AN ABSTRACT OF A COMMENTARY By Dr. MARTIN LUTHER, upon the GALATHIANS.  
Wherein the difference between the LAW, the GOSPEL, and the strength of Faith is declared.  
Whereunto is added Divine and Moral Latin Sentences, taken out of the Fathers, and other Authors, which are cited in Margin of the Practice of Piety, but not Englished there; Which for their excellency, and benefit of those who understand not Latin, are here translated.  2 COR. 12.9. 
My power is made perfect through Fides sola, non est sola.  
LONDON. Printed for Henry Atkinson, and are to be sold at his Shop at Staple-Inne Gate in Holborn, 1642.   

To my honoured Uncle, MICHAEL MALET of Poyntington in the County of Somerset, Esquire.  
SIR,  
YOur pious life, in fearing God, eschewing evil, and doing good; hath ever been a lively Character to regulate my life by, and hath emboldened me to present and dedicate to your grave Patronage, and courteous acceptance, this Abstract taken out of a Commentary of Doctor MARTIN LUTHER upon the Galathians, a Copy whereof I sent you a year since in writing, and now have published the same in Print, for the benefit of my friends and acquaintance, and all zealous, religious servants of the Lord; It containing in a few leaves, most excellent matter of saving Faith, which is, the Summe of Man's Salvation; 〈…〉 ely revealed, and set forth unto us, 〈◊〉 the Old, and New Testament; which whosoever duly considers, (unless stu 〈…〉 ied with supine carelessness, and bewitched with the vain pleasures & va 〈…〉 ties of this world) will utterly despise, 〈…〉 d contemn all earthly and transitory 〈…〉ings, and continually (being overcome 〈…〉 i'th' a divine rapture) meditate and con 〈…〉 mplate upon eternal blessedness; The ●yes whereof, are more than ever eye ●ath seen, the ear heard, or the heart of ●an can conceive; Witness St. Paul, 2. Cor. 12.2. who was caught up into the 〈…〉 ird Heaven; whither God Almighty I ●ost humbly pray and beseech to bring ●ou my dear loving Uncle, and all good christians, together with  
Your obedient Nephew, and humble Servant.   

To the Reader.  
THis Epitome, (Christian Reader) is totally that famous and reverend Pillar of our Church, Doctor MARTIN LUTHERS, being an Abstract of his Commentary upon Saint Paul's Epistle to the Galathians; And as all our new Corn, comes out of our old Fields; and all our new Learning out of old Books, for Nihil dictum, quod non dictum priùs; I thought I could not present to good Christians a better work; it being the bread that comes down from Heaven, and the direct and true path that leads to eternal happiness, being well and throughly digested and engrafted in the heart, and daily practised in our Lives, and Conversations. The Commentary itself, is a rich Cabinet of most precious rare Jewels, and these the choicest and rarest (as I conceive) in that Cabinet, or Treasury; which though it be very short, and easily read over in an hour's time; Yet it being rightly understood and steadfastly believed, brings everlasting life and Glory; which is hearty prayed for, and wished to the godly Reader by the Publisher hereof, who is thy servant in the Lord.  
Edmund Ferrer.   

AN ABSTRACT TAKEN out of a Commentary of Doctor Martin Luther, upon the Epistle of Saint Paul to the Galathians.  
1. THere is a political or civil righteousness, which Emperors, Princes of the world, Philosophers, and Lawyers deal withal.  
Secondly, there is a Ceremonial righteousness, which the Traditions of men do teach, this Parents and Schoolmasters may teach, in regard they do not attribute to it, any power to satisfy for sin, to please God, or to deserve grace; but teach such Ceremonies, as are necessary for the correction of manners and life.  
Thirdly, There is a Righteousness of the Law, or of the ten Commandments, which Moses teacheth, which we teach after the doctrine of faith.  
Fourthly, there is a Righteousness above all these, to wit, the Righteousness of faith, or Christian Righteousness, which we must diligently discern from the former, for they are contrary to this righteousness, consisting in works which are active, but this is a passive Righteousness. Of all things in the world, the Law is most excellent, yet is it not able to quiet a troubled conscience, but increaseth Terrors, and driveth it into desperation. For by the Law sin is made above measure sinful: I abandon myself from all active Righteousness, both of my own, and of God's law, and embrace only that passive Righteousness of grace, mercy, and forgiveness of sins: Therefore the greatest wisdom of a good Christian is, not to know the law, to be ignorant of works, and of the whole active righteousness, especially when the conscience wrestleth with the judgements of God; But it is è contrario, to those who are not of God's people, for the law is not given to a righteous man, but to the law less and disobedient: And both the word of Grace, and of wrath, must be rightly divided, according to the Apostle, 2 Tim. 2. which is, To set forth the Law and works to the Old man, and the promise of forgiveness of sins, and of God's mercy to the New man, Rom. 10.4. The law continued unto Christ, who being come, Moses ceaseth with his law, Circumcision, the Sacrisices, the Sabbaths, and all the Prophets: He that is borne of God cannot sinne, 1. joh. 3.18. it the Article of Justification be once lost, then is all true Christian doctrine lost, the law ought to have dominion only over the flesh: whosoever is assuredly persuaded that Christ is his Righteousness, it is impossible but he should do all things well. Grace and Peace comprehend in them whatsoever belongeth to Christianitle; grace releaseth sin, and peace maketh the conscience quiet. The two fiends that torment us are Sin but sin is rather increased by works, for there is no means to take away sin but grace alone. The peace of the world, granteth not king but the peace of our goods, and bodies. I am the way, the truth, and the life, No man cometh to the father but by me, joh. 14.6. wherefore in the matter of justification we must look upon no other God, but only this god incarnate, clothed with man's nature, who saith, Math. 11.28. Come unto me all ye that labour, and are heavy laden, and I will refresh you. In Christ are hid all the Treasures of wisdom and knowledge, For in him dwelleth the fullness of the Godhead bodily, Col. 2.3.9. The world is ignorant of this, For no man knoweth the father but the Son, and he to whom the Son will reveal him, Mat. 11.17. Christ giveth not grace and peace as the Apostles give them, but he giveth them as the Author and Creator. The gifts which we receive of the father and which we receive of the Son are all one, Behold the lamb of God, who taketh away the sin of the world, joh. 1.29. which shows that we cannot put them away by our own works; Christ was not given for the holy, righteous, worthy, and such as were his friends; but for wicked sinners, for the unworthy, and for his enemies, who have deserved God's wrath, and everlasting death, Who gave himself for our sins, Gal. 1.4. God so loved the World, that he gave his only be gotten Son, that whosoever believeth in him, should not perish but have everlasting life, John 3.16. The Lord hath laid all our iniquity upon him: For the transgression his people was he smitten, Esay 53.6.8.  
Christ is the Son of God, and of the Virgin, 
Definition.  delivered and put to death for our sins; therefore he is no Tyrant or Judge, which will condemn us for our sins, he is no caster down of the afflicted, but a raiser up of those that are fallen, a merciful releiver and comforter, of the heavy and broken hearted. The World is the Kingdom of the Devil; Every one that teacheth that works do justify, is a troubler of the Church, and of men's consciences: Christ and the Law, can by no means agree and reign together in the conscience; for the righteousness of the Law, and the righteousness of Grace are contrary: And if thou canst not believe, that God will forgive thy sins for Christ's sake, whom he sent into the World to be our high Priest; how then wilt thou believe, that he will forgive the same for the works of the Law, which thou couldst never perform. It seemeth to be a light matter, to mingle the Law and the Gospel, faith and works together; but it doth more mischief, than man's reason can conceive: There is nothing in us, able to deserve grace, and the for givenesse of sins; But we obtain this grace by the free mercy of God, only for Christ's sake: The knowledge of Christ, and of Faith, is no work of man, but simply the gift of God. We may more safely attribute too much unto God, then unto man; Man's reason hath the Law for his object; but faith being in her own proper office, hath no other object but Jesus Christ: It saith not, What have I done? What have I offended? What have I deserved? But what hath Christ done? What hath he deserved? Whereunto the truth of the Gospel answereth thee, he hath redeemed thee from thy sin, from the Devil, and from eternal death, which faith acknowledgeth and believeth; And whosoever turneth away his eyes from this object, hath no true faith, but a fantasy, and a vain opinion, and turneth his eyes from the promise to the Law, which terrifieth and driveth to desperation. For a true and steadfast faith, must lay hold on nothing else but Christ alone, who justifieth, and needs not to be furnished with charity, as Popish Schoolmen teach. The proper office of the Law teacheth, what I ought to do; The Gospel teacheth what Jesus Christ the Son of God hath done for me, to wit, that he suffered and died, to deliver me from sin and death. We must not trust or glory in any earthly thing, but in God alone: Non patitus ludum, fima, fides, oculus.  
Faith maketh a man here like unto God, who is immutable, so is faith, and therefore may suffer nothing, give place to no man.  
Nothing fighteth more strongly against Faith, than the Law and reason, which we must conquer if we will be saved; For the conscience must be free from the Law, but the body must be obedient to the Law.  
There is as great difference between the righteousness of the Gospel, and of the Law, as God hath made between Heaven and Earth, light and darkness, day and night: The Gospel justifieth in Heaven, and the Law on Earth.  
To abstain from certain meats for conscience sake, is to deny Christ, and to overthrow the Gospel. God never gave to any man grace and everlasting life for the merit of Congruence or worthiness; For grace cannot be deserved by works, for whatsoever is not of faith is sin. Wherefore he that would deserve Grace by works going before faith, goeth about to please God with sins.  
The first part of Christianity is the preaching of Repentance, and the knowledge of ourselves; And the second part is, not to seek salvation by works.  
Christ is no Lawgiver, but a forgiver of sins, and a Saviour; For we are justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation unto us through faith in his blood, Rom. 3.24, 25.  
These three things, Faith, Christ, Acceptation or Imputation, must be joined together; To him that believeth, sin is pardoned, and righteousness imputed; but not for the merit of congruence and worthiness: He that honoureth me, I will honour, they that despise me, shall be despised, 2 Sam. 2.30. By the deeds of the Law no flesh shall be justified; Christ is the end and fulfilling of the Law unto righteousness.  
The Papists by their doctrine, make Christ Moses, and Moses Christ, turning Grace into the Law, and the Law into Grace; But it is the proper office of Christ to deliver from sin and death; for he is our reconciliation, righteousness, peace, life, and salvation: And therefore we are justified and reputed righteous before God by faith only in Christ; for we must be dead to the Law, if we will live to God.  
But when I have apprehended Christ by faith, and through him am dead to the Law, justified from sin, delivered from death, the Devil and Hell; then I do good works, I love God, I give thanks to him, I exercise charity towards my neighbour; But this charity or works following, do neither form nor adorn my faith; but my faith formeth and adorneth charity; For this is the victory that overcommeth the World, even our Faith. 1 John 5.4.  
Whilst Christ is the Law, he is also liberty, whilst he is sin, he is righteousness, and whilst he is death, he is life; For in that he suffered the Law to accuse him, sin to condemn him, and death to devour him, he abolished the Law, he condemned sin, he destroyed death, he justified and saved me.  
The Law is crucified, and dead unto those only which believe in Christ; Therefore in the matter of Justification, thou must not separate the person of Christ from thy person: By faith we are so joined together, that we are become one flesh and one bone, Ephes. 5.30.  
Good works ought to be done, not as the cause, but as the fruits of righteousness; The Tree maketh the Apple, but not the Apple the Tree; I live by faith in the Son of God, who loved me, and gave himself for me, confutes the doctrine to be able to do meritorious works before Grace, Ex puris naturalibus, etc.  
Works of supererogation the Papists call those, which they do of their own devotion more than God requireth: Vltra posse viri, non vult Dous ulla requiri, and such like sentences, properly pertain to the government of Commonwealths and Families, and are not to be applied to the Church.  
Christ is infinite mercy and goodness, freely given, and bountifully giving unto us.  
To reject and refuse the grace of God, is to seek righteousness by the Law.  
The holy Ghost was not given by the Law, but by the hearing of the Gospel, Cornelius received not the holy Ghost, by the Alms which he gave, but when Peter had opened his mouth, and was yet in speaking, the holy Ghost fell upon all them, which with Cornelius heard the word, Acts 10.44.  
God gave the holy Ghost to the Gentiles, who lived without the Law, and to the Jews by the preaching of the Gospel, or hearing of Faith in Christ preached, and not at the preaching of the Law, nor by the works of the Law; So it appeareth, that the Law never bringeth the holy Ghost, but only teacheth what we ought to do, therefore it justifieth not; But the Gospel bringeth the holy Ghost, because it teacheth what we ought to receive.  
The Gentiles justified without the Law, as the Nine vites, And the Ninevites believed God, and proclaimed a Fast; and put on Sackcloth, Jonah 3.5. Naaman the Syrian, Job and divers others. Received ye the holy Ghost, by the works of the Law, or by the hearing of faith preached, saith Saint Paul? Gal. 3.2.  
A man is made a Christian not by working, but by hearing; and when he hath received the Gospel, let him afterwards exercise himself in those good works which are commanded by the Law, so that the Law and works may follow faith; Fear not little flock, for it is your Father's pleasure to give unto you, lo to give unto you a Kingdom, Luke 12.22. Martha, Martha, thou carest and art troubled about many things, but one thing is needful, Marry hathchosen the good part, which shall not be taken from her, Luke 10.41, 42.  
Abraham was justified before God, not because he did work, but because he did believe, Galat. 3.6. For Abraham believed God, and it was imputed to him for righteousness, Gen. 15.6. Saint Paul by these words, Abraham believed, Of faith in God, maketh the chiefest worship, the chiefest duty, the chiefest obedience, and the chiefest sacrifice: For faith is an almighty thing, and the power thereof is infinite and inestimable: Christian righteousness consisteth in two things, in faith of the heart, and in God's imputation for Christ's sake; Faith killeth reason, Christ is our cloudy Pillar for the day, and our Pillar of fire by the night, lest God should see our sin, Exod, 13.21. He hath loved us, and given himself in very deed for us, he was made accursed for us, etc. Galat. 3.13. Christ is called our object, because the eye of our faith is directed unto him: There is no damnation to them that are in Christ Jesus; with faith always must be joined a certain assurance of God's mercy for Christ's sake, The seed of the Woman shall bruise the Serpent's head, Gen 3.15.  
The promise of blessing was given unto Abraham before Circumcision, and four hundred and thirty years before the Law; Abraham which saw my day and rejoiced, John 8.56. In thee shall all the Nations be blessed, Gen. 12.9. There is great difference between Christ blessing and redeeming, and Christ working, and giving example; So there was between believing and working Abraham; they which are of faith, are blessed with faithful Abraham, saith Saint Paul: And as many as are of the works of the Law are accursed, which is not a corporal but a spiritual curse; They therefore that hold on the Law, and seek to be justified thereby, despising the promise, are accursed: The true doer of the Law is he, who receiving the holy Ghost through faith in Christ; beginneth to love God, and do good unto his neighbour. For without faith it is impossible to please God, Heb 11.6. So that faith incorporateth the work and giveth it his perfection. All sentences in Scripture concerning works and rewards must be Spiritually expounded; If thou believe sin, death, and the curse, to be abolished, thev are abolished; for Christ hath vanquished and abolished all these things; and wheresoever is a true faith, in him, there sin is abolished, dead, and buried. Learn in all tentations, to translate sin, death, the curse, and all evils which oppress us, from ourselves unto Christ, and again from him unto ourselves, righteousness, mercy, life, and blessing; God the Father cast the iniquities of us all (as Esay the Prophet saith) upon him, which he took willingly upon him, that he might fulfil the will of his Father, by which we are sanctified for ever: Let Christ be always before thine eyes, as a certain summary of all Arguments for defence of faith, against the righteousness of the flesh, against the Law, and against all works and merits whatsoever. The Law was added for transgressions, saith Saint Paul; wherefore the first use of the Law was to bridle the wicked, lest the course of the Gospel, should be hindered by the tumults, and seditions of the wicked, outrageous and proud men, which is civil. The other use of the Law is divine and spiritual, which is, as Saint Paul saith, To increase transgressions, that is, to reveal unto a man his sin, thereby to beat down the opinion of righteousness which abideth in man; and is a Minister that prepareth the way unto grace: The Law with his office, helpeth by occasion to Justification, in that it driveth a man to the promise of grace, and maketh the same sweet and comfortable unto him, and is a true and profitable Minister, which driveth a man to Christ; For God is present unto the afflicted and broken hearted; and this is the best, and most perfect use of the of the law, Rom. 10.4. So fare forth as I do apprehend Christ by faith, so much is the law abolished unto me; But my flesh, the world, and the Devil, do hinder faith in me, that it cannot be perfect, He gave power to as many as believed in him, to be the children of God, joh. 1.12.  
So many as are justified, are not justified by the observation of man's laws, or God's laws, but by Christ alone, who hath abolished all laws; Jesus Christ is one yesterday, and to day, and shall be the same for ever; Christ is the end of the law unto righteousness, to every one that believeth; Christ was made a curse for us, that he might deliver us from the curse of the law. I came not to judge the world, but that the world should be saved by me, joh. 12.47.  
Evil instruction, will increase and confirm the pernicious error of blind reason, which naturally judgeth Christ to be a lawgiver, and printeth that error mightily in our minds, that without great travail and difficulty, it can never be abolished.  
O law! thou hast no power over me, and therefore thou dost accurse and condemn me in vain; for I believe in Jesus Christ the Son of God, whom the father sent in to the world to redeem us miserable sinners, oppressed with the tyranny of the law, he gave his life and shed his blood for me; therefore feeling thy terrors and threaten O Law, I plunge my conscience in the wounds, blood, death, resurrection and victory of my Saviour Christ, besides him I will see nothing, I will hear nothing,  
This faith is our victory, whereby we overcome the terror of the Law, sin, death, and all evils, and yet not without great Conflicts: Come unto me (saith Christ) all ye that labour under the Yoke of the Law, Mat. 11.28. for I have vanquished the Law by double right and authority, first as the Son of God and Lord of the Law; Secondly in your person, which is as much as if ye had overcome the Law yourselves, for my victory is yours. If any man have not the Spirit of Christ, the same is none of his. Rom. 8.9.  
If a man be uncertain, and stand in doubt of the grace and favour of God towards him, than Christ profiteth nothing, for he that doubteth of God's favour towards him, must needs doubt also of the promises of God and so consequently of the will of God, and of the benefits of Christ, namely that he was borne, suffered, died, and risen again for us, etc.  
If we could fully assure ourselves, and constantly believe, that God is our Father, and we his sons and heirs, than should we overcome the Law yourselves, for my victory is yours. If any man have not the Spirit of Christ, the same is none of his, Rom. 8.9.  
If a man be uncertain, and stand in doubt of the grace and favour of God towards him, than Christ profiteth nothing, for he that doubteth of God's favour towards him, must needs doubt also of the promises of God and so consequently of the will of God, and of the benefits of Christ, namely that he was borne, suffered, died, and risen again for us, etc.  
If we could fully assure ourselves, and constantly believe, that God is our Father, and we his sons and heirs, than should we utterly contemn this world, with all the glory, righteousness, wisdom and power, and with all the riches and pleasures thereof, neither should we be so careful for this life.  
Whosoever apprehendeth, the son and me, and my promise in him by faith, to him I am a God, to him I am a father, him do I accept, justify and save. Christ is the finishing and accomplishing of the Law to righteousness to every one that believeth Ro. 10.4 They that believe in him shall be blessed with faithful Abraham they are the sons and heirs of God, who giveth the word, which when we have received by faith given from above, we are new borne, and the sons of God; for there is no other name given unto men under heaven, whereby they must be saved.  
The heart being furnished with this confidence, or assurance, to wit, that for Christ's sake we are righteous, hath the true form of Christ, which is given by the Ministry of the word, as it is said, 1. Cor. 4. I have begotten you through the Gospel, that is to say in spirit, that ye might know Christ and believe in him.  
We must distinguish the heavenly and spiritual blessing, from the earthly; for the earthly blessing is to have a good civil government, both in commonwealths and Families, to have children, peace, riches, fruits of the earth, and other temporal commodities: But the heavenly blessing is to be delivered from the Law, sin and death, to be justified and quickened to life, to have peace with God, to have a faithful heart, a joyful conscience, and spiritual consolation, to have the knowledge of Jesus Christ, to have the gift of prophecy & the revelation of the scriptures to have the gifts of the holy Ghost, and to rejoice in God; These are the heavenly gifts which Christ giveth to his Church.  
A Christian laying hold of the benefits of Christ through faith, hath no Law; but all the Law is to him abolished, with all his terrors and torments; For Christ hath made us free, not civilly nor carnally, but divinely; That is to say we are made free in such sort, that our consciences are now free and quiet, not fearing the wrath of God to come.  
And certainly this christian liberty, swalloweth up at once and taketh quite away the whole heap of evils, the Law, sin, death, God's wrath, and briefly the serpent himself, with his head and whole power; and in stead thereof it placeth righteousness, peace, and everlasting life etc. Therefore blessed is he that understandeth and believeth.  
And let us learn to magnify this our libertine purchased by Jesus Christ the son of God, by whom all things were created both in heaven & earth; which liberty he hath purchased, with no other price then with his own blood; To deliver us not from any bodily or temporal servitude, but from a spiritual and everlasting bondage, under mighty and invincible Tyrants, to wit, the Law, Sin, Death, and the Devil, and so to reconcile us to God his Father.  
This liberty then, is not given us by the Law, or for our righteousness, but freely for Christ's sake; Therefore according to the Apostle, Galath. 5.1. Stand fast in that liberty wherein Christ hath made you free; And in the 8. of John 36. If the Son shall make you free, ye shall be free indeed; And Christ himself, Math. 9.2. saith, Be of good comfort my son, thy sins are forgiven thee.  
Wherefore it is impossible for the justiciaries, which seek to win heaven, life, and salvation, by works and merits, to know what the liberty and deliverance from sin is.  
And Gal. 5.2. Saint Paul saith, Be not entangled again with the yoke of Bondage; where the Apostle seemeth to compare those who seek righteousness by the Law to Oxen; For like as Oxen draw in the yoke with great toil, and receive nothing thereby but forage or pasture, and when they be able to draw the yoke no more, are appointed to the slaughter: Even so they that seek Righteousness by the Law, are Captives and oppressed with the yoke of bondage, that is to say, with the Law, and when they have tired themselves a long time in the works of the Law, with great and grievous toil, in the end this is their reward, that they are miserable and perpetual servants of sin, death, God's wrath, and the Devil.  
For the confidence and righteousness of works are nothing, but maketh Christ unprofitable; The Devil being the father of lying, and the Enemy of Christian liberty, wherein Christ hath made us free; But I know Christ to be profitable unto me, therefore I will not make him unprofitable; which I should do, if either I should presume to purchase myself favour and everlasting life by my good works, or should despair because of my sins.  
For it is impossible that Christ and the Law, should dwell together in one heart, for either the Law, or Christ, must give place; And to have this persuasion, that it is Christ alone that justifieth me, both against my evil deeds, and without my good works, is to lay hold of the true Christ; But if I think that he exacteth the Law and works of me to Salvation, than he becometh unprofitable to me, and I am utterly separated from him.  
And though it be true, that only faith justifieth, yet after it hath justified, it is not idle, but occupied & exercised in working through love; So that the whole life of a Christian Man, consisteth inwardly in faith towards God, and outwardly in charity and good works towards our Neighbour; He being a perfect Christian inwardly through faith before GOD, who hath no need of our works, and outwardly before men, whom our faith profiteth nothing, but our Charity, or our works.  
Christ is set out in the Scriptures as an Example, and as a Gift, and is to be set forth unto those who are already cast down, and bruised through the heavy burden and weight of their sins, as a Saviour and a gift, and not as an example or a Lawgiver; But to those who are secure and obstinate, he must be set forth as an example.  
Faith is as a bright Sun beam coming down from heaven, which lighteneth, directeth and guideth us; But both faith and charity, have their trust and belief, but after divers sorts, by reason of the diversity of their objects; Faith trusteth in God and therefore cannot be deceived; Charity believeth in man, and therefore it is often deceived.  
And let the godly remember, that as in conscience before God they be free from the curse of the Law, from sin, and from death, for Christ's sake; So as touching the body, they are servants, and must serve one another, according to Saint Paul, Galath. 5.13. serve ye one another through love: which words, do not set the Christians at liberty, but shut them under bondage as touching the flesh, which doctrine carnal men cannot conceive, but good Christians gladly receive and obey it.  
For the ungodly do most carelessly shake of the yoke and bondage of the flesh, and turn the liberty of the spirit, into wantonness and fleshly liberty, not observing the commandment of charity, which is not to render evil for evil, but to overcome evil with good, according to the Apostle, Love thy neighbour as thyself.  
Faith and hope must continue, that by the one we may be justified, and by the other be raised up in adversities, and endure unto the end; For in respect of the flesh we are sinners, but in respect of the spirit we are righteous, and so we are partly sinners and partly righteous, but our righteousness, if we walk according to the spirit is much more plentiful than our sin, because the holiness and righteousness of Christ our Mediator doth fare exceed the sins of the whole world, and easily swalloweth up all sins, But the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other; So that ye cannot do the things that ye would do, saith Saint Paul, Gal. 5.17. Despair not therefore in temptations, but resist the flesh strongly, and fulfil not the lust thereof; Thus doing thou art not under the Law; For God is merciful to those that believe for Christ's sake, and imputeth not unto us this sin, which cannot be put away by satisfaction, works or righteousness, but only by the death of Christ.  
All sin is damnable as touching the fact itself; But in that it is not damnable to him that believeth, it cometh of Christ, who by his death hath taken away sin; But to him that believeth not in Christ, not only all his sins are damnable, but even his good works are also sin, according to that saying, whatsoever is not of faith, is sin.  
The faithful assureth himself by faith, that his sin is forgiven, and not imputed unto him, for as much as Christ hath given himself for it. according to the Apostle, Galat. 5.18. If ye be led by the Spirit, ye are not under the Law; But all worshippings, and services of God, and all Religions without Christ, are Idolatry and Idol service; For in Christ alone the Father is well pleased; He is the perfection of the Law unto righteousness, to all that do believe.  
Wherefore let all the godly glory and rejoice in the Cross of Christ Jesus, and not in the mouth of other men; And if there be any that praise them, let them receive this glory, but as a shadow of true glory, and let them think the substance of glory, to be indeed the testimony of their own Conscience: And if we seek first the glory of God, then surely our glory will follow, according to that saying, He that bonoureth me, I will glorify.  
And let all Ministers and Pastors endeavour purely and faithfully to teach the Word, and let them have an eye to nothing else, but the glory of God, and salvation of souls, then shall their work be faithful and sound.  
We are taught out of the Word of God, that there is nothing under the Sun, which availeth unto righteousness before God, but Christ only, or as Saint Paul saith, Gal. 6.15. A new Creature.  
Politic Laws, men's Traditions, Ceremonies of the Church, yea and the Law of Moses, are such things, as are without Christ, therefore they avail not unto righteousness before God; We may use them as things both good and necessary, but in their place and time; But if we talk of the matter of Justification they avail nothing, but hurt very much.  
Wherefore in Christ Jesus, or in the matter of Justification, we must not dispute of the laws either of the Jews, or of the Gentiles; But we must simply pronounce, that neither Circumcision or Uncircumcision availeth any thing, in the cause of Faith and Salvation; understanding by Circumcision all the Jews, by Uncircumcision all the Gentiles, with all their force, and all their glory.  
For if Laws be so set forth, and urged, as though the keeping of them did justify a Man, or the breaking thereof did condemn him, they ought to be taken away and abolished; For then Christ looseth his office and his glory, who only justifieth us, and giveth us the holy Ghost.  
And a new Creature is the gift of the holy Ghost, which cleanseth our heart by faith, and worketh the fear of God, love, chastity, and other Christian virtues, and giveth power to bridle the flesh, and to reject the righteousness and wisdom of the World.  
This being the only and true rule wherein we ought to walk, namely the new Creature, which is neither Circumcision nor Uncircumcision; But the new man created unto the Image of God, in righteousness and true holiness, is he, who inwardly is righteous in the spirit, and outwardly is holy and clean in the flesh.  
To them who walk after this Rule belongeth peace, that is, the favour of God, forgiveness of sins, quietness of conscience, and mercy; That is to say, help in afflictions, and pardon of the remnants of sin which remain in our flesh; Yea, although they which walk after this Rule be overtaken with any sin, yet for that they are the children of grace and peace, mercy upholdeth them, so that their sin and fall shall not be laid to their charge.  
God is not a Merchant, that will sell unto us his grace, for our works and merits; But he accounteth us righteous by faith only in Christ, which causeth the godly to rejoice and glory in the only trust and confidence of God's mercy through Jesus Christ, who is the only high Priest and Saviour of the World.  
Therefore let us pray that he preserve and establish us, that we daily growing more and more in the knowledge of his grace, and faith unfeigned, may be found unblameable, and without fault in the day of our Redemption; To whom with the Father, and the holy Ghost, be glory world without end, Amen. 1 Tim. 1. Unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever, Amen.   

Divine and Moral Latin Sentences taken out of the Fathers and other Authors, which are in the Margin of the Practice of Piety, but not Englished there, which for their excellency and benefit of the Christian Reader, are here translated.  
FIdem mitte in Caelum, & eum in terris tanquam presentem tenuisti, Aug.  
Send thy faith into Heaven, and thou hast apprehended Christ, as if he were present upon Earth.  
Quomodo negent carnem capacem esse resurrectionis, quae sanguine, & corpore Christi nutritur. Iren.  
How can they deny the flesh to be capable of resurrection, which is nourished with the body and blood of Christ.  
Moriwm esse Christum etiam Pagani credunt, resurrexisse vero, propria fides Christianorum. Aug.  
The Pagans do believe Christ to be dead, but that he risen again, is the true faith of Christians.  
Rerum absentium, praesens est fides, rerum impossibilium, possibilis est fides.  
Of things absent, faith is present; Of things impossible, faith is possible.  
Panem vides, verbum audis, cui potius credis, sensui vel Christo?  
Thou seest the bread, thou hearest the word, whether dost thou believe, thy sense, or Christ?  
Et Deus erat, & homo erat, & Mater erat, & virgo erat.  
He was God, and he was Man; She was a Mother, and she was a Virgin.  
Mira sunt quae de Sacramento dicuntur, Fides est necessaria, seientia rationis supervacua.  
Wonderful things are spoken of the Sacrament; Faith is necessary, the knowledge of reason most vain.  
Haec sunt quae expetunt simplicem creditorem, arguunt impium disenssorem, credi oportet simpliciter, quod investigari non potest utiliter, nolite quaerere quomodo fiat, nolite, etc.  
These things require a pure faith, and condemn a wicked disputer; For that aught to be believed simply, which cannot be found out profitably, search ye not how it is done, do ye not, etc.  
Scrutari hoc temeritas est, credere pietas, nosse vero vita aeterna. Bern:  
To search this is rashness, to believe piety, but to know it eternal life.  
Fides sola justificat, ut oculus solus vides.  
Faith only justifies, as the eye only sees.  
Ama unum illud bonum, in quo omne bonum, & sufficit. Ansel.  
Love that only good, in whom all goodness is, and it sufficeth.  
Non delinquenti, sed peccata relinquenti condonat Deus.  
God pardons not a sinner, but him that forsakes his sin.  
Qui dat paenitenti veniam, non dabit peceanti paenitentiam. Aug.  
He that gives pardon to the penitent, will not give repentance to the sinner.  
Paenitenti veniam spospondit, sed vivendi in crastinum non spospondit.  
He hath promised pardon to the penitent, But he hath not promised that he shall live till to morrow.  
Latronis exemplum, non est exemplum imitationis, sed consolationis.  
The example of the good Thief, is not an example of imitation, but of consolation.  
Tum Deum amare libet, cum persuasum habemus ipsum esse optimum maximum, ubique praesentem, omnia in nobis efficientem, eum in quo vivimus, movemur, sumus. Bucer. in Psal. 115.  
Then it is lawful to love God, when we are verily persuaded, that he is the chiefest good, every where present, effecting all things in us, and he, in whom we live, move, and have our being.  
Congruebat filium assumere humanam naturam, ut haec persona quae est substantialis imago aeterni patris, restitueret imaginem Dei in nobis corruptam: Athan.  
It was necessary, that the Son should assume humane nature, that that person, who is the substantial Image of the eternal Father, should restore the Image of God corrupted in us.  
Incumbit nobis necessitas recte vivendi, cum omnia quae facimus, facta sint coram oculis Judicis cuncta videntis; Boetius.  
There is a necessitieimposed upon us of living well, when all things which we do, are done before the eyes of a judge, who sees all things.  
Semper invenies Deum benigniorem, quam te culpabiliorem. Bern:  
Thou shalt always find God more benign, than thyself faulty.  
Vindictae gladium, miserecordiae oleo acuit: Niceph.  
He hath whetted the Sword of his vengeance, with the oil of his mercy.  
Ad paenam tardus Deus est, ad praemia velox; Sed pensare solet vi graviore moram.  
God is slow to punish, but swift to reward; But his forbearance commonly causeth more grievous punishment.  
Ira Dei non est aliud, quam voluntas puniendi. Aug.  
The wrath of God is no other, than his will of punishing.  
Deus potest omnia, quae contradictionem non implicant. Aqui.  
God can do all things, which imply not contradiction.  
Omnipotentia excludit omnes defectus, quae sunt impotentia, seu posse mentiri, mori, peccare, etc.  
Omnipotency excludes all defects, as impotency, or power to lie, to die, to sin, etc.  
Creaturas fecit perfectas in suo quasq genere, ergo ipse perfectissimus est in se, et per se. Scal:  
God made every Creature perfect in his kind, therefore he is most perfect in himself, and by himself.  
In Deo nihil est, quod non sit ipse Deus. Zanch:  
In God there is nothing, which is not God himself.  
Exhibet omnia, accipit nihil, ipsum igitur bonum est Deus ipse semper.  
God gives all things, receives nothing, therefore he is always our chiefest good.  
Site habcam solum, sane ruat arduus aether, Tellus rupta, suo dessiliatque loco.  
If I have God alone, let the high Element consume, the Earth break, and remove from his Centre.  
Postquam anima agressa est de corpore, subito judicium Christi dese latum cognoscit. Aug:  
After the Soul is gone out of the body, forthwith it knows the judgement of Christ pronounced upon it.  
Anima damnata, continuo invaditur a Daemonibus, qui crudelissimè eam rapientes, ad infernum deducunt.  
The damned Soul, is forthwith encountered by Devils, who most cruelly tearing it, do carry the same to Hell.  
Vbi volat spiri●us, ibi erit et corpus. Aug:  
Where the spirit flies, there also shall the body be.  
Spiri valia post resurrectionem erunt corpora, non quiae corpora esse desistant, sed quta spiritu vivificante subsistunt. Aug:  
After the resurrection, our bodies shall be spiritual; Not because they leave of to be bodies, but because they subsist by a vivificating Spirit.  
Res verae sunt in mundo invisibili, in mundo visibili umbrae rerum. Herm.  
True things are in the invisible world, in the visible world, only the shadow of things.  
Lumen est umbra Dei, et Deus est lumen luminis. Plato:  
Light is the shadow of God, and God is the light of light.  
Homo malè utens libero suo arbitrio, et se, & liberum suum arbitrium perdidit. Aug:  
Man evilly using his free will, lost himself, and his free will.  
Per lapsum, arbitrij libertas in naturalibus manca, in supernaturalibus amissa est, donee gratia restituetur. Phil:  
By Man's fall, his free will was maimed in natural things, and quite lost in supernatural, until by grace it be restored.  
Fleers, si scires unum tua tempora mensem? Rides quum non sit forsitan una dies? Tho: Morus.  
wouldst thou weep if thou knewest thy life to be but a month long? And dost thou laugh, when perchance it is not a day?  
Quotidie morimur, quotidie enim demitur pars vitae, et tunc quoque cum crescimus, vita decrescit, Vives.  
We die daily, for continually a part of our life is taken away, and then also when we grow, our life decreases.  
Quem dies vidit veniens superum, hunc dies vidit fugiens iacentem. Senec.  
He that you saw in the morning a loft, before night you see lying in the dust.  
Qui conscientiae curam abijciunt; nec homines reverentur, nec Deum.  
They who have no conscience, regard neither Men, nor God.  
Socrates in foro egressus, quam multis, inquit, ego non egeo; Non est ergo pauper quinon caret, sed qui eget.  
Socrates going out into the Market, said, how many things are here which I want not; Therefore he is not poor that wants not, but he who hath need.  
Qui notus nimis omnibus, ignotus moritur sibi: Senec.  
He who is too well known to all, dies unknown to himself.  
Insaniae damnandi sunt, qui tam multa anxie congerunt, quum sit tam paucis opus. Vives.  
They are to be condemned of madness, who with such care gather so much, when so little will suffice.  
Nobile vincendi genus est patientia, vincit Qui patitur, si vis vincere, disce pati.  
The noblest way to overcome, is Patience; He overcomes who suffers, if thou wilt overcome, learn to suffer.  
Opti na injuriae ultio, est oblivio.  
The best revenge of an Injury, is to forget it.  
Ne verbis, quod scis, ostentes, sed rebus te ostende scire.  
Boast not in words, but show by thy deeds, what thou knowest.  
Non refert quanta sit vitae diuturnitas, sed qualis sit administratio. Vives.  
It skils not how long, but how well we live.  
Tota vita dies unus, et mirum sit, homines non exsatiari iisdem toties redeuntibus.  
All our life is as one day, and it is strange, that men should not be wearied with them so often returning:  
Non potest praesentem diem recte vivere, is, qui se non eum quasi ultimum victurum esse cogitat.  
He cannot live well this present day, that thinks not to live so, as if it were his last.  
Nescit paenitenda loqui, qui proferenda prius suo tradidit examini. Cassiod.  
He shall not speak things to be repent of, who considers well first, what he is to speak.  
Si mendacem te nôrint, nemo tibi credet, etiamsi affirmas verissima. Arist.  
If thou art known to be a liar, no man will believe thee, though thou speakest the truth.  
Vera amicitia tantummodo est inter bonos; Mali nec inter se amici sunt, nec cum bonis.  
True friendship is only amongst the good; For the bad, are neither friends amongst themselves, nor with the good.  
Civilem amicum sic habeas, ut putes posse inimicum fieri.  
So esteem of a civil friend, that thou thinkest he may become thine Enemy:  
Quod taceri vis, prior ipse taceas.  
What thou desirest to be kept secret, be sure first, to keep thyself secret.  
Reprehensio, semper vel meliores, vel cautiores nos reddit.  
Reprehension, doth always make us better, or more cautious.  
Si reprehendi fers aegre, reprehendenda ne feceris.  
If thou takest it ill to be reprehended, do not things worthy of reprehension:  
Qui facile in serijs jurat, in jocis jurabit; qui in jocis, et in mendacio. Vives.  
He who commonly swears in serious matters, will swear in jest; and he that will in jest, will also to a lie.  
Affabilitas, et Comitas, res sunt nullius impendij, amicitias tamen magnas conglutinant exhibitae, dissolvunt praetermissae.  
Affability and courtesy, are things of no cost, yet being used, do cause great love and friendship, and lose the same being omitted.  
Omnis peccandi occasi● vitanda est, nam qui am●t periculum, peribit in illo.  
All occasion of sinning is to be eschewed, for he that loves danger, shall perish therein.  
Nil juvat bonum omen, reclamante conscientia.  
Good fortune delights nothing, where the conscience accuses.  
Qui statuit aliquid, parte inaudita altera, aequum licet statuerit, haud aequus fuerit. Senec:  
Who determines a matter, one part being not heard, though he judges rightly, yet he was not just:  
Melius ut pereat unus, quam ut pereat unitas.  
It were better one should perish, than that unity should perish.  
Nihil est aliud tempus, quam vita, quam unusquisque tantum se amare profitetur, quum rei nullius magis sit prodigus quam temporis.  
Time is no other thing than our life, which every one professes to love so much; yet there is nothing that we are more prodigal of, then of our time.  
Non turpe est veniam precari, turpe est Deum aut hominem habere inimieum.  
It is not ill to crave pardon; But it is ill to have God, or man our enemy.  
Cui semel ignoveris, cura ut illi sentiat bona fide id esse actum, et si qua in re illum juvare potes, experiatur te amicum. Vives.  
Whom thou dost once pardon, take care that he understand it be done really, and if in any thing thou canst help him, let him find thee to be his friend.  
In vita tempus quod somno impenditur, non est vita; vita enim vigilia est.  
In our life, the time which is spent in sleep, is not life; for our life is a watch,  
Da Domine quod jubes, et jube quod vis. Aug.  
Give Lord what thou commandest, and command what thou pleasest.  
 somnus mortis, sic lectus imago Sepulchri.  
As sleep is the Image of death; so our bed, of our grave.  
Hoc me docuisti, ut quemadmodum medicamenta, sic alimenta sumpturns accedam. Aug:  
This thou hast taught me, that even as I receive medicaments, even so I should receive nourishment.  
Major sum, & ad majora genitus, quam ut mancipium sim mei corporis. Senec.  
I am greater, and borne to greater things, then that I should be a slave to my body.  
Saint Austin had written over his Table.  
Quisquis amat dictis absentum rodere famam, Hanc mensam vetitam noverit esse sibi.  
Whosoever delights to slander others behind their backs, let them know, they are forbidden to come to this Table.  
Legis substantia, est, sex diebus terrenis negotiis incumbere, septima, divino cultui dare operam.  
The substance of the Law is, to labour six days in our worldly affairs, and the seventh day, to spend in the service of God.  
Melius enim arare, quam saltare in Sabbato. Aug.  
It is better to blow, then dance on the Lord's day.  
Climax vitae virorum fere septenariis aut novennariis; Faeminarum vero senariis definitur. Bodin.  
The Climatorie year of men's lives, is commonly accounted by seven or nine; But of Women by six.  
Praesentem narrat quaelibet berba Deum.  
Every herb tells us that God is present.  
Jejunium in Paradiso praescriptum est, reverere igitur jejunii canitiem. Basil.  
Fasting was commanded in Paradise, therefore reverence it for the Antiquity.  
Quam diù jejunavit Adam, in Paradiso fuit, comedit, & ejectus est. Hierom.  
So long as Adam fasted, he was in Paradise, he did eat, and was cast out.  
Praeceptum esse jejunium video, quibus autem diebus non oporteat jejunare, & quibus oporteat, praecepto Domini, vel Apostolorum, non invenio definitum. Aug.  
I know fasting is commanded, but on what days we ought not to fast, and on what days we ought; I find not set down by the commandment of our Lord, or his Apostles.  
Natura os parvum, & guttur arctum homini dedit.  
Nature gave man a little mouth, and a strait throat.  
Quid prodest vacuare corpus ab escis, & animam replere peecatis.  
What doth it profit, to keep the body from meat, and to fill the Soul with sin.  
Qui cibis abstinent, & mala agunt, Daemons imitantur, quibus culpa adest, & cibus deest.  
Those who fast, and do wickedly, imitate the Devils, who eat not, but do evil.  
Vis orationem tuam volare ad Caelum, facito duas alas, Jejunium & eleemosynam. Aug.  
wouldst thou have thy prayer to fly to heaven, make it two wings, fasting, and prayer.  
Jejunium orationem corroborat, oratio Jejunium sanctificat. Bern.  
Fasting strengthens prayer, Prayer sanctifies fasting.  
Tota fiducia Christianorum, est resurrectio mortuorum. Tertul. lib. 5.  
All the hope of Christians, is, the resurrection of the dead.  
Lucrum est, pietatis nomine facere sumptum.  
It is gain, to bestow cost in godliness.  
Matrimonium inter aurum & arcam; Divortium inter Deum, & Animam. Aug.  
Marriage between gold and the Chest; Is a divorce between God, and the Soul.  
Sinit Deus justum incidere in calamitates, ut virtutem quae in illis latebat, aliis apertam, manifestamque faciat. Damas'.  
God suffers the just to fall into calamities, that he might make plain and manifest to others, the virtue which lay hid in them.  
Deus calamitates instigit, non extinguere, sed castigare nos cupiens. Basil. Ser. 3.  
God afflicts us with calamities, desiring not to destroy, but to chastise us.  
Malum pati, malum non est; Malum facere, malum est. Chrys.  
To suffer evil, is not evil; But to do evil, is evil.  
Novit Dominus mutare sententiam, si tu noveris emendare vitam. Aug. in Psal. 50.  
The Lord knows to change his sentence, if thou knowest to amend thy life.  
Judas non tam scelus, quam desperatio fecit penitus interire. Aug.  
Judas his Treason, was not so much the cause of his damnation, as his desperation.  
Sceleratior omnibus O Juda extitisti, quem non poenitentia duxit ad Dominum, sed desperatio traxit ad laqueum. Leo.  
Thou wast more wicked than all O Judas, whom repentance brought not to the Lord, but desperation drew to the Gallows.  
Post lachrymas, gemitusque graves, clementia Christi, Confestim est oculos anteponenda tuos.  
After tears, and much sorrow, the clemency of Christ is to be set before our eyes.  
O faelices nos quorum causa jurat Deus! O miserimos nos! Si non Deo quidem juranti credimus. Tertul.  
O happy we, for whose cause God hath sworn! O most unhappy we! if we do not believe what God hath sworn.  
S. Romitus; Cum quotannis gravi morbo tentaretur a Deo, doluit, quoduno anno liber esset, ac si a Deo tune desertus fuisset. Vit. Patr. S. Romitus; Being yearly visited with a grievous sickness, lamented that he was free one year, as if God had forsaken him.  
Morbus, non malis adnumerandus, quia multis utiliter accidit. Basil.  
A disease is not to be numbered with evils, because it happens profitably to many.  
Morbus est utilis quaedam institutio, quae doc●t caduca aspernere, & caelestia sperare. Nazian.  
A disease, is a certain profitable means, which teacheth us to despise earthly things, and hope for heavenly.  
Mors praesentis vitae exitus, & introitus melioris. Bern.  
Death is the Exit of this present life, and the entrance of a better.  
Timor mortis, ipsa mortepejor; Mors porta gloriae. Greg.  
The fear of death, is worse than death itself; Death is the gate of Glory.  
 moriare pius, disce vivere piè.  
If thou desirest to die well, learn to live well.  
Summum hominis bonum, bonus ex hac vita exitus.  
The chiefest happiness of man, is to die a good death.  
Mors sceptra ligonibus aequat.  
Death makes Sceptres and Ploughs equal.  
pastors omnes hic exoratos vellem, ut fideles ex hac vita migrantes, & panem vitae petentes, non viatico suo fraudari sinant, ne lugubris, ista in iis adimpleatur lamentatio; Parvuli panem petunt, & non sit qui frangat eyes, Lament. 4.4.  
I wish all Ministers being desired, not to suffer the faithful departing out of this World, and desiring the bread of life, to be defrauded of their Viaticum; lest as an addition to their mourning, this Woe be fulfilled in them; The young Children ask bread, and no man breaketh it unto them.  
FINIS.