification to the lawe. For both ſortes doe offend againſt the lawe: the one on the right hand, which will be iuſtified by the lawe, and the other on the left hand which will be cleane deliuered from the lawe. We muſt therefore keepe the high way, ſo that we neither reiect the lawe, nor attribute more vnto it then we ought to doe. That which I haue before ſo often repeted concerning both the vſes of the lawe, namely, the Ciuill and the Spirituall vſe, doe ſufficiently declare that the lawe is not geuen for the righteous: but (as Paule ſayeth in an other place) for the vnrighteous and rebellious. Now,Tvvo ſorts of the vnrighteous, they vvhich are to be iuſtified, & they vvhich are not to be iuſtified. of the vnrighteous there are two ſortes, that is to ſay, they which are to be iuſtified, and they which are not to be iuſtified. They that are not to be iuſtified muſt be bridled by the Ciuile vſe of the lawe: for they muſt be bound with the bondes of the lawe, as ſauage and vntamed beaſtes are bound with cordes and chaines. This vſe of the lawe hath no ende: and of this Paule here ſpeaketh nothing. But they that are to be iuſtified, are exerciſed with this Spirituall vſe of the lawe for a time: for it doth not alwayes continue, as the Ciuill vſe of the lawe doth: but it looketh to Faith which is to be reuealed, and when Chriſte commeth it ſhall haue his ende. Hereby we may plainly ſee that all the ſentences wherin Paule entreateth of the ſpirituall vſe of the lawe,Hovve ſuch ſentēces muſt be vnderſtand vvherin Paule handleth the ſpirituall vſe of the lavve. muſt be vnderſtand of thoſe which are to be iuſtified, and not of thoſe which are iuſtified already. For they which are iuſtified already, in as much as they abide in Chriſte, are farre aboue all lawe. The lawe then muſt be layed vppon thoſe that are to be iuſtified, that they may be ſhutte vppe in the priſon thereof, vntill the righteouſnes of Faith come: Not that they obtaine this righteouſnes through the lawe (for that were not to vſe the lawe rightly, but to abuſe it): but that when they are caſt downe and humbled by the lawe, they ſhould flie vnto Chriſte,Rom. 10.4. vvho is the end of the lavve to righteouſnes, to euery one that beleueth. Now, firſt they which abuſe the law,VVho are abuſers of the lavve. are all the Iuſticiaries and hypocrites which dreame that men are iuſtified by the lawe. For that vſe of the lawe doth not exerciſe and driue a man to Faith which is to be reuealed, but it maketh full, careles, and arrogant hypocrites, ſwelling and preſuming of the righteouſnes of the lawe, and hindreth the righteouſnes of Faith. Secondly, they abuſe the lawe which will vtterly exempt a Chriſtian man from the law, as the brainſicke Anabaptiſtes went about to doe: which was the occaſion that they raiſed vppe that ſedition of the ruſticall people.He ſpeaketh of the peſtilēt Libertines that vvould haue no feare of God nor lavve, to bridle them from their ſinnes. 1. Pet. 2.16. Of this ſort there are very many alſo at this day which profeſſe the Goſpell with vs: who being deliuered from the tyrannie of the Pope by the doctrine of the Goſpell, doe dreame that the Chriſtian libertie is a diſſolute and a carnall libertie to doe what ſo euer they liſt. Theſe (as Peter ſayeth) haue the libertie of the ſpirite as a cloke of maliciouſnes, through which the name of God and the Goſpell of Chriſte is ſclaundered euery where, and therfore they ſhall once ſuffer worthy puniſhment for this their vngodlines. Thirdly, ſuch doe alſo abuſe the lawe, who feeling the terrours thereof, doe not vnderſtand that ſuch terrours ought no longer to continue, but vnto Chriſte. This abuſe in them is the cauſe that they fall to deſperation: as in the hypocrites it is the cauſe of arrogancie and preſumption. Contrariwiſe,The true vſe of the lavve can not be eſtemed as it is vvorthy. the true vſe of the lawe can neuer be eſtemed and magnified as it is worthy: namely, that when the conſcience ſhutte vp vnder the lawe, deſpaireth not, but being inſtructed by the wiſedom of the holy Ghoſt concludeth with it ſelfe after this ſort: I am in deede ſhut vppe as a priſoner vnder the lawe, but not for euer: yea this ſhutting vppe ſhall turne to my great profite. How ſo? Becauſe that I being thus ſhut vppe, ſhall be driuen to ſigh and ſeeke the hand of an helper. &c. After this maner the lawe is as an enforcer, which by compulſion bringeth the hungrie vnto Chriſte,The true office of the lavve. that he may ſatiſfie them with his good things. Wherefore the true office of the lawe is to ſhew vnto vs our ſinnes, to make vs giltie, to humble vs, to kill vs, and to bring vs downe to hell, and finally to take from vs all helpe, all ſuccour, all cōfort: but yet altogether to this end, that we may be iuſtified, exalted, quickned to life, caried vppe into heauen, and obtaine all good things. Therfore it doth not onely kill, but it killeth that we may liue.

Verſe. 24. VVherefore the lavve vvas our Scholemaſter to bring v[illegible: 1 letter] to Chriſte. Here againe he ioyneth the lawe and the Goſpell together, (which are ſeparate ſo farre aſunder) as touching the affections and inward man, when he ſayeth: The lawe is a Scholemaſter to Chriſt. This ſimilitude alſo of the Scholemaſter is worthy to be noted.The ſimilitude of the Schoole maſter vvorthy to be noted. Although a Scholemaſter be very profitable and neceſſary to enſtruct and to bring vppe children, yet ſhewe me one childe or ſcholer which loueth his maſter. We may eaſily coniecture what affection the Iewes bare to their Moiſes, and how zelouſly they performed that which he commaunded. In deede ſuch was their loue and obedience towards him,Exod. 17.4. that euery hower (as the Storie teſtifieth) they would with all their hearts haue ſtoned him to death. It is not poſſible therefore that the ſcholer ſhould loue his maſter.The ſcholer can not loue his maſter. For howe can he loue him which keepeth him in priſon, that is to ſay, which ſuffereth him not to doe that which gladly he would? And if he doe any thing againſt his commaundement, by and by he is rebuked and chaſtiſed, yea and is conſtrained moreouer to kiſſe the rodde when he is beaten. Is not this (I pray you) a goodly righteouſnes and obedience of the ſcholer, that he obeyeth his maſter ſo ſeuerely threatning and ſo ſharply correcting him, and kiſſeth the rodde? But doth he this with a good wil? As ſoone as his maſter hath turned his backe, he breaketh the rodde or caſteth it into the fire. And if he had any power ouer his maſter, he would not ſuffer him ſelfe to be beaten of his maſter: but rather he would beat him. And yet notwtſtanding the ſcholemaſter is very neceſſary for the child to enſtruct and to chaſtiſe him: otherwiſe the childe without this diſcipline, enſtruction, and good education ſhould be vtterly loſt. The ſcholemaſter therfore is appoynted for the child to teach him, to bring him vp,VVhie a Scholemaſter is apoynted for a childe. & to kepe him as it were in priſon. But to what ende, or how long? Is it to the ende, that this ſtreit and ſharpe dealing of the ſcholemaſter ſhould alwayes cōtinue? or that the child ſhould remaine in continuall bōdage? Not ſo, but onely for a time, that this obedience, this priſon and correction might turne to the profit of the child, that in time he might be heire and Prince. For it is not the fathers will, that his ſonne ſhould be alwayes ſubiect to the ſcholemaſter, and alwayes beaten with roddes: but that by this inſtruction and diſcipline he may be made able and meete to be his fathers ſucceſſour. Euen ſo the law (ſayth Paule) is nothing elſe but a Scholemaſter: not for euer, but vntill it haue brought vs to Chriſt: The lavve is a Scholemaſter to Chriſt. Galat. 4.19. Galat. 4.2[illegible: 1 letter]. Galat. 4.[illegible: 1 letter]3. as in other wordes he ſayd alſo before. The lavve vvas geuen for tranſgreſſions vntill the bleſſed Seede should come. Alſo, the ſcripture hath shut all vnder ſin. &c. Againe: vve vvere kept vnder & shut vp vnto faith vvhich should after be reuealed. Wherefore the lawe is not onely a Scholemaſter, but it is a Scholemaſter to bring vs vnto Chriſt. For what a Scholemaſter were he which would alwaies torment & beat the child,VVhat Scholemaſters there vvere in times paſt. & teach him nothing at all? And yet ſuch Scholemaſters there were in time paſt: when Scholes were nothing elſe but a priſon and a very hell, the Scholemaſters cruell tyrannes and very butchers. The childrē were alwayes beaten: they learned wt continuall paine and trauell, & yet few of thē came to any proofe. The law is not ſuch a Scholemaſter. For it doth not onely terrifie & torment (as the fooliſh Scholemaſter beateth his ſcholers & teacheth them nothing): but with his roddes he driueth vs vnto Chriſt: like as a good Scholemaſter enſtructeth & exerciſeth his ſcholers in reading and wryting, to the ende they may come to the knowledge of good letters & other profitable things, that afterwardes they may haue a delite in doing of that, which before when they were conſtrained thervnto, they did againſt their willes. By this goodly ſimilitude Paule ſheweth what is the true vſe of the lawe, namely, that it iuſtifieth not hypocrites, for they remaine wtout Chriſt in their preſumption & ſecuritie: And contrariwiſe yt it leaueth not in death & damnation thoſe that are of a contrite heart (ſo that they vſe it as Paul teacheth): but driueth them vnto Chriſt. But they which in theſe terrours continue ſtill in their weaknes, & doe not apprehend Chriſt by faith, do fall at length into deſperatiō. Paule therfore in this allegorie of the Scholemaſter,The true vſe of the lavv ſet out in the allegorie of the Scholemaſter. moſt liuely expreſſeth the true vſe of ye law. For like as ye Scholemaſter reproueth his ſcholers, he greeueth them & maketh thē heauy, & yet not to the end that this bondage ſhould alwayes continue, but that it ſhould ceaſe when the children are well brought vppe and enſtructed accordingly, & that afterwards wtout any cōſtraint of the Scholemaſter they ſhould cherefully enioy their libertie & their fathers goods: euen ſo they which are vexed & oppreſſed wt the law, doe know that theſe terrours and vexations ſhall not alwayes continue: but that therby they are prepared to come vnto Chriſt which is to be reuealed, and to receaue the libertie of the ſpirite. &c.

Verſe. 24. That vve may be made righteous by Faith. The lawe is not a Scholemaſter to bring vs vnto an other lawgeuer which requireth good workes,The lavve is not a Scholemaiſter to bring vs to an other lavvgeuer, but to Chriſte. but vnto Chriſt our Iuſtifier and Sauiour, that by Faith in him we might be iuſtified, and not by workes. But when a man feeleth the force and ſtrength of the law, he doth not vnderſtand nor beleue this. Therefore he ſayth: I haue liued wickedly: for I haue tranſgreſſed all the commaundements of God, and therfore I am giltie of eternall death. If God would prolong my life certaine yeres, or at leaſt certaine moneths, I would amend my life, and liue holily hereafter.Of the true vſe of the lavve, to make an abuſe. Here, of the true vſe of the lawe he maketh an abuſe. Reaſon being ouertaken in theſe terrours and ſtreites, is bolde to promiſe vnto God the fulfilling of all the workes of the whole law. And hereof came ſo many ſectes and ſwarmes of Monkes and religious hypocrites, ſo many ceremonies, and ſo many workes, deuiſed to deſerue grace and remiſſion of ſinnes. And they which deuiſed theſe things, thought that the lawe was a Scholemaſter to lead thē, not vnto Chriſt, but to a new lawe, or vnto Chriſte as a lawgeuer, and not as one that hath aboliſhed the lawe. The true vſe of the lavv.But the true vſe of the lawe is to teach me that I am brought to the knowledge of my ſinne & humbled, that ſo I may come vnto Chriſt and may be iuſtified by Faith. But Faith is neither lawe nor worke, but an aſſured confidence which apprehendeth Chriſt, vvho is the end of the lavv. Rom. 10.4. Rom. 10. And how? Not that he hath aboliſhed the olde law and geuen a newe: or that he is a iudge which muſt be pacified by workes, as the Papiſtes haue taught: but he is the ende of the lawe to all thoſe that beleue: that is to ſay, euery one that beleueth in him is righteous, and the lawe ſhall neuer accuſe him. The lawe then is good, holy, and iuſt, ſo that a man vſe it as he ſhould doe. Nowe, they that abuſe the lawe, are firſt the hypocrites which attribute vnto the law a power to iuſtifie: and ſecondly they which doe deſpaire, not knowing that the lawe is a Scholemaſter to lead men vnto Chriſt: that is to ſay, that the lawe humbleth them, not to their deſtruction, but to their ſaluation: For God woundeth that he may heale againe: he killeth that he may quicken againe. Now, Paule (as before I haue ſayd) ſpeaketh of thoſe that are to be iuſtified, and not of thoſe which are iuſtified already. Therefore when thou goeſt about to reaſon as concerning the lawe, thou muſt take the matter of the lawe, or that whervpon the lawe worketh, namely the ſinner and the wicked perſon, whom the lawe iuſtifieth not, but ſetteth ſinne before his eyes, caſteth him downe, and bringeth him to the knowledge of him ſelfe: it ſheweth vnto him hell, the wrath and the iudgement of God. This is in deede the proper office of the law.The proper office of the lavve, and the vſe of the office therof. Then foloweth the vſe of this office: to witte, that the ſinner may knowe that the lawe doth not reueale vnto him his ſinne and thus humbleth him, to the ende he ſhould deſpaire: but that by this accuſing and bruſing it may driue him vnto Chriſt the Sauiour and comforter. When this is done, he is no longer vnder the Scholemaſter. And this vſe is very neceſſary. For ſeeing the whole world is ouerwhelmed with ſinne, it hath neede of this miniſterie of the lawe, that ſinne may be reuealed: Otherwiſe no man ſhould euer attaine to righteouſnes, as before we haue largely declared. But what worketh the lawe in them which are already iuſtified by Chriſt? Paule aunſwereth by theſe wordes: which are as it were an addition to that which goeth before.

Verſe. 25. But after that Faith is come, vve are no longer vnder the Scholemaſter. That is to ſay: we are free from the lawe, from the priſon,VVhen Faith is come, vve are not any longer vnder the lavve. and from our Scholemaſter: for when Faith is reuealed, the lawe terrifieth and tormenteth vs no more. Paule here ſpeaketh of Faith as it was preached and publiſhed vnto the world by Chriſt in a certaine time before appoynted. For Chriſt taking vppon him our fleſh, came once into the world: he aboliſhed the lawe with all his effectes, and deliuered from eternall death all thoſe which receaue his benefite by Faith. If therefore ye looke vnto Chriſte and that which he hath done, there is now no lawe. For he comming in the time appoynted, tooke away the lawe. Nowe, ſince the law is gone, we are not kept vnder the tyrannie therof any more: but we liue in ioy and ſafetie vnder Chriſt, who now ſweetely raigneth in vs by his ſpirit. Now, where the Lord raigneth, there is libertie. Wherefore, if we could perfectly apprehend Chriſte which hath aboliſhed the lawe by his death, and hath reconciled vs vnto his father, that Scholemaſter ſhould haue no power ouer vs at all. But the lawe of the members rebelling againſt the lawe of the minde, letteth vs that we can not perfectly lay hold vppon Chriſte. The lacke therfore is not in Chriſt, but in vs, which haue not yet put of this fleſh, to the which ſinne continually cleaueth as long as we liue. Wherfore, as touching our ſelues, we are partly free from the law, and partly vnder the lawe. According to the ſpirite, vve ſerue vvith Paule the lavve of God: but according to the flesh the lavve of ſinne. Rom. 7. Hereof it foloweth, that as touching the conſcience we are fully deliuered from the law, & therfore that Scholemaſter muſt not rule in the cōſcience, that is, he muſt not afflict the conſcience wt his terrours, threatnings and captiuitie. And albeit it goe about to vexe & to trouble the conſcience neuer ſo much, yet is ſhe not moued therwt. For ſhe hath Chriſt crucified before her eyes, who hath remoued out of the cōſcience all the offices of the law: putting out the handvvriting of ordinaunces that vvas againſt vs, Coloſ[illegible: 1 letter]. 2.14.15. &c. Coloſſ. 2. Therfore, euen as a virgin knoweth no man: ſo the conſcience muſt not onely be ignorāt of the law, but alſo it muſt be vtterly dead vnto the law, & the law likewiſe vnto the conſcience.By Faith in Chriſt vve are dead to the lavve. This is not done by any works, or by the righteouſnes of ye law, but by faith which apprehendeth and layeth hold vpon Chriſt. Notwt ſtanding ſinne cleaueth ſtill in the fleſh as touching the effect thereof, which oftentimes accuſeth & troubleth the conſcience. So long then as the fleſh doth remaine, ſo long this Scholemaſter the law doth alſo remaine, which many times terrifieth the conſcience, & maketh it heauie by reuealing of ſinne & threatning of death. Yet is it raiſed vppe again by the daily cōming of Chriſt: who as he came once into the world at the time before appoynted, to redeme vs from the hard and ſharpe ſeruitude of our Scholemaſter: euen ſo he commeth daily vnto vs ſpiritually,Chriſt commeth daily vnto vs ſpiritually. to the ende that we may encreaſe in faith and in the knowledge of him, that the conſcience may apprehend him more fully and perfectly from day to day, and that the lawe of the fleſh and of ſinne, with the terrour of death and all euils that the lawe bringeth with it, may daily be diminiſhed in vs more and more. As long then as we liue in the fleſh, which is not without ſinne, the lawe oftentimes retourneth and doth his office, in one more and in an other leſſe, as their Faith is ſtrong or weake: and yet not to their deſtruction, but to their ſaluation. For this is the exerciſe of the lawe in the Sainctes: namely the continuall mortification of the fleſh, of reaſon, and of our owne ſtrength, and the daily renewing of our inward man,2 Cor. 4 1[illegible: 1 letter]. as it is ſayd in the .2. Cor. 4. We receaue then the firſt fruites of the ſpirite: the leuen is hidde in the maſſe of the dough:A ſimilitude of the leuen. but all the dough is not yet leuened: no it is yet but onely begunne to be leuened. If I behold the leuen, I ſee nothing elſe but pure leuen. But if I behold the whole maſſe, I ſee that it is not all pure leuen: That is to ſay, If I behold Chriſte, I am altogether pure and holy, knowing nothing at all of the lawe: for Chriſte is my leuen.Godly mē are holy, and yet ſinners. But if I behold mine owne fleſh, I feele in my ſelfe couetouſnes, luſt, anger, pride and arrogancie: alſo the feare of death, heauines, hatred, murmuring, and impatiencie againſt God. The more theſe ſinnes are in me, the more is Chriſt abſent from me: or if he be preſent, he is felt but a litle. Here haue we neede of a Scholemaſter to exerciſe and vexe this ſtrong Aſſe the fleſh, that by this exerciſe ſinnes may be diminiſhed & a way prepared vnto Chriſte. For as Chriſte came once corporally at the time appoynted, aboliſhed the whole lawe, vanquiſhed ſinne, deſtroyed death and hell:The ſpirituall comming of Chriſte. euen ſo he commeth ſpiritually without ceaſing, and daily quencheth and killeth theſe ſinnes in vs. This I ſay that thou mayeſt be able to aunſwere, if any ſhall thus obiecte: Chriſte came into the world, and atonce toke away all our ſinnes, and clenſed vs by his bloud: what neede we then to heare the Goſpell, or to receaue the Sacramentes? True it is that in as much as thou beholdeſt Chriſte,Hovve farre forth the lavv is abolished. the lawe and ſinne are quite aboliſhed. But Chriſte is not yet come vnto thee: or if he be come, yet notwithſtanding there are remnauntes of ſinne in thee: thou art not yet throughly leuened. For where concupiſcence, heauines of ſpirite, and feare of death is, there is yet alſo the lawe and ſinne. Chriſt is not yet throughly come: but when he cometh in deede, he driueth away feare and heauines, and bringeth peace and quietnes of conſcience. So farre forth then as I do apprehend Chriſt by Faith, ſo much is the lawe aboliſhed vnto me. But my fleſh, the world, and the Deuill doe hinder Faith in me, that it can not be perfect. Right gladly I would that that litle light of Faith which is in my heart, were ſpread thoroughout all my body and all the members thereof: but it is not done: it is not by and by ſpreade, but onely beginneth to be ſpreade. In the meane ſeaſon this is our conſolation,The conſolation of the godly. that we hauing the firſt fruites of the ſpirite, doe nowe beginne to be leuened: But we ſhall be thoroughly leuened when this body of ſinne is diſſolued, and we ſhall riſe newe creatures wholy together with Chriſte. Albeit then that Chriſte be one and the ſame yeſterday, to day,Heb. 13.8. and ſhall be for euer, and albeit that all the faithfull which were before Chriſt had the Goſpell and Faith: yet notwithſtanding Chriſte came once in the time before determined. Faith alſo came once when the Apoſtles preached and publiſhed the Goſpell thoroughout the world. Moreouer, Chriſt commeth alſo ſpiritually euery day. Faith likewiſe commeth daily by the word of the Goſpel. Now, when Faith is come,VVhen Faith is come, the lavv geue[illegible: 1 letter]h place. the Scholemaſter is conſtrained to geue place with his heauy and grenous office. Chriſt cōmeth alſo ſpiritually when we ſtil more and more doe knowe and vnderſtand thoſe things which by him are geuen vnto vs,2. Pet. 3.11. and encreaſe in grace and in the knowledge of him. 2. Pet. 3.

Verſe. 26. For ye are all the ſonnes of God by Faith in Chriſt Ieſus. Paule an excellēt teacher of Faith. Paule, as a true and an excellent teacher of Faith, hath alwayes theſe wordes in his mouth, By Faith, In Faith, Of Faith which is in Chriſt Ieſus. He ſayth not: ye are the children of God becauſe ye are circumciſed, becauſe ye haue heard the law and haue done the workes therof (as the Iewes doe imagine, and the falſe Apoſtles teach): but by Faith in Ieſus Chriſte. The lawe then maketh vs not the children of God, and much leſſe mens traditions. It can not beget vs into a new nature or a new birth: but it ſetteth before vs that old birth wherby we were borne to the kingdome of the Deuill: And ſo it prepareth vs to a new birth which is by Faith in Ieſus Chriſt and not by the lawe, as Paule plainly witneſſeth: For ye are all the children of God by Faith. &c. As if he ſayd: Albeit ye be tormented, humbled, and killed by the lawe, yet hath not the lawe made you righteous, or made you the children of God: this is the worke of Faith alone. What Faith? Faith in Chriſte. Faith therefore in Chriſt maketh vs the children of God, and not the lawe. The ſame thing witneſſeth alſo Iohn in the .1. chap. He gaue povver to as many as beleued in him, I[illegible: 1 letter]hn. 1.1[illegible: 1 letter]. to be the children of God. What tounge either of men or Angels can ſufficiently extol and magnifie the great mercy of God towardes vs, that we which are miſerable ſinners and by nature the children of wrath, ſhould be called to this grace and glory,Iohn. 1.1[illegible: 1 letter]. Rom. [illegible: 1 letter].16.17. Rom. 9.26. to be made the children and heires of God, fellow heires with the ſonne of God, and Lordes ouer heauen and earth, and that by the onely meanes of our Faith which is in Chriſt Ieſu?

Verſe. 27. For all ye that areBaptiſme ſuccedeth Circū ciſion, and ſo through Chriſt both Ievv and Gentile is ſaued. Rom. 13.14. Galath. 5.16. baptiſed into Chriſt, haue put on Chriſt. To put on Chriſt is taken two maner of wayes, according to the law, & according to the goſpel. According to the law, as it is ſaid in the 13. chap. to the Rom: Put ye on the Lord Ieſus Chriſt: that is, folowe the example and vertues of Chriſte. Doe that which he did, and ſuffer that which he ſuffered. And in the .1. Pet. 2. Chriſt hath ſuffred for vs, leauing vs an example that vve should folovv his ſteppes. 1. Pet. [illegible: 1 letter].21. Nowe, we ſee in Chriſt a ſinguler patience, an ineſtimable mildnes and loue, and a wonderfull modeſtie in all things. This goodly apparell we muſt put on, that is to ſay, folowe theſe vertues. But the putting on of Chriſt according to the Goſpell, conſiſteth not in imitation, but in a newe birth and a new creation: that is to ſay,To put on Chriſt according to the Goſpell. in putting on Chriſtes innocencie, his righteouſnes, his wiſedom, his power, his ſauing health, his life and his ſpirite. We are clothed with the lether coate of Adam, which is a mortall garment, and a garment of ſinne: that is to ſay, we are all ſubiect vnto ſinne, all ſold vnder ſinne.The lether coate of Adam. There is in vs horrible blindnes, ignoraunce, contempt and hatred of God: moreouer, euil concupiſcence, vncleanes, couetouſnes. &c. This garment, that is to ſay,Hovv the old man muſt be put of. Eph. 4.22.23.14 Coloſſ. 1.19.20.21. &c. this corrupt and ſinnefull nature we receaued from Adam: which Paule is wont to call the olde man. This olde man muſt be put off with all his workes. Epheſ. 4. Coloſſ. 1. that of the children of Adam we may be made the children of God. This is not done by chaunging of a garment, or by any lawes or workes, but by a newe birth, and by the renewing of the inward man, which is done in Baptiſme, as Paule ſayeth: All ye that are baptized, haue put on Chriſte. Tit. 35. Alſo: According to his mercie hath he ſaued vs by the vvashing of the nevve birth, and the renevving of the holy Ghoſt. Tit. 3. Baptiſme is a ſure ſigne of our regeneration vvhich is vvrought by the holy ghoſt For beſides that they which are baptiſed, are regenerate and renewed by the holy Ghoſt to a heauenly righteouſnes and to eternall life, there riſeth in them alſo a new light and a new flame: there riſe in them new and holy affections, as the feare of God, true Faith & aſſured hope. &c. There beginneth in them alſo a newe wil. And this is to put on Chriſt truely and according to the Goſpell. Therefore the righteouſnes of the lawe or of our owne workes is not geuen vnto vs in baptiſme: but Chriſt him ſelfe is our garment.In Baptiſme vve put on Chriſte. Now, Chriſt is no lawe, no lawgeuer, no worke: but a diuine and an ineſtimable gift, whom God hath geuen vnto vs that he might be our iuſtifier, our Sauiour and our redemer. Wherefore, to be apparelled with Chriſt according to the Goſpell, is not to be apparelled with the lawe nor with workes: but with an incomparable gift: that is to ſay, with remiſſion of ſinnes, righteouſnes, peace, conſolation, ioy of ſpirite, ſaluation, life, and Chriſt him ſelfe. This is diligently to be noted becauſe of the vaine and fantaſticall ſpirites, which goe about to deface the maieſtie of baptiſme,The Anabaptiſtes deface the maieſtie of baptiſme. and ſpeake wickedly of it. Paule contrariwiſe commendeth and ſetteth it forth with honorable titles, calling it the vvashing of the nevve birth: the renevving of the holy Ghoſt. Tit. 3. And here alſo he ſayth,Tit. 3.[illegible: 1 letter]. that all they which are baptiſed, haue put on Chriſte. As if he ſayd: Ye are caried out of the lawe into a newe birth which is wrought in baptiſme. Therfore ye are not now any longer vnder the law, but ye are clothed with a newe garment: to witte, with the righteouſnes of Chriſte. Wherefore baptiſme is a thing of great force and efficacie. Now, when we are apparelled with Chriſt, as with the robe of righteouſnes and our ſaluation, then we muſt put on Chriſte alſo as the apparell of imitation and example. Theſe things I haue handled more largely in an other place, therefore I here briefly paſſe them ouer.

Verſe. 28. There is neither Ievve nor Grecian, there is neither bond nor free, there is neither male nor female: for ye are allas one man. one in Chriſte Ieſus. Here might be added moreouer many moe names of perſons and offices which are ordained of God, as theſe: There is neither Magiſtrate nor ſubiect, neither teacher nor hearer, neither ſcholemaſter nor ſcholer, neither maſter nor ſeruaunt, neither miſtres nor maide &c: for in Chriſt Ieſu all ſtates, yea euen ſuch as are ordained of God, are nothing. In deede the male, the female, the bond, the free, the Iewe, the Gentile, the Prince, the ſubiect are the good creatures of God: but in Chriſt, that is, in the matter of ſaluatiō they are nothing, with all their wiſedom, righteouſnes, religion, and power. Wherfore, with theſe words: There is neither Ievve. &c. Paule mightely aboliſheth the lawe.There is neither Ievv nor Grecian. &c. For here, that is, when a man is renewed by baptiſme, and hath put on Chriſte, there is neither Iewe nor Grecian. &c. The Apoſtle ſpeaketh not here of the Iewe according to his nature and ſubſtaunce: but he calleth him a Iewe which is the diſciple of Moſes, is ſubiect to the lawe, is circumciſed, and with all his endeuour kepeth the ceremonies commaunded in the lawe. Where Chriſt is put on (ſayth he) there is neither Iew,Chriſt hath taken avvay the lavve. nor circumciſion, nor ceremonie of the law any more: for Chriſt hath aboliſhed all the lawes of Moſes that euer were.The beleuing conſcience knovveth no lavv. Wherfore the conſcience beleuing in Chriſt, muſt be ſo ſurely perſwaded that the law is aboliſhed, with all his terrours & threatnings, that it ſhould be vtterly ignoraunt whether there were euer any Moſes, any law, or any Iew. For Chriſt & Moſes can in no wiſe agree. Moſes came with the law, with many workes and with many ceremonies: but Chriſte came without any law, without any exacting of workes, geuing grace and righteouſnes. &c. Iohn. 1. For the lavv vvas geuen by Moſes, Iohn. 1.17. but grace and truth came by Ieſus Chriſt. Moreouer, when he ſayth: Nor Grecian, The vviſedom and righteouſnes of the Gē tiles reiected. he reiecteth alſo and condemneth the wiſedom and righteouſnes of the Gentiles. For among the Gentiles there were many notable men, as Xenophon, Themiſtocles, Marcus Fabius, Attilius Regulus, Cicero, Pomponius Atticus and many other, which being endued with ſinguler vertues, gouerned common weales excellently, and did many worthy actes for the preſeruation therof: and yet all theſe were nothing before God, with their wiſedom, their power, their notable actes, their excellent vertues, lawes,The Gentiles in all ages had their lavves, Religions and Ceremonies. religions and ceremonies. For we muſt not thinke that the Gentiles did contemne all honeſtie and religion. Yea all nations of all ages diſperſed thoroughout the world had their lawes, religions, and ceremonies, without the which it is not poſſible that mankinde ſhould be gouerned. All righteouſnes therefore concerning either the gouernment of families, or common weales, or diuine matters (as was the righteouſnes of the lawe) with all the obedience, execution and holines therof, be it neuer ſo perfect, is nothing worth before God. What then? The garment of Chriſt which we put on in baptiſme. So, if the ſeruaunt doe his duetie, obey his maſter, ſerue in his vocation neuer ſo diligently and faithfully: if he that is at libertie be in authoritie and gouerne the common wealth, or guide his owne family honeſtly and with praiſe: if the man doe that pertaineth to the man in marying a wife, in gouerning his familie, in obeying the Magiſtrate,There is neither free nor bond. &c. in behauing him ſelfe decently towardes all men: if the woman liue chaſtely, obey her huſband, ſee well to her houſhold, bring vp her children godly (which are in deede excellēt gifts & holy works) yet are all theſe nothing in cōpariſon of that righteouſnes which is before God. To be briefe, all the lawes, ceremonies, religiōs, righteouſnes & workes in the whole world, yea of the Iewes themſelues, which were the firſt that had the kingdom & prieſthode ordained & appoynted of God, with their holy lawes, religiōs, ceremonies, & worſhippings, all theſe (I ſay) take not away ſinne, deliuer not from death, nor purchaſe life. Therfore your falſe Apoſtles doe ſubtelly ſeduce you (O ye Galathians) when they teach you that the lawe is neceſſary to ſaluation: and by this meanes they ſpoyle you of that excellent glory of your newe birth and your adoption, and call you backe to your olde birth and to the moſte miſerable ſeruitude of the lawe, making you of the free children of God bonde children of the lawe,In the vvorld there is a difference of perſons, but not before God. whiles they will haue a difference of perſons according to the lawe. In deede there is a difference of perſons in the lawe and in the worlde, and there it ought to be: but not before God. All haue ſinned, and are deſtitute of the glory of God. Rom. 13.23. Let the Iewes therefore, the Gentiles, and the whole world keepe ſilence in the preſence of God. God hath in deede many ordinaunces, lawes, degrees and kindes of life, but all theſe helpe nothing to deſerue grace, and to obtaine eternall life. So many as are iuſtified therefore, are iuſtified, not by the obſeruation of mans lawe or Gods lawe, but by Chriſte alone, who hath aboliſhed all lawes.The Goſpell ſetteth forth Chriſt vnto vs. Him doth the Goſpell ſet forth vnto vs for a pacifier of Gods wrath by the ſheeding of his owne bloud, and a Sauiour: And without Faith in him, neither ſhall the Iewe be ſaued by the law, nor the Monke by his order, nor the Grecian by his wiſedom, nor the Magiſtrate or Maſter by his vpright gouernement, nor the ſeruaunt by his obedience.

Verſe. 28. For ye are all one in Chriſt Ieſu. There is a difference and an inequalitie of perſons in the vvorld.Theſe are excellent wordes. In the world and according to the fleſh there is a great differēce and inequalitie of perſons: and the ſame muſt be diligently obſerued. For if the woman would be the man, if the ſonne would be the father, the ſeruaunt would be the maſter, the ſubiect would be the magiſtrate, there ſhould be nothing elſe but a cō fuſion of all ſtates and of all things. Contrariwiſe, in Chriſte there is no lawe, no difference of perſons, there is neither Iewe nor Grecian, but all are one.Epheſ. 4.4. For there is one body, one ſpirite, one hope of vocation: There is but one Goſpell, one Faith, one Baptiſme, one God and Father of all, one Chriſt & Lord of all. We haue the ſame Chriſt, I, thou and all the Faithfull, which Peter, Paule, and all the Sainctes had. Here therefore the conſcience knoweth nothing of the lawe, but hath Chriſt onely before her eyes. Therfore Paule is alwayes wont to adde this clauſe:In Chriſt Ieſu. In Chriſte Ieſu. Who, if he be taken out of our ſight, then commeth terrour. The opinion of the Schoole diuines concerning Faith.The Popiſh Schoole diuines doe dreame that Faith is a qualitie cleauing in the heart, without Chriſte. This is a deueliſh errour. But Chriſte ſhould be ſo ſet forth, that thou ſhouldeſt ſee nothing beſides him, and ſhouldeſt thinke that nothing cā be more nere vnto thee, or more preſently within thy heart then he is. For he ſitteth not idly in heauen: but is preſent with vs, working and liuing in vs, as he ſayth before in the .2. chap. I liue: Galath. [illegible: 1 letter].[illegible: 1 letter]0. Tit. 3.5. [illegible: 1 letter]aith. yet not I, but Chriſte liueth in me. And here likewiſe: Ye haue put on Chriſte. Faith therefore is a certaine ſtedfaſt beholding, which looketh vppon nothing elſe but Chriſte the conquerour of ſinne and death, and the geuer of righteouſnes, ſaluation and eternal life. This is the cauſe that Paule nameth & ſetteth forth Ieſus Chriſte ſo often in his Epiſtles, yea almoſt in euery verſe.VVhy Paule ſetteth forth Chriſt ſo oftē in his Epiſtles. But he ſetteth him forth by the word: for otherwiſe he can not be comprehended then by the word. This was notably and liuely repreſented by the braſen Serpent, which is a figure of Chriſte.The braſen ſerpent a figure of Chriſt. Moiſes commaunded the Iewes which were ſtong of Serpents in the deſert, to doe nothing elſe but ſtedfaſtly behold the braſen Serpent, and not to turne away their eyes. They that did ſo,Num. 21.6.7.[illegible: 1 letter]. were healed onely by that ſtedfaſt and conſtant beholding of the Serpent. But contrariwiſe, they died which obeied not the commaundement of Moiſes, but looked vppon their woundes, and not vppon the Serpent. So if I would find comfort when my conſcience is afflicted, or when I am at the poynt of death, I muſt doe nothing but apprehend Chriſte by Faith, and ſay: I beleue in Ieſus Chriſte the ſonne of God, who ſuffered, was crucified, and died for me, &c: in whoſe woundes and in whoſe death I ſee my ſinne, and in his reſurrection victorie ouer ſinne, death, & the Deuil, alſo righteouſnes and eternall life. Beſides him I ſee nothing, I heare nothing. True Faith in Chriſt. Epheſ. 5.30. Actes. 17.20. This is true Faith concerning Chriſte and in Chriſte. Whereby we are made members of his body, flesh of his flesh, and bone of his bones. In him therefore vve liue, vve moue, and vve haue our being. Chriſt and our Faith muſt be throughly ioyned together. Chriſte and our Faith muſt be thoroughly ioyned together. We muſt be in heauen, and Chriſt muſt liue and worke in vs. Nowe, he liueth and worketh in vs, not by ſpeculation and naked knowledge, but in deede and by a true and a ſubſtantiall preſence.

Verſe. 29. And if ye be Chriſtes, then are ye Abrahams Seede, and heires by promiſe. That is to ſay: If ye be beleue and be baptiſed into Chriſt, if ye beleue (I ſay) that he is that promiſed Seede of Abraham which brought the Bleſſing to all the Gentiles,The Gentiles that beleue, are the Seede of Abraham. then are ye the childrē of Abraham, not by nature, but by adoption. For the Scripture attributeth vnto it, not onely the children of the fleſh, but alſo of adoption and of the promiſe, and foreſheweth that they ſhall receaue the inheritāce, and the other ſhall be caſt out of the houſe. So Paule in few wordes tranſlateth the whole glory of Libanus, that is to ſay, of the nation of the Iewes, vnto the deſert, that is, vnto the Gentiles. And this place comprehendeth a ſinguler conſolation: to witte, that the Gentiles are the children of Abraham, and conſequently the people of God. But they are the children of Abraham, not by carnall generation, but by the promiſe. The kingdom of heauen then, life, and the eternall inheritaunce belongeth to the Gentiles. And this the Scripture ſignified long before when it ſayeth:Geneſ. 17.5. Geneſ. 22.18. I haue made thee a Father of many nations. Againe: In thy Seede shall all nations be bleſſed. Nowe therefore becauſe we which are Gentiles doe beleue, and by Faith doe receiue the Bleſſing promiſed to Abraham & exhibited by Chriſt, therfore the Scripture calleth vs the children and heires of Abraham, The Gentiles are the childrē and heires of Abraham, and the people of God. not after the fleſh, but after the promiſe. So that promiſe: In thy ſeede, &c. belongeth alſo to all the Gentiles, and according to this promiſe Chriſt is become ours. The promiſe made to the Ievves, & not to the Gentiles. Pſal. 147.19.20 In dede the promiſe was made onely to the Iewes, and not to vs that are Gentiles. Pſal. 147. He ſhevveth his vvorde vnto Iacob. &c. He hath not delte ſo vvith euery nation, &c. Notwithſtandyng, that which was promiſed commeth vnto vs by faith, by the which onely we apprehende the promiſe of God. Albeit then that the promiſe be not made vnto vs, yet is it made as touching vs and for vs: for we are named in the promiſe:The Gentiles are named in the promiſe. In thy ſeede ſhall all nations be bleſſed. For the promiſe ſheweth plainely that Abraham ſhould be the father, not onely of the Iewiſh nation, but of many nations, and that he ſhould be the heyre,Rom. 4.13.17. not of one kingdome, but of all the worlde. Rom. 4. So the glory of the whole kingdome of Chriſt is tranſlated vnto vs. Wherefore all lawes are vtterly ablioſhed in the hart and conſcience of a chriſtian: notwithſtanding they remaine without ſtil in the fleſh. And hereof we haue ſpoken largely before.