LIBRARY OF PRINCETON h'AY 1 2 2004 THEOLOGICAL SEMINARY BS2685 .L973 1840 Luther, Martin, 1483-1546. Commentary on Saint Paul's epistle to the Galatians / Jj/adl^ ^fU^^^'^^ ^vv.>^^-as AN* y'~^-^-M..V,.|^_^ ^ .'JiJ^v.^LvvlJL'j!.Ai .tioiu "A'j^h.iii^u'C A COMMENTARY SAINT PAUL'S EPISTLE TO THE GALATIANS, BY MARTIN LUTHER. • TO WHICH ABE PREFIXED, TISCHER'S LIFE OF LUTHER, ABRIDGED: A SHORT SKETCH OF THE LIFE OF ZUINGLE: AS ALSO, A DISCOURSE ON THE GLORIOUS REFORMATION, WITH A REFERENCE TO THE RELATION BETWEEN THE PRINCIPLES OF POPERY AND OCR REPUBLICAN INSTITUTIONS, BY S, S. SCHMUCKER, D. D. FROFESSOR OF THEOLOGY IN THE THEOLOGICAL SEMINARY AT CETTySBURO, PA. PUBLISHED BY SALMON S. MILES. Entered according to Act of Congress, in the year 1840, by Salmon S. Miles, in the Office of the Clerk of the District Court of the Eastern District of rennsylvania. * • PHILADELPHIA: TKINTED BY KING It BAIRD, No. D George street. CONTENTS. Page IirTRODccTioiir to the Life of LtrTHEB • Tischer's Life of Mahtiit Luther :— Chap. L — Luther's birth and education 25 n. — His determination to become a monk 27 m.— Heis called to Wittenberg 29 IV. — He opposes Tetzel 33 V. — The further consequences of his opposition to Tetzel — Luther's journey to Augsburg 37 VL — Charles Von Miltitz endeavours to compose the differences. ... 39 Vn. — ^The actual conimencement of the Reformation by Luther 40 Vin. — He appears at Worms in the year 1521 44 IX.— His abode at the castle of Wartburg 47 X.— He goes to Wittenberg, and by his influence quiets some dis- turbances ^^ XI. — He opposes the rebellious peasants 52 XII. — He publicly introduces the evangelical religion into Saxony. . . 53 XIII. — His journey to Marburg and Coburg 56 XIV. — His doctrines continue to become more extensively propagated and established 60 XV. — The residue of the years of Luther's Ufe to the time of his death in 1546 62 XVI. — For what we are really indebted to Luther 65 XVII. — ^The character of Luther and his domestic circumstances 71 Sketch of the Life of Ulkic Zuingle 79 Schkwckeb's Discourse os the Glorious Reformation: — Admonition to Americans by Lafayette 119 ■^^j^^ Allegiance, oath of, Romish priests forbidden to take it 116 ^^ American Catholic?, innocent of designs against our liberty 83 Augsburg, diet of, 89. Pacification of, in 1555 83' Baltimore, suspicious cries for help heard in the convent of. 117 Bartholomew's Eve, massacre of ^^^ Bible, Romish, corrupted, 91. Hostility of papists to, 92. The acknow- ledged textbook of the Protestant religion 92 , Luther providentially finds, 88. The Reformation restores it to the world, 90. Its design, 90. Duty of laity to read it, 90. Agent of Reformation, 9 1 . Reason of its interdiction, - • r. 91 3 4 CONTENTS. ^ Page Schmttcker's Discourse on the Glorious Reformatiox, continued: — Bishops, Romish, hostile to American liberty 117 Brownlee, Dr., his work referred to 102 Calvin, his labours and character 89 Catholic Manual, extract from 99 Cathedral, Baltimore, its vaults 107 Celibacy, professed, of priests and nuns 95 , its consequences'. 96 of clergy, its design 94 Civil jurisdiction, exemption from, claimed by priests and nuns, 114, &c. Proved by papal bulls, 114. By St. Ligori 115 Confession to priests, indecent questions proposed to females 99. 101 ———^— , its nature and abuses among Romanists 100 also a political machine 1 00 sometimes used to enjoin crimes 100 Conscience, liberty of, restored by the Reformation 101 , Romanism hostile to liberty of 101. 104. 1 10 Dens, Peter, his Theology quoted 100 studied by Irish priests 100 Despots, foreign, co-operation with the Romish church 118 England, Bishop, his Jesuitic defence of the Inquisition 104 Erasmus 87 Europe, its condition before the Reformation 85 Faith not to be kept by Romanists with heretics 119 Fears of Romish priests by Lafayette 119 French priests, confessions of 121 Garnet, superior of the Jesuits 93 Greek empire, its downfall .- 87 Gregory VII., his unbounded schemes 87 Gunpowder plot, horrible conspiracy by the Jesuits 93 Hume, his account of the Irish rebellion 108 Huss 87 Index Expurgatorius 103 Indulgences, papal 95 Inquisition, established and sustained by the Romish church 104 , 2,000,000' murdered by it in Spain 106 , its different modes of torture 106 , its tortures inflicted under ground 1 07 Jesuits, a papal standing army 122 Jesuit's oath 116 Lafayette, his fears that Romish priests will destroy American liberty .... 119 hated by priests 123 Laity, Catholic, unacquainted with the designs of their priests 83 Liberal party before the Reformation Sr Liberty, civil, Romanism inconsistent with 114 Ligori, St., his testimony 98 Luther, his birth, 86. Sets up as Reformer 88 Mary, Virgin, pretended intercession of 93, 94 CONTENtS. 5 Page Schmuckeh's Discoukse ox the Glorious Refohmation, cffn/inufcZ.- — Massacre of Protestants in Ireland 108 Nantes, edict of, revoked 108 Nunneries, their licentious character t 96 , character of, at present in Europe 97 Oath, disregarded by popes, 113. By priests, 115. By some papal wit- nesses • :....-. 115 of priests, 115. Of bishops, 115. OnJesuits 116 PeUcan 91 Persecution sanctioned by Romish Bible 103 opposed by Protestants 109 — enjoined by Romish church 103 cost sixty-eight millions of lives 109 Popes, their immoral character 86 depose civil rulers HI absolve from the oath of civil allegiance HI Press, freedom of, suppressed in Catholic countries 102 Prostitutes licensed by the pope 97 Priests, political agents in France 121 may be in America 121 Reformation, its commencement, 88. Its necessity acknowledged, 87. In Germany, 89. Switzerland, 89. Sweden, 89. Denmark, 89. Eng- land, 89, Scotland 89 Revolution, the late French 122 Ricci, Scipio de, his testimony and character 97 Romanism claims superiority over civil governments 110 claims the right forcibly to suppress Protestants Ill a system of politico-religious despotism 119 Rulers, civil, deposed by popes Ill Saints worshipped by Papists, 93. Character of some pretended saints. . 93 Savonarola, account of 88 Sacraments, corruption of. 94 Seduction of females at confession 101 Tetzel 88 Theses, ninety-five of Luther 88 Votes controlled at the confessional 122 Waldenses persecuted 108 Zuingle, Ulric 89 LcTHEii's Preface upon the Epistle to the Galatiaxs 125 The Akgdment 1*^1 Cojimextahy oy St. Paul's Epistle to the Galatias^s 139 — 633 a2 *.l^ViP«*)rc respect in addressing one's self to another. CHAP. III.] LIFE OF MARTIN LUTHER. 29 the cloister were disagreeable to him. He plainly saw that the mo- nastic life was contrary to the design of the Creator, and the destiny of man. There lacked but very little, and the fire of his towering mind would have been extinguished, and the germ of his great talents de- stroyed. He had already fallen into a sort of gloomy heaviness and sorrow of mind, of which he indeed complained to his father confessor : but who dismissed him with the assurance that the present state of his mind would be changed by the lapse of time. And besides all this, he was in the beginning obliged in the cloister to perform the lowest offices, and at one time to serve as a doorkeeper, at another, according to the custom of those times, with a bag in his hands, to beg alms for the cloister, by which services he was to his great chagrin very much in- terrupted in his studies. But notwithstanding all this, he endeavoured to profit by the leisure time which still remained to him, and to spend it in reading the Bible, by which means he prepared himself for the great work which he afterwards accomplished. He at the same time punctually ob- served whatever he had to perform as a monk, which attention to liis mo- nastic employments he now considered as his duty. "It is true," he writes, " I have been a pious monk, and so strictly did I observe the duties of the order to which I belonged, that I dare not mention it. And if ever any monk has ever entered the kingdom of heaven by monkery, then I also would have entered it ; and of the truth of this, all my fellow monks who were acquainted with me will bear me testimony." He carried his conscientiousness in these things so far that, when through study he had neglected some hours of prayer, he shut himself up in his cell for several days, to regain the time which had been lost. And thus was he, at this early period of his life, the conscientious man, who punctually performed whatever he considered to be his duty. His gloominess of mind in the mean time increased ; so that his health, and even his life would have been sacrificed, had' he any longer continued in this situation. And to the melancholy state of his mind, was super- added the circumstance, that his brethren of the cloister, instead of encouraging him, and procuring for him some alleviation, only endea- voured still more to depress his spirits. A monk so learned, so capable, so conscientious, and so far surpassing all other monks, they had never yet had in the cloister. What then could be more natural, than that he should become an object of envy and suspicion, whose society they avoided f CHAPTER m. liUTHER CALLED TO WITTENBERG. Under these circumstances it so happened, that he was suddenly rescued from his sorrowful condition. The friend and well wisher of Luther, was a nobleman by the name of Von Staupitz, a respectable man, who not only presided over the Augustinian monks in Germany, but WHO also fully enjoyed the favour and confidence of the Elector of c2 30 LIFE OF MARTIN LUTHER. [CHAP. III. Saxony, Frederick the Wise. Among other things, this elector, who, in the year 1502, established a university at Wittenberg, proposed to him that he should provide good teachers for that university. Von^ Staupitz, who knew Luther to be a well informed and useful man, recommended him, and in the year 1508, himself appointed him for that institution, as a public teacher of philosophy. Luther left Erfurt, and as a young man of twenty-five years of age, arrived at Wiitenberg. It was here that his mind, overcharged with new employments, and having for some time been diverted from theological sciences, gained new strength, and was prevented from indulging itself in its usual gloomy reflections. His former vivacity now returned, and he zealously cherished this new branch of erudition, however little he was inclined to it. One event rapidly succeeded another. He had not been long at Wittenberg, before a church living was offered to him. But of this offer he did not accept, until after much persuasion had been used with liim. It was in vain, that he at one time plead in excuse his feeble health; at another, his want of ability, to get rid of this call. " It is no trifling matter," he said, " publicly to speak and preach to the people." So high and important did he deem public oflices in general, and espe- cially that of a teacher of religion. So much consideration did he use, before he accepted of it. In the mean time, however, he applied his time principally to the perusal of the Bible, and continually sought to obtain a more correct knowledge of the true meaning of Christianity, and to enter more deeply into its genuine spirit. His uprightness as well as his great learning, soon procured for him universal love and esteem. Staupitz gave a peculiar proof of the confidence he placed in Luther, by commissioning him in affairs which related to the Augustinian order, to take a journey to Rome, for the purpose of submitting to the pope for his decision, certain controversies which prevailed in that order. On receiving this charge, Luther, in company with another monk, went to Rome. Before he had reached the frontiers of Italy, he happened to meet with some other monks, who, contrary to their rules, were eating flesh on Friday. Luther, who still adhered to all papal ordinances, admonished them to abstain from that practice, and to consider that it was interdicted by the church of Rome. The strict observance of the rules of his order still appeared to him be as important as the fulfil- ment of the Christian moral law.* He still believed the pope to be ^entided to boundless reverence and unconditional obedience. Those monks were not a little frightened on being detected by so zealous an adherent of the pope, and came to the resolution of secretly assassinat ing Luther, because they were very apprehensive that he would inforns against them, and cause them to be punished. But Luther fortunatel) received information of their design, and escaped their hands. He wa,-< however very much out of health during the remainder of his journey, and it was only when he recollected the saying, " the righteous shall live by his faith," which he used to term his strength-administering words, that he forgot his bodily pains. At length he arrived at Rome, and happily accomplished the business with which he had been intrusted, that is, with no less integrity than prudence. But what was of more importance to him than the successful termination of his mission, was CHAP. III.] LIFE OF MARTIN LUTHER. 31 the accurate knowledge he had acquired by this opportunity, of the constitution of Rome, and of the Italian clergy. His reverence for the pppe was then already diminished, after having become more accurately acquainted with the dissolute manners of the palace, the licentious lives of the priests, the small respect for religion, and the difference among them, between the appearances and the reality of religion. Among other things he was displeased with the want of seriousness and so- lemnity, as well as with the rapidity, with which the clergy at Rome read their public prayers. These are his words: "I had hardly finished reading a mass, when they had already read a dozen of them, just as if a person were praying for wages." And it may with truth be asserted that at Rome, the foundation was laid for his future abhorrence of all popery. In Rome, the first sparks of doubt flew into his soul, which, perhaps, while he was unconscious of it, but faintly glimmered, but which, with the first opportunity that might present itself, were destined to rise up into a flaming fire. He afterwards himself confessed how advantageous this journey had been to him, and assured those to whom he mentioned the matter, that he would not for a thousand guild- ers that he had not taken a journey to Rome. By this journey and the happy accomplishment of the objects of his mission, he besides gained the love of Staupitz in a still higher degree. And when his learning continued to become more universally known, and the elector himself had heard him preach, he was obliged, at the request of Stau pitz, to resolve to become a doctor of divinity. And although the elector promised to defray tlie expenses of his appointment, yet he felt no inclination for this office. Among the many other scruples which his modesty suggested, he alleged his youthfulness, (for he was only twenty-nine years of age,) and his sickly condition, saying that he was a weakly, sick brother, who would not live much longer, and that it would be better to seek for such as were capable and healthy. Staupitz replied in a jocular manner: "Our God will soon have much to do in heaven and on earth, and will therefore stand in need of many young and industrious doctors, by means of which he may accomplish his purposes." He therefore, in the year 1512, received the title of Doctor of Divinity, and considered this acquired honour as a new motive why he ought still more to store his mind with useful knowledge. To this end he applied himself with the utmost industry to the study of the Hebrew and Greek languages, that by means of them he might not only himself better understand the Old and New Testament, which were hitherto known from only a Latin translation, but that he might also impart instruction therein to others. Whoever entered with him into a learned conversation, him he directed to the Bible, and thereby showed the necessity of drawing all knowledge concerning God and Jesus, from this only fountain. For otherwise, he thought a person would never obtain any certain conviction of mind, and that the mere quotation of the opinions of others, the mere assumption of their asser- tions without proofs, could produce no conviction. Such, too, was the purport of his sermons. But because in this respect he differed from many brethren of his order, who paid but little regard to the religious msti'uction contained in the Bible, but so much the more to useless 32 LIFE OF MARTIN LUTHER. [cHAP. Ill fables and fictions, insipid trifles and absurdities, he was at that time already doomed to experience their hatred and aversion. And the less able they were to oppose the grounds he had taken, by any solid rea- sons, so much greater was their antipathy against him. And experience frequently teaches, that the less able men are to justify themselves, the more will they seek refuge in base acts of persecution and revenge. Luther also soon found opportunities to effect many useful changes among his brethren of the Augustinian order. Von Staupitz, who was invested with the chief presidency over forty 'J'huringian and Meissenian cloisters, was obliged to undertake a journey for the transaction of public affairs intrusted to him by his prince, and committed to Luther the superin- tendence over these cloisters during his absence. Luther was requested by Staupitz to visit them all, and to make an inquiry into their regula- tions. It was here already, that he imparted new doctrines and truths to the minds of men, and also acquired a more accurate knowledge of the wants and defects which prevailed in those monasteries. He par- ticularly made it his business in those places, to which on that occasion he went, to establish schools, which at that time were but seldom to be found. "Without schools," he said, "mankind become bears and wolves. Things cannot in this respect remain as they are. We will therefore exert ourselves, and appoint school-masters. If I were not a preacher, I know of no profession on earth of which I would be fonder than that of a preceptor. But men must not pay regard to the compen- sation merely, which is annexed to that employment, nor to the esteem in which it is held by the ivorld, but to its value in the sight of God.''' He enjoined on the monks, the diligent perusal of the Bible, and to that, above all things, to unite a holy and virtuous life. And through his advice, tlie exceedingly useful alteration was effected, that now, less useful books were no longer permitted to be read to the fraternity in the cloisters, but the Bible alone. This was already one step farther towards the subsequent greater change. Upon the whole, if we closely observe how both Luther and the persons with whom he was intimately con- nected, were prepared, and, as it were, involuntarily led to the accom- plishment of the reformation which followed, we cannot deny that it was the work of Providence. To direct and conduct all this, there was absolutely more than human power required. The manner in which this great work was effected, entirely resembled the wise means by which God brings to pass his other designs. It is only by degrees, only step by step, and never by a single leap, that great occurrences develope themselves, when God directs them. Not sudden is the transition from day to night, nor from winter to summer; and not all at once did Luther become a reformer. A thousand intervening small circumstances and changes, which were hardly observable, and which escaped the sight of mortal eyes, were destined to precede this event; but each of those circumstances, small as it was, was a nearer approach to the accomplishment of the great whole. Thus governs the Eternal Being! CHAP. IV.] LIFE OF MA.RTIN LUTHER. 33 CHAPTER IV. LUTHER OPPOSES TETZEL. What made Luther a great man was his unshaken reliance on God, and a boldness which dreaded no human being, however elevated his rank or station in society might be. This is the first requisite in a teacher of truth. Whatever he considered to be true, that he also freely spoke and taught, even if he had to fear that thereby he might offend this or that great man. Such was his character at that time already. A proof of which the following history furnishes. The Elector of Saxony had issued a decree, which Luther considered to beof very per- nicious tendency. He therefore wrote to one of the electoral counsel- lors as follows :" Your elector is delighted with many things which have a splendid appearance, but which are displeasing to God. I do not deny that the man is extremely shrewd in worldly affairs, but I look on him as being almost sevenfold blind in things which respect God and the welfare of souls. I do not wish to have this supposed to have been said in a private corner, as if I were a slanderer, nor do I wish you to keep it a secret ; but on the contrary, I am rather prepared to tell him this to his face." The elector was informed of these bold declarations, and, what is very singular, only continued to esteem him more and more on that account. When the elector shortly afterwards made him a pre- sent of some cloth for new garments, which at that time was considered as a present of great value, he wrote to the father confessor of this elec- tor, as follows : " I am thankful for the clothing, and it is better cloth than is suitable for a friar's cloak ; if it were not a gift from a prince, I would not wear it. The information you give me, that the illustrious prince often, and with feelings of friendship, thinks of me, does, indeed, afford me no joy. But I pray that the Lord God may reward his hu- mility with honour. For I am not worthy of being thought of by any person, much less by a prince." Luther, in the year 1517, also became acquainted with George, Duke of Saxony, when he preached a sermon before him at Dresden, a city which, at that time, did not belong to the electorate ; on which occasion he however drew upon himself unde- served spleen and malice. The words of his text were : " Ye know not what ye pray for," and he discoursed concerning many foolish wishes and supplications which many persons make to God, without really knowing what is good and profitable for them. But inasmuch as he in his sermon opposed many prevailing errors, and many passages of his sermon were falsely construed as scoffs and reproachful allusions against the court, he did not receive that approbation from the duke which was expected. On the contrary, the duke, from that time, became his ene- my, and afterwards, during the reformation, by every means i-n his power, opposed him. And this great change or reformation was brought many degrees nigher, in 1517, through the following occurrence : A Dominican monk, by the name of John Tetzel, had, from the pope, Leo the X., re 5 34 LIFE OF MARTIN LUTHER. [CHAF. IV. ceived permission to preach the doctrine of indulgences. The custom of subjecting him who had committed gross misdemeanors and crimes, to various ecclesiastical punishments, had at that time been introduced. By means of indulgences, the offenders were absolved from their pu- nishments, on paying a certain sum of money. But this practice was not accompanied by the opinion, that through the pecuniary penance the punishment of God could be escaped. But Pope Julius the Second had already abused the granting of indulgences, for the purpose of col- lecting the vast sums of money required for the building of the magnificent St. Peter's church at Rome, and empowered certain persons to recommend the virtue of indulgences, and, like merchants, to offer this holy com- modity for sale. The reigning pope, Leo, was not less avaricious of money, for he loved great pomp and expense. No wonder, then, that he ordered this infamous traffic to be continued. One of the persons commissioned by him fortius purpose, was the above mentioned Tetzel. but who was the most shameless of the whole of them. This man per- suaded the ignorant people of that time, that whoever should, after the commission of sins, bring him good money, would immediately be ac- quitted from all future punishments of God. It is reported that when- ever he attempted to practise this fraud, he used the following profane expressions: "As soon as the money jingles in the coffer, the soul jumps into heaven." He at least praised his wares so highly, and in so shameless a manner, that all the people, in the full hope of obtaining pardon for their sins, streamed to him and filled his coffer. This pre- vented all true repentance and amendment of life, and was diametrically opposite to Christianity and the precepts of Jesus, but yet very flatter- ing and agreeable to credulous people, who wished to persevere in their sins, with an undisturbed and quiet conscience. And he actually ex- tended his commerce in this way as far as to Zerbstand Jueterbog,* and advanced nigh to Wittenberg. However, that was the place wJiere he met with opposition. Many of the inhabitants of Wittenberg had al- ready provided themselves with letters of indulgence. Some of them came to the confessional of Luther, and indeed very freely confessed to him their heinous sins, but he could discover in them neither remorse nor symptoms of amendment. Luther, who was surprised at this cir- cumstance, accused them of their unconcern of mind, and refused to grant them absolution. But when they had reference to their letters of indul- gence, and endeavoured to quiet their consciences with them, he declared expressly, that those indulgences could have no eflicacy in that* respect ; and that, without an actual reformation of life, God had never promised to forgive sins. What he then told them, he afterwards publicly re- peated in one of his sermons ; and in proof of his assertions, quoted the following scriptural passage : " Unless ye repent, ye will likewise all perish." Those people, therefore, who had fared so badly with their letters of indulgence before Luther, went back to Tetzel, and complained * At the latter place the ^roat chest is still shown, in which Tetzel is saiil to hav» kept his money, if the fable is true. The author of this bioj^raphy, formerly superin- lendant at Jueterbog, caused this chest to be removed out of the church, to which this relic of superstition was at least no ornament, to a private place, where it may, togethei with the name of its former unworthy owner, rest in eternal oblivion. CHAP. IV.] LIFE OF MARTIN LUTHER. 35 of the unprofitable disbursement of their money. This circumstance so enraged Tetzel, that he vented against Luther the most opprobrious language. And still to maintain his authority, he caused large piles of wood to be erected and set on fire at Jueterbog, intending thereby to sig- nify, that he had received orders from the pope to burn all those who should dare to oppose him, and the most holy sale of indulgences. Luther, who was not dismayed by this threat, in order to oppose Tetzel in such a scandalous business, at first wrote to some of the bishops, and prayed them to put a stop to this evil, and not suffer the people to be led into such errors. But some of them did not reply to Iiim at all, and others declared that they did not dare to act contrary to the mandate of the pope. And such is, even at the present day, often the case. The fear of man prevents many from doing such laudable deeds as they themselves acknowledge to be good, and would otherwise gladly per- form. But not so our Luther. When he saw tliat no assistance was to be expected from that quarter, he attempted by his own means to effect his object. He therefore risked the bold step, drew up ninety-five theses on the 31st of October, 1.517, posted them up at the palace-chapel at Wittenberg, and offered publicly to discuss the matter with every one who should not acknowledge the truth of those theses. These brief positions contained nothing more than the truth, that absolution did not procure from God the pardon of sins ; and that forgiveness could be obtained by true repentance only, and a return from vice to virtue and righteousness. What happened ? None of them ventured to enter into a controversy with him concerning this matter, while the greater part of sensible men fully coincided with him in his opinion. And every one was astonished at his intrepidity in acting in direct opposition to the pope, and thought they could already see poor Luther burning on the pile of persecution. For that he would accomplish his object no one believed. Many of his friends said to him : " My dear brother, creep into your cell, and chant: Have mercy on me!" Among others, one of them said to him, "My dear brother Martin, if*you can abolish purgatory, and the sale of indulgences, then you are a triily great man." In short, whoever loved Luther, begged and supplicated him for the sake of his own welfare, not to expose himself to such evident danger, but to revoke all he had done. But what appears impossible to small and cowardly souls, that is, however, possible for a man of courage and decision. Luther had scarcely posted up those theses, when they were universally known.* In the course of a fortnight almost all Germany had become acquainted with this event. The report of this occurrence was spreaa over every country with incredible rapidity. The greatness of the under- taking itself, and the general complaint against indulgences, which none, however, dared to attack, were the cause of the rapid circulation of this news. For no man who loved his native country could be pleased with indulgences, if he only considered what large sums of money were, by means of the sale of them carried out of the country to Rome. Luther caused the proofs, by which the grounds he had taken could be supported, to be printed, and sent them, together with a respectful letter, to the pope. He did not at that time intend, as has been laid to his charge, to oppose the pope himself. His only intention was to put an end to the 36 LIFE OF MARTIN LUTHER. [cHAP. IV sale of indulgences. The pope himself, Leo the X., did not consider his conduct as a formal opposition, but viewed the whole affair as a dis- sension only among the monks. He even praised the excellent talents of Luther, and attributed the complaint preferred against Luther by the Dominicans, to that envy and jealousy with which at that time Domi- nicans and Augustinians, two entirely different orders of monks, perse- cuted each other. Luther himself, in this attack on the traffic carried on with indulgences, was so very far from harbouring any corrupt de- signs, that nothing but the pure love of truth stimulated him to take this step. And the accusation which was made against him, tlial hatred merely against the order of the Dominicans, and envy against Tetzel, who was enriching himself, had induced him to take this step, is a work of malignant slander, which of itself falls to the ground, if the rest of Luther's behaviour is contrasted with it. Let us hear what Luther him- self says on this occasion. " Whoever intends to undertake a good thing, let him be careful to commence and risk the doing of it with a reliance in the goodness of God, and by no means to confide in the aid and comfort of man. And further, he should fear neither man nor the whole world. For this verse will not lie : It is good to trust i?i the Lord. But he who is unwilling, nor dares to trust and confide in God, would do better not to undertake anything which is divine and salutary, with a reliance on human aid. As to my attack on indulgences, the whole world stares at it, and thinks I had undertaken a thing too great for me : to this I answer : dear people, if this thing is not begun in the name of God, the attempt will fail; but if it is commenced in his name, then let him see to it, and direct the matter as it shall seem good to him." And in another place, he says : " As to what respects my en- raged enemies, who threaten me in so violent a manner, and pursue and endeavour to ensnare me, I know not what to answer, except that he who is poor has nothing to fear. I have neither money nor goods, nor do I desire any. If I have had a good report and honour, it is suffi- cient. This mere paltry body, weakened by a sense of constant dan- gers and misfortunes which await me, is all that remains, if they destroy this brittle frame, by insidious or forcible means (to do God a service,) they will surely do me no great injury, they will then only shorten my life by an hour or two, and so much the sooner help me into heaven. I will praise and magnify Jesus as long as I live. But if any person should be unwilling with me to sing to his praise, and give thanks to him, it is not my concern. Let him, if it pleases him better, howl by himself." Are we not constrained to love the man, who, amidst his dangers, thus thought and spoke in behalf of the cause of truth ^ CHAP. V.J LIFE OF MARTIN LUTHER. 37 CHAPTER V. THE FURTHER CONSEQUENCES OF LUTHER's OPPOSITION TO TETZEL HIS JOURNEY TO AUGSBURG. Luther now expected that the pope would perceive the reasonable- ness of the matter in which he was engaged, and would cause justice to be done to him. But he says, " When I expected a blessing, thunder and lightning were fulminated against me. Tetzel was acquitted, and I was obliged to suffer myself to be devoured." And to this persecution the Dominicans contributed the principal share. Inasmuch as Tetzel, one of their chief supporters, had met with such opposition from him, they thought it to be their duty to avenge his cause, and made his con- troversy that of their whole order. Even when it already appeared as if the whole affair would soon be laid aside, they, by their importunate entreaties, and by incensing the pope against him, brought matters to that pass, that Luther was cited to Rome, to defend himself in regard to his conduct. The pope himself wrote to the Elector of Saxony, request- ing him to have Luther arrested and sent to him, to be treated as a child of rebellion. The elector now clearly perceived, that if he should per- mit Luther to be taken to Rome, his enemies would never suffer him to return. But as he knew Luther to be a learned, pious, and zealous man, who would be the author of much future good, he considered it to be his duty to espouse his cause- The elector's design did, however, not extend so far, as by any violent means to counteract the pope, nor to separate himself and his electorate from the Romish church, although he knew well how necessary and indispensable it was to extirpate many errors and abuses in religion. It is sufficient to say, that he now took his subject under his own protection ; and desired of the pope, that Luther might not be examined and tried at Rome, but in Germany. The pope consented to this request, and ordered that Luther should ap- pear at Augsburg, before his legate, Cajetanus. And, extraordinary enough was this circumstance, as Cajetanus, who also was a Dominican, was appointed a judge in his own case. It requires but little sagacity to perceive the injustice of this procedure. But the elector assented to this glaring impropriety, and Luther was, in the year 1518, obliged to repair to Augsburg to defend himself. However, as it was to be feared that Luther might be assailed on his way thither, and that, instead of permitting him quietly to pursue his journey to Augsburg, he might, with the utmost secrecy, be sent to the nether world, the elector not only furnished him with two counsellors to accompany him, but also induced the emperor to grant him a safe conduct and protection against the dan- gers to which he was exposed. And what many, if situated as Luther was, would not have ventured, he however did, by entering on this dangerous journey, and that with the utmost cheerfulness and confi- dence ; saying: "I am a debtor of Jesus Christ, who has declared to me also: 'I will show him what he must suffer for my name's sake ' My house is set in order. My honour and good name are rent in 38 LIFE OF MARTIN LUTHER. [CHAP. V pieces. All that is left to me is my feeble and brittle body. If they destroy it, they will make me one or two hours of my life the poorer. But of my soul, they will not be able to rob me." With these thoughts, he departed for Augsburg, and notwithstanding some ill health, which his constant grief and vexation liad produced, he safely arrived at Augs- burg. Gajetanus, indeed, received him in a very friendly manner, but desired him to revoke some of the theses which he had published. Luther immediately expressed his willingness to do it, provided it could be pointed out to him wherein he had erred. And now the controversy commenced. Luther had recourse to the Bible in support of his posi- tions, and his opponent relied on the authority of the pope. How could this dispute be terminated, when the disputants could not agree on the points of controversy ? Gajetanus, likewise, by virtue of the right which the stronger party possesses over the weaker, desired him to recant what he had done, and when Luther could not consent to do that, he dismissed him with these words : " Go, and do not come again, unless you should be willing to make a recantation." Luther hereupon offered to end the controversy, and promised to be silent, provided the same silence were imposed on his antagonists. But of such a course there was no inclination manifested. After this, he had recourse to a method which really did honour to his prudence and integrity : he ap- pealed from the ill-advised pope to the pope himself, provided he would, in regard to his case, consent to become more accurately informed. In one word, he appealed to the impartial judgment of the pope, who, he was confident, would justify him, if he did not listen to the clamour of his enemies ; but would give a decision according to his better know- ledge of the matter. But this, too, was of no avail. In the mean time, Luther's friends did not consider him safe at Augsburg, inasmuch as he had already, by a decree of the pope, been condemned as a heretic. They, therefore, at Augsburg, favoured his escape through a small por- tal, when in one day, being accompanied by a person who was sent with him as a guide to conduct him on the way, he rode eight German miles, and reached Nuerenberg, and thence continued his journey to "Wittenberg. As his first appeal was fruitless, he thought it necessary to take a more important step, to avoid being totally crushed. He, namely, appealed from the pope to a general council of the clergy ; and expressed a wish to submit the decision of his case to the united judg- ment of all the clerical orders. And to such a decision he was the more entitled, as a single individual, the pope, had unjustly assumed the power of deciding concerning truth and error in religious doctrines. This must, indeed, have highly displeased the pope, who was, by this means, no longer to be a judge in his own case. This measure, how- ever, was necessary for Luther's personal safety and his life. In the mean time, he did not cease not only to instruct and preach at Witten- berg, but also, by his writings, more extensively to explain and esta- blish his opinions. But his useful labours were on the point of being suspended. It appeared almost as if no place in Germany any longer ailbrded him protection and safety, when his own prince hesitated whether he should any longer tolerate him within his own territory. Frederick the Wise, CHAP. VI. J LIFE OF MARTIN LUTHER. 39 a prince, whose scrupulous caution on this occasion could hardly be distinguished from timidity, was almost totally prejudiced against Luther by the adherents of the pope; and nearly persuaded that the protection of so notorious a heretic was inconsistent with the splendour of his fame. This prince foreseeing the hatred which he would draw on himself from all quarters, among princes and bishops, had sent an order to the university at Wittenberg, commanding him who had been accused of heresy, to defend himself against the charge ; and in case the accused should not obey the mandate, he would be obliged to withdraw from him his protection. Luther indeed immediately sent his defence to the elector; but at the same time resolved, that if justice should not be done to him, he would leave Wittenberg, and go to France. The uni- versity had hardly received intelligence of these things, when it unani- mously declared itself to the elector in favour of Luther, and in a pressing manner solicited the elector not to deprive that institution of such a bright ornament. Both the written defence of Luther, and the interces- sion of the university, so very powerfully operated on the honest heart of the elector, that, being influenced by the love of justice, he ordered him to remain at Wittenberg, and assured him that he might safely rely on his protection. CHAPTER VL CKARLES VON MILTITZ ENDEAVOURS TO COMPOSE THE DIFFERENCES. Pt PE Leo X., who, on the whole, had rather connived at the conduct of the enemies of Luther, than acted from his own determination, now endeavoured to have the diiFerences composed in an amicable manner. He therefore sent one of his chamberlains to Saxony, who was to correct the errors committed by Cajetanus, and who, in short, was peaceably to terminate vhe matter. And this was Charles Von Miltitz, a Saxon nobleman, who, towards the close of the year 1518, actually arrived in Saxonv for this very purpose ; and who at the same time was commis- sioned to present the elector with the Golden Rose, a peculiar mark of the gracious disposition of the pope towards him. Miltitz was a prudent and benevolent nobleman, and in every respect the very man to whom such a mission could be intrusted with a prospect of success. He came to the elector, and represented to him, that the people were by Luther excited against indulgences, by which means the authority of the pope was diminished ; that Tetzel had,- however, by his licentious behaviour, given occasion to it. At the same time he requested per- mission of him to have an interview with Luther at Altenburg. This took place, and Luiher appeared at the last mentioned city. Miltitz opened the matter in a very friendly manner. They soon agreed that both parties should in future neither write nor preach concerning the subject in dispute. In addition to this, Miltitz severely censured Tetzel in regard to his fraudulent practices, and forbade him in future to do the like again. Luther promised not only to let the matter rest, but also 40 LIFE OF MARTIN LUTHER. [cHAP. VII. drew up a writing, directed to the pope, in which he not only promised to be silent, but also of a new entirely submitted himself to the pope and his edicts. The following is an extract from it. Most Holy Father! — Necessity again compels me, the most un- worthy of men, and dust of the earth, to address your holiness. I protest before God and all his creatures, that I never intended, and to this day do not seriously intend, in any manner whatever to attack either the Church of Rome, or the power of your holiness, or by any artifice to detract from either. I therefore hope that your holiness will not believe those malicious slanderers, who falsely represent the behaviour of other people, I also gladly promise your holiness, what / on/y can bring to pass in this affair, that I will put a stop to all controversies re- specting indulgences : and that I will let them rest, and be entirely silent on the subject. Upon condition, however, that my opponents shall cease with their insolent boastings, and inflated but scandalous lan- guage against me. For this alone was my object, that the Roman Ca- tholic cliurch, our mother, should not be stained by the infamy of fo- reign avarice, and that the people might not be led into such errors touching indulgences. Altenbiirg, March Sd, 1519." This letter sufficiently proves the sentiments which Luther at this time entertained. It also really appeared as if all matters in dispute were already laid aside, that the affair would have no further conse- quence, when suddenly a circumstance took place, which altered the whole state of affairs. CHAPTER VII. LUTHER ACTUALLY COMMENCES THE REFORMATION. Although Luther still highly revered the pope, yet a great propor- tion of the respect which he once entertained for him was lost. And what greatly contributed to this diminution of esteem for the pontiff, was both the injustice of his conduct, and the circumstance that Luther be- gan to inquire into the grounds of his power. He carried on with his good friends a learned epistolary correspondence, by which they entered into an investigation whether the pope was really entitled to the divine authority which he assumed ; and whether a person had aright to appeal io him only for a decision, when in doubts concerning religious matters. He searched the scriptures, and found no reason why he ought any longer to believe in the pope. For a long time he remained uncertain and doubtful, until at length he arrived at certainty ; and of this, too, he made an open confession. This was occasioned by his vehement con- tention with one Eck, a public teacher of religion at Leipzig, on the 27th of June, 1519. This was in fact the occurrence which suddenly again threw every thing into a fermentation. This Eck was a quarrel- OHAP. VII.] LIFE OF MARTIN LUTHER. 41 some man, who sought for contention ; and besides, was an enemy of Luther. A.nd hence it will appear why he was so fond of continuing a controversy with Luther. He challenged Luther to meet him at Leip- zig, for the purpose of publicly disputing with him concerning certain doctrines which Luther had propagated. The love of truth impelled the latter to appear at Leipzig. They disputed on the question whether the power and authority of the pope was derived from God or man. Lu- ther showed that God had not ordained the pope the head of the church. He also suggested some doubts with regard to indulgences and the doc- trine of purgatory, which he would not plainly reject, but however said, that for them, also, he could find no proofs in the Bible. Both of these were principal and leading doctrines in the Romish church. According to the creed of that church, the souls of the deceased must go into pur- gatory, from which they cannot sooner be freed, and enter into happi- ness, than till they shall have been therein cleansed from all vices and sins which might yet cleave to them. Hence it was the custom among the Roman Catholics, to desire the priests to make supplications for their deceased friends, that their continuance in purgatory might not be of long duration. During this disputation Luther was so open and un- daunted, that his antagonist, Eck, lost a great deal of the fame he had hitherto acquired, and Luther, on the contrary, gained much applause. Many, who had formerly sided with neither party in this controversy, now became his friends. Eck, therefore, thought he had the more cause to avenge himself on Luther. The method he took for that purpose was that which is usual to vile and contemptible souls. If they cannot bring a true accusation against a person, they have recourse to falsehoods and fictions, for the purpose of injuring others. What at that time was related of Luther, is laughable indeed ; but it however serves to furnish an idea of the hatred and persecution to which Luther was subjected. It was alleged against him that he was possessed of a devil, who made him so skilful in writing and disputation, that his opponents could not prevail over him. Luther wore a ring on his finger, in which, it was believed, the supposed devil sat. A person does not know whether most to be astonished at their ignorance in believing that the devil could yet possess any one, or at their malice. But inasmuch as many did however not believe these slanders, Eck, as well from religious hatred, as from a learned jealousy, tried another method by which entirely to put down Luther, because the first had not the desired effect. He went to Rome, and succeeded in persuading the pope to issue a very severe decree against Luther. Many theses from his writings were introduced into this bull, (as the papal edicts are called,) and condemned for being heretical ; and besides, every one was forbidden to read Luther's writ- ings ; and he was ordered within sixty days to recant all he had written and taught, which, if he omitted to do, he and his adherents were to be put to the ban, that is, not only excommunicated from the Christian church, but also subjected to the dangers of outlawry, when any one who should find them might, with impunity, murder them. In this manner had the Catliolics for a long time already treated those teachers of the truth, of whom they intended to rid themselves. By virtue of this bull, all the magistrates were empowered to cause Lutlier to be a*" 6 d2 42 LIFE OF MARTIN LUTHER. [cHAP. VII. rested, and to send him to Rome to receive his punishment. Eck now triumphantly returned to Germany, and believed he had already given his enemy the last fatal blow. He procured this bull to be put up in every place, to excite every one against Luther. But this proce- dure had an opposite tendency. Every one viewed this edict as the work of Eck's hatred and persecution against Luther, and many minds were inclined to the side of innocence. In electoral Saxony, this bull was forbidden to be put up, and in many other places it met with but little approbation, Charles Von Miltitz blamed this violent step so much the more, as he now saw his own intention to ha\e the matter amicably settled defeated. Luther, however, remained undaunted. " These wretched men," he said, " rave against me, and seek to take my life, but Christ lives and reigns. Let him see to what they do." When his enemies treated him so severely, and were governed by neither jus- tice nor propriety in their conduct towards him, could he be blamed for resorting to all such means as were indispensably necessary for his secu- rity, and the preservation of his life ? Was he not obliged to oppose such a violent and tyrannical power, from which he had no justice to expect? Was he not obliged to abide by those truths which he and many others considered very useful and salutary? And Luther actually did so. He supposed it to be his duty no longer to spare the pope. He published against him many writings, in which he called him the Antichrist, (the enemy of Jesus Christ,) who took under his protection, errors, crimes, and superstition, and who opposed and was hostile to Christianity. Nor did the pope, on his side, leave any means untried to put down Luther. He used his utmost influence with the Elector of Saxony and the Emperor Charles, not only to cause the writings of Luther to be burned, but also to have him delivered up at Rome. Nor did he neglect the use of base and small means to accomplish his ends. He offered to one of the most learned men of that time, many offices and great emoluments, if he would resolve to write against Lu- ther. But this man is said to have replied to the pope: "That one single leaf of Luther's writings gave him more instruction than all for- mer wisdom." An attempt was even made to bribe Luther with money. It is related that two thousand guilders were promised secretly to be paid to him ; and in addition to tliis, great offices and titles of honour would be conferred on him, if he would promise to be silent. But that the emissaries whoiiad been commissioned to make these overtures to him, had been obliged to depart from him with this confession: " The German brute disregards both money and dignities." Whether this report be true or false, so much is certain, that it does not contradict probability, when we reflect that the means by which ordinary persons have so often been gained over would not have been neglected. And now let any one place himself in Luther's situation. On the one hand, constant inquietude, persecution, danger, and death, if he should conti- nue to preach the truth ; and on the other, money, ease, honour, and tranquillity, if he would discontinue. Which of these opposite situa- tions would many a one have chosen ? Perhaps, and we may say, cer- tamly, yes, certainly, many would without hesitation have declared in favour of the latter. But not so did our Luther. God and the trutl CHAP. VII.] LIFE OF MARTIN LUTHER. 43 were to him of more value than all other considerations. To free his fellow-creatures from their errors, from their subjection and thraldom to the pope, to this end he felt that he was called by God — tliis he con- sidered to be his most sacred duty. But let us return to our history. When it was perceived that no means were available to bring him over, it was believed that Luther's undertaking could be stopped and defeated by burning his writings at Colen and other places, for it was not without reason that his enemies feared that the perusal of his writings might draw many people to his side. Luther did the same, less, perhaps, from the motive of retalia- tion, than from that of showing that he now at once intended by force to separate and rid himself from the pope and all his edicts. Being ac- companied by a great number of students and some teachers at the uni- versity, he, in solemn procession, moved through the gate called the Elsterthor, at Wittenberg, and ordered the procession to form itself into a circle on an open place before that gate, raised a small pile of wood, and laid on it the whole collection of papal decrees, and also the bull lately issued against him, and burned the whole, while he delivered an impressive address to the assembly. This was a solemn declaration, that he now rejected the authority of the pope, and renounced all obe- dience to him. There have been frequent disputes respecting the pro- priety of this transaction. Not only have the enemies of Luther ac- cused him of having, by this deed, transgressed the limits of his duty as a subject to the pope, who was his sovereign, but even his friends have also frequently found it difficult to justify this step. However little I feel disposed to defend each single act of our Luther, — for as great as he was, still he remained a man ; — yet this undertaking was, in some degree, a necessary defence against the previous outrage, of a si- milar nature, committed by his enemies, and perhaps the only means of counteracting the popish persecutions against him. The noise which his writings had made, now reached every place. The prohibition against the reading of them had the very opposite effect, as is always the consequence in similar cases. Every one read and studied them. All Germany learned from them how unjustifiable the power of the pope was; how many errors the doctrines of the Romish church contained, and how very necessary a universal change and revolu- tion was in religious opinions. Some hundreds of noblemen in Franconia and Suabia offered their protection to Luther, when it appeared as if the Elector of Saxony, irritated by the late transactions of Luther, would no longer espouse his cause. All this inspired Luther with new courage, and gave him new strength, insomuch that he could now bid defiance to all dangers. It really appeared as if he became more intrepid in -pro- portion as the storm threatened from all sides to burst forth upon him. Persecutions which would have deterred ordinary spirits from the ac- complishment of their ends, had no other effect on him than to make him the more unyielding, and inclined to redouble his zeal. Luther himself relates, that at a certain time, as he was returning to his cloister, from the university, where he had been reading his lectures, a traveller approached, and asked him " How he could be so bold as to accost every person in so friendly a manner, and give him his hand. That 44 LIFE OF MARTIN LUTHER. [chap. VIII. some one might have a weapon with him, and murder him." Luther replied, "How could any one escape who should commit such an act? He would put his own life in jeopardy, and have to die for it." "If I should murder you," continued the stranger, "and should even myself perish for tlie deed, the pope would make me a saint, and you a heretic, whom he would deliver over to the devil." Hereupon the stranger left the city. It is also related that a foreigner had been found in his kitchen, who had a small pistol concealed in his sleeve, and who asked Luther in front of the cloister, " why he walked alone." " I am in the hands of God," Luther replied to him, "he is my shield and protection, what can man do to me?" Whereupon the assassin turned pale, and trem- blingly passed through the gate of the city. At that time Luther was also apprehensive that he would be poisoned, so exceedingly did his enemies hate his life. He at least received warnings from many places to be on his guard. He received written information from Breslaw,'that two thousand ducats had been offered to a certain physician if he would try his skill upon Luther. There likewise often came suspicious per- sons to him, whom he however avoided as much as possible. He relates that when he once sat at table in a certain person's house, after having eaten a little, he was seized with violent vomiting, and thrown into a profuse perspiration, which, however, had not been followed by any further bad consequences. And although some of these rumours may have been unfounded, yet the dubious situation in whicli he was then placed, not knowing on whose friendship he could depend, as well as the hatred and bitter resentment of his enemies, at least render it probable that such suspicions were not ill-founded. CHAPTER VIII. LUTHER APPEARS AT WORMS IN THE YEAR 1521. The pope, who saw his power and authority so violently attacked, now perceived no other means of extricating himself from his difficul- ties, than to entreat the emperor, Charles the V., in a more pressing manner than ever before, to have the punishment denounced by the ban inflicted on Luther and his adherents. The emperor, an intelligent and politic prince, found himself reduced to a serious dilemma by this requi- sition. On the one hand he did not wish to displease the pope, with whom he stood in such relations as to need his favour. And if he should on this occasion not oblige him, he was certain of losing his friendship. On the other hand, without the assumption that his love of justice with- held him from yielding to the desire of the pope, his own interest dic- tated measures which were in opposition to those of the pope. He but too clearly saw how absolutely necessary it was to limit the arrogant pretensions and claims, the plunderings and violent proceedings of the papal court. And to this may be added, that he had become emperor through tlie assistance of the Elector of Saxonv, the frieiul of Luther, to whom on that account he owed gratitude. If he should carry into CHAP. VIII.] LIFE OF MARTIN LUTHER. 45 execution the papal decree, he had to fear that the elector, who in some measure protected Luther, would thereby become offended. After weighing all these considerations, he did not think it prudent to break friendship with either party, and summoned Luther to appear before the diet at Worms, (which, as it happened, was held in the year 1 53 J,) to take his trial. But by adopting this alternative, he satisfied neither party. The pope, who did not wish an investigation to be first made, but wanted the punishment to be immediately inflicted, was displeased by this measure. And the elector, as he believed he foresaw nothing with greater certainty, than that the journey and the vindication would cost Luther his head, at first refused to accept of the proposal. At length, however, both parties assented to it, after a sale conduct for his journey had been provided for Luther. Luther himself seemed to be animated with the greatest courage. Among other things he wrote to the elector as follows: "I will when 1 am cited, if it shall be in my power, rather procure myself to be carried there sick, if I shall not be able to go there in good health. For if the emperor calls me thither, there is no doubt but I am called by God. If they intend to conduct the business in a violent manner, it must be intrusted to God. He who preserved the three men in the fiery furnace, still lives and reigns. But if he will not save me, there is only a mere trifle at stake, my head. For in this aff'air, danger or safety ought not to be regarded, and it is our duty rather to take heed that we may not desert the gospel which we have once adopted, nor leave it exposed to the derision of those ungodly men, but courageously shed pur blood in its defence." And on another occasion he writes to one of his friends: "Do not imagine that I shall recant in the least degree. But I will reply to the emperor. If it were intended that I should appear before him for the mere purpose of making a recantation, I would not go; for I could as well here recant, if that were the only object. But if he calls me before him to take my life, and by reason of my answer shall consider rhe as an enemy of the empire, I shall offer to go to the diet. For by the grace of Christ, I shall not flee, nor leave his word in danger." With these sentiments, Luther commenced his journey to Worms, on the 4th of April, 1521. An imperial herald, and several learned men accompanied him in his journey. When on the way, he saw the papal decree of his excommu- nication, and the ban which had been issued against him, put up in some of the cities through which he passed, the imperial herald asked him, "Will you proceed, doctor?" "Yes," he answered, "notwithstanding their having put me to the ban." When he arrived at a city, the people ran to meet him, to see the wonderful man who was so bold as to op- pose the pope, and who was considered as a small divinity. He every where received the assurance that he would fare like John Huss, who, an hundred years before, had been burned at Costnitz, on account of his attacks on popery. He was advised secretly to return, and not expose himself to the fury of his enemies. However, this was his answer: " Christ lives, and we will therefore enter Worms in defiance of all the gates of hell, and of those spirits who reign in the air. And if they were to kindle a fire, whose flames between Wittenberg and Worms reached up to heaven, yet will I, because I have been called, make my 46 LIFE OF MARTIN LUTHER. [cilAP. VIII. appearance, and put myself between the teeth of my enemies, acknow- iedj^e Christ, and as to the rest, leave it to his care and direction." When he had nearly reached Worms, his friends, aware of the hatred and biltetness of his enemies, advised him by letter not to go to that place. "No," he cried, "and if there were as many devils in Worms as there are tiles on the roofs of the houses, yet would 1 enter that city." An exclamation whicJi could only be made by a man whose heart and confidence were placed on God. Luther had hardly arrived at Worms, when he was cited to appear before the diet on the following day, at four o'clock, in the afternoon. He first strengthened himself with a fervent prayer, which elevated his heart, and which he sent to his God, and then concluding with the following words, went to the diet: "O God! thon art not dead ! thou livest ! But 1 will go and die ! Righteous is the cause, and thine it is. This is resolved on, in thy name !" The concourse of people was on this occasion so great that it was found necessary to lead him through secret passages to the town-hall, where the diet was assembled. Every one wanted to see Luther, and it was with difficulty that the military guard which stood without, could, prevent the people from forcibly entering the town-hall. As he was going into it, a knight patted him on the shoulder, and said, " Little monk, little monk, you are now going to undertake something greater than I and others of my rank have ever done, even in our hottest military engagements. If your opinions are correct, and you feel an assurance that they are, then go on in the name of God, and be of good cheer, God will not forsake you." Some of the members of the diet, who were on his side, also encouraged him, with this passage of scripture : " When they deliver you up, take no thought, how or what ye shall speak." Mat, X. 19. Such expressions must surely have had a peculiar tendency to strengthen his resolution. In the diet these two questions were put to him : 1. Whether he would acknowledge hiirtself to be the author of all the books which had been printed in his name ? 2. Whether he would revoke them, or not? To the first question his advocate answered: " That he wished the titles of the books to be named." AVhen this was done, Luther freely acknowledged them to be his. But with regard to the second question he requested time for consideration till the following day. On his return from the hall were the diet was assembled, many princes who were convinced of the truth of his positions, exhorted him by no means to be disheartened, and, as they expressed themselves, not to be afraid of those who kill the body ; but are not able to destroy the soul. On the following day he again appeared before the diet, and in a speech of two hours' length, made a declaration to this eflect : that his books were of difTerent and distinct kinds. In some of them he had merely treated of religion, and these he could not recant. In others he had attacked the false doctrines of the Romish cliurch. And these also he could not resolve to recall. And in others he had too severely at- tacked private persons. And if in the latter he had done them injustice, he had only attempted to maintain the justice of his caiise. Wiih this answer the diet was not satisfied. They demanded of him to speak explicitly, and answer yes or no to the question whether he would recant his books or not. Hereupon Luther replied in a truly exalted manner. CHAP. IX.] LIFE OF MARTIN LUTHER. 47 " Except I can be convinced by clear and conclusive reasoning, or by ! proofs taken from the Holy Scriptures, I neither can nor will recant, / because it is neither safe nor advisable to do any thing which is against my conscience. Here I stand. I cannot do otherwise, so help me | God ! Amen." All who were present, and particularly the emperor, admired the intrepidity with which he uttered these words. And when \ after this question had been repeatedly put to him, he still gave the same \ answer, he was dismissed from the assembly under a strong escort. / Some of the members of the diet indeed afterwards took pains to change his resolve, but this too did not succeed. The emperor finally came to this decision : " That since Luther would not recede a single inch from his errors, he would pursue him and his adherents with the ban and act of outlawry, of the empire ; yet he would not break the promis'3 he had made to him, of a safe-conduct, but cause him to be safely con- veyed back to the place from whence he had come. It was indeed attempted to persuade the emperor to refuse to Luther the safe-conduct for this singular reason : " that he was under no obligations to keep his promise to a heretic." However, to this the emperor replied : " What a person promises he ought to keep. And even if the whole world should lie, yet ought not an emperor to lie." Luther, therefore, on the 26th of April, 1521, departed from Worms, under a strong escort, after having received from princes and other persons of high distinction, extraordinary proofs of good will and favour. Princes of the highest rank visited him at his lodgings. The Elector of Treves had even in- vited him to his table, where however the extraordinary circumstance took place, that at the very moment when Luther was putting the wine glass to his lips it burst. Conjectures of every kind, especially that of the possibility of poison having been introduced into the glass, gained possession of the minds of all who were present in the moment of sur- prise. But Luther witli much composure of mind put down the glass, and said " the liquor was not bestowed on me : the bursting of the glass was perhaps occasioned by the sudden transition from coldness to warmth produced in the glass by the wine." CHAPTER IX. Luther's abode at the castle of wartburg. On his journey home, Luther no less enjoyed the love and confidence of all who saw him. He every where met with'a friendly reception, and it was plainly to be seen that the one half of Germany Avas already inclining to his side. While on his way home, he was visiting those parts of the country which belong to Eisenach, his native district, and just as he was entering the forest of Thuringia, he was attacked by two knights dressed in disguise, when Luther's brother, Avho was with him in the wagon, was so terrified at the sight of two rapidly approaching horsemen, that he threw himself out of the wagon, and without showing any concern for his brother's fate, with all possible haste betook himself 48 LIFE OF MARTIN LUTHER. [cHAP. IX. to fliglit, while the horsemen pulled Luther out of the wagon, dressed ^ him in the habiliments of a knight, placed him on a horse, and hastened away with him. Both unexpected and frightful was this occurrence. At least those who had accompanied Luther in the wagon were thereby, thrown into such consternation, that they lost all their presence of mind ) to pursue the horsemen. In the mean time the men who had tluis • captured I^Uher, for a long while led him to and fro in the forest till the \. a;>proach of nigiit, when they took the road leading to the castle of Wartburg, near Eisenach, were they arrived at midnight. Here they vdelivered up their prisoner, and gave the strictest orders to the super- nitendant of the castle to treat this stranger well. However tliis whole aflair was the work of the Elector of Saxony, who wished to put Luther, who had been previously prepared for the incident, into a place of Sficurity, and to prevent any further bold steps to which he miglit be 4cnpelled by the warmth of his natural temper. And this was the only method to save his life, for he was not only put to the ban by the pope, but was also proscribed by a resolution of the diet. And whoever was declared an outlaw by the states of the empire, him every one was pri- vileged to abuse, and even to kill with impunity. The elector himself found it necessary to keep Luther's retreat to the castle a profound secret, so that except a few of his counsellors, no one knew it. At the castle he was known only by the name of Sir George. Not only at the diet, but in all other places, it was believed that Luther had actually been taken prisoner, and perhaps was killed. And the more his enemies vainly enjoyed the pleasure derived from the supposition of his death, the more his friends lamented his loss. But when suspicions were entertained that he was still living, every effort was made at Rome, not only to discover the place of his retreat, but they even burned his books, together with himself, in effigy. " I care not," said Luther, when he heard this circumstance, " if they burn me and all my books ; the people are now in j)ossession of the Holy Scriptures. These alone will open their eyes." It was believed that the emperor himself was privy to the capture of Luther, and tliat he had even assisted in concerting that scheme. And this is by no means improbable. For although this prince, to please the pope, assented to the act of outlawry, yet he never insisted on it, that this decree should be carried into execution. He rather contributed his share to the diminution of the pope's authority, and to the abridg- ment of his power, and was pleased to see that Luther commenced this work. In the mean time Luther was not idle at the fortress. He improved his knowledge of the Hebrew and Greek languages, and what is one of his most meritorious deeds, he there commenced his translation of the New Testament. Had Luther at that time done nothing more than by this translation put the Bible into the hands of the common people, this alone would have constituted one of the greatest and most praiseworthy men. In order to form an accurate estimate of this merit, it is neces- sary to take a retrospective view of those times. Even the learned themselves, at that period, knew but litUe of the Bible, and the common people were almost totally unacquainted with the Scriptures. There were, indeed, occasionally a few of the historical facts recorded in them CHAP. X.J LIFE OF MARTIN LUTHER. 49 related to the people, and some badly executed and indecent paintings, descriptive of those facts, h ing up in the monasteries. And this was all the kno'A'ledge they possessed of the Bible. The first care of Lu- ttier, therefore, was to see that Bibles were distributed among the peo- ple, that they might see the truth of his doctrines, and regulate their lives according to the precepts contained in the Bible. And besides tliis, he wroie many sermons, and attacked many abuses of religion, for instance, auricular confessions and monastic vows. Auricular con- fession consisted in this : Every one was obliged to mention to his confessor each and every gross sin, if he wished to receive pardon for it. But this practice not only had no foundation in the Holy Scriptures, but also occasioned many unpleasant feelings. And, according to the monastic vow, many young people of both sexes, by an oath bound themselves during their lives, to live abstracted from the world, to spend their whole time in praying and singing, and to remain in a state of celi- bacy. Those who devoted themselves to such a life were the monks and nuns, of whom there was at that time so great a number. Their manner of life was contrary both to the design of the Creator, who formed us for industry and for the doing of good, and exceedingly bur- densome to the rest of mankind, who were obliged to feed and support those idle persons. Luther saw this evil and publicly denounced it. He also in other respects, by written counsels, promoted the progress of the Reformation, for which due preparation had already been made in many places. CHAPTER X. LUTHER GOES TO "WITTENBERG AND BY HIS INFLUENCE QUIETS SOME DIS- TURBANCES. Luther had now been upwards of three-quarters of a year at Wart- burg, when at Wittenberg, and in places adjacent thereto, some disturb- ances arose which required his presence. For some time already, he had wished to leave the still retirement of his present abode, because it was more agreeable to his inclination publicly to instruct and teach, and to be useful to the people. His sedentary life at the castle had likewise actually occasioned him some sickness. He sometimes, indeed, was brought into the open and fresh air, being accompanied by some noble- men, and was dressed in a horseman's habit, that no one might know him. However, this was not sufficient for the preservation of his health. He therefore availed himself of the first opportunity to leave this place, when at Wittenburg certain dissensions had arisen, which he only was able to quiet. The Augustinian friars had at that place reformed many abuses, and among others, the silent masses, and the taking of only one part of the sacrament at the Lord's supper; for the Roman Catholics only eat the bread in receiving the Lord's supper, and the priest drinks the wine in the name of the whole congregation, which, notwithstand < 7 G 50 LIFE OF MARTIN LUTHER. [cHAP. X. ing, is contrary to the command of Christ. However, some were not satisfied witli this change, but went farther, and wished at once to abo- lish all papal customs. Being accompanied by a great number of stu- dents as well as others, they entered the palace chapel at Wittenberg, destroyed the images of the saints, and pulled down the altars which were in that church, and drove out the clergymen who were perform- ing the religious ceremonies. Besides other restless and enthusiastic persons who had come to Wittenberg, the ringleader of tliem was es- pecially one Carlstadt, a man otherwise good, but of a warm and hasty temper. This occurrence produced a great ferment, so that the congre- gation wrote to Luther, and begged him for his advice in this matter, and, if possible, to come himself. And this he also did, contrary, in- deed, to the wishes of the elector, who believed him still to be in great danger. It was sufficient for him to know that he was needed at Wit- tenberg, and thought if he should longer delay going there, all he had hitherto done in the cause of religion would be in vain. And he judged very correctly, that it was not prudent to commence the work of re- formation by the abrogation of external ceremonies and customs. He thought it better in the first place, to enlighten the understanding of the people ; then they would themselves perceive how unnecessary and pernicious certain established ceremonies were. With these sentiments he arrived at Wittenberg, on the 1st of March, 1522, and, by preaching a few sermons, restored order and quietness. To such a height had Luther's authority at that time already risen. The enthusiasts, among whom Nicholas Storch, and especially the celebrated Thomas Muentzer, peculiarly distinguished themselves, were obliged, after Luther had in vain endeavoured to convince them of the falsity of their pretended re- velations, to leave the city, as disturbers of the peace and movers of commotions injurious to the order of society ; the restless Carlstadt, on the contrary, was, by proper representations, partly quieted, and partly indulged in cases wherein his extravagant opinions were less detrimental, at the same time, however, giving him a prudent check. This was a moderation which the more redounds to the honour of Luther, the less it is on other occasions to be met with in fiery and rash tempers, and the more he has usually been accused of a contrary disposition. The re- mainder of the year 1522 he spent in the translation of the New Tes- tament, which, on the 21st of September, in the same year, he finished. It was now an easy thing for every one to compare the doctrines of Luther with those of the Bible. And, in truth, the Reformation would never have so happily progressed, if the German Bible had not been its precursor, and contributed so much to its propagation. The whole translation of the Bible was not published entire till the year 1534. But besides this version of the Scriptures, he not only wrote many other tracts, but also diligently taught and preached, so that he may justly be numbered amongst the most industrious men that ever lived. He was not well pleased when he received invitations from his friends, be- cause it deprived him of so much of that time which he might have de- voted to his labours. As much as this industry was entitled to praise, so censurable migh» il have appeared in him, if at that time he had begun to write in a some CHAP, x.j LIFE OF MARTIN LUTHER. 51 what harsh and severe manner against his opponents. It is not absolutely necessary to be his friend, to do him the justice to say, that he was as much provoked to it by his enemies, as impelled and ani- mated by his zeal for the promotion of truth and good doctrines. If we recollect the malignant persecutions which so often threatened his repu- tation and even his life ; if we paint to ourselves the poignant feelings of grief produced in the heart of Luther by that injustice which was done both to him and to the cause of truth : and, finally, if we take a retrospective view of the manners of those times, in which it was neces- sary to speak in rough language in order to be understood, and when milder manners were but little in vogue, we shall then find the violent expressions in his writings pardonable, and be obliged to admire that high degree of intrepidity for which he was distinguished, which, how- ever, was the fruit of his confidence in God. But I do not know how better to justify him than he does himself. Here follows his own con- fession concerning the severity of his writings : — " I cannot deny that I am more severe than I ought to be. But as they know the irritability of my temper, they ought not to provoke me. How difficult it is to moderate the pen, you may judge of yourselves: You will yourselves never convert the sword into down, nor war into peace. And this is the very reason why I feel so much reluctance to express myself publicly. And the more difficult it is for me to hold a milder pen, the more am I entangled and drawn into controversies ; yet for no other reason, than be- cause I reprobate the abominable calumnies which they vent against me and the word of God. And even if my natural warmth and sharp pen did not excite me, still the great injustice they do to me, would enrage a heart of stone ; how much more me, who do not hold a dull pen, and who must, beyond all measure, suff"er from these monsters. What do you think of Christ? Did he not sharply inveigh against the Jews when he called them an evil and adulterous generation ; a generation of vipers ; hypocrites, and children of the wicked one? Though I may transgress the rules of politeness, yet am I honest and upright with them ; and think that herein I have an advantage over my enemies, who write against me in the most artful and insidious manner." During this year there was much related concerning the temptations which Luther should have suffered from Satan. It is said, for instance, that he had thrown his iftk-stand at the devil, when he tried to interrupt Luther in his studies. It is unnecessary in our times to say a single word concerning this affair. These things are only here mentioned for the purpose of contradicting them, if the reader should have happened to hear of them. Every one knows that in those times mankind were fond of indulging themselves in the relation of such stories and fables ; when, besides, it was not unfrequently the case, that men believed cbbb tain persons were in close alliance with the devil. Even pious, and, in other respects, good people, did not hesitate to attribute to Satan the bad thoughts which arose in their minds. Happy it is for us, that we, for the most part, have shaken off such superstition. But let us return to our Luther. In the years 1522 and '23, he received encouragement from all quar- ters to proceed in the work he had commenced. Many cities and 52 LIFE OF MARTIN LUTHER. [cHAP. XI. countries sent delegates to him for instruction and advice. People came even from far distant countries, and desired to be taught by him. And many cities declared in favour of his doctrines. In Wittenberg even, he eradicated many abuses, and every where endeavoured to give to public worship a better form and regulation. He particularly abolished the pernicious and unnatural interdiction of the Catholic church, by which a clergyman was forbidden to marry. The first minister of the Gospel, who entered into the matrimonial state, was a preacher at Kam- berg, near Wittenberg. But what at that time gave Luther the greatest trouble, was the conduct of the aforesaid Carlstadt, who, regardless of all better instruction, again gave himself up to his fanaticism. And though he did not at Wittenberg dare to undertake any more of his rash and inconsiderate proceedings, yet he raised many disturbances in other places. Admonition, entreaty, and warnings, to restrain and lead him into the right way, were all in vain, until at length he was banished from the country. CHAPTER XL LUTHER OPPOSES THE REBELLIOUS PEASANTS. But still greater anxiety of mind was caused to Luther by the cele- brated war excited by the peasants, and which broke out in the year 1525. The foundation for this war had been laid in the year 1524, by one Thomas Muentzer. This man had, under pretence of the evan- gelical liberty preached by Luther, at Zwickau and Altstadt, excited every species of discontent and insurrection against the government, and thereby already incurred Luther's displeasure. He now wished to go to Muehlhausen, and there occasion similar troubles, which unfortu- nately he effected. Many peasants in Alsace, Suabia, Franconia, and Thuringia formed a conspiracy, stormed the convents, burned and demolished the castles of many noblemen, and renounced all further obedience to their lords and magistrates. They refused to pay any more public rates, and wanted to wrest the estates from the landholders, and convert them to their own use. It is very true that the peasantry were then more oppressed than at the present time. They were in reality almost slaves, who by their utmost toil could barely sustain their lives, and had hardly any possessions. It was now that there arose in them a wish to obtain some relief from the oppressions they suffered. To this was added the circumstance, that many among them were in- clined to the doctrines of Luther. He had in some of his doctrines urged the right of being freed from slavery to the pope, and of enjoying the liberty of conscience. That to every one it ought to be allowed according to his own opinion, to profess whatever religion he pleased, and that no one ought to be persecuted and abused, because in religious truths he entertained opinions and notions differing from those of others. These his doctrines concerning freedom in religious opinions, those people, who only directed their thoughts to worldly goods and advaor CHAP. XII.] LIFE OF MARTIN LUTHER. 53 tages, misconceived, and wished also to extend to theii* political rights, and to the relation which subsists between the subject and the prince. Their real object was to be free, to be free from taxes and feudal services. To these evils was superadded the influence of some mad enthusiasts, who led these people into still greater errors. Even Luther's name, although his doctrines furnished no pretext for it, was used to justify their conduct, inasmuch as they erroneously quoted his opinions. He, into whose mind nothing of the kind had ever entered, and who had a very different object in view in his doctrines touching liberty, was not a little astonished when he heard of these transactions. The first thing he now did was, by a written declaration, publicly to censure the con- duct of these intemperate enthusiasts. And when he found that this measure was of no avail, he not only admonished the princes to exert their utmost endeavours to quell these disturbances, but himself under- took a journey to Thuringia, because he believed that he would be able to effect more by his presence than by his writings. So little did Luther justify insurrection against the lawful authority. And tranquillity was actually soon restored. Some of the princes marched with several thousand men against such a combined mass of insurgents, which had increased to the number of eight thousand men, but who were unpro- vided with arms and other means of defence. Peace was offered to them on condition of their delivering up their ringleaders, and returning to their homes. This offer they would have embraced had not Muent- zer, who has already been mentioned, dissuaded them from it. And to this end he took advantage of their superstition, and induced them to believe that the rainbow which happened to make its appearance in the sky at that very time, was a sure token that they would be victorious. They therefore risked an attack, in which, instead of their making the least defence, they sang the following hymn, " Come, Holy Ghost," &c., in the hope that heaven alone would protect them. Thus are wretched, ignorant people often led astray by their deceivers, who usu- ally seek to profit by the superstition of the people. The multitude was dispersed, Muentzer was taken and beheaded, and thus an end put to the rebellion. CHAPTER Xn. LUTHER PUBLICLY INTRODUCES THE EVANGELICAL RELIGION INTO SAXONY. Whilst these transactions took place, Frederick the Wise, Elector of Saxony, died at the castle of Lochau, now called Annaburg, near Wittenberg, on the 3d of May, 1525. His death produced great changes.. Although he was the friend of Luther, and not averse to his religious doctrines, yet he at least outwardly continued to be devoted to the Roman Catholic religion, and would by no means permit any changes to be made in it by violence. But entirely different were the thoughts of his brother, John the Steadfast, who succeeded him in the govern- ment. This prince proceeded more rashly, and publicly approved of 54 LIFE OF MARTIN LUTHER. [CHAi ^11. the religious tenets of Luther. In short, nothing more remained to be done, than that the doctrines in whose favour ilie minds of all were already disposed, should receive the additional sanction of becoming publicly established. And this event now took place. The form ot' public worship was improved, the many useless ceremonies disconti- nued, and the bishops were divested of all that authority which they had hitherto so exceedingly abused. Among other things, the ridiculous practice was set aside of reading Latin prayers in the churches, from the reading of which the common people neither do nor can receive any re- ligious impressions ; and, instead of the Latin, German prayers were introduced, which latter were more intelligible to them. Luther now ap- pointed none but evangelical ministers, the first of whom was named George Roerer. He, for his own part, now laid aside his monk's habit, and exchanged it for a minister's garb. At this time he did another act which at once terminated his monastic life ; he entered into the matrimonial state. This was a step which ex- cited much attention. He had before already encouraged many former monks and preachers to marry, but never till now had any thoughts of doing it himself. When the elector and many others advised him to do the same, he replied : " Very well, I am prepared to pave the way by my own example." But what gave occasion for his marrying, was more particularly this : In the year 1523 already, he had an opportunity of becoming acquainted with a young lady of noble extraction, named Ca- tharine Von Bore. This young lady had been a nun in the nunnery near Grimma, and had fled from it, together with eight other young women of noble birth. As well disgust at the monastic life, as more correct notions of things propagated by Luther, may have led them to take this step. They went to Wittenberg, where they were supported at the expense of the elector. Catharine Von Bore was of a religious turn of mind, and often consulted Luther concerning virtue and the fear of God. Luther advised her to marry, and for this purpose in vain pro- posed to her two persons between whom to choose a husband for her- self. As his father and others now pressed him to marry, because his example would operate on others, as he had himself recommended and enjoined the married state, and Avas obliged to hear censures on account of his celibacy ; and finally, as this young woman united in herself personal charms and virtues, to which he was not indifferent, he, in the month of June, in the year 1525, resolved to become her husband. He really considered it to be his duty to show the injustice of monastic vows, and, in this respect, to lead the way, and no fear of opinions of the world could prevent him. However none of his other actions has been so much censured and calumniated as this. The Roman Catholics accused him of incontinency, lustfulness, and of base views. But when it is considered that Luther was then already a man of forty-two years of age ; that he had never expressed a wish to break his monastic vow of continence, and that the rest of his innocent and laborious course of life affords no cause for such a suspicion, all these accusations fall to the ground. He was, indeed, at first uneasy for having taken this step in the midst of so many more important concerns. His uneasiness was, however, soon removed, as this marriage not only turned out to CHAP. XII.] LIFE OF MARTIN LUTHER. 55 make him very happy and contented, but also did not hinder him in his avocations and labours. For he remained indefatigable in giving both oral and written instructions. A new proof of his unintermiited activity was, that in the year 1527, he advised the Elector of Saxony to order the schools and churches in his dominions to be visited. This was ab- solutely necessary for the restoration of order. In them there was no superintendence, nor were they under any determinate rules. Luther himself, accompanied by some of the counsellors of the elector, travelled through the whole of the electoral circle, and a part of Meissen. Wher- ever they came, they endeavoured to draw the attention of the people to the goodness of God, which had now been shown to them by the Refor- mation. If they met with any who still continued to adhere to Catholic ceremonies and opinions, they enjoined it on them as a duty, to reflect on the matter, to discard their old opinions and customs, and willingly to follow the new light which they had received. Their object was to come to the assistance of the ignorant by kind admonition and advice. They made it their particular business to inquire into the capacities and moral qualifications and conduct of the preachers. Those who were incapable of usefully discharging the duties of their stations, and w^ere at the same time too old to gain a living by other employments, were, during their lives, provided with a maintenance ; but their places were supplied with others, who were more capable and better men. And besides, there were more teachers appointed, and a greater number of schools established, and the revenues arising from the sequestered mo- nasteries were appropriated to their salaries. He found the ignorance of both the common people and of the preachers, astonishingly great. Being moved by this circumstance, he resolved to write both his cate- chisms ; which, in a brief and comprehensive manner, contained the chief doctrines of religion. This was truly for those times a perform- ance of great merit, for which we cannot sufficiently thank him. For even if there are now books to be had which may more advantageously and with greater ease be used in giving religious instruction to youth, yet were his labours at that time sufficient to answer the purpose. A better knowledge of religion was thereby spread abroad, love to the Re- formation was in a greater degree cherished and strengthened, and uncom- mon advantages procured. Still, it was not his intention when he com- posed his catechism, that it should, during all succeeding centuries, remain the constant book of instruction for youth in cities and villages. But on the contrary, he said : " Those who come after me may do it better." If others should, therefore, now begin to write more intelligible and complete religious books for the instruction of youth, such works ought to be thankfully accepted. 56 LIFE OF MARTIN LUTHER. [chap. XIII. CHAPTER XIII. Luther's journey to marburg and coburg. While Luther was in Saxony spreading greater light and knowledge, and undertook to effect changes in the ecclesiastical constitutions, an- other respectable and meritorious man, in Switzerland, exerted himself to accomplish an object which was nearly similar to that which engaged the attention of Luther. The name of that man was Ulrich Zwingle, who was in some measure the author of the reformed churches. He, like Luther, was zealously employed in effecting the abolition of many abuses in the Romish church. As gratifying as it must be to the friend of man to observe how he, in almost every respect, coincided in opinion with Luther, so much the more painful must it be to him, that two men, whose exertions tended to tlie accomplishment of the same purpose, should be divided by one single opinion, namely, the doctrine respecting the sacra- ment of the Lord's supper. Luther himself exceedingly lamented this circumstance, but yet would not deviate from that, which, according to his honest convictions, he deemed to be true. And his opponent was equally tenacious of his own opinion. This difference, the excellent Landgrave of Hesse Cassel, Philip the Magnanimous, endeavoured to compose. This was a prince who had with the same lively zeal'declared himself in favour of the innovations in the ecclesiastical constitution, with which he was animated in the cause of religion and virtue. His wisdom thought it had discovered a method by which Luther and Zwingle might become united. He appointed that they should in the year 1529 have an interview with each other at Magdeburg, and converse on their opinions. This meeting took place. Luther and Zwingle disputedlongon those points respecting which they differed, but could not agree, as is usually the case with people who entertain different opinions. However, as they thought alike in all other things, they agreed so far, that they would always treat each other in a friendly manner, and would unitedly defend their doctrines against the Romish church. As little as this conference ac- complished the object of the Landgrave of Hesse Cassel, yet it produced this advantage : that all prevailing animosities between the two parties ceased. Both these men, indeed, and their respective adherents, re- mained disunited, and Reformed and Lutherans now became separate and distinct parties. But this very circumstance, that these parties dif- fered from each other in only a single doctrinal point, in the doctrine concerning the liord's supper, must have animated them with so much the more love and friendship towards each other. Luther himself thought so, and promised them the utmost love and friendship. His journey to Marburg was, therefore, productive of some advantage ; but far more important was his journey to Coburg, in the year 1530. The emperor, Charles the V., had been crowned in the beginning of this very year, when the pope also sought to bring him over to his interest, with the view of weakening and suppressing those new religious parties. He advised the emperor to use forcible menus, and with wea- pons in his hands, to bring back again those stubborn Lutherans to the CHAP. XIII.] LIFE OF MARTIN LUTHER. 57 Romish church. The emperor, however, thought it more advisable to appoint a diet, composed of all the states of Germany, to be convened at Augsburg. Here he wrished to investigate the matter, and hear the complaints of both sides. This w^as a new misfortune which impended over Luther and his doctrines. It was to be feared that all his exertions in the work of the Reformation might prove to have been made in vain. The elector himself hesitated whether he should submit himself to the diet, and asked Luther whether it was right to oppose the emperor by- force, touching the doctrines in dispute. However, Luther gave his opinion positively against such a- measure, because he did not wish that the introduction of the new religious truths should give occasion to war and the streaming of blood. Among other things he wrote to the elec- tor as follows: "I would rather die ten times than be conscious that our gospel had been the cause of any bloodshed or butchering, which had happened on our account, because we ought to be those who suffer, and who, as the psalmist says in the forty-fourth Psalm, are given as sheep appointed for slaughter, not to revenge or defend ourselves, but submit to the wrath of God. But that your serene highness should have reason to apprehend danger, is of no consequence. Our Lord Jesus Christ is powerful enougli; he can find ways and means to avert the danger. He can confound the machinations of those impious princes. Hitherto God has ever graciously helped your highness out of danger, and inspired your highness with the true and dignified spirit of a prince. Nor will he in future be less kind to us, if we only confide in him, and supplicate his aid. We know it for a certainty, and have experienced it from the evident assistance of God, that the cause which we espouse is not ours, but the cause of God. This indeed is our triumph and our consolation. I therefore humbly pray and advise your serene highness to be comforted and undaunted in such danger. We will effect more by prayer and supplication to God, than they with all their threats. However, that we may keep our hands clean from blood, and the in- fringement of the laws, if the emperor perseveres in his resolution, and calls me and those who are engaged with me in the same cause, before him, we will by the help of God make our appearance, and not involve your serene highness in any danger. For it is not my desire that your highness should defend either my own creed, or that of others, nor ought it to be desired ; but every one ought to defend his own creed, and not expose another to danger by his belief or disbelief, if things once come to that pass, that our sovereign the emperor should intend to use violent means against us." Do these declarations alone not render Luther worthy of being beloved, even if he had not before already been loved ? Do they not at least do honour to the goodness of his heart ? In the mean while the advice of Luther had the good effect that the elector did not resort to forcible means of opposition, but determined to go to the diet. Hereupon he ordered Luther and the other divines at Wittenberg to draw up in writing, the principal doctrines of religion, whence arose the seventeen articles of Turgau, as they are called. He took these along with him to Augsburg, and likewise some of the divines. But Luther he left at Coburg, because Augsburg did not appear to him to be sufficiently safe for so notorious and proscribed :i 8 58 LIFE OF MARTIN LUTHER. [cHAP. XIII person. The Catholic states of the empire were not a little astonished when they saw the elector at Augsburg. They had not supposed tliat he possessed the courage to risk an appearance at that place. But a man possessed of the intrepidity and firmness which characterized the elector, fears no danger. The elector had taken with him a man who, next to Luther, had the greatest merit in bringing about the Reforma- tion. This was the celebrated Melancthon, Luther's colleague, and a professor at Wittenberg, a man possessed of an excellent heart, and of extensive learning. It has always been said that Luther's energy and undauntedness, and Melancthon's caution and moderation were requisite to promote the Reformation. And this is not a mistaken opinion. Melancthon's mildness moderated Luther's warmth, and Luther's warmth gave vigour and resolution to Melancthon's mildness. The one stood in need of the other. To this excellent man, Melancthon, was committed the task of drawing up the Confession of Augsburg, or the Evangelical Confession of Faith, which bears this title, because at Augsburg it was presented to the states of the empire. It contained a brief confession of what the adherents of Luther believed in matters of religion, and of that wherein they differed from the Romish church. The reason why the penning of this Confession was not committed to Luther, but to Melancthon, was, that it was feared that the former would do it with his usual severity and bluntness, and by that means still more irritate the Catholics. When this Confession was drawn up, it was handed to Luther for his perusal, and he was asked whether he had any thing to suggest concerning it. But he was satisfied with the whole of it. He only remarked, "I cannot step so gently and softly as Me- lancthon." It was intended at that time to make one more attempt to pacify the Catholics by mild and gentle means. However, the sequel taught them that nothing was to be effected by moderation. The Con- fession was delivered to the diet, in Latin and German, on the 25th June, 1530, and read in the German language, and was soon translated into almost all European languages, and sent into every country. Many objections were raised against it, and on the side of tlie papists, every one opposed it. Some of the popish princes, however, after they had heard this Confession read, intimated that "there was nothing excep- tionable in the matter, but it was not to be endured, that Luther, a wretched monk, should dictate to them." As if truth were not truth, whether it came out of the mouth of a great or a common man. In short, the Elector of Saxony was threatened that unless he would renounce and relinquish the newly adopted Lutheran religion, the emperor would attack him with an armed force, and deprive him of all his titles and his provinces. Yes, and even rob him of his life. All the complaints of the Lutherans were fruitless. It was in vain that they protested that they did not think and believe otherwise than the Bible taught. Power and not right was consulted on this occasion. The diet came to the severe resolution, that every thing which had been changed in the doc- trines and ceremonies in the Romish church, should be restored to its original state, and that the emperor and all Catholic princes should, with all their might, suppress the new religious creed. With this resolve ended the diet, and the princes returned home. This was in- CHAP. XIII.] LIFE OF MARTIN LUTHER. 59 deed a sorrowful event for the poor Lutherans, and was calculated to throw them into uiter despondency. But what inspired the adherents of Luther, and even the elector himself, with fortitude, were the letters which Luther wrote to them from Coburg; for it is highly probable that they would finally have yielded to the Catholics, if he had not continu- ally encouraged them to remain constant. I cannot here omit to give an extract from a letter written by him to Melancthon, with whom my readers are already acquainted, and who, agreeably to his mild charac- ter, desired nothing more ardently than a reconciliation. "I heartily hate the great anxiety," thus he writes, " with which you torment yourself. That this solicitude should have gained such an ascendancy in your heart is not to be attributed to the great cause in which we are engaged, but to our unbelief. And even if the cause is a great one, he is also great who commenced it, and who conducts it, for it is not our cause. Why then do you so continually grieve ? If the matter is unjust, then let us recant. But if it is just, why do we make God a liar in so great a promise, when it is his will that we should be contented and cheerful? You manifest as much care as if you were able to effect any thing by it. What can the devil do more than kill us ? As for myself, so far as it respects this matter, I am not much concerned. Whether this unconcern proceeds from my ignorance, or from the spirit, that is best known to our Lord Jesus Christ. I have a better hope than I had expected I should have. If our capacities are not adequate to the under- taking, then let the object be accomplished by others. If I shall hear that the business stands ill with you, I shall hardly be able to refrain from hastening to you, in order to see how frightfully the devil shows'his teeth." When Melancthon afterwards asked Luther how much ought to be yielded to the Catholics, the latter replied as follows : " My opinion is, that too much has already been conceded in the Confession which was delivered. If they will not accept of that and be satisfied with it, then I do not know what more I could do. I am employed in this matter day and night; I think, consider, and search all the Holy Scriptures, and by this means I continually become more and more convinced of the truth of our doctrines. And besides this, my courage daily increases, so that if it is the will of God, I will yield up no more, be the consequence what it may." The letter also which he at that time wrote to the elec- tor, is so full of noble confidence, that a part of it may not improperly be introduced in this place. "I beseech your highness to be of good cheer. Christ is there, and will confess you before his Father, as you now confess him before this evil generation. I know that God is our dear God and Father, and therefore am I confident that he will help us. But should he not afford us his aid, then the danger is his as well as ours. What we have done we are in duty bound to do ; I hope, there- fore, that our heavenly Father will protect you. I diligently and earnestly pray for your serene highness. Were it possible for me to do more, I should consider it my duty to perform it." Such and similar letters, which Luther wrote to his friends at Augsburg, contributed much to preserve their constancy and firmness in the defence of the doctrines which they had adopted. 60 LIFE OF MARTIN LUTHER. [CHAP. xiV CHAPTER XIV. Luther's doctrines continue to become more extensivelv propagated and established. The severe imperial decree which was passed at the diet held at Augsburg, rendered the circumstances in which Luther and his adherents were placed very critical. The Elector of Saxony, and the rest of the Lutheran princes, were indeed permitted without moleslaiion to enter on their journeys home from Augsburg; they, however, but too clearly, and with too much certainty, foresaw the dangers which threatened them. In this dangerous situation those princes, in the year 1531, at Schmal- kalden, concluded an alliance, by which they entered into an agreement to preserve themselves and their subjects in the religion they had em- braced ; and to defend themselves against the whole power of the Romish church. This was indeed a measure which a regard to their own safety required, but which however accelerated the subsequent bloody scenes. Luther was dissatisfied with this confederacy, for he foresaw, that thereby the Catholics would become still more irritated, and that a religious war would be inevitable. My readers are already acquainted with the sen- timents of Luther on this point, from his letter above introduced. He was absolutely opposed to the shedding of blood for the sake of religion. He always abhorred a religious war, and constantly prayed God to avert such an event. His wish was only in part fulfilled. As long indeed as he lived, there broke out no religious war ; but after his death, one which was the more furious and bloody. In the mean time, this pre- caution of the Lutherans was also necessary to give more firmness and strength to their determined purpose to defend their common interest. And this close union and league of the Lutheran princes among each other also had the immediate good effect, that through the mediation of the patriotic Electors of Mentz and of the Palatinate, a religious union was in the year 1532, actually formed at Nuerenberg, by which security was in the mean time promised to the Lutherans. The Catholics how- ever reserved the right of having the religious controversies, which hitherto prevailed, decided by a general council of the clergy. The Lutherans could not place any hope in eitlier the convention which had been entered into, nor in the general council of the clergy. For the former was rather the work of necessity, on account of the in- creasing danger of an invasion from the Turks, which at one time required all other cares to be laid aside ; than the fruit of toleration towards those who dissented in religious opinions. And the latter, the decision of a general council of the clergy, would in all proba- bility be partial and advantageous to the Romish church, which subse- quent experience sufficiently proved. But, although the party which espoused the evangelical doctrines had no full confidence in a general council of the clergy, yet they always endeavoured in some measure to prepare themselves for this event. When therefore the pope, in the year 1536, proclaimed such a convention, which was to have been held^ at Mautua, a city in Italy, they resolved, at that meeting, more strictly CHAP. XIV.] LIFE OF MARTIN LUTHER. 61 to declare and to defend their doctrines. The confession which had been delivered at Augsburg, contained the principal part of what they believed and considered to be true. However, under the circumstances of those times, it was written in a tone far too mild and submissive. It contained nothing concerning the pope, against whom however there were so many complaints. It was now, that the Lutherans had more assurance and energy. They no longer feared any one, since all hope of reconciliation with the Romish church had vanished. Luther was therefore requested to draw up a new confession of the evangelical doc- trines, which was not to be composed in a style so sparing and yielding as the former was, and which should expose all the abuses which yet prevailed in the Catholic church. This task Luther performed. He therefore drew up the Schmalkaldish articles. They were so called, because at Schmalkalden they were approved and subscribed by the evangelical states of the empire, and contain also what was yet wanting in the Confession of Augsburg. Tl\e general council of the clergy, which the pope had by proclamation ordered to be convened, and before which the Schjnalkaldish articles were to be laid, was indeed not con- vened. In the mean time those articles were however of service, the more closely to unite with each other the Evangelical Slates, for so the Lutherans called themselves. Under this solicitude, their tenets continued to become more exten- sively propagated. Dresden, Meissen, and Leipzig, together with the adjacent territories, did at that time not belong to the Electorate of Saxony, as they now do, but were subject to George the Duke of Saxony. This was indeed a prince who loved religion and virtue, but who, as we have already above seen, was not well affected towards Luther and his doctrines. He considered him to be a heretic or false teacher, and was decidedly opposed to the Reformation, although he perceived that some amendment Avas necessary in the Romish church. But Luther did not to him appear to be the man calculated to undertake such changes. Slanders and personal abuse may have contributed to inspire him with this prejudice against Luther, But yet the greater part of his subjects were in favour of the Reformation; and the light of the new religious knowledge which Luther had kindled in the neiglibouring electorate, had already shed its genial rays over the Magravate of Meissen. The duke indeed, did every thing in his power to root out the Reformation and Luther's doctrines within his dominions. Even punishment and other severe means were applied to this end ; but in vain. But no power and no punishments can eradicate doctrines which are considered to be true and good. The more force there is used to root them out, the more deeply they become grounded in the minds of men. The poor oppressed subjects who suffered for the sake of truth applied to Luther, and begged him for consolation and a mitigation of their grief, Luther encouraged them in patience and endurance under adversity, which alone became a true Christian, Upon the whole, genferal fame ascribed to Luther the ability of being a good comforter. And whoever has read his letters cannnt deny him this merit. But a man who possesses sufficient resources of comfort for himself, is also able to impart consolation to others. In this situation was the country F 62 LIFE OF MARTIN LUTHER. [CHAP. XV. of Duke George for the space of twenty years, when in the year 1539, he died, and his successor, Henry the Pious, who had for a long time already adopted the evangelical religion, came to the administration. This prince, now gave full scope to the Reformation, which at this time had to encounter but few obstacles, as almost the whole country was evangelically minded. Luther preached at Leipzig, and that with such effect that the rest of the Catholics soon came over to his side, and the Reformation was firmly established. This, however, was not the only country which embraced the doc- trines of Luther. Whole kingdoms, such as Sweden and Denmark, and many other countries and cities, became happy through the Reformation. And it must in fact have contributed not a little to the tranquillity of Lu- ther's mind, under his many sufferings and dangers, to see, that his la- bours produced so much advantage. Many noble minded and honest persons see that their indefatigable exertions are crowned with very little or no success at all. To many, even amidst the annihilation of the fruits of their labours, and the pressure of persecutions and sufferings, it must afford a consolation to be sensible that they suffer innocently, and for the cause of truth and virtue. How great was the advantage which Luther had over such excellent men, who find comfort only in their own feelings. CHAPTER XV. THE RESIDUE OF LUTHEr's LIFE, TO THE TIME OP HIS DEATH, IN 1546. This great man had now nearly completed his work. The remainder of his life was indeed not so remarkable as the former part of it. How- ever, he unweariedly proceeded to spread and establish the doctrines of religion to the period of his death, which, under his continual cares and sufferings, was to him a very desirable event. He never became inac- tive nor idle. He still continued to impart written and oral information to such as needed his instruction and consolation. He ^till wished to promote the object which, during so many years, had employed him. For although the diet, which in the year 1541 was held at Nuerenberg, gave hopes of a union between the Protestants and Catholics, yet the general council of the clergy held at Trent in the year 1545, offered him a new opportunity of writing against the abuses and animosities of the Romish church. And this he did with a fire and vehemence which would the less be expected from an old man, nearly approaching the verge of the grave, the more this treatise against popery, in point of en- ergy, surpasses the writings of his earlier years. He foresaw, that this assembly would do nothing else than condemn the evangelical doctrines, and establish the old papal errors. And his suspicions were confirmed. For so far was the aim missed, that instead of the two parties approxi- mating nigher to a reconciliation, their bitterness against each other con- tinually increased, and the breach between them was widened. * The most unfavourable circumstance of this period was, that Luther CHAP. XV.J LIFE OF MARTIN LUTHER. 63 continued to become more sickly and feeble. And this was no wonder, if we consider what labours he performed, what dangers and griefs he endured during his life. When at Wittenberg he delivered his last lec- ture, he concluded it in these words : " This, now, is my work ! God grant, that those who come after me may do it better. I can do no more, I am too feeble. Pray to God for me, to grant me a good and happy hour of death." He at that time caused a sixth edition of the translation of the Bible to be printed, and also wrote many other tracts, which was really to be wondered at in his sickly state of body. He had nearly lost an eye, and suffered great pain from it. He at that time wrote to a friend as follows : "I, who am an old, worn out, exhaust- ed, cold, and now also one-eyed man, expected, at length, to have a little rest. But I still continue to be overcharged with writing, speaking, and acting. But Christ is to me all in all, and it is he who is both able and willing to accomplish his object. Let him be praised forever." Under these circumstances, he formed the resolution of spending the short time he yet expected to live in peace, on an estate in the country, far from all noise and molestation ; and in his still retirement to take a distant share in the continually progressing work of the Reformation. His dislike of the constant dissensions caused him to seek this retreat. To this end, he chose the estate called ZoUsdorf, not far distant from Borna. But Wittenberg so greatly felt tlie loss of this man, that the whole university applied to the elector, and humbly besought him to endeavour to persuade Luther to return to Wittenberg. This prince did not long delay. He immediately sent some of his counsellors to him, with a request that he would change his purpose. The elector himself wrote to him, from which it may sufficiently be seen, how great his attachment and love were to Luther. This induced Luther to return to Wittenberg. He did, however, not long remain there. A new work occasioned him to leave Wittenberg. Some differences had arisen be- tween the Counts of Mansfeld. Some of them had embraced the evan- gelical doctrines, and the rest remained Catholics. A quarrel now en- sued between them, respecting the title to certain mines in that country. For the adjustment of these claims, Luther's mediation and good coun- sel were requested. He, therefore, undertook a journey to Eisleben, and endeavoured to compose the differences. On his journey already, he was attacked by a disease, from which he however so far recovered that he was enabled to preach there four times. He was on other occa- sions also still active, and benefitted many by his instructions. Yet he alwaj^s felt weak, insomuch that he said: " When I shall have recon- ciled the Counts of Mansfeld, I will go home, lie down in my coffin, and give my body for food to the worms." But on the 17th of Feb- ruary, his debility sensibly increased. He was obliged to lie down to take some rest, he still spoke a great deal concerning death and a bliss- ful futurity, where we would all in the assembly of the blessed, find and know each other again, and concluded with these words : " I have been baptized here at Eisleben. How would it be if I were to die here?" After this, he walked to the open window, as it always was his custom '"to do, when he rose from his bed, or before he laid himself down to sleep, and among other things, prayed : " O Lord God, I call upon thee 64 LIFE OF MARTIN LUTHER. [cHAP. x\. in the name of thy Son, whom I have preached, that thou wouldst slill listen to my petition, and preserve my native country in true religion, and the right confession of thy word." After he had done praying, he began more violently to complain that he felt such fearful oppression in his breast. Count Albrecht of Mansfeld and his countess, as well as many other persons of distinction, hastened to* him, and tried every means to ease his anguish. He now gave his hand to all those who stood around him, wished them good night, and spoke as follows : *' Lord, into tliy hands I recommend my spirit. My friends, pray to God in behalf of his gospel, that it may be well with it, for the wicked pope is violently enraged against it." After this he slept for some time very quieily and soundly, but not long. When he awoke, the oppres- sive pain in his breast increased. They rubbed him with warm cloths, and applied every medical aid which promised relief. But it was all in vain ! He once more raised himself up, and articulated the following words : " I am dying, but we have a God who helps, and a Lord who delivers from death." He then laid himself down again, closed his eyes, and spoke no more. But when one of the bystanders yet asked him this one question : " Reverend father, will you die in the faith of the doctrines which you have preached ?" he loudly and distinctly, as if the question inspired him with new life, pronounced the words : " Yes ! yes !" But these were the last words he uttered. His cheeks turned pale, his hands and feet became cold, he breathed heavily, and — to that God whom he so faithfully served here, his spirit ascended. He died at two o'clock in the morning of the 18th of February. All who were present wept and lamented. And who could refrain from shed- ding a tear at the sight of the ruined remains which once encompassed 8o good and great a mind ? They immediately hastened to inform the elector of the death of Luther. This prince exceedingly mourned for the loss of that man. The pang which he felt forced from him these words: " I wish that the Counts of Mansfeld had left the old, exhausted man, undisturbed with their disputes." The Counts of Mansfeld were very desirous that he should be buried at Eisleben, the place of his birth. However, the elector ordered that his remains should be brought to Wittenberg, which also took place. He, at the same time, gave the necessary orders to the university of Wittenberg, to receive and inter him in a suitable manner. It may with truth be asserted, that it has seldom happened that any person has been buried with such universal mourning, and such deep-felt sorrow. While the corpse was brought from Eisleben to Wittenberg, whole cities and villages went to meet it, and to evince their gratitude to the man for his never to be forgotten services, and to give him along to eternity their last farewell. All the bells were rung wherever his relics passed, and in every church there was preaching and prayer, and the university at Wittenberg also did every thing which could honour his death, and buried him in the palace chapel at Wittenberg. " That his funeral rites may be respectably performed," the elector then wrote to the university, " it is my will that Luther's epitaph be engraved on two plates of brass, one of which is to cover his tomb, and the other to be fastened in the wall of the pa- lace chapel." I adduce this as a proof how highly the elector valued CHAP. XVI.] LIFE OF MARTIN LUTHER. 65 and respected Luther. Every one may to this day contemplate this monument of Luther in the palace chapel at Wittenberg, and thereby recall to memory this great man. His widow survived him till the year 1553, and derived her sustenance from the bounty of others, as Luther had left her but very little. This circumstance is sufficient to confute the accusation of his enemies, who asserted that he wished to enrich himself by the Reformation. He left behind him four children, two of his daughters having died before him. Of the children who survived him, one of his daughters, named Marga- ret, was married to George Von Kunheim, a Prussian counsellor: his eldest son, John, studied the law, and died at Koenigsberg, in the year 1575; the second son, Martin, indeed devoted himself to the study of divinity, but died in the year 1565, without having filled any public office as a minister; his third son, Paul, alone propagated his family, and rose to such celebrity in the medfeal art, that he became the family physician of the Elector of Saxony. He died in the year 1593. One of the last of his male issue, was Martin Gottlob Luther, who, in the year 1759, died at Dresden CHAPTER XVL FOR WHAT WE ARE CHIEFLY INDEBTED TO LUTHER. Thus was this man great even in death, and possessed of a vigorous soul. He left this world, after he had produced a change in religion the greatest and most remarkable since the days of Christ. May his ashes repose in peace. By us at least his character and his deeds will never be forgotten, nor will they ever be effaced from our memories. He was a good and a great man. He was a benefactor of mankind. But it is now time to speak of what Luther has actually gained and procured for us. Many of my readers may indeed be acquainted with Luther's name, but not with his merits ; at least, they may be unable to appreciate them in their whole extent. AVhat then has Luther actually accomplished? He purified our knowledge concerning God and religion; he improved the outward form of the worship of God; established the real deserts of virtue; restored to government its rights, and to every person his religious liberty; he opened to litera- ture and true science a more unfettered course ; and became a promoter of industry, and of the happiness of the subject. These are the six principal points by which Luther gained for him- self imperishable fame. When Luther commenced his career, and began to instruct, religion was filled with incredible errors and false doctrines. It was no more the religion which Jesus and his disciples had taught. Many doctrines were banished from it, and new tenets supplied in their stead. Doctrines had been substituted, for which the Bible furnished no pretence. The Holy Scriptures were not read, they were wholly unknown and disregarded. The clergy industriously kept the people in ignorance, and propagated superstitious notions, because 9 f2 66 LIFE OF MARTIN LUTHER. [CHAP. xvi. they reaped great gain from these practices. Some of them entertained the pernicious opinion, that to enligliten the lower orders of society, and to disseminate among them a better insight into things, was contrary to their private interest. Luther, like a hero, boldly took the field against this host of ignorance, superstition, and errors. Whatever he considered to be false he rejected. The rubbish of errors he removed out of the way. His guide was the Holy Scriptures. Whatever they did not contain he disapproved. He adhered to that only which he believed he had found in the Bible. For the purpose of exposing and combating all these errors, which then universally prevailed, he directed everj'^ one to this book, with the firm declaration that he positively would not acknowledge any other judge. That all divines and popes might have erred, but that the Bible was the only fountain from which mankind could draw instruction and knowledge. No other person perhaps ever had so much respect and reverenfte for the Scriptures as he had. At least no one more frequendy recommended them, nor oftener appealed to them. And consequently, under the lamentable ecclesiastical system which was then in force, he considered nothing so indispensably neces- sary, as to place in the hands of the people a German translation of the Bible, by which means they might themselves emerge from their igno- rance and superstition. The external worship of God is an excellent means by which to acquire instruction and information; and upon this object, Luther be- stowed the utmost care. He banished from the churches the use of the Latin language, which the common people could not understand, and from which they could derive no benefit. He caused the Latin prayers and hymns to give place to the German. The sermons which were preached again conveyed good sense and instruction. Before this salu- tary change had been effected, useless' things were preached from the pulpit, of which the people imderstood nothing, or at least from wliich they could derive no benefit for the understanding and the heart. The whole of preaching had consisted in a relation of insipid fables and fictions. To sum up the matter, religion and the Bible were not taught, and could not be taught, because the clergy themselves did not under- stand them. They were destitute of Bibles, and much less had they so studied the Holy Scriptures, as to be capable of teaching them to others. Luther, to his great chagrin, saw this, and introduced a different mode of preaching, by means of which a correct knowledge of God and of Jesus, a love of virtue and honesty, patience under suf- fering, and consolation under all the incidents of life, are disseminated ; in a word, by which real benefit and edification are imparted. He preached himself, both often and with warmth, wholly in an artless manner, but with so much the more effect, and in a way which was calculated to make an impression on the minds of his hearers. And those who know how much good teachers of religion may eft'ect by such a mode of preaching, will readily acknowledge it to have been a matter of great merit in Luther, that he paid so much attention to public worsliip. But he did still more. He also abolished many church cere- monies to which the people ascribed a meritorious authority. The superstitious riles and trifles exhibited in the churches, whereby the CHAP. XVI.J LIFE OF MARTIN LUTHER. ^7 mind is drawn from a serious reflection on God and religion, and pre- vented from being led to more essential things, were set aside ; and only the least injurious of them were preserved, because he did not think it advisable at once to take from the people the whole of that to which they had been accustomed. He, as a man who was acquainted with the human heart, knew too well how exceedingly man is governed by external objects, and how often they are a means whereby hels led to those of a more exalted nature. Vocal music is calculated to excite the feelings, and soften and elevate the heart, and by its energetic strains to communicate strength to the bosom, and produce a quite different state of feeling. At that time men were destitute of good spiritual songs. He composed some, which are still esteemed the best in our old hymn books. They are written in a style eminently characteristic of that zeal and love to' God which constantly animaled him. And by all these means he provided for the dissemination of piety. But yet in the performance of all these things, he took special care to teach that piety did not consist in the mere observance of external ceremonies, but in real purity of heart and innocence of life. The whole of religion at that period consisted in men's paying to the clergy certain rates ; in requesting frequent prayers to be made for them in the churches ; in now and then prattling a prayer themselves, without the accordance of the heart, in frequent absolution of their sins, and in the observance of those things which appertain to the outward worship of God. It is a matter of doubt whether we ought more to pity the poor people, who were persuaded to this superstition, or more to detest those who purposely led them into this terrible error : for every one must be sensible that the mere observance of religious ceremonies, as little em- braces the real nature of virtue, as it can procure the approbation of the Supreme Being. Actually to relinquish vices, to purify the heart from all sinful affections, to do good, to keep the commandments, which the Creator prescribed to us, to imitate Christ, to love mankind, and to live according to our destiny : of these things those poor people were ignorant, at least the common people. In this indescribable state of wretchedness, the greater part of men then lived. Luther now came and asserted, that the principal thing was a genuine, lively faith, and that piety consisted in the change of the heart, effected by a superior power. Without reformation of life, he said, all external symbols and attention to religion were of no value ; and that by the bare performance of church ceremonies, no person could secure the approbation of God. He therefore, as it were, revived true piety among the people, whereas before they believed they had only to observe the ceremonies and use- less requirements of the clergy, to lead a moral life, as well pleasing to God. In both his Catechisms, he with a nervous brevity discussed the duties of every day life, that the common people might know what was requisite for leading a virtuous life. He was far from encouraging that monkish virtue which seeks a merit in torturing and mortifying the members of the body, and in renouncing all innocent recreations, he much rather censured all moroseness and supercilious contempt of ra tional enjoyments, to which an invitation is proclaimed throughout all the works of creation. 68 LIFE OF MARTIN LUTHER. [CHAP. XVII. In the same degree that Luther revived true piety, he also restored their rights to the princes and the magistrates, and to all men their liberty. At tliat period, the princes had but little authority in their dominions. They were subject to the mandates of the clergy, and as it were, subjects of a part of their own subjects. If the pope pleased, he could even dethrone princes. And history furnishes examples of German emperors falling down at the feet of the pope, and being obliged to supplicate him for mercy. The clergy in geircral paid no obedience to their princes. And if the prince did notcomply with all their demands, and did not profusely enrich them with revenues and other contributions, they excited the people to rebellion, and persuaded them no longer to yield obedience to their rulers, because they were not good Christians and did not love and honour the church. Religion was always obliged to yield them a pretext in whatever they undertook. The clergy had not only assumed all authority in ecclesiastical aflairs, but had even intermeddled in things which did not in the remotest manner concern them, and thereby abridged the rights of the princes. Instead of the latter, the former gave laws, and inflicted punishments. • The one half of a country usually belonged to the clergy, without their paying any taxes, or contributing any thing to the necessities of the state. It is indescribable how many possessions, and how much wealth they had seized into their own hands. They stuffed themselves, if we may so speak, with the fat of the poor people. The princes were obliged to submit to the impoverishment of their dominions, when the clergy im- posed taxes, and drew immense sums to Rome. To oppose this hier- archy was not advisable, for then they incurred the danger of losing both their territories and their subjects. The clergy, without difficulty, absolved the people from their plighted allegiance to their sovereign, and this indeed in the name of the most holy religion, by which means it soon liappened, that the prince was pushed from his throne, and driven into exile. Such was the deplorable situation of things when Luther arose. But he sought to demolish the fabric of this power of the clergy, of which he was likewise a member. He at once pulled down all its props by appealing to the Bible, For the accomplishment of this, there was indeed a courage required, which little souls neither do, nor can possess. But by such a courage he was distinguished. He showed from the Holy Scriptures, what power they grant to rulers, and that the clergy had by no means a right to deprive them of this power. He led back the clergy to the object of their appointment, which consists in giving instruction, affording consolation and peace of mind ; but not in the exercise of dominion and the issuing of decrees. On the other hand he imposed it as a duty on the subjects, to yield obedience to the magistrates: and in regard to this duty, he furnished the most instructive example in his own conduct. He continued to make the most impetuous attacks on the power of the clergy, until by degrees they were forced to retire within their own limits. For at that time only some of the rulers had resolution enough to exercise their rights according to the advice of Luther, Others who continued to adhere to the Romish church, were either too conscientious, or too fearful to do it. Too conscientious, foi the clergy persuaded them that whoever opposed them, committed CHAP. XVI.] LIFE OF MARTIN LUTHER. 6^ an offence against religion ; and too timid, for it was not a small under- taking to attack them. But in later times, even popish rulers have thrown off this yoke, and regained the possession of their rights. This is a fruit for which they are indebted to the Reformation. Luther's de- claration, that he had enlightened and adorned worldly authorities, that is, that he had restored to them their former rights, is undeniably true. But if at that time the clergy domineered over governments, they exercised still more authority over the poor people. What th-ey said and commanded of necessity took place. The least suspicion of opposition and disobe- dience to their mandates, rendered the people unhappy. They exercised authority over the minds of the people ; inasmuch as every person was obliged, in confessing his sins, to name specially every vice of which he was guilty, if he wished for pardon. By this means they became acquainted with every thing that happened, and were enabled to regulate their measures accordingly. Many a one who had uttered a single word against them, was secretly assassinated. Whoever proposed a doc- trine, which, though contained in the Bible, did not accord with theiv principles and their interests, was punished as the greatest malefactor ; whereas the greatest criminal escaped with impunity if he only flattered them, suffered himself to be used by them as an instrument, or gave them money enough. Everyone was obliged to appear to believe what was told to him. And if only a single doubt was expressed by any one- concerning what was taught him, he was thrust out of the church and led to the stake. There was no such thing as examination, no investi- gation, no inquiry to be so much as even thought of, whether that was true which was enjoined to be believed. Under this galling yoke, in this state of slavery, several centuries before the appearance of Luther had sighed, and without him would perhaps for a long time to come, yet have continued to sigh. Luther made his appearance, and bade defiance to these practices. And the Almighty hand of God used him as an instrument to root out these scandalous abominations, and to over- turn this horrible tyranny. We cannot here deny the hand of provi- dence, and the powerful aid of God, when we reflect with how many raging enemies he had to contend, and with how many difficulties he had to struggle. Luther showed what men ought long ago to have known : that every person ought in religious matters to be allowed to think and believe freely, if religion and virtue were to be preserved; that the consciences of men ought not to be burdened with the belief of things, which they are not permitted to investigate. He insisted on it, that every person had a right to inquire into the truth of that which was preached and taught to him in religion, and to regulate his belief ac- cording to this inquiry. That as it was a duty in every other case to look for arguments and proofs, so it was likewise necessary in religion. That nothing ought to be believed, which had not its foundation in the Holy Scriptures, and that if teachers and divines wished any thing to be believed, every one had a right to ask them whether what they taught was consonant to the Bible or not. It is this, that he means by that Christian liberty, concerning which he has so frequently and so impres- sively spoken. This freedom of conscience, this privilege to examine and to reflect, he obtained for us. And if Luther had done nothing 70 LIFE OF MARTIN LUTHER. [CHAP. xvi. more, than procured for us this most precious and supreme good of man, this hereditary right of every rational being, even then his services for us would be extraordinary great and beneficent. If this is evident, that which follows is not less so. He opened to literature and trice science a more free course. As a great and dompre- hensive genius, and endowed with a very strong memory, and quickness of decision, he not only availed himself of the fragments of the ancient Grecian and Roman literature, which at that time began to revive, for the true interpretation of the Bible, but likewise at a period when man- kind was but little inclined to scrutinize and to write, gave to the best geniuses an impulse, which, without him, they never would have re- ceived. If, after him men arose, who successively continued to extend their happy ideas; if, after him, jurists, physicians, natural philosophers, historians, and other learned men constantly searched deeper into the fundamental principles of their sciences, and made no secret at all of the truths they had discovered — yet it was Luther on whose foundation they built, on whose shoulders they mounted. He was the first who shook ofi" the yoke of dread for human power, and in this attempt he was so fortunate as to succeed. Before he entered the lists, every teacher of the truth saw no other reward for his victory over error than the flaming pile. After him it was more easy to tread the way which had already been paved by another. From the time of the Reformation, those even who inhabited Catholic countries, thanked him for the great alleviation he had procured for them from papal oppression ; and the pope, being now warned by such striking examples, received a much milder defer- ence, and was obliged from time to time to concede more of her rights to the human understanding. To this may be added, that although Luther was not professedly a writer for the common people, yet at that period no one excelled him in the art of adapting composition to their capacity. That the people at least learned to read ; that schools were established where they received some, even if only a little information ; that at least the morning dawn dispelled the gloom of night which then obscured the human intellect: this was the work of our Luther. And finally, is it not our duty to state that the Reformation promoted industry, and the welfare of the common people? For could any thing be more prejudicial to the happiness of the people; could any greater restraint be laid on their industry, or greater obstacle opposed to it, than the hitherto idle monastic life, by which not only so many thousands were withdrawn from the state which so much needed the hand of labour, but also consumed what the industry of the rest produced? Wherever this ecclesiastical change had been adopted, there (he superfluous holy-days, the pilgrimages which consumed so much time and money, and other customs which encouraged the spirit of idleness, were abolished; there the industry of the people was increased and redoubled; there no more money was sent into foreign countries for the purchase of indulgences ; there new life animated industry, and renewed prosperity attended every occupation. Catholic countries even saw the necessity of imitating the activity and enterprising spirit of the Protestants, that they might not be too far outstripped by them. There is still another point of view in which Luther rendered a great CHAP. XVII.] LIFE OF MARTIN LUTHER. 71 service to mankind. However, the points which have already been mentioned, and in regard of which he became our benefactor, are the most important. But besides those advantages which we have derived from him, how great was his merit in regard to the German language, which he raised from barbarity, and by means of his translation of the Bible, first moulded and refined. I must confess that I have dwelt rather long on the merits of Luther. But it was necessary to know for what our gratitude is really due to the man who effected so important a change. CHAPTER XVn. THE CHARACTER AND DOMESTIC CIRCUMSTANCES OF LUTHER. From vrhat has been related, we may already draw an inference concerning the character and heart of Luther. A pious mind, bold resolution, a lively confidence in God, an energetic zeal for what is good and true, an elevation of mind which rose superior to all the hatred and persecution of man; all these qualities shone out through each of his actions. He had scarcely cast his eyes on the many abuses and errors which prevailed, and had hardly taken a cursory view of the whole extent of the work which he had to perform, when he already ventured to commence it. He bade defiance to every danger, disregarded all human power, triumphed over all obstacles, remained steadfast in the accomplishment of his purpose, and finished whatever he had begun. A person cannot sufficiently admire the fire of his mind, and his towering understanding, which soared beyond most of the errors which were then predominant. It was not a small thing all at once to acquire an insight into the prevailing errors of those times, and to survey them in their whole compass." But it was still more to make so prudent a choice of means by which to encounter them all. And the greatest and most hazardous thing was steadily to abide by those means until his object was accomplished. It is true that the vehemence of his mind often became tempestuous and uncontrollable, and in his writings we freqfiently meet with strong expressions. However, not to mention that in those times the tone of speaking and writing was indeed not the most refined, those also perhaps do not judge incorrectly, who assert that Luther's warmth was indispensable to the work of Reformation. And he confesses that it had been very diflicult for him to moderate his fiery temperament. In the course of this work I have already introduced a letter, from which it is evident how clearly he saw that by the hard and severe language which he used against his enemies, he sometimes went too far, and thereby perhaps gave occasion to greater animosity against himself. But no one who might wish to engage in a similar contest could justify himself by an appeal to the example of Luther. Luther contended in behalf of God and the cause of religion, and was therefore obliged in hard terms to expose the then reigning vices, that the people might see that they had been led astray. "I must," said he, "root out stumps and dig out stones, cut away the thorns and bushes. 72 LIFE OF MA.RTIN LUTHER. [cHAP. XVII and first beat and prepare the way." And even if his violence against the enemies of true religion was a fault, yet the consequence has taught us that it was in a certain degree necessary and beneficial. And was not this fault overbalanced by a tiiousand virtues and excellent qualities? But liowever warm a temper Luther possessed, yet no one could be more easily reconciled than he. He was a stranger to revenge. Of this a single proof will be sufilcient. A certain person by the name of Carl- stadt, an extremely turbulent and boisterous man, of whom we have already made mention, had not only in various ways disturbed the pub- lic peace, but had also in a particular manner ofl'ended against Luther, until he was at length, by order of the elector, banished from the country. Being thereby reduced to many straits, he again wrote to Luther, and requested him to intercede in his behalf with the elector, and procure permission for him to return. No one was more ready than Luther to befriend him, notwithstanding the former injuries he had received from Carlstadt. To Luther's intercession only, he was indebted for his par- don, as unworthy of it as he afterwards rendered himself. Concerning the patience and firmness of Luther, I have already spoken. These are virtues not to be found in every head and heart : he possessed them in an eminent degree. God, and the truth which he preached concerning him, he prized above all other things. To this he sacrificed every other object. Money, riches, and ease, were in his estimation of small value. Hence his enemies, who by means of these things wanted to alienate him from his constancy, often enough com- plained of his indifference to worldly possessions and riches. This was really a great eulogy out of the mouths of his enemies, who felt no dis- position to say any thing to his advantage. And they spoke the truth in this respect. Every attempt to cause him to recant proved unsuccess- ful. He never aspired after money or wealth. His small salary was never sufficient fully to gratify his benevolent disposition. " I pray you," he wrote to one of the electoral counsellors, " not only to perform a work of compassion towards the poor nuns who have fled from the clois- ers; but that you likewise beg some money for me from the rich people at court, that I may be able to provide for them a week or a fortnight, until I can deliver them to their relations. For my monks become so fat by the riches of the word of God, that I could lately not borrow on my own credit, ten guilders for a poor citizen. My own yearly salary is only five hundred and forty guilders.* Besides this sum, I do not from the city receive a single halfpenny, nor do my brethren. Nor do I ask for any thing from the city, that I may emvdate the fame of St. Paul, by not robbing other churches, and serving my Corinthians with- out reward." At another time, he recommended to the same man a poor exiled nobleman, who had suffered severe persecution : — " He de- serves," he writes, " that we should support and aid him in his distress. You are sufficiently acquainted with my circumstances, to know that it is out of my power to provide for him, as I depend on the bounty of others myself for a living. It is difficult for me alone to maintain him, iud still more hard to desert him. HoAvever, if you should not succeed • About two hundred and thirty-six dollars in federal money. CHAP. XVII.] LIFE OF MARTIN LUTHER. 73 in obtaining any succour for him, then Christ will help his own from some other source." In all his labours he looked for no compensa- tion. The booksellers offered him for the books which he should an- nually write, the sum of four hundred dollars, out of the avails proceed- ing from the sale of his books. However, he refused to accept of it in these words : "I will not sell my talents. I am not in need of money, thank God ! I would otherwise demand money for my lectures. But inasmuch as God anticipated and provided for riiy wants, and the elector has furnished a small additional supply, I never sold a single copy of my books, nor have I lectured for money. And this character, if God is willing, I am resolved to take with me into my grave." Concerning his translation of the Bible, he says : " This I can declare with a good conscience, that I have therein employed the utmost faithfulness and di- ligence, and that in the prosecution of that v/ork, I have never harbour- ed a single improper or selfish thought. For I have not taken nor sought the least compensation for tlie work, nor have I in any wise derived any gain from it. Nor was fame my object therein, this the Lord my God knows ! But I have done it out of love to the dear Christians, and to the honour of him who is seated on high, who every hour does me so much good, that if I had translated a thousand times as mucli as I have, I would even then not have deserved to live an hour, nor to have a sound eye. All that I am, and all I have, is the fruit of 'his goodness and compassion. Therefore will I, with a joyful heart, do all I can, to cause this translation to redound to his honour. If I did not in this dif- ficult task endure the utmost pains and labour, for the sake of the man who died for me, the world would not be able to give me a sufficient pecuniary reward for writing a book, or for translating any thing from the Bible. I do not wish the world to reward my labour. She is too abject and poor to do it. While I have been here in Saxony, I have never asked my prince for a single penny." What is said above, supersedes the necessity of my saying any thing respecting Luther's industry. His application was uncommonly great. He did not sufljer any time to pass away which he did not devote to something good. From early in the morning till evening he was bu- sily employed. Hence he reluctantly accepted of the man)^ invitations of his well-wishers and friends, because they deprived him of so much time, which he could have applied to some greater object, and in a more useful manner. " I waste a great deal of time," he writes, " by going to entertainments. I do notknow what devil has given rise to this custom. I cannot well refuse to go to them, but at the same time it is a great disadvantage to me." It is a matter of astonishment, how under his feeble health, he could do so much, and still constantly keep up that re- solution, which with others, is usually lost in sicknesses. He always had to contend with many bodily complaints, some of which may have ori- ginated from his sedentary life, although he sometimes took exercise. When he had leisure, his recreations after labour consisted in the culture of his garden, and in amusing himself with turning. That this was the case, may be seen from the following letter to a friend. " I am glad that you promised me garden seeds for the ensuing spring. Send me as many as you can spare, because thev arc of considerable importance 10 ' G . 74 LIFE OF MARTIN LUTHER. [cHAp, XVII. to me. If I shall be able to return you a kindness, I will cheerfully do it. For while Satan rages, I will in the mean time laugh at him, and view the gardens, that I may enjoy the blessings of the Creator, and that which serves for his glory. I and my Famulus,* Wolfgang, have engaged in the art of turning. But as we cannot here among us obtain the necessary instruments, I herewith send you a golden guilder, and subjoin a request, that you would purchase for it some augurs and turn- er's tools, which a turner may easily point out to you. We have in- deed, already some tools, yet I would prefer some of the best ones made at Nuerenberg. My reason for learning this trade is, tliat if it should so happen that tlie world would not support us for the sake of the word of God, we might be able to earn our bread by the labour of our hands." One of his principal delights was music. It was his opinion that music, above all other things, had the power of producing pious reflections in the heart, and of elevating it to God. " I commend and esteem the Dukes of Bavaria," he writes, " although they harbour but little good will towards me, and especially because they highly value and love music. For there is no doubt that the seed of eminent virtues is often to be found in minds which are touched by music. But those who are insusceptible to the charms of music, I think resemble logs and stones. And I have no hesitation in saying, nor am I ashamed to assert, that next to theology, no art or science is comparable to music, because next to theology, she only is capable of effecting what otherwise theology alone produces, namely, tranquillity and cheerfulness of mind. He had but little taste for other amusements. The chase and other noisy re- creations were disagreeable to him. When he was at the castle of Wartburg, he wrote as follows : " I lately was along on the chase for two days, and was a spectator of this irksome pleasure of the great folks who were present. Two hares and some partridges were caught. Certainly a most important business for idle people. However, amidst the nets and hounds my mind was still occupied by good thoughts. But I must confess, that as much satisfaction and pleasure as this apparent diversion may yield to others, it awakened in my mind much dissatis- faction and pity ; and many reflections concerning those things which such an occasion presents. I had with great pains preserved the life of a young hare, and very carefully wrapped it into my riding cloak. But when I had gone only a short distance from it, the hounds tracked it, bit though the cloak into its right leg, and at length killed it. I am weary of this chase." Such expressions, more than any thing else, serve as a proof of his good and noble heart, which would enjoy no pleasure procured at the expense of another, even if it was a brute animal. There are persons, who in their public behaviour appear reasonable and amiable men, but pay very little attention to the private duties they owe at home, to their own families. To this class Liither did not belong. He was a kind husband, and an affectionate and reasonable father. When he saw his wife or children suflfer, tears of pity often * Famulus is a Latin word, and signifies a student who lives with the professor, and in his lecture rooms at the university, keeps the subscription lists of students, and re gulates other inferior matters. CHAP. XVII.] LIFE OF MARTIN LUTHER. 75 flowed down his cheeks. The frugality, faithfulness and tender assi- duities of his wife, were of infinitely great value to a man pressed by so many cares and labours. By her sympathizing tenderness towards him, under his bodily infirmities, by her assiduous and punctual dis- charge of all her domestic duties, by her patient endurance of whatever symptoms of ill humour his sorrowful hours betrayed, she proved her- self to be a wife, such as she ought to be. Hence he was never so fond of tarrying, as when he was in the circle of his wife and children. It was only when he was very desirous of finishing a work, that he denied himself the gratification of this most pleasing desire of his heart. It often happened that for several days and nights he locked himself up in his study, and took no other nourishment than bread and water, that he might the more uninterruptedly pursue his labours. This often hap- pened, and his good wife, as willingly as she would have objected to such intense application, did not dare to oppose the zeal excited by such" a sense of duty. But on a certain occasion he locked himself up three days and three nights, and did not suffer himself to be disturbed by the repeated calls of his wife at the door. She was quite beside herself through fear, and by the assistance of several persons, at length broke open the locked door, and found her husband sitting at his writing desk, and deeply wrapped up in reflection concerning the learned exposition of some scriptural passages. She blamed him for having occasioned her so much anxiety and fear, when he being roused from his medita- tions, and being displeased by reason of the interruption the train of his thoughts had suffered, cried out to her : " Do you not know that I must work while it is day, for the night cometh wherein no one can work." Amidst all his labours he however devoted a part of his time to the instruction of his children ; and endeavoured from their youth up, to impress their minds with good thoughts. For he used to say, "the father must speak out of his children." But though he exceedingly loved his children, yet he was not guilty of any criminal indulgence towards them. When at a certain time his son John had committed a fault, he did not permit him for three days to come into his presence, and would no more hear of him ; however much his mother and others interceded for him. Luther said, " I would rather than have a perverse son, have none at all." It was only when the son actually forsook his fault and humbly solicited forgiveness that he pardoned him. And yet this was his favourite son, whom he used to call " his Johnny." When he was advised to lay up a little property for his children, he replied : " That I will not do, else they will not rely on God, and their own hands, but on their gold." The elector in order to make a provision for his wife and children, offered him a share of the mine which is situate on Schneeberg. The possessor of such a mine, receives a part of the profits of the mine. But he refused to accept of this offer in these words : " It would much rather be my duty to say the Lord's prayer, and add thereto a petition, that the ore might not fail, and the profits of the mines be well applied, than that I should accept of any share." He went so far in his contempt and indifference of earthly goods that, when at a certain time a poor man complained to him of his poverty ; and Luther himself had no money, he took from his wife the present given 76 LIFE OF MARTIN LUTHER [cHAP. xvir. her by her baptismal sponsors, according to a custom then prevailing, and brought it to the poor man. When he was called to an account for this act, he replied : " God is rich, he will provide sometliing else in the room of it." And from the same disposition he refused many presents which were brought for himself and his wife, and directed them to be given to persons who stood in greater need of them than himself. He likewise on a certain occasion wrote as follows to the elector, who had sent him many presents, "I humbly entreat your highness, not to believe those who represent me to be in needy circumstances. Alas ! I have more and especially have received more from your highness than my conscience will justify. Nor is it becoming in me, that I, who am a preacher of the gospel, should be in affluent circumstances, nor do I desire it. Hence, I in such a manner felt the kind and gracious bene- , volence, manifested towards me by your highness, that it immediately gave me a fearful concern of mind. For I would not in this life wish to be found in the number of those, to whom Christ says : ' Wo unto you rich, for ye have your reward.' " And besides, to speak after a tem- poral manner, I would not wish to be burdensome to your highness ; because I know your highness so often makes donations, that there can be nothing left to spare for that purpose. Too much empties the purse. I therefore wish that your highness would wait till I complain myself, that I may not through the generous proffers of your highness made to me, become afraid to beg for others, who are much more deserving objects of such beneficence. For even without this your highness does too much for me. Christ will graciously repay it." ^AVhoever is pleased with modesty and humility in great men, must be pleased with them in Luther. However great his merit really was, yet he ascribed the accomplishment of his great work to him only, whose mighty arm guides and directs the whole, and referred every one who praised him, to the praise of God. In several instances he acknow- ledged that there were men much more learned than himself, and that he often needed advice and instruction. External honour was of very little value in his estimation. Some teachers at Wittenberg had, for instance, given orders that all the students should rise as soon as the professor should enter the lecture-room. Luther disapproved of this regulation, and said : " I cannot bear such affected ceremonies." To- wards common people he was no less condescending and meek. A coachman had at a certain time carried some persons to Wittenberg, and had a strong desire to see the true and right pope, as he expressed himself, and as the common people called Luther. He therefore went to the house of Luther, knocked at the door, and begged leave to enter. Luther permitted him to come in, and when the coachman took his post at the door, in a shy and respectful way, Luther took him by the hand, which he shook in a friendly manner, pressed him to be seated, invited him to the table, drank his health, and handed to the stranger his own glass, which was in those times considered as the greatest mark of friendship. The poor man was quite transported by the honour which had been done to him ; and every where boasted that he had sat at the table with Dr. Martin Luther. The most inconsiderable persons had free access to him, when they stood in need of advice, consolation, in- CHAP. XVII.J LIFE OF MARTIN LUTHER. 77 struction and assistance. But it is a position, the truth of whicli is confirmed by experience ; that the greater and more worthy a man is, the less does he despise the poor and humble. Good people are capable of becoming good and excellent friends. Luther's heart was disposed to friendship and affection, wherever he believed he had observed love towards God and uprightness of conduct. He and Melancthon are a pattern of friendship and love. They prayed for each other, lived and laboured for each other. It is moving to read how much anxiety they felt, and under what great concern of^iiind they were for each other, when any thing happened to either of them. If one of them was sick, the other relinquished all other business to assist him, and called together all the rest of his friends, in order to pray for his recovery with their united hearts. And we have the more reason to wonder at this, when we consider how easily the one might have become jealous and envious of the other's fame, as they both laboured in one and the same cause. But this did not prevent their hearts from cherishing a mutual love for each other. They were, and remained friends. The Papists accused Luther of intemperance in eating and drinking. Even if the circumstance that his enemies had asserted this, did not render the accusation doubtful, yet we need only to consider how little he valued money and other property ; how often he refused to accept of them, to convince ourselves that this accusation was a malicious slander. For these are things which are of service in pampering the stomach. As we have already observed, it was likewise with reluctance that he went to entertainments. And men of veracity among his con- temporaries repeatedly testified that he was very moderate in eating and drinking ; insomuch that they often expressed their astonishment at it, as he was neither small in stature, nor weak in his person. Sometimes when he was deeply engaged in business, he would take no food for several days. But such is the way of the world. Such persons are out of the reach of a direct injury, mankind will often endeavour to hurt by false invective. I believe that my readers are now sufficiently acquainted with Luther's good and great heart; and that it will therefore be unnecessary for me to say any thing more. I entertain a confident hope, that by those qualities, he has rendered himself still more worthy of^ our esteem. For if he had stained his great work with impure actions; and if his great genius had not been united to a good heart, he would indeed always have claimed our admiration, but would have been unworthy of our love. He would always continue to be considered to have been an enterprising genius, but not a good and a great man. g2 SKETCH OF THE LIFE OF ZUINGLE Ulric Zuingle, or Zuinglius, was born January 1, 1484, at "VVild- hausen, in the county of Tockenburgh, in Switzerland. His education, which was liberal, was completed at the University of Vienna. In his eighteenth year, he became classical teacher at Basil. Four years after- wards he took the degree of M. A., and being chosen pastor of Glarus, was ordained by the Bishop of Constance. Having been trained by a teacher who accustomed him to think for himself, without being tram- melled by the system of the schools, he pursued his inquiries to a dis- covery of the corruptions of Rome. The New Testament was his principal counsellor. He made that the directory of his faith, and he also attended to many of those authors who had been censured by the papacy. But, though he had thus become dissatisfied with existing errors, he did not immediately separate from the pope, but, for ten years, pursued a course of practical instruction at Glarus, contenting himself with exposing, from time to time, some of the superstitions of the church. From Glarus he removed to the abbey of Einsidlin. While there, he preached against vows, pilgrimages, and offerings ; he caused the relics to be buried; the inscription over the abbey gate — "Here plenary re- mission of sins is obtained," to be effaced ; and he introduced among the nuns, the habit of reading the New Testament. He also taught the necessity of purity of heart and life. He became more and more emi- nent, and excited more and more jealousy in such as were opposed to reformation, but his ecclesiastical superiors allowed him, as yet, to remain unmolested. In 1519, he was invited to the cathedral at Zurich. On being installed there, he announced his intention of preaching from the gospel of Matthew, with no other comment than the Scriptures would afford him. This novel plan of expounding fully the word of God, drew together large auditories, and excited great admiration. The iniquitous traffic of indulgencies, which roused the spirit of Luther in Saxony, was carried into Switzerland. The agent whose business it was to dispose of these lures to perdition, met with great success, until he came to Zurich ; there, he was so effectually opposed by Zuingle, that he was obliged to quit the city, and retire into Italy. Zuingle was a man of adventurous genius, and of great intrepidity. He was remarkable for his penetration, and, above all, was learned in 79 so LIFE OF ZUINGLE. the word of God ; so that he was well qualified to be a leader in the cause of truth. So sensible were the Papists of liis weight of character, that he was much courted by the cardinals, and Pope Adrian sent him, by his nuncio, a brieve written with his own hand. Moreover, the force of Italian gold was tried upon him, but he was not open to a bribe. Being an enemy to offensive war, Zuingle, in 1522, obtained the pas- sage of a law, in the assembly of the Canton of Zurich, abolishing all alliances and subsidies for the terra of twenty-five years. He declared the superiority of the rules of the gospel over those of ecclesiastical discipline, and when some persons were denounced to the magistrate, for infringing the fast of Lent, without a dispensation, he de- fended them. The word of God he considered the authority from which there was no appeal, and the decisions of the church as binding only so far as they were founded in that word. At length, he openly avowed the principles of the Reformation, and when, in consequence, he was called to give an account of his doctrine, the great council of Zurich decided, " That Zuingle, having been neither convicted of heresy, nor refuted, should continue to preach the gospel as he had already done ; that the pastors of Zurich, and its territory, should rest their discourses on the words of Scripture alone." But, though he was thus supported by the magistracy, he appeared more anxious to lay a solid foundation for a salutary change, by instructing the people, than to hazard too much by hastily abolishing ceremonies and modes of worship. In 1524, the pictures and statues were removed, and, step by step, the simplicity of the gospel was introduced, until, in 1525, the mass was abolished. In 1525, the Anabaptists attacked Zuingle. They began by insinuat- ing into the minds of the people that the Reformation was not sufficiently spiritual. They then addressed Zuingle himself, charging him with conducting the business of religion in a slow and frigid manner. They insisted on the necessity of adult baptism in all cases, and declared re- baptization the criterion of a union with Christ. The senate caused conferences to be held on tlie subject, but they were in vain. The Ana- baptists at length became furious. They boasted of having all things in common, and threatened destruction to all who would not follow their example. They also pretended to prophecy — crying, " Wo to Zurich ! Wo to Zurich ! Repent or perish !" — allowing the same space for repentance that was allowed to Nineveh. Other conferences were appointed, but these fanatics were not open to argument. Finally, the senate made their offence capital, and, a year or two after, one of them suffered. Zuingle differed from Luther on some points, which created a very unhappy controversy between them and their respective parties, that continued for several years to the great injury of the Reformation. At length, in 1529, Philip, Landgrave of Hesse, anxious to close the dispute, invited Luther and Zuingle to a conference at Marpurg. Thither they repaired, Luther accompanied by Melancthon, and Zuingle by Oeco- lampadius. The argument continued four days, after which they all signed fourteen articles containing the essential doctrines of Christianity, and expressed a hope that their difference, with respect to minor points, would not interrupt their harmony. LIFE OF ZUINGLE. 8] The canton of Berne followed that of Zurich in adopting the Reform- ation. In an assembly, at which Zuingle was present, the subject was discussed, and, so triumphant were the reformers, that, in conclusion, the grand council of the canton resolved to adopt their principles. Upon this, five of the cantons, who were attached to popery, entered into a solemn engagement to prevent the doctrines of Luther and Zuingle from being preached among them. But the hostilities between the Roman and reformed cantons were terminated by the treaty of Coppel, in 1529. This treaty, however, was broken, and a battle took place at which Zuingle was present. The Zurichers, who had gone to the relief of their countrymen at Coppel, were defeated, and Zuingle was mortally wounded. His wound deprived him of his senses, but, recovering him- self, " he crossed his arms on his breast and lifted his languid eyes to Heaven." In this condition he was found by some Catholic soldiers, who, without knowing him, offered to bring him a confessor; but, as he made a sign of refusal, the soldiers exhorted him to recommend his soul to the Holy Virgin. On a second refusal, one of them furiously exclaimed, " Die then, obstinate heretic !" and pierced him through with a sword. His body was found on the next day, and the celebrity of his name drew together a great crowd of spectators. One of these, who had been his colleague at Zurich, after intently gazing on his face, thus expressed his feelings : " Whatever may have been thy faith, I am sure thou wert always sincere, and that thou lovedst thy country. May God take thy soul in mercy !" Among the savage herd some voices ex- claimed, "Let ns burn his accursed remains!" The proposal was applauded ; a military tribunal ordered the execution, and the ashes of Zuingle were scattered to the wind. Thus, at the age of forty-seven, he terminated a glorious career by an event deeply lamented by all the friends of the Reformation, and occasioning triumph to the partisans of the Romish church. 11 DISCOURSE IN COMMEMORATION OF THE GLORIOUS REFORMATION OF THE SIXTEENTH CENTURY, A REFERENCE TO THE RELATION BETWEEN THE PRINCIPLES OF POPERY AND OUR REPUBLICAN INSTITUTIONS, Delivered before the Evangelical Lutheran Synod of West Philadelphia, BY S, S. SCHMUCKER, D. D. PROFESSOR OF THEOLOGY IN THE THEOLOGICAL SEMINARY AT GETTYSBURG. PREFACE. The following discourse was prepared by appointment of the Ev. Lutheran Synod of West Pennsylvania, in accordance with a resolution of that body, loudly called for by the signs of the times, recommending that a discourse on the Reformation be annually delivered by each member of Synod before the people of his charge, and resolving that one should annually be delivered before the Synod, on the same topic. In relinquishing his manuscript to the Synod for publication, the writer acted under the conviction, that the real character of popery, according to the theory of its unalterable canons, which are carried into execution wherever papists have entire power, is but imperfectly known by our American citizens. He regrets, that in presenting the features of this interesting subject, he was unavoidably led to refer to the cor- ruptions of a church, some of whose members are found in our own community, with whom he and his brethren are in daily habits of friendly intercourse. This feeling is the more sensibly experienced, as he believes the great body of our native Catholics to be as true friends to our country as the mass of our citizens generally ; and believes them not only innocent of any design against our liberties, but even unac- quainted with the long catalogue of incidents in the history of their church, by which the popes and priests have for twelve centuries past proved themselves the enemies of human liberty, civil and religious ; unacquainted, generally, with those dangerous principles in the canons and decrees of their church, by which their priesthood were actuated in their former persecutions, and in conformity with which they may rea- sonably be expected to destroy the present liberties of both Protestants and Catholics, unless the eyes of the community are opened in time. ■83 84 DISCOURSE ON THE REFORMATION. Yet, as he will make no statements unsustained by good authority, he cannot be responsible, if it shall appear that popery is a corruption of true apostolical Christianity: that the Romish priests have generally been enemies to the liberty of their own members, as well as of Protes- tants ; and that the Roman Catholic church at this day, and in our own country, avows principles hostile to the rights of man and the liberties of the land, to which our Catholic fellow citizens have unconsciously assented whenever they professed indefinitely, to believe as Holy mother church believes. Our Catholic friends ought rather to unite with us in the denunciation of principles, which are alike repugnant to their feelings of natural right, inconsistent with the future security of their own liber- ties, as well as ours, and adverse to the declaration of God's holy word. S. S. SCHMUCKER. Theol Seminary, Gettysburg, Oct. 13, 1837. . DISCOURSE. When, in the course of human events, we behold a people emerge from slavery, and "assume, among the powers of earth, the separate and equal station, to which the laws of nature and of nature's God entitle them," the sight is one of no ordinary interest; for slavery is odious, the civil rights and privileges of a nation are valuable, and new scope is given for the development of mind in the prosecution of moral, social, and political principles. But, my brethren, should we behold a revolu- tion, in which the yoke of bondage is thrown off, not by one people, but in rapid succession, by a whole family of nations, and that yoke not only one of civil, but also of religious bondage, the spectacle would rise to incalculably greater interest; because the effects are far more exten- sive, the principles involved far more elevated, and the privileges con- ferred such as appertain, not only to the temporal, but also to the eternal interests of men. Such was the glorious Reformation of the sixteenth century, effected by God himself, not miraculously, but in accordance with the analogies of his Providence, through a band of intrepid, noble- minded, yet imperfect men. The fruits, both civil and religious, of this Revolution, we, in these United States, most richly enjoy ; but its origin and incidents, we are prone too often to forget, and too seldom to incul- cate on the popular mind. 'Tis little more than three hundred years, since Luther,* confessedly the most prominent of these moral heroes, the chieftain of this Spartan band, was born ; and about six weeks afterwards his illustrious coadju- tor, Zuingle,t first saw the light. At that time all the civilized nations of Europe — Germany, France, England, Denmark, Sweden, Spain, Portugal, Italy, jects of a prince manifestly heretical (Protestant) are RELEASED FROM ALL OBLIGATION tO him, UrC dispCUSCd frOm ALL ALLE- GIANCE and all homage '.! T'' Tiiis is the theory of the Romish church, set forth' in terms too explicit to be misunderstood. The popes there- fore, down to the present incumbent, do evidently claim the right and avow it as their obligation to denounce Protestant rulers, and to absolve their subjects from all civil allegiance to them. That the popes have not been remiss in the discharge of the duty en- joined on them by the canons, whenever they possessed the requisite power, is testified only too abundantly by the history of papal countries. Saint Gregory VII. twice anathematized and deposed the Emperor Henry IV. In 1116 the Emperor'Henry V. was deposed by Paschal II.; John, King of England, by Innocent III. in 1210, and Raymond, Count of Thoulouse, by the same pontiflf, in 1215 ; the Emperor Frederick II. by Innocent IV. in 1245 ; Peter, King of Arragon, by Martin IV. in 1283; Matthew, Duke of Milan, in 1322, and Lewis of Bavaria, in 1324, by John XXII. : Barnabas, Duke of Milan, by Urban V. in 1363; Alphonso, King of Arragon, in 1425, by Martin V. ; the King of Na- varre, by Julius II. in 1512 ; Henry VIII. King of England, by Paul III. in 1538 ; Henry III. of France, in 1583, by Sixlus V.; who on hear- • Labbei Concilia, torn. x. p. 1522. •j- Labbei Concilia, torn. xi. part. i. p. 148, can. 3, and Home on Romanism, p. 30. t Pope Pius' Vllth Creed. DISCOURSE ON THE REFORMATION. 113 ing of this monarch's assassination by friar Jacques Clement, declared that the murderer's fervent zeal toward God surpassed that of Judith and Eleazar, and that the assassination was effected by Providence ! In 1591, Gregory XIV,, and in the following year the uncanonically elected Pope Clement VII., issued bulls of deposition against Henry IV., King of France, whose life w^as first attempted by John Chastel, a Jesuit, then by a monk, and finally, he was stabbed by Ravaillac. In 1569 Saint Pius V. deposed Queen Elizabeth, whose Romanist subjects he stimu- lated to rebel against her, and furnished some of them with money to aid their nefarious attempts: and bulls of deposition were fulminated against that illustrious queen, by Gregory XIII. in 1580, Sixtus V. in 1587, and Clement VIII. in 1600. Sixtus V. in his bull, styled her an usurper, a heretic, and an excommunicate ; gave her throne to Philip II. of Spain, and commanded the English to join the Spaniards in dethron- ing lier. Clement VIII. in 1600, issued a bull to prevent James I. ascending the throne of England, declaring that " when it should happen that that miserable woman [Queen Elizabeth] should die, they [her subjects] should admit none to the crown, though ever so nearly allied to it by blood, except they would not only tolerate the [Roman] Ca- tholic religion, but promote it to the utmost of their power, and would, according to ancient custom, undertake upon oath to perform the same." In 1643, Urban VIII. issued a bull of deposition against Charles I. in Ireland ; where two years before not fewer than 100,000 Protestants were massacred, and to those who had joined the rebellion of 1641, the same holy pontiff granted a plenary indulgence. In 1729 Benedict XIII. at the instance of the Romanist Irish prelates, issued a bull to dethrone George II. King of England, with an indulgence for raising money to support the Pretender. In 1768, Clement XIII. published a brief, on occasion of certain edicts issued by the Duke of Parma and Placentia, in his dominions ; wherein the pontiff", in the plenitude of his usurped authority, abrogated, repealed, and annulled, as being prejudicial to the liberty, immunity, and jurisdiction of the church, whatever the duke had ordered in his edicts, and forbade his subjects to obey their sove- reign ; further depriving all, who had either published or obeyed the edicts, of all their privileges, and incapacitating them from receiving ab- solution, until they sliould fully and entirely have restored matters to their former condition, or should have made suitable satisfaction to the church, and to the holy see. In 1800, the late Pope Pius VII. an- nounced his election to the pontificate to Louis XVIII. as the lawful King of France : and in die following year he exhibited a most edifying instance oi papal duplicity, when it suited his interest, by entering into a concordat with Bonaparte, in which, besides suppressing 146 episco- pal and metropolitan sees, and dismissing their bishops and metropoli- tans without any form of judicature, he absolved all Frenchm,en from their oaths of allegiance to their legitimate sovereign, arid authorized an oath of allegiance to the First Consul: and when Louis XVIII. sent his ambassador to Rome to present his credentials, the pontiff" re- fused to receive him. With marvellous infallibility, however, not quite eight years after, the same pontiff" issued a bull (in June, 1809) excom- municating Bonaparte and all who adhered to him in his invasion of the 15 k2 114 DISCOURSE ON THE REFORMATION. papal states ; in which bull he makes the same extravagant pretensions to supreme power which had been put forth by Saint Gregory VII., lunoccnt III., and other pontiffs.* But it may be asked, why have not the popes exercised this right against our own government, if they are in sober earnest in claiming its possession? To this interrogation we will permit Pope Pius himself to furnish a satisfactory reply. " To be sure," he says, " we have fallen into such calamitous times, that it is not possible for the spouse of Jesus Christ to practise, nor expedient for her to recall her holy maxims of just rigour against the enemies of the faith. But although she cannot exercise her right of deposing heretics (Protestants) from their principalities, and declaring them deprived of their property, ^^ &c. The reason, it seems, why the popes do not now dethrone Pro- testant rulers, as they formerly did, is not a change in their principles, but a want of power to execute their wishes, an unwillingness on the part of the Protestant subjects to obey the lordly dictates of the pontiffs ! Hence, the only course left for the holy father, is first to convert enough of these heretical subjects to the Romish church, and train them to im- plicit obedience to the priests, so that in due time they will be prepared to execute the pontifical mandate to " dethrone their heretical rulers," and extirpate their heretical fellow-citizens. 3. The third principle of popery which has led to infringement of civil liberties of Protestants is, that Jiomish ecclesiastics, priests, monks, and nuns claim exemption from the civil government under which they live. The bull of Pope Paul V., termed " In coena Domini," or " At the supper of the Lord," in its fourteenth section, " excommunicates all persons, both ecclesiastical and secular, who appeal fjom the execution of the pontifical briefs, indulgences, or any other of their decrees — and all those who have recourse to secular courts for redress from Roman ju- risdiction— and all those who hinder or forbid the publication and exe- cution of those letters and decrees ; and all those who molest, imprison, terrify, or threaten those who execute the commands of the Roman court."t Section sixteenth, of the same bull, " curses all those who draw ec- clesiastical persons, convents, &;c., before their tribunal, against the rules of the canon law,":j: And section twenty, of the same instrument, completes the work. It anathematizes and excommunicates all and every the magistrates, judges, notaries, &c., who intrude themselves in capital or criminal causes against ecclesiastical persons, by processing, apprehending, or banish- ing them, or pronouncing or executing any sentences against them, without the special, particular, and express license of this holy apostolic see : and also all those who extend such licences to persons or cases not expressed, or any other way abuse them, although the ofienderg should be counsellors, senators, chancellors, or entitled by any other .yW'- • See Home on Romanism, pp. 31, 32, 33. f M'Gavin's Protestant, vol, ii.p. 690, 691. \ Id. vol. ii. p. 691. DISCOURSE ON lIlE REFORMATION. 115 names.^^* The twenty-eighth section enjoins it on all prelates, bishops, priests, &;c., absolutely to publish this arrogant bull at least once a year in- their churches. Whether this bull is regularly published in this country we know not. Possibly the pope, who can and often has suited his religion to the times, has given a secret dispensationybr a season in this republican country ; if not, it is now published, though probably in Latin, that it may not excite public attention. In Roman Catholic coun tries it is faithfully published and acted on ; and even " though the late Grand Duke Leopold, of Tuscany, frequently commanded the entire suppression of it in his territories, that paper was, notwithstanding, af- fixed by the priests to the confessionals and sacristies ; while others had the hardihood to publish it from the pulpit or the altar on the day speci- fied by the pope,"t 4. The fourth principle which makes them dangerous to civil govern- ment is, that their priests, §'C., are tender such oaths to the pope and his kingdom, as render them necessarily unfaithful to the civil liber- ties of any country. The oath taken by priestB is as follows : " Omnia a sacris canoni- bus," &c. " All things defined by canons and general councils, and especially by the Synod of Trent, I undoubtedly receive and profess. And all things contrary to them I reject and anathematize ; and from my dependents and others who are under my care, as far as possible, I will withhold. And this Catholic faith I will teach and enforce upon them.'''' The canonical oath, which every prelate takes at his consecration, runs thus: " Ego ab hac hora," &;c. " From this hour forward I will be faithful and obedient to my Lord the pope and his successors. The counsels with which they trust me, I will not disclose to any man, to the injury of the pope and his successors. I will assist them to retain and defend the popedom and the royalties of Peter against all men. I will carefully conserve, defend, and promote the rights, honours, privi- leges, and authority of the pope. I will not be in any council, pact, or treaty, in which any thing prejudicial to the person, rights, or power of the pope is contrived ; and if I shall know any such things, I will hinder them to the utmost of my power, and with all possible speed I * M'Gavin's Protestant, vol. ii. p. 691. St. Ligori, the latest authority, quoted by Dr. Varela, in New York, affirms the same dangerous doctrine. " It is certain," he says, " that ecclesiastics are not subject to the civil law, either by canonical or civil right. They are bound, however, in conscience, by the civil laws, which are not repugnant to their station. The civil law has no power to compel them, but it can give them direc- tions, in order that they may conform to the community." — De Privileg. N. 18. "The clergy," he continues, " are exempt from punishment by the civil law." — Id., N. 19. See Smith's Ligori, a work that deserves to be in the hands of every American citizen, p. 207. That Catholic priests do not feel bound to speak the truth in some cases, even when on oath, is explicitly asserted by this same sai?it, whose works were sanctioned by the Pope and Congregation of Rites at Rome, in 1816. "A confessor may affirm even with an oath, that he knows nothing about a sin which he has heard in confession, meaning, thereby, that he does not know it as a man, but not that he does not know it as a minister of Christ." " A culprit or a witness who is interrogated by a judge un lawfully, can swear that he is ignorant, when in truth he knows." — Id. N. 153—154. Smith's Synopsis of Ligori, p. 160. I M'Gavin's Protestant, vol. ii. p. 697. 116 DISCOURSE ON THE REFORMATION. will signify them to the pope. To the utmost of my power I will ob- serve the pope's commands, and make others observe them. I will impugn and persecute all heretics, (Protestants,) and rebels to my lord the pope.'""^ Now when it is recollected that the power claimed by the popes is as much political as religious ; that he claims control over all civil govern- ments, as has been already proved to you both by papal bulls and ca- nons of councils, is it not difficult to evade the inference, that persons who have taken this oath to support all the power and " royalties" of the pope, cannot be true to the political interests of our own country and government, which are so diametrically opposed to those of popery? Of a character still more glaringly treasonable is the form of a " Je- suit's oath of secrecy, as it remains on record at Paris, among the So- ciety of Jesus. "t In order, it would seem, to keep the whole body of ecclesiastics detached from the interests of civil governments, to make them an ecclesiastical and civil standing army, true only to the interests of the popes, the forty-third canon of the Council of Lateran, under Innocent III., actually forbids the Romish priests from taking the oath of allegiance to the civil government : " Sacri auctoritate Con- • Pontifical. Romanor. de Consecrat. Elect, in Episcopum, p. 57, and M'Gavin, vol. ii. p. 694. \ The Jesuists^ Oath. — I, A. B., now in the presence of Almighty God, the blessed Virgin Mary, the blessed Michael the archangel, the blessed St. John Baptist, the holy apostles St. Peter and St. Paul, and the saints and sacred hosts of heaven, and to you my ghostly father, do declare from my heart, without mental reservation, that his holi- ness Pope Urban is Christ's vicar general, and is the true and only head of the Catholic or universal church throughout the earth ; and that by the virtue of the keys of bind- ing and loosing given to his holiness by my Saviour Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths, and governments, all being ille- gal, without his sacred confirmation, and that they may safely be destroyed ; therefore, to the utmost of my power, I shall and will defend this doctrine, and his holiness's rights and customs against all usurpers of the heretical (or Protestant) authority what- soever : especially against the now pretended authority and Church of England, and all adherents, in regard that they and she be usurpal and heretical, opposing the sacred mother Church of Rome. I do renounce and disown any alUgiance as due to any he- retical king, prince, or state, named Protestants, or obedience to any of their inferior magistrates or officers. I do further declare, that the doctrine of the Church of Eng- land, of the Calvinists, Huguenots, and of other of the name Protestants, to be damna- ble, and they themselves are damned, and to be damned, that will not forsake the same. I do further declare, that I will help, assist, and advise all, or any of his holiness's agents in any place, wherever I shall be, in England, Scotland, and Ireland, or in any other territory or kingdom I shall come to ; and do my utmost to extirpate the here- tical Protestants' doctrine, and to destroy all their pretended powers, whether regal or otherwise. I do further promise and declare, that notwithstanding I am dispensed with to assume any religion heretical for the propagating of the mother church's interest, to keep secret and private all her agents' counsels from time to time, as they intrust me, and not to divulge, directly or indirectly, by word, writing, or circumstances, whatso- ever : but to execute all that shall be proposed, given in charge, or discovered unto me, by you my ghostly father, or by any of this sacred convent. All which I, A. B., do swear by the blessed Trinity, and blessed sacrament, which I now am to receive, to per- form, and on my part to keep inviolably : And do call all the heavenly and glorious host of heaven to witness these my real intentions to keep this my oath. In testimony hereof, I take this most holy and blessed sacrament of the eucharist ; and witness the »ame further with my hand and seal in the face of this holy convent, this day of An. Dom,, &c. — M'Gavin's Protestant, vol. ii. p. 256. DISCOURSE ON THE REFORMATION. 117 cilii prohibemus," &c. " By the sacred authority of this Council, we declare, that it is unlawful for secular princes to require an oath of fidelity and allegiance of their clergy : and peremptorily forbid all priests from taking any such oath if it be required.''^ According to this canon, no Romish priest can be naturalized as a citizen of our re- public. It is a curious topic of inquiry, whether Romish priests do generally become naturalized or not. Would it not be an interesting and important circumstance, if the inquiry should establish the fact, that of the whole mass of foreign priests, not one has become a naturalized citizen of our country? We do not assert the fact, yet we should not be surprised if it is found true. We have never ourselves heard of a case of such naturalization. Thus have we presented to you some of the anti-republican principles of Popery, derived not from doubtful sources, not from the fabrications of Protestants, but from the bulls and canons of the Romanists them- selves, all which the priests are by oath bound to observe. Prior to he Reformation, these principles were fully acted out in Europe ; and since that time they are still observed in all Catholic countries, except where the civil governments, even though Catholic, have not fully sub- mitted. In our own country the priests can accomplish their objects only by degrees. Yet do we not perceive symptoms of their progress ? Is it not a fact, that even at this day there are some popish nunneries, &c., in our country, into the interior of which no civil officer is over admitted?* Does not this look, like a gradual assertion of the claim to exemption from civil control enjoined by their bulls and canons ? The hostility of their leaders to our political institutions has even been openly professed, and therefore cannot well be denied by them, nor doubted by the most charitable Protestants. Bishop Flaget of Kentucky • The following documents in relation to the Convent in Baltimore, are taken from the Baltimore Literary and Religious Magazine, edited by the Rev. R. J. Breckenridge. The witnesses are credible and respectable persons, and no explanation has yet been ^ven of the mysterious circumstance to which they relate. If such cries had beem heard in any other institution, would the civil authorities not have examined into the matter 1 STATEMENT. We, whose names are subscribed hereto, declare and certify, that on or about tlie — day of , 183-, about nine o'clock at night, as we were returning home from a meeting in the Methodist Protestant Church, at the corner of Pitt and Aisquith street, and when opposite the Carmelite Convent and school in Aisquith street, our attention was suddenly arrested by a loud scream issuing from the upper story of the Convent, The sound was that of a female voice indicating great distress — we stopped and heard a second scream, and then a third, in quick succession, accompanied with the cry of HELP I help! oh, lobd ! HELP ! wilh the appearance of great eifort. After this there was nothing more heard by us during the space of ten or fifteen minutes — we remained about that time on the pavement opposite the building from which the cries came. ) When the cries were first heard, no light was ■Risible in the fourth story, from which the cries seemed to issue. After the cries, lights appeared in the second and third stories — seeming to pass rapidly from place to place, indicating haste and confusion. Finally, all the lights disappeared from the second and third stories, and the house be- came quiet. No one passed along the street where we stood, while we stood there. But one of our party was a man, and he advanced in life — all the remainder of us were women. The watch was not yet set, as some of us heard nine o'clock cried before we got kome. 118 DISCOURSE ON THE REFORMATION. complains in his letters to his superiors in Europe, that the conversion of the Indians to Romanism is principajly retarded by their intercourse with the whites, " which," he adds, " cannot be hindered as long as this Republic shall subsist." Mr. Baraga, another Austrian Jesuit, laments "//je evils of a free government," and of "this too free government .' J" When, therefore, we reflect that republican institutions are alike hostile to the ecclesiastical despotism of Rome, and the civil despotism of Austria and Europe generally, nothing can be more evi- dent than that the downfall of our government would advance the interests of both ecclesiastical and political monarchists, and is naiurally desired by them, even if they had not themselves confessed the fact. The monarchists and statesmen of Europe well know the fruitlessness of an attempt to destroy our republic by open invasion. The only mode of Many of us have freely spoken of these things since their occurrence, and now, at the request of Messrs. B. and C. and M. we give this statement — which we solemnly declare to be true — and sign it with our names. JoHX Bkushcup, Latinia BnowN, SoPUIlONIA Brushcup, Hannah Leach, Sauah E. Baker, Elizabeth Polk. Baltimore, March IBth, 1835. CERTIFICATE OF THE MINISTER. This is to certify that John Brushcup, Hannah Leach, Sophronia Brushcup, Lavinia Brown, and Sarah E. Baker, are acceptable members of the Methodist Protestant Church, of Pitt street station. (Signed) William Collier, Superintendent We take leave then (says the editor of the Magazine) to say in conclusion: — I. This whole subject must be perfectly familiar to the Superior of the Convent, and to the priest who resides there as Confessor to the establishment, and we demand of them an explicit and satisfactory account of this affair; in default of receiving which, we shall put upon their silence the only construction it can bear. 2. The Archbishop of this dioccss ought to know that such transactions are perpe- trated in this establishment. And if all his American feelings are not swallowed up in his vows and duties to the head of the Holy Roman state, we expect and call upon him to ferret out this transaction, and relieve the public mind by a full statement of the affair, 3. To aid him in his humane labours, we have to say, that we are well assured that two females have died within six months in the Carmelite Convent ; and if he will furnish us with the date of their deaths, then we will furnish him with the date of the terrible affair to which we now call his paternal notice. And yet, in regard to entering into these abodes of uncleanness and cruelty, Catholic priests, according to the doctrine of their own sainted Ligori, feel it a duty to encourage children not to cunsull their own parents, the natural protectors whom God has given them. " Children (says Ligori) who wish to enter into the religious state (that is, to become monks or nuns) are not bound, neither is it expedient for them to consult their parents. Children should be very cautious in respect to their vocation to a religious life, not to consult their parents (!!!); for it is said, ' make thy case known to thy triend,' because one's carnal relations are not friends in this affair, but enemies, accord- ing to what the Lord has said — ' A man's enemies are those of his own household.' From ail this, the conclusion is, that children who enter into the religious state without consulting their parents, do not sin, but, generally speaking, they greatly err, if they let them know any thing about their vocation." — Smith's Synopsis of Ligori, p. 231. DISCOURSE ON THE REFORMATION. 1*19 reaching us is by indirect action. What pretext could be more specious than that of rehgion ? And as Popery, which is a system of politico- religious despotism, is well understood to be hostile to liberty in every form, the enemies of human rights must rejoice in its extension, how- ever indifferent they may be to every thing like true religion. When, under these circumstances, we see hundreds of societies organized in Catholic Europe, and patronised by the first politicians and monarch- ists of Austria, to propagate Popery in America, their motive may be easily conjectured. When we learn, too, that this motive is the current topic of conversation in the higher circles of Europe, and that the few friends of human liberty there feel an anxious apprehension from the machinations of Romish priests ; when even the venerable patriot, La- fayette was constrained to exclaim to different American citizens, " If the liberties of your country are destroyed, it can only be by the popish clergy,'^* it becomes us to lend respectful attention to this subject, and, in a suitable, Christian manner, endeavour to resist the encroachments of the enemy. Here we are met by the objection, that Papists, when interrogated, deny every intention hostile to our liberties, and ought they not to be believed ? We answer, the mass of common Papists we have already exonerated from the charge of being privy to such designs. The secret has not been confided to them. They are only taught implicitly to obey the priests and pope and councils, at the hazard of eternal ruin, and thus, in due time, as common soldiers, tQ obey their commanders. But, some of their leading bishops and priests have denied all such designs. True, but these are well acquainted with the decree of the council of Constance, that no faith need be kept with heretics, in virtue of which poor Huss, though in possession of a letter of safe conduct from Emperor Sigismund himself, was committed to the flames. They well know also that this canon with respect to not keeping faith with heretics was distinctly recognised by the council of Trent, the last general council that has been held ; and that it is therefore still in force.t Now supposing these priests even to be conscientious men, * " The very last interview (says Professor Morse) which I had with Lafayette on the morning of my departure from Paris, full of his usual concern for America, he made use of the same warning ; and in a letter which I received from him but a few days after at Havre, he alludes to the whole subject, with the hope expressed that I would make known the real state of things in Europe to my countrymen: at the same time charging it upon me as a sacred duty as an American, to acquaint them with the fears which were entertained by the friends of republican liberty, in regard to our country." — Preface to Professor Morse's edition of " Confessions of a French Catholic Priest," &c. p. ix. f M'Gavin's Protestant, vol. i. p. 203, 204. History abundantly testifies how faith- fully the decree of that Council has been observed. Not to insist upon the numerous plots and conspiracies against the reformed religion in Great Britain, from its establish- ment to the memorable gunpowder conspiracy, and the Irish conspiracy in ♦1-729 ; witness the martyrdom of John Huss, who, though he had a safe conduct from the Emperor Sigismund, guarantying his free access to the Council of Constance, and his free return from it, was nevertheless imprisoned there ; and, after a process on a charge of heresy, was condemned and burnt to death, in violation of every law, human and divine. Witness the massacre of St. Bartholomew. Witness also the massacre of 1641, in Ireland, where (as in France, sixty-nine years before) no ties of nature or 120 DISCOURSE ON THE REFORMATION. as they believe and obey those canons, they can state any thing, and deny any tiling, even with an oath, as tlie papal bull declares, and their oath itself is not binding if the violation of it advances the interests of the church ! So long, tlierefore, as these canons remain unaltered, and priests continue by an oath to bind themselves to obey them, they can- not reasonably expect intelligent Protestants to believe their disclaimer. At the time of the American revolution, the several Protestant churches, whose creeds contained a profession of allegiance to kings, &c., or other principles inconsistent with our republican institutions, expunged the objectionable articles, and threw off all foreign allegiance. But Catho- lics have never done so. Let them do this ; let them openly renounce allegiance to all foreign potentates, and reject those canons of councils and bulls of the popes, which are hostile to our liberties ; and they will secure the confidence of their fellow-citizens : we shall be among the first to do them justice. In the mean time we must regard as the spe- cial work of God, that glorious Reformation, which opened the eyes of Europe on the corruptions and arrogant claims of Popery ; which taught princes to vindicate their rights against the encroachments of the pretended vicar of Him who had "no kingdom of this world." Let us cherish the recollection of that wondrous work of God, which restored to the people the blessed Bible, that principal instrument of the Re- formation, and rendered accessible to all, the pure and unerring plan of salvation taught by the Saviour and his apostles. In view of all the facts of the case, let the^ patriot and the Christian seriously inquire, whether the subject of progressive Romanism amongst us is not worthy of their attention ; whether love to their wives and children does not call upon them to guard against even the distant dangers of papal cruelty and superstition ? Let them not regard with indifference the rapid in- crease of those foreign emissaries among us, Avho still retain their alle- giance to a foreign potvcr. Let them not regard as uncharitable those who re-echo the alarm which the apostle of liberty, Lafayette, first sounded in our ears. That order of men especially, now spreading over our land, the disciples of Loyola, who have proved so formidable to the strong arm of civil government in Europe, as to have been sup- pressed or banished at thirty different times, should not be regarded as a contemptible foe, or as unworthy of being attentively watched. In- deed nothing but want of acquaintance with their history, can lead any of friendship could prevent Papists from embruing their hands in the blood of their nearest Protestant relations. To these instances may be added the unprincipled revo- cation of the sacred and irrevocable edict of Nantes, by Louis XIV,, against the faith of the most solemn treaties. Once more, in 1712, when by virtue of the treaty of Alt-Rastadt certain places were to be surrendered to some Protestant princes, Pope Cle- ment Xf, in a letter to the Emperor Charles VI, denounced the Protestants as " an execrable sect," and in the plenitude of his pretended supremacy declared that every thing,»which either was or could be construed or esteemed to be in any way obstructive of, or in the least degree prejudicial to the Romish faith or worship, or to the authority, jurisdiction, or any rights of the church whatsoever, "to be, and to have been, and perpetually to remain hereafter null, unjust, reprobated, void, and evacuated of all force from the beginning; and that no [)erson is bound to the observance of them, although the same have been repeated, ratified, or secured lii/ oiilh." — Digest of Evidence OH tlie State of Ireland,pdTt ii, p, 243, Home on Romanism, p, 35. DISCOURSE ON THE REFORMATION. 121 friend of liberty to view them with indifference. Let civilians and statesmen investigate, not the religious doctrines, but the political principles and political canons of popery, for popery is not less a POLITICAL* than a religious system. The priests and Jesuits form a • The writer would earnestly invite the attention of his fellow-citizens to the follow- ing extract from a highly interesting recent work, entitled, " Confessions of a French Catholic Priest; to which are added, Warni7igs to the People oftfie United Slates." This priest is now in New York, and the translator, S. F. B. Morse, of the New York University, vouches for the character of the author and credibility of his statements. The scenes here revealed by one who was himself an actor in them, but whose awakened conscience prompted him to abandon such a corrupt association, will enable politicians to appreciate the solemn prediction of the great Lafayette, that ;/ American liberty is destroyed, it will be by Catholic priests. In reference to our own country, we would merely say. What intelligent politician does not know that, in some places, the Romanists already hold the balance at our elections, and that whenever a Papist is a candidate, or any thing can be gained to their cause, or either party is thought more favourable to the Papists as such, they move in a body under the direction of the priest, with a unanimity utterly unknown in any Protestant sect ! Their priesthood is a com- pactly organized legion, spread over the length and breadth of our land, each of whom can control almost every Catholic vote in his parish. All these priests are moved by eleven bishops, and by the archbishop and the pope's legate. Bishop England, the head of the Jesuitic order in this country. And all these, down to the lowest priest, are under an oath of allegiance to the pope, who is a political as well as religious prince, while, if we mistake not, few if any of them (the great majority of them are foreigners) have taken the oath of naturalization, and sworn allegiance to our own government. Would it not be prudent, in the present circumstances of our country, to require by law all foreign priests and ministers of any and every denomination, Protestant and Ca- tholic, before they can exercise their professional functions in this country, to become naturalized, and thus take the oath of allegiance to our own government ? Let the reader peruse the following extract from the warning of the converted priest, and then answer my question : — " Americans of every age, of every rank, magistrates and citizens, rich and poor, clergy and laity, by all that is dearest to you, let a single feeling animate you ; unite your ranks as in the day of battle, and if your foe attempts to introduce himself here, to creep in among you, let him meet everywhere an impenetrable wall ; if he proposes to you to exchange the simple and pure faith of your fathers for his fanaticisms and super- stitions, your liberty for his thraldom, answer as you would answer if any tyrant should propose to you to surrender your national flag and betray your country. " Such is the duty of every American, however you may be divided. Some ambi- tious men, I am informed, are to be found among you, hungry for power, who do not blush to make use of Catholics to compass their ends at the elections. Do those men belong to that American people whose fidelity, union, and devotion, sixty years ago, astonished Europe, and commanded the admiration of the world 1 In the days of your immortal struggle you had but one Arnold to betray the noble cause, and his name is dishonoured for ever ; and now, Americans, forgetful of their origin, of their duty and country, forgetful of the patriotism) of their fathers, of the blood which flows in their veins, buy and beg the very voices of their enemies, of Roman Catholic priests. This only fact is an awful symptom, and proves but too truly that my fears are well founded. " But perhaps those misguided, ambitious men do not know the enemy with whom they would join themselves. Let them open their eyes then, and learn what true Ca- tholics, and especially what priests have lately done in the elections of France. The history of past events is a lesson for the present day. When Louis XVIII., in 1819, granted his charter, which gave some rights to the French, all the true Catholics, and the clergy above all, chafed by this recognition of the people's rights, left no means un- tried to violate and distort it, till they destroyed it by the ordinances of July, 1830. During this long struggle of fifteen years, between Absolutism and Liberalism, my fel- low priests used all their power to revive their party, especially on the great day of elec- 16 L 122 DISCOURSE ON THE REFORMATION. standing army of foreign allegiance in our midst. Unconnected witli our population by the ties of domestic life, they live subservient to the interests of their alien master, and fight his battles. They are servants of the state as well as of the altar. Above all, let politicians, states- tions. Then our bishops, (creatures of the king,) sent us their circulars, in order to warm our zeal and ardour. " And we, the faithful slaves of our spiritual superiors, used all our influence — made public prayers for good elections ,- we preached in the pulpit to our parishioners, in the catechism to the boys, in the confessional to every body', that Liberalism (or the party of Liberty) was a guilty heresy ,- it was a mortal sin to give one's voice for this party, and we tried by every means to dishonour and tarnish its adherents.* The throne and the altar was the watch-word, was the enjoined text of all our discourses. We required in confession rigorously from the electors, the name and opinion of their candidates, obliged them to vote according to our direction, under pain of refusal of absolution.^ If electors themselves did not come to the confession, we had their wives and daughters . and we recommended to them that they should employ all their influence to make their fathers and husbands of our party. " The government, which relied upon our zeal, which knew that its interests were ours, instituted many societies of itinerant missionaries. They went from city to city, from village to village, to revive the ashes of Catholicism and preach servitude. They formed brotherhoods and associations of both sexes, in which they enlisted tlie most devoted knights of their religion and royalism, the most ardent foes of liberty. And (striking circumstance, the best proof of my observations) all the deputies named by the country electors were enemies of liberty and of the press, because those country electors were under the influence of curates ; while in the cities the electors, more free and learned, chose deputies who were friends of freedom. " But when our party^ saw that all its exertions were vain and useless, it introduced into the court of Charles X., about 1826, a secret ecclesiastic council, composed of the Cardinals De la Fare and De Latil, Archbishops of Rouen and Rheims, the Archbishop of Paris, M. De Guelen, and some pious laymen, worthy of their holy society. This council, called the Camarilla, directed all the acts of government; forced the public functionaries to go to confession,- required from all the candidates to public situations an attestation of Catholic and Royalist principles delivered by the curate ; pressed the unhappy Charles X. to name his stupid ministry of the 8th of August, 1829 ; and at length to issue the fatal ordinances of July, 1830. Thus has the popish clergy length- ened the struggle for liberty, and compromised the well-being of thirty-three millions of Frenchmen ; thus it has divided them into two camps of mortal enemies ; thus, at last, has it ingloriously crowned the long story of its cruelty and oppression in my un- fortunate country. " Since the accession of Louis Philip, the priests have kindled again the flames of civil war. They have sprinkled again with holy water the guns and pick-axes of the poor and slavish peasants of La Vendee^ and Britagny, to raise them against the po- pular throne. But this new crime has ended, after some bloody fights, in bringing on La Vendee an army of thirty thousand soldiers, who, at the present time, crush this province, the tool of its priests ; and the clergy, seeing that Philip becomes from day 1 A singular proof of the natural hatred of the priests for liberty, is, that Lafayette is repre- sented by them as a very bad man. In order to judge of this hero's character, it was necessary for me to come to America. 2 In 1833, the author assisted at the administration of the last sacrament to a dying country gentleman. The origin of his fortune was questionable, and he was a member of llie liberal party. His priest enjoined him, In order to legitimate his riches, to make some donations to the church; but as for his vote, tlie priest compelled him to call in his fiunily, to beg pardon for the scandal of having given iiis vote to a liberal man, and to beseech his eldest son not to follow his example. 3 As I was only a secondary wheel of this infernal machinery, I knew not all its secrets; but these few revelations are true to the letter. * Everybody knows that La Vendee has been devastated by the sword and flames, and un- peopled, in its wars e.xcited by its priests asrainst the republic in 1793, I7'.U. They attempted in 1830 to renew the same horrors, but Philip has employed the most rigorous and oppressive measures to prevent it. DISCOURSE ON THE REFORMATION. 123 men, and Christians of every denomination unite in circulating the un- adulterated word of God, without note or comment, either Papal or Pro- testant, among our Catholic fellow-citizens, and in persuading them to search the Scriptures and think for themselves. Let efforts be made to bring their children under the influence of Sabbath-school instruction. Let all, both young and old, be treated in the spirit of true Christian benevolence, and we doubt not, that under God, much can be accom plished for the preservation of our liberties, and the glory of our Divine Master. to day as despotic as his predecessors, rallies itself round him, and unites once more the throne and the altar. Such as these are the men with whom you ally yourselves, Americans ; whose suffrages you beg, whose assistance you ask, in your elections : these are the men with whom you would divide the future destinies of your country. '^^W' I wish you would but look at the history of popery, and examine and see if ever a Ca- tholic country has been happy." P. 245, 249. See also, on the political bearings of popery, Dr. Breckinridge's Discussion with Mr. Hughes, passim. ^;if' MARTIN LUTHER'S PREFACE UPON THE EPISTLE TO THE GALATIANS. I MYSELF can scarcely believe that I was so plentiful in words, when I did publicly expound this.Epistle of St. Paul to the Ga- latians, as this book showeth me to have been. Notwithstand- ing, I perceive all the cogitations which I find in this treatise, by so great diligence of the brethren gathered together, to be mine : so that I must needs confess, either all, or perhaps more, to have been uttered by me in this public treatise ; " for in my heart this one article reigneth, even the faith of Christ," From whom, by whom, and unto whom, all my divine studies, day and night, have recourse to and fro continually. And yet I perceive that I could not reach any thing near unto the height, breadth, and depth of such high and inestimable wisdom ; only certain poor and bare beginnings, and as it were fragments, do appear. Wherefore, I am ashamed that my so barren and simple com- mentaries should be set forth upon so worthy an apostle and elect vessel cf God. But when I consider again the infinite and horrible profanation and abomination which always hath raged in the church of God, and yet at this day ceaseth not to rage against this only and grounded rock, which we hold to be the article of our justification, (that is to say, how, not by ourselves, neither by our works, which are less than ourselves, but by an- other help, even the Son of God, Jesus Christ, we are redeemed from sin, death, the devil, and made partakers of eternal life,) I am compelled to cast off all shame, and to be " bold above measure." This rock did Satan shake in paradise, (Gen. iii. 2,) when he persuaded our first parents that, by their own wisdom and power, they should be like unto God ; forsaking true faith in God, who had given them life, and promised the continuance thereof. By and by after, this liar and murderer, " which will be always like unto himself," stirred up the brother to the murdering of his brother, (Gen. iv.) and for none other cause but that for his godly brother, Ijy faith, had offered up a more excellent sacrifice, and he offering up his own works, without faith, had not pleased God. Against this, against the same faith, followed a most in- tolerable persecution of Satan by the sons of Cain ; until God l2 125 m PREFACE. was even constrained at once, by the flood, to purge the whole world, and to defend Noah, the preacher of righteousness. This notwithstanding, Satan continued his seed in Cham, the third son of Noah. But who is able to reckon up all examples? After these things, the whole world waxed mad against this faith, finding out an infinite number of idols and strange reli- gions, whereby every one (as St. Paul saith), walked his own way, trusted by their works, some to pacify and please a god, some a goddess, some gods, some goddesses: that is to say, with- out the help of Christ : and by their own works to redeem them- selves from all calamities and from their sins, as all the examples and monuments of all nations do sufficiently witness. But these are nothing in comparison of that people and con- gregation of God, Israel ; which not only had the sure promise of the fathers, and afterward the law of God given unto them from God himself by his angels, above all other ; but always and in all things were alsp certified by the words, by the mira- cles, and by the examples of the prophets. Notwithstanding, even among them also, Satan (that is to say, the mad and out- rageous opinion of their own righteousness) did so prevail, that afterwards they killed all the prophets, yea, even Christ himself, the Son of God, their promised Messiah; for that they had taught that men are accepted and received unto the favour of God, by grace only, and not by their own righteousness. And this is the sum of the doctrine of the devil, and of the world, from the beginning : We will not seem to do evil ; but yet, what- soever we do, that must God allow, and all his prophets must consent to it; which if they refuse to do, they shall die the death. Abel shall die, but Cain shall flourish. Let this be our law, (say they,) and even so it cometh to pass. But in the cliurch of the Gentiles, the matter is and hath been so vehemently handled, that the fury of the Jewish synagogue may well seem to have been but a sport. For they (as St. Paul saith) "did not know Christ their anointed, and therefore they crucified the Lord of glory." But the church of the Gentiles hath received and confessed Christ to be the Son of God, " being made our righteousness;" and this doth she publicly record, read, and teach. And yet, notwithstanding this confession, they that would be accounted the church do kill and persecute, and continually rage against those which believe and teach, and in their deeds declare nothing else, but that Christ is the selfsame thing that they themselves (though with feigned words and hypocritical deeds) are constrained, in spite of their teeth, to allow and confess. For under the name of Christ, at this day, they reign. And if they could, without the name of Christ, hold that seat and kingdom, no doubt but they would express him to be such a one openly, as in their hearts they esteem him secretly. PREFACE. 127 But they esteem him a great deal less than the Jews do, which, at the least, think him to be Thola, that is to say, a thief worthily hanged on the cross. But these men account him as a fable, and take him as " a feigned god among the Gentiles ;" as it may plainly appear at Rome, in the pope's court, and almost through- out all Italy. Because, therefore, Christ is made, as it were, a mock amongst his Christians, (for Christians they will be called,) and because Cain doth kill Abel continually, and the abomination of Satan now chiefly reigneth, it is very necessary that we should dili- gently handle this article, and set it against Satan, whether we be rude or eloquent, learned or unlearned ; for this rock must be published abroad, yea, though every man should hold his peace, yet even of the very rOcks and stones themselves. Wherefore I do most willingly herein accomplish my duty, and am contented to suffer this long commentary and full of words, to be set forth for the stirring up of all the brethren in Christ, against the sleights and malice of Satan ; which in these days is turned into such extreme madness against this " healthful knowledge of Christ, now revealed and raised up again ;" that, as hitherto men have seemed to be possessed with devils, and stark mad, even so now the devils themselves do seem to be possessed of far worse devils, and to rage even above the fury of devils ; which, indeed, is a great argument that the enemy of truth and life doth perceive the day of judgment to be at hand, which is the horrible day of his destruction, but the most comfortable day of our redemption ; and shall be the end of his tyranny and cruelty. For, not with- out cause is he disquieted, when his members and powers are so assailed ; even as a thief or an adulterer, when the morning ap- peareth and discloseth his wickedness, is taken tardy and appre- hended for the same. For who ever heard (to pass over the abominations of the pope) so many monsters to burst out at once into the world, as we see at this day in the Anabaptists alone ? In whom Satan, breathing out, as it were, the last blast of his kingdom, through horrible uproars, setteth them every where in such a rage, as though he would by them suddenly, not only destroy the whole world with seditions, but also by innumerable sects swallow up and devour Christ wholly with his church. Against the wicked lives and opinions of others he doth not so rage : to wit, against whoremongers, thieves, murderers, perjured persons, rebels against God, unbelievers. No, to these rather he giveth peace and quietness ; these he maintaineth in his court, with all manner of pleasures and delight, and giveth to them all things at will ; even like as sometime in the beginning of the church, he did not only suffer all the idolatries and false religions of the whole world to be quiet and untouched, but also mightily maintained, defended, and nourished the same. But the church 128 PREFACE. and religion of Christ alone he vexed on every side. After this permitting peace and quietness to many heretics, he troubled only the catholic doctrine. Even so likewise at this day he hath no other business in hand but this only, (as his own, and always proper unto himself,) to persecute and vex our Saviour Christ, which is our perfect righteousness, "without any of our works:" as it is written of him, (Gen. iii. 1 5,) "Thou shalt bruise his heel." But I do not set forth these my meditations so much against these men, as "for my brethren," which will either show them- selves thankful in the Lord for this my travail, or else will pardon this my weakness and temerity. But of the wicked I would not in any wise they should be liked or allowed ; but rather that thereby both they and their god might be the more vexed, seeing with my great travail they are set forth only for such as St. Paul writeth this epistle unto ; that is to say, " the troubled, afflicted, vexed, tempted, (for they only understand these things,) and miserable Galatians in the faith." Whoso are not such, let them hear the Papists, monks, Anabaptists, and such other mas- ters of profound wisdom and of their own religion, and let them stoutly contemn our doctrine and our doings. For at this day the Papists and Anabaptists conspire together against the church in this one point, (though they dissemble in words,) that the work of God dependeth upon the worthiness of the person. For thus do the Anabaptists teach, that baptism is nothing except the person do believe. Out of this principle must needs follow, that all the works of God be nothing, if the man be nothing. But baptism is the work of God, and yet an evil man maketh it not to be the work of God. Moreover, hereof it must follow, that matrimony, authority, liberty, and bondage, are the works of God : but because men are evil, therefore they are not the works of God. Wicked men have the sun, the moon, the earth, the water, the air, and all other creatures which are subject unto man ; but because they be wicked and not godly, therefore the sun is not the sun, the moon, the earth, the water, are not that which they are. The Anabaptists themselves had bodies and souls before they were re-baptized ; but because they were not godly, therefore they had not true bodies and true souls. Also their parents were not lawfully married (as they grant them- selves) because they were not re-baptized ; therefore the Ana- baptists themselves are all bastards, and their parents were all adulterers and whoremongers, and yet do they inherit their parents' lands and goods, although they grant themselves to be bastards, and unlawful heirs. "Who seeth not here, in the Anabaptists, men not possessed with devils, but even devils themselves possessed with worse devils ?" The Papists in like manner, until this day, do stand upon works and the worthiness of man, contrary to grace, and so (in words PREFACE. 129 at least) do strongly assist their brethren, the Anabaptists. For these foxes are tied togetlier by the tails, although by their heads they seem to be contrary. For outwardly they pretend to be their great enenriies, whereas inwardly, notwithstanding, they think, teach, and defend, indeed, all one thing against our Sa- viour Christ, who is our only righteousness. Let him, therefore, that can, hold fast this one article, and let us suffer the rest, which have made shipwreck thereof, to be carried whither the sea and winds shall drive them, until either they return to the ship, or swim to the shore. The conclusion and end of this complaint is, to hope for no quietness or end of complaint, so long as Christ and Belial do not agree. " One generation passeth, and another coraeth." Eccles. i. 4. If one heresy die, by and by another springeth up ; for the devil doth neither slumber nor sleep. I myself, which (although I be nothing) have been now in the ministry of Christ about twenty years, can truly witness that I have been assailed with more than twenty sects, of the which some are already destroyed ; other some (as the parts and members of worms and bees that are cut asunder) do yet pant for life. But Satan, the god of all dissension, stirreth up daily new sects, and last of all (which of all other I should never have foreseen or once suspected) he hath raised up a sect of such as teach thali the Ten Commandments ought to be taken out of the church, and that men should not be terrified with the law, but gently ex- horted by the preaching of the grace of Christ, that the saying of the prophet Micah might be fulfilled, "Let no man strive nor reprove another," (Hosea iv. 4;) "They shall not prophesy to them." Micah ii. 6. As though we were ignorant, or had never been taught that afflicted and broken spirits must be comforted by Christ ; but the hard-hearted Pharisees, unto whom the grace of God is preached in vain, must be terrified with the law. And they themselves also are forced to devise and imagine certain revelations of God's wrath against the wicked and unbelievers. As though the law were or could be any thing else but a reveal- ing of God's wrath against impiety. Such is the blindness and presumption of these frantic heads, which even by their own judgment do condemn themselves. Wherefore it behoveth the ministers of God's word to be surely persuaded, (if they will be accounted faithful and wise, in the day of Christ,) that the word of St. Paul is not spoken in vain, or prophesied of a matter of no importance : to wit, " There must be also heresies among you, that they which are approved may be made manifest.'* 1 Cor. xi. 19. Yea, I say, let the minister of Christ know, that so long as he teacheth Christ purely, they shall not be wanting perverse spirits, yea, even of our own, and among ourselves,, which shall seek, by all means possible, to trouble the church of 17 130 PREFACE. Christ. And herewithal let him comfort himself, that there is "no peace between Christ and Belial, or between the seed of the serpent and the seed of the woman.'* 2 Cor. vi. 15. Gen. iii. 15. Yea, let him rejoice in the troubles which he suffereth by these sects and seditious spirits, continually springing up one after another. For this is our rejoicing, "even the testimony of our conscience," (2 Cor. i. 12,) that we be found standing and fighting in the behalf of the seed of the woman against the seed of the serpent. Let him bite us by the heel, and spare not. We again will not cease to crush his head, by the grace and help of Christ, the principal bruiser thereof, who is blessed forever. After M. Luther had once publicly expounded this Epistle, he took in hand to interpret the same again, in such sort as in this 'Treatise hereafter doth ensue ; the cause whereof he doth declare in these few words following : — I HAVE taken in hand, in the name of the Lord, yet once again to expound this Epistle of St. Paul to the Galatians ; not because I do desire to teach new things, or such as ye have not heard before, especially since that, by the grace of Christ, Paul is now thoroughly known unto you ; but for that (as I have often forewarned you) this we have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and men's traditions. Wherefore it is very necessary that this doctrine be kept in con- tinual practice and public exercise, both of reading and hearing. And although it be never so well known, never so exactly learn- ed, yet the devil, who continually rangeth about, seeking to de- vour us, is not dead. Likewise our flesh and old man is yet alive. Besides this, all 'kinds of temptations do vex and oppress us on every side ; wherefore, this doctrine can never be taught, urged, and repeated enough. If this doctrine be lost, then is also the doctrine of truth, life, and salvation, lost and gone. If this doctrine flourish, then all good things flourish ; religion, the true service of God, the glory of God, the right knowledge of all things which are necessary'for a Christian man to know. Be- cause, therefore, we would be occupied and not idle, we will there begin now where we made an end, according to the saying of the son of Sirach : " When a man hath done what he can, he must begin again." THE ARGUMENT EPISTLE OF ST. PAUL TO THE GALATIANS. First of all it behoveth that we speak of the argument of this epistle ; that is to say, what matter St. Paul here chiefly treateth of. The argument, therefore, is this : — St. Paul goeth about to establish the doctrine of faith, grace, forgiveness of sins, or Christian righteousness, to the end that we may have a perfect knowledge and difterence between Christian righteousness and all other kinds of righteousness. For there be divers sorts of righteousness. There is a political or civil righteousness, which emperors, princes of the world, philosophers and lawyers deal withal. There is also a ceremo- nial righteousness, which the traditions of men do teach. This righteousness parents and schoolmasters may teach without dan- ger, because they do not attribute unto it any power to satisfy for sin, to please God, or to deserve grace ; but they teach such ceremonies as are only necessary for the correction of manners, and certain observations concerning this life. Besides these, there is another righteousness, called the righteousness of the law, or of the ten commandments, which Moses teacheth. This do we also teach, after the doctrine of faith. There is yet another righteousness which is above all these ; to wit, " The righteousness of faith, or Christian righteousness," the which we must diligently discern from the other afore-re- hearsed ; for they are quite contrary to this righteousness, both because they flow out of the laws of emperors, the traditions of the pope, and the commandments of God; and also because they consist in our works, and may be wrought of us either by our pure natural strength, (as the Papists term it,) or else by the gift of God. For these kinds of righteousness are also of the gift of God, like as other good things are which we do enjoy. But this most excellent righteousness, of faith, I mean, (which God through Christ, without works, imputeth unto us,) is neither political nor ceremonial, nor the righteousness of God's law, nor consisteth in works, but is clean contrary : that is to say, a mere passive righteousness, as the others above are active. For m 131 132 ARGUMENT OF THE EPISTLE OF this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us^ that is to say, God. Therefore it seemeth good unto me to call this righteousness of faith, or Christian righteousness, the passive righteousness. This is a righteousness hidden in a mystery, which the world doth not know, yea, Christians themselves do not thoroughly un- derstand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught and continually practised. And whoso doth not understand or apprehend this righteousness, in afflictions and terrors of conscience, must needs be overthrown. For there is no comfort of conscience so firm and so sure, as this passive righteousness is. But man's weakness and misery is so great, that in the terrors of conscience and danger of death, we behold nothing else but our works, our worthiness, and the law ; which when it showeth unto us our sin, by and by our evil life past cometh to remem- brance. Then the poor sinner with great anguish of spirit groaneth, and thus thinketh with himself: "Alas! how despe- rately have I lived ! would to God I might live longer ; then would I amend my life." Thus man's reason cannot restrain itself from the sight and beholding of this active or working righteousness, that is to say, her own righteousness ; nor lift up her eyes to the beholding of the passive or Christian righteous- ness, but resteth altogether in the active righteousness ; so deeply is this evil rooted in us. On the other side, Satan, abusing the infirmity of our nature, doth increase and aggravate these cogitations in us. Then can it not be but that the poor conscience must be more grievously troubled, terrified, and confounded. For it is impossible that the mind of man itself should conceive any comfort, or look up unto grace only in the feeling and horror of sin, or constantly reject all disputing and reasoning about works. For this is far above man's strength and capacity, yea, and above the law of God also. True "it is, that of all things in the world, the law is most excellent ; yet it is not able to quiet a troubled conscience, but increaseth terrors, and driveth it to desperation. " That sin by the commandment might become exceeding sinful," Rom. vii. 13. Wherefore the afflicted and troubled conscience hath no re- medy against desperation and eternal death, unless it take hold 6f the forgiveness of sins by grace, freely offered in Christ Jesus, that is to say, this " passive faith, or Christian righteousness :" which, if it can apprehend, then may it be at quiet, and boldly say; I seek not this active or working righteousness ; although I know that I ought to have it, and also to fulfil it. But be it so that I had it, and did fulfil it indeed, yet notwithstanding I can- not trust unto it, neither dare I set it against the judgment of God. Thus I abandon myself from ail active righteousness, ST. PAUL TO THE GA.LATIANS. 133 both of mine own and of God's law, and embrace only that pas- sive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. Briefly, I rest only upon that righteous- ness, which is the righteousness of Christ and of the Holy Ghost. Like as the earth engendereth not rain, nor is able by her own strength, labour, and travail to procure the same, but receiveth it of the mere gift of God from above, so this heavenly right- eousness is given us of God, without our works or deservings. Look, then, how much the earth of itself is able to do in getting and procuring to itself seasonable showers of rain to make it fruitful ; even so much, and no more, are we able to do by our strength and works in winning this heavenly and eternal right- eousness ; and therefore shall never be able to attain unto it, un- less God himself, by mere imputation, and by his unspeakable gift, do bestow it upon us. The greatest knowledge, then, and the greatest wisdom of Christians is, not to know the law, to be ignorant of works, and of the whole active righteousness, espe- cially when the conscience wrestleth with the judgment of God. Like as on the contrary, amongst those which are not of the number of God's people, the greatest point of wisdom is, to know and earnestly to urge the law and the active righteousness. But it is a thing very strange and unknown to the world, to teach Christians to learn to be ignorant of the law, and so to live before God, as if there were no law : notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ's sake, thou canst not be saved ; for by the law cometh the knowledge of sin. Contrariwise, works and the keeping of the law must be so straitly required in the world, as if there were no promise or grace ; and that because of the stubborn, proud, and hard-hearted, before whose eyes nothing must be set but the law, that they may be terrified and humbled. For the law is given to terrify and kill such, and to exercise the old man, and both the word of grace and of wrath must be rightly divided, according to the apostle. 2 Tim. ii. Here is then required a wise and faithful disposer of the word of God, which can so moderate the law, that it may be kept within his bounds. He that teacheth that men are justified be- fore God by the observation of the law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, ac- tive and passive, and is but an ill logician, for he doth not rightly divide. Contrariwise, he that setteth forth the law and works to the old man, and the promise and forgiveness of sins and God's mercy to the new man, divideth the word well. For the flesh, or the old man, must be coupled with the law and works ; the spirit, or new man, must be joined with the promise of God and 4b4 argument of the epistle of his mercy. Wherefore, when I see a man that is bruised enough already, oppressed with the law, terrified with sin, and thirsting for comfort, it is time that I should remove out of his sight the law and active righteousness, and that I should set before him, by the gospel, the Christian and passive righteousness, which, excluding Moses with his law, olfereth the promise made in Christ, who came for the afflicted and for sinners. Here is man raised up again, and conceiveth the good hope, neither is he any longer under the law, but under grace. How not under the law ? According to the new man, to whom the law doth not appertain. For the Taw hath his bounds unto Christ, as Paul saith after- wards : " For Christ is the end of the law," (Rom. x. 4,) who being come, Moses ceaseth with his law, circumcision, the sacri- fices, the sabbaths, yea, and all the prophets. This is our divinity, whereby we teach how to put a differ- ence between these two kinds of righteousness, active and pas- sive, to the end that manners and faith, works and grace, policy and religion, should not be confounded, or taken the one for the other. Both are necessary ; but both must be kept within their bounds ; Christian righteousness appertaineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Upon this old man, as upon an ass, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man, by faith in Christ, (which notwithstanding is not fully done in this life,) then may he enjoy the kingdom and inestimable gift of grace. This I say, to the end that no man should think we reject or forbid good works, as the Papists do most falsely slander us, nei ther understanding what they themselves say, or what we teach. They know nothing but the righteousness of the law, and yet they will judge of that doctrine which is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs be offended, for they can see iio higher than the law. Whatsoever, then, is above the law, is to them a great offence. But we imagine, as it were, two worlds, the one heavenly and the other earthly. In these we place these two kinds of righteousness, being separate the one far from the other. The righteousness of the law is earthly, and hath to do with earthly things, and by it we do good works. But as the earth bringeth not forth fruit except first it be watered and made fruitful from above ; even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, without any merit or work of ours, we be made righteous by the Christian righteousness, which nothing appertaineth to the righteousness of the law, or to the arthly and active righteousness. But this righteousness is hea- ST. PAUL TO THE GALATIANS. 135 venly, which (as is said) we have not of ourselves, but receive it from heaven ; which we work not, but which by grace is wrought in us, and apprehended by faith ; whereby we mount up above all laws and works. Wherefore, like as we have borne (as St. Paul saith) the image of the earthly Adam, so let us bear the image of the heavenly, which is the new man in a new world, where is no law, no sin, no remorse or sting of con- science, no death, but perfect joy, righteousness, grace, peace, salvation and glory. Why, do we then nothing ? do we work nothing for the ob- taining of this righteousness } I answer, Nothing at all. For this is perfect righteousness, " to do nothing, to hear nothing, to know nothing of the law, or of works," but to know and believe this only, that Christ is gone to the Father, and is not now seen ; that he sitteth in heaven at the right hand of his Father, not as a judge, but made unto us, of God, wisdom, righteousness, holi- ness, and redemption ; briefly, that he is our high priest entreat- ing for us, and reigning over us and in us by grace. In this heavenly righteousness sin can have no place, for there is no law ; and where no law is, there can be no transgression. Rom. iv. 15. Seeing, then, that sin hath here no place, there can be no an- guish of conscience, no fear, no heaviness. Therefore St. John saith, (1 John v. 18,) " He that is born of God cannot sin." But if there be any fear or grief of conscience, it is a token that this righteousness is withdrawn, that grace is hidden, and that Christ is darkened and out of sight. But where Christ is truly seen indeed, there must needs be full and perfect joy in the Lord, with peace of conscience, which most certainly thus ihinketh : " Al- though I am a sinner by the law, and under condemnation of the law, yet I despair not, yet I die not, because Christ liveth, who is both my righteousness and my everlasting life." In that righteousness and life I have no sin, no fear, no sting of con- science, no care of death. I am indeed a sinner, as touching this present Ufe and the righteousness thereof, as the child of Adam ; where the law accuseth me, death reigneth over me, and at length would devour me. Bat I have another righteousness and life above this life, which is Christ the Son of God, who knoweth no sin nor death, but is righteousness and life eternal : by whom this my body, being dead and brought into dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with the spirit. So both these continue whilst we here live. The flesh is ac- cused, exercised with temptations, oppressed with heaviness and sorrow, bruised by his active righteousness of the law ; but the spirit reigneth, rejoiceth, and is saved by this passive and Christian righteousness, because it knoweth that it hath a Lord fS^ ARGUMENT OF THE EPISTLE OF in heaven, at the right hand of his Father, who hath abolished the law, sin, death, and hath trodden under his feet all evils, led them captive, and triumphed over them in himself. Col. ii. 15. St. Paul therefore, in this epistle, goeth about diligently to in- struct us, to comfort us, to hold us in the perfect knowledge of this most Christian and excellent righteousness. For if the article of justification be once lost, then is all true Christian doctrine lost. And as many as are in the world that hold not this doc- trine, are either Jews, Turks, Papists, or heretics. For between the " righteousness of the law,'' and " Christian righteousness," there is no mean. He then that strayeth from this " Christian righteousness," must needs fall iiito the " righteousness of the law ;" that is to say, " when he hath lost Christ, he must fall into the confidence of his own works." Therefore do we so earnestly set forth, and so often repeat this doctrine of " faith," or "Christian righteousness," that by this means it may be kept in continual exercise, and may be plainly discerned from the " active righteousness of the law." Other wise we shall never be able to hold the true divinit/, (for by this only doctrine the church is built, and in this it consisteth :) but by and by we shall either become canonists, observers of cere- monies, " observers of the law, or Papists, and Christ so dark- ened, that none in the church shall be either rightly taught or comforted." Wherefore, if we will be teachers and leaders of others, it behovcth us to have great care of these matters, and to mark well this distinction between the righteousness of the law and the righteousness of Christ. And this distinction is easy to be uttered in words ; but in use and experience it is very hard, although it be never so diligently exercised and practised ; for that in the hour of death, or in other agonies of the conscience, these two sorts of righteousness do encounter more near together than thou wouldst wish or desire. " Wherefore I do admonish you, especially such as shall become instrncters and guiders of consciences, and also every one apart, that ye exercise yourselves continually by study, by reading, by meditation of the word, and by prayer, that in the time of temptation ye may be able to in- struct and comfort both your own consciences and others, and to bring them from the law to grace, from active and working righteousness, to the passive and received righteousness ;" and, to conclude, " from Moses to Christ." For the devil is wont in affliction, and in the conflict of conscience, by the law to make us afraid, and to lay against us the guilt of sin, our wicked life past, the wrath and judgment of God, hell, and eternal death, that by this means he may drive us to desperation, make us bond-slaves to himself, and pluck us from Christ. Furthermore, he is wont to t.et against us those places of the gospel, wherein Christ him- self rcquircth works of us, and with plain words threateneth ST. PAUL TO THE GALATIANS. 137 damnation to those who do them not. Now, if here we be not able to judge between these two kinds of righteousness ; if we take not hold of Christ by faith, sitting at the right hand of God, (Heb. vii. 25,) who maketh intercession unto the Father for us wretched sinners, then are we under the law and not under grace, and Christ is no more a Saviour, but a lawgiver ; so that now there remaineth no more salvation, but a certain desperation and everlasting death, except repentance follow. Let us then diligently learn to judge between these two kinds of righteousness, that we may know how far we ought to obey the law. Now, we have said before, that the law in a Christian ought not to pass his bomids, but ought to have dominion only over the flesh, which is in subjection unto it, and remaineth under the same. When it is thus, the law is kept within his bounds. But if it shall presume to creep into thy conscience, and there seek to reign, see thou play the cunning logician, and make the true division. Give no more to the law than is convenient, but say thou : " 0 law, thou wouldst climb up into the kingdom of my conscience, and there reign and reprove it of sin, and wouldst take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish." This thou dost besides thine office ; keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience ; for I am baptized, and by the gospel am called to the partaking of righteousness and of everlasting life, to the kingdom of Christ, wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quietness, joy, health, and everlasting life. Trouble me not in these matters, for I will not suffer thee, so intolerable a tyrant and cruel tormentor, to reign in my conscience, for it is the seat and temple of Christ, the Son of God, (1 Cor. vi. 19,) who is the king of righteousness and peace, and my most sweet saviour and mediator : he shall keep my conscience joyful and quiet in the sound and pure doctrine of the gospel, and in the knowledge of this Christian and heavenly righteousness. When I have this righteousness reigning in my heart, I descend from heaven as the rain maketh fruitful the earth : that is to say, I come forth into another kingdom, and I do " good works," how and whensoever occasion is offered. If I be a minister of the word, I preach, I comfort the broken-hearted, I administer the sacraments. If I be a householder, I govern my house and my family, I bring up my children in the knowledge and fear of God. If I be a magistrate, the charge that is given me from above, I diligently execute. If I be a servant, I do my master's business faithfully. To conclude, whatsoever he be that is assuredly persuaded that Christ is his righteousness, doth not only cheer- fully and gladly work well in his vocation, but also subiiiitteth IS M 2 138 ARGUMENT OF THE EPISTLE TO THE GALATIANS. himself through love to the magistrates, and to their laws, yea, though they be severe, sharp, and cruel, and (if necessity do so require) to all manner of burdens, and to all dangers of this pre- sent life, because he knoweth that this is the will of God, and that this obedience pleaseth him. Thus far as concerning the argument of this epistle, whereof Paul entreateth, taking occa- sion of false teachers who had darkened this righteousness of faith among the Galatians, against whom he setteth himself in defending and commending his authority and office. A COMMENTARY ON SAINT PAUL'S EPISTLE TO THE GALATIANS. CHAPTER I. Verse 1. Paul, an apostle {not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.) Now that we have declared the argument and sum of this Epistle to the Galatians, we think it good, before we come to the matter itself, to show what was the occasion St. Paul wrote this epistle. He had planted among the Galatians the pure doc- trine of the gospel, and the righteousness of faith ; but by and by, after his departure, there crept in certain false teachers, which overthrew all that he had planted and truly taught among them. For the devil cannot but furiously impugn this doctrine with all force and subtlety, neither can he rest so long as he seeth any spark thereof remaining. We also, for this only cause, that we preach the gospel, do suffer of the world, the devil, and his minis- ters, all the mischief that they can work against us, both on the right hand and on the left. For the gospel is such a doctrine as teacheth a far higher matter than is the wisdom, righteousness, and religion of the world, that is to say, free remission of sins through Christ, &c. It leaveth those things in their degree, to be as they are, and commendeth them as the good creatures of God. But the world preferreth these creatures before the Creator, and moreover, by them would put away sin, be delivered from death, and deserve everlasting life. This doth the gospel condemn. Contrariwise, the world cannot suffer those things to be condemned which it most es- teemeth, and best liketh of; and therefore it chargeth the gospel that it is a seditious doctrine, and full of errors ; that it over- throweth commonwealths, countries, dominions, kingdoms, and empires, and therefore offendeth both agamst God and the em- peror ; abolisheth laws, corrupteth good manners, and setteth all 139 140 COMMENTARY OX ST. PAUL's [ciiAP. I. men at liberty to do what they list. Wherefore, with just zeal, and high service to God, (as it would seem) it persecuteth this doctrine, and abhorreth the teachers and professors thereof, as the greatest plague that can be in the whole earth. Moreover, by the preaching of this doctrine, the devil is over- thrown, his kingdom destroyed, the law, sin, and death, (where- with, as most mighty and invincible tyrants, he hath brought all mankind in subjection under his dominion) are wrested out of his hands : briefly, his prisoners are translated out of the king- dom of darkness, into the kingdom of Light and Liberty. Should the devil suffer all this ? " Should not the father of lies employ all his force and subtile policies, to darken, to corrupt, and utterly to root out this doctrine of salvation and everlasting life ? In- deed, St. Paul complaineth in this, and all other his epistles, that even in his time the devil showed himself a cunning workman in this business." We thought good to show here by the way, that the gospel is such a doctrine as condemneth all manner of righteousness, and preacheth the only righteousness of Christ, and to them that em- brace the same, it bringeth peace of conscience and all good things ; and yet, notwithstanding, the world hateth and perse- cuteth it most bitterly. I have said before, that the occasion why St. Paul wrote this epistle, was for that by and by after his departure, false teachers had destroyed those things among the Galatians, which he with long and great travel had built. And these false apostles being of the circumcision and sect of the Pharisees, were men of great estimation and authority, who bragged among the people that they were of that holy and chosen stock of the Jews, (John viii. Rom. iv. 4, 5,- 6,) that they were Israelites, of the seed of Abra- ham, that they had the promises and the fathers ; and finally, that they were the ministers of Christ, and the apostles' scholars, with whom they had been conversant, and had seen their miracles, and perhaps had also wrought some signs or miracles them- selves; for Christ witnesseth (Matt. vii. 22) that the wicked also do work miracles. Moreover, these false apostles, by all the crafty means they could devise, defaced the authority of St. Paul, saying : " Why do ye so highly esteem of Paul ? Why have ye him in so great reverence ? Forsooth, he was but the last of all that were converted unto Christ. But we arc the disciples of the apostles, and were familiarly conversant with them. We have seen Christ working miracles, and heard him preach. Paul came after us, and is inferior unto us : and it is not possible that God should suffer us to err who are of his holy people, the minis- ters of Christ, and have received the Holy Ghost. Again, we are many, and Paul is but one, and alone, who neither is conver- sant with the apostles, nor hath seen Christ. Yea, he persecnted VER. I.] EPISTLE TO THE GALATIANS. 141 the church of Christ a great while. Would God (think ye) for Paul's sake only, suffer so many churches to be deceived?" When men having such authority come into any country or city, by and by the people have them in great admiration, and under this colour of godliness and religion, they do not only de- ceive the simple, but also the learned ; yea, and those also which seem to be somewhat confirmed in the faith, especially when they brag (as these did) that they are the offspring of the patri- archs, the ministers of Christ, the apostles' scholars, &c. Even so the pope at this day, when he hath no authority of the Scrip- ture to defend himself withal, useth this one argument continually against us, " the church, the church." Thinkest thou that God is so offended, that, for a few heretics of Luther's sect, he will cast off his whole church ? Thinkest thou that he would leave his church in error so many hundred years? And this he mightily maintaineth, " that the chiu'ch can never be overthrown." Now, like as many are moved with this argument at this day, so, in Paul's time, these false apostles, through great bragging, and setting forth of their own praises, blinded the eyes of the Gala- tians, so that Paul lost his authority among them, and his doc- trine was brought in suspicion. Against this vain bragging and boasting of the false apostles, Paul with great constancy and boldness setteth his apostolic authority, highly commending his vocation, and defending his ministry. And (although elsewhere he never doth the like) he will not give place to any, no, not to the apostles themselves, much less to any of their scholars. And to abate tiieir phari- saical pride and shameless boldness, he maketh mention of the history done at Antiochia, where he withstood Peter himself. Besides this, not regarding the offence that might arise thereof, he saith plainly in the text, that he was bold to accuse and re- prove Peter himself, the chief of the apostles, who had seen Christ, and had been most familiarly conversant with him. I am an apostle (saith he) and such a one as pass not what others are : yea, I was not afraid to chide the very pillar of all the rest of the apostles. And to conclude, in the first two chapters, he doth, in a manner, nothing else but set out his vocation, his office, and his gospel, affirming, that it was not of men, and that he had not received it by man, but by the revelation of Jesus Christ. Also, that if he, yea, or an angel from heaven, should bring any other gospel than that which he hath preached, he should be holden accursed. THE CERTAINTY OF CALLING. But what meaneth Paul by this boasting ? I answer : This common place serveth to this end, that every minister of God's word should be sure of his calling, that before God and man ho 142f COMMENTARY ON ST. PAUL's [chAP. I. may with a bold conscience glory therein, that he preaches the gospel as one that is called and sent : even as the ambassador of a king glorieth and vaunteth in this, that he cometh not as a private person, but as the king's ambassador ; and because of this dignity, that he is the king's ambassador, he is honoured and set in the highest place ; which honour should not be given unto him if he came as a private person. Wherefore, let the preacher of the gospel be certain that his calling is from God. And it is expedient, that, according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king's ambassador mag- nifieth his office and calling. And thus to glory is not vain, but a kind of necessary kind of glorying, because he glorieth not in himself, but in the king which hath sent him, whose authority he desireth to be honoured and magnified. Likewise, when Paul so highly commendeth his calling, he seeketh not his own praise, but with a necessary and a holy pride he magnifieth his ministry; as to the Romans (xi.) he saith : For- asmuch as I am the apostle of the Gentiles, I will magnify mine office : that is to say, I will that men receive me, not as Paul of Tarsus, but as Paul the apostle or ambassador of Jesus Christ. And this he doth of necessity, to maintain his authority, that the people, in hearing this, might be more attent and willing to give ear unto him. For they hear not only Paul, but in Paul, Christ himself, and God the Father, sending him out in his message Whose authority and majesty, like as men ought religiously to honour, so ought they with great reverence to receive and to hear his messengers bringing his word and message. This is a notable place, therefore, wherein Paul so glorieth and boasteth as touching his vocation, that he despiseth all others. If any man, after the manner of the world, should despise all others in respect of himself, and attribute all imto himself alone, he should not only show himself a very fool, but also grievously offend. But this manner of boasting is necessary, and pertaineth not to the glory of Paul, but to the glory of God, whereby is offered unto him the sacrifices of praise and thanksgiving. For by this boasting, the name, the grace, and the mercy of God, is made known unto the world. Thus, therefore, he beginneth his epistle. Verse 1. Paul, an apostle, not of men, 90 COMMENTARY ON ST. PAUL's [chAP. I. the forgiveness of sins promised in Christ. Many have carefully laboured, by finding out diverse and sundry religious orders and exercises for this purpose, to attain peace and quietness of con- science : but by so doing, they liave plunged themselves in more and greater miseries ; for all such devices are but means to in- crease doubtfulness and despair. Therefore there shall be no rest to my bones or to thine, unless we hear the word of grace, and cleave unto it steadfastly and faithfully. Then shall our conscience undoubtedly find grace and peace. The apostle doth fitly distinguish this grace and peace from all other kinds of grace and peace whatsoever. He wisheth to the .Galatians grace and peace, not from the emperor or kings and princes : for these do commonly persecute the godly, and rise up against the Lord, and Christ his anointed, (Psalm ii. 2,) nor from the world, (" for in the world," saith Christ, " ye shall ' have trouble :") but from God our Father, &c. which is as much as to say, he wished imto them a heavenly peace. So Christ saith : " My peace I leave unto you : my peace I give unto you ; not as the world giveth it, do I give it unto you." The peace of the vvorld granteth nothing but the peace of our goods and bodies. So the grace or favour of the world giveth us leave to enjoy our goods, and casteth us not out of our possessions. But in af- fliction, and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from affliction, despair, and death. But when the grace and peace of God are in the heart, then is man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly, and keepeth the highway. For he taketh heart and courage in the victory of Christ's death ; and the confidence thereof beginneth to reign in his conscience over sin and death ; because, through him, he hath assured forgiveness of his sins : which after he has once obtained, his conscience is at rest, and by the word of grace is comforted. So then a man, being com- forted and heartened by the grace of God, (that is, by forgiveness of sin, and by this peace of conscience) is able valiantly to bear and overcome all troubles, yea even death itself. This peace of God is not given to the world, because the world never longeth after it, nor understandeth it, but to them that believe. And this Cometh to pass by no other means than by the only grace of God. A RULE TO BE OBSERVED, THAT MEN OUGHT TO ABSTAIN FROM THE CURIOUS SEARCHING OP GOD's MAJESTY. But why doth the apostle add moreover in this salutation, " And from our Lord Jesus Christ ?" Was it not enough to say, " And from God our Father ?" Why then doth he couple Jesus Christ with the Father ? Ye have oftentimes heard of us, how VER. 3.] EPISTLE TO THE GALATIANS. 151 it is a rule and principle in the Scriptures, diligently to be marked, that we must abstain from the curious searching of God's ma- "'jesty, which is intolerable to man's body, and much more to his mind, " No man" (saith the Lord) " shall see me and live." Exod. xxxiii. 20. The pope, the Turks, the Jews, and all such as trnst in their own merits, regard not this rule, and therefore, removing the mediator Christ out of their sight, they speak only of God, and before him only they pray, and do all that they do. As for example, the monk imagineth thus : " These works which I do please God, God will regard these my vows, and for them will save me." The Turk saith, " If I keep the things that are commanded in the Alcoran, God will accept me, and give me everlasting life." The Jew thinketh thus : " If I keep those things which the law commandeth, I shall find God mer- ciful unto me, and so shall I be saved." So also a sort of fond heads at this day, bragging of the spirit of revelations, of visions, and such other monstrous matters, I wot not what, do walk in wonders above their reaches. These new monks have invented a new cross and new works, and they dream that by doing them .they please God. To be brief, as many as know not the article of justification take away Christ the mercy-seat, and will needs comprehend God in his majesty by the judgment of reason, and pacify him with their own works. But true Christian divinity (as I give you often warning) setteth not God forth unto us in his majesty, as Moses and other doctrines do. It commandeth us not to search out the nature of God : but to know his will set out to us in Christ, whom he would have to take our flesh upon him, to be born and to die for our sins, and that this should be preached among all nations. " For after that, in the wisdom of God, the world by wisdom, knew not God, it pleased God by the foolishness of preaching to save them that believe." 1 Cor. i. 21. Wherefore, when thy conscience standeth in conflict, wrestling against the law, sin, and death, in the presence of God, there is nothing more dangerous than to wander with curious speculations in heaven, and there to search out God in his incomprehensible power, wisdom, and majesty, how he created the world, and how he governeth it. If thou seek thus to comprehend God, and wouldst pacify him without Christ the mediator, making thy works a means between him and thyself, it cannot be but that thou must fall as Lucifer did, and in horrible despair lose God and all together. For as God is in his own nature unmeasurable, incomprehensible, and infinite, so is he to man's nature intolerable. Wherefore, if thou wouldest be in safety, and out of peril of conscience and salvation, bridle this climbing and presumptuous spirit, and so seek God as Paul teachelh thee. 1 Cor. i. " We, saith he, preach Christ crucified, a stumbling-block unto tho 152 COMMENTARY ON ST. PAUl's [chAP. I. Jews, and foolishness unto the Grecians ; but unto them which are called, both of the Jews and Grecians, we preach Christ the power of God and the wisdom of God." Therefore begin thou there where Christ began, namely, in the womb of the virgin, in the manger, and at his mother's breasts, &c. For to tliis end he came down, was born, was conversant among men, suffered, was crucified, and died, that by all means he might set forth himself plainly before our eyes, and fasten the eyes of our hearts upon himself, that he thereby might keep us from climbing up into heaven, and from the curious searching of the divine majesty. Whensoever thou hast to do therefore in the matter of justi- fication, and disputest with thyself how God is to be found that justifieth and accepteth sinners; where, and in what sort he is to be sought ; then know thou that there is no other God besides this man, Christ Jesus. Embrace him, and cleave to him with thy whole heart, setting aside all curious speculations of the divine majesty : " For he that is a searcher of God's majesty, shall be overwhelmed of his glory." Prov. xvii. 15 ; xxv. 27. I know by experience what I say. But these vain spirits which so deal with God, that they exclude the mediator, do not believe. me. Christ himself saith, "I am the way, the truth, and the life; no man cometh to the Father but by me." John xiv. 6. There- fore besides this way Christ, thou shalt find no way to the Father, but wandering : no verity, but hypocrisy and lying : no life, but eternal death. Wherefore mark this well in the matter of justi- fication, that when any of us all shall have to wrestle with the law, sin, and death, and all other evils, we must look upon no other God, but only this God, incarnate and clothed with man's nature. But out of the matter of justification, when thou must dispute with Jews, Turks, Papists, heretics, &c., concerning the power, wisdom, and majesty of God, then employ all thy wit and in- dustry to that end, and be as profound and subtle a disputer as thou canst : for then thou art in another vein. But in the case of conscience, of righteousness and life (which I wish here dili- gently to be marked) against the law, sin, death, and the devil, or in the matter of satisfaction, of remission of sins, of recon- ciliation, and of everlasting life, thou must withdraw thy mind wholly from all cogitations and searching of the majesty of God, and look only upon this man Jesus Christ, who setteth himself forth unto us to be a mediator, and saith, " Come unto me, all ye that labour, and are heavy laden, and I will refresh you." Matt. xi. 28. Thus doing, thou shalt perceive the love, good- ness, and sweetness of God : thou shalt see his wisdom, power, and majesty sweetened and tempered to thy capacity : yea, and thou shalt find it, this mirror and pleasant contemplation, all things according to that saying of Paul to the Colossians : " Ii; VER. 3.] EPISTLE TO THE GALATIANS. 153 Christ are hid all the treasures of wisdom and knowledge.'* And in ch. ii. " For in him dwelleth the fulness of the godhead bodily." Col. ii. 3, and 9. The world is ignorant of this, and therefore it searcheth out the will of God, setting aside the pro- mise in Christ, to his great destruction. " For no man knoweth the Father but the Son, and he to whom the Son will reveal him." Matt. xi. 27. John x. 15. And this is the cause why Paul is wont so often to couple Jesus Christ with God the Father, even to teach us what true Christian religion is, which beginneth not at the highest, as other religions do, but at the lowest. It will have us to climb up by Jacob's ladder, whereupon God himself leaneth, whose feet touch the very earth, hard by the head of Jacob. Gen. xxviii. 12. Wherefore, whensoever thou art occupied in the matter of thy salvation, setting aside all curious speculations of God's unsearch- able majesty, all cogitations of works, of traditions, of philosophy, yea, and of God's law too, run straight to the manger, and em- brace this infant, and the virgin's little babe in thine arms, and behold him as he was born, sucking, growing up, conversant among men, teaching, dying, rising again, ascending up above all the heavens, and having power above all things. By this means shalt thou be able to shake off all terrors and errors, like as the sun driveth away the clouds. And this sight and contem- plation will keep thee in the right way, that thou mayest follow whither Christ is gone. Therefore, Paul, in wishing grace and peace not only from God the Father, but also from Jesus Christ, teacheth, first, that we should abstain from the curious searching of the Divine Majesty, (for God no man knoweth,) and to hear Christ, who is in the bosom of the Father, and uttereth to us his will, who also is appointed of the Father to be our teacher, to the end that we should all hear him. John viii. IS. CHRIST IS GOD BY NATURE. The Other thing that Paul teacheth here, is a confirmation of our faith, " that Christ is very God." And such like sentences as this is, concerning the godhead of Clirist, are to be gathered together and marked diligently, not only against the Arians, and other heretics, which either have been, or shall be hereafter, but also for the confirmation of our faith : for Satan will not fail to impugn in us all the articles of our faith ere we die. He is a most deadly enemy to faith, because he knoweth that it is the victory which overcometh the world. 1 John v. 4. Wherefore, it standeth us in hand to labour that our faith may be certain, and may increase and be strengthened by diligent and continual exercise of the word, and fervent prayer, that we may be able to withstand Satan. Now, that Christ is the very God, it is manifestlv declared, in 20 154 COMMENTA.RY ON ST. PAUL's [chAP. I. that Paul attributeth the same things equally unto him which he doth unto the Father, namely, divine power, as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil, and hell. This were by no means lawful for him to do, nay, it were sacrilege this to do, except he were very God, according to this saying, " I will not give my glory unto another." Isa. xlii. 8. Again : No man giveth that to others which he himself hath not. But seeing Christ giveth grace, peace, and the Holy Ghost, delivereth from the power of the devil, from sin, and death, it is certain that he hath an infinite and divine power, equal in all points to the power of the Father. Neither doth Christ give grace and peace, as the apostle gave, and brought the same unto men by preaching of the gospel : but he giveth it as the author and Creator. The Father createth and giveth life, grace, peace, and all other good things. The self- j.same things also the Son createth and giveth. Now, to give grace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver from death and the devil, are not the works of any creature, but of the Divine Majesty alone. The angels can neither create nor give these things ; therefore these works pertain only to the glory of the sovereign Majesty, the Makei of all things : and seeing Paul doth attribute the self-same power of creating, and giving all these things, unto Christ equally with the Father, it must needs follow that Christ is verily and natu- rally God. Many such arguments are in John, where it is proved and concluded by the works which are attributed to the Son as well as to the Father, that the divinity of the Father, and of the Son, is all one. Therefore, the gifts which we receive of the Father, and which we receive of the Son, are all one. For else Paul would have spoken otherwise after this manner : Grace from God the Father, and peace from our Lord Jesus Christ ; but, in knitting them both together, he attributeth them equally, as well to the Son as to the Father. I do therefore so diligently ad- monish you of this thing, because it is dangerous ; lest, among so many errors, and in so great variety and confusion of sects, .-there might step up some Arians, Eunomians, Macedonians, and .-such other heretics, that might do harm to the churches with their subtilty. Indeed, the Arians were sharp and subtle fellows. They granted that Christ hath two natures, and that he is called "very God of very God," howbeit, in name only, Christ (said they) is a most noble and perfect creature, above the angels, whereby God afterward created heaven and earth, and all other things. So Mahomet also speaketh honourably of Christ. But all this is nothing else but goodly imaginations, and words pleasant and plausible to man's reason, whereby the fantastical spirits do de- VER. 4.] EPISTLE TO THE GALATIANS. 155 ceive men, except they take good heed. But Paul speaketh otherwise of Christ. " Ye (saith he) are rooted and established m this belief, namely, that Christ is not only a perfect creature, but very God, who doth the selfsame things that God the Father doth." He hath the divine works not of a creature, but of the Creator, because he giveth grace and peace : and to give them, is to condemn sin, to vanquish death, and to tread the devil under foot. These things no angel can give. But seeing they are at- tributed unto Christ, it must needs follow, that he is " very God by nature." Verse 4. Which gave himself for our sins. Paul in a manner, in every word, handleth the argument of this epistle. He hath nothing in his mouth but Christ; and therefore in every word there is a fervency of spirit and life. And mark how well and to the purpose he speaketh. He saith not, which hath received our works at our hands, nor which hath received the sacrifice of Moses's law, worshipping, reli- gions, masses, vows, and pilgrimages; but hath given — What? Not gold, nor silver, nor beasts, nor paschal lambs, nor an angel, but himself! For what? Not for a crown, not for a kingdom, not for our holiness and righteousness, but "for our sins." These words are very thunder-claps from heaven against all kinds of righteousness. Like as is also this sentence of John : " Behold the Lamb of God, that taketh away the sins of the world." Therefore, we must with diligent attention mark every word of Paul, and not slenderly consider them, or lightly pass them over ; for they are full of consolation, and confirm fearful consciences exceedingly. But how may we obtain remission of our sins? Paul an- swereth, " that the man which is called Jesus Christ, the Son of God, hath given himself for them." These are excellent and comfortable words, and are promises of the old law, that our sins are taken away by none other means than by the Son of God delivered unto death. With such gun-shot and such artil- lery must the papacy be destroyed, and all the religions of the heathen, all works, all merits and superstitious ceremonies. For if ou'r sins may be taken away by our own works, merits, and satisfaction, what ;ieeded the Son of God to be given for them? But seeing he was given for them, it followeth that we cannot put them away by our own works. Again, by this sentence it is declared, that our sins are so great, so infinite and invincible, that it is impossible for the whole world to satisfy for one of them. And surely the greatness of the ransom (namely, Christ the Son of God, who gave himself for our sins) declareth sufficiently, that we can neither satisfy for sin, nor have dominion over it. The force and power of sin is set 156 COMMENTARY ON ST. PAUL's [chap. I. forth and amplified exceedingly by these words : " Which gava himself for our sins." Therefore here is to be marked the in- finite greatness of the price bestowed for it, and then it will ap- pear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must, be given for it. He that considereth these things well, understandcth that this one word shi comprehendeih God's everlasting wrath and the whole kingdom of Satan, and that it is a thing more horrible than can be expressed ; which ought to move us and make us afraid indeed. But we are careless, yea, we make light of sin, and a matter of nothing : which although it bring with it the sting and remorse of conscience, yet notwithstanding we think it not to be of such weight and force, but that, by some little work or merit, we may put it away. This sentence therefore witnesseth, " that all men are servants and bond-slaves to sin, and (as Paul saith in another place) are sold under sin." Rom. vii. 14. And again, "that sin is a most cruel and mighty tyrant over all men ;" which cannot be van- quished by the power of any creatures, whether they be angels or men, but by the sovereign and infinite power of Jesus Christ, Avho hath given himself for the same. Furthermore, this sentence setteth out to the consciences of all men which are terrified with the greatness of their sins, a sin- gular comfort. For, albeit sin be never so invincible a tyrant, yet, notwithstanding, forasmuch as Christ hath overcome it through his death, it cannot hurt them that believe in him. More- over, if we arm ourselves with this belief, and cleave with all our hearts unto this man Christ Jesus, then is there a light opened, and a sound judgment given unto us, so as we may most cer- tainly and freely judge of all kinds of life. For when we hear that sin is such an invincible tyrant, thus incontinent by a necessary consequence we infer ; then what do the Papists, Monks, Nuns, Priests, Mahometists, Anabaptists, and all such as trust in their Avorks, which will abolish and overcome sin by their own tradi- tions, works preparative, satisfactions, &c. Here forthwith we judge all those sects to be wicked and pernicious, whereby the glory of God and of Christ is not only defaced, but also utterly taken away, and our own advanced and established. But weigh diligently every word of Baul, and specially mark well this pronoun, oicr ; for the effect altogether consisteth in the well applying of the pronouns, which we find very often in the Scriptures ; wherein also there is ever some vehemency and power. Thou wilt easily say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints, whom we account to have been worthy of this grace ; but it is a very hard thing, that thou, which judgest thyself unworthy of this grace, shouldst from thy heart say and believe, that Christ VER. 4.] EPISTLE TO THE GALATIANS. 157 was given for thine invincible, infinite, and horrible sins. There- fore, generally, and without the pronoun, it is an easy matter to magnify and amplify the benefit of Christ, namely, that Christ was given for sins, but for other men's sins, which are wor- thy. But when it cometh to the putting to of this pronoun our, there our weak nature and reason starteth back, and dare not come nigh unto God, nor promise to herself, that so great a treasure shall be freely given unto her, and therefore she will not have to do with God, except first she be pure and without sin ; wherefore, although she read or hear this sentence : " which gave himself for our sins," or such like, yet doth she not apply this pronoun (our) unto herself, but unto others which are worthy and holy; and as for herself, she will tarry till she be made worthy Ly her own works. This then is nothing else, but that man's reason fain would that sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh, that the hypocrites, being ignorant of Christ, although they feel the remorse of sin, do think, notwithstanding, that they shall be able easily to put it away by their good works and merits, and secretly, in their hearts, they vv^ish that these words, " which gave himself for our sins," were but as words spoken in humility, and would have their sins not to be true andtery sins indeed, but light and small matters. To be short, man's reason would fain bring and present unto God a feigned and counterfeit sinner, which is nothing afraid, nor hath any feeling of sin. It would bring him that is whole, and not him that hath need of a physician ; and when it feeleth no sin, then would it believe that Christ was given for our sins. The whole world is thus affected, and especially they that would be counted more holy and righteous than others, as monks, and all justiciaries. These confess with their mouths that they are sinners, and they confess also that they commit sins daily, howbeit not so great and many, but that they are able to put them away by their own works : yea, and besides all this, they will bring their righteousness and deserts to Christ's judgment- seat, and demand the recompence of eternal life for them at the judge's hand. In the mean while, notwithstanding, (as they pretend great humility,) because they will not vaunt themselves to be utterly void of sin,,they feign certain sins, that, for the for- giveness thereof, they may with great devotion pray with the publican, "God be merciful unto me a sinner!" Luke xviii, 13. Unto them, these words of St. Paul, " for our sins," seem to be but light and trifling ; therefore, they neither understand them, nor in temptation, when they feel sin indeed, can they take any comfort of them, but are compelled flatly to despair. This is then the chief knowledge and true wisdom of Chris- tians, to count these words of Paul, "that Christ was delivered 0 158 COMMENTARY ON ST. PAUL's [cHAP. L to death, not for our righteousness or holiness, but for our sins," (which are very sins indeed, great, many, yea, infinite and in- vincible,) to be "most true, effectual, and of great importance." Therefore, think them not to be small, and such as may be done away by thine own works ; neither yet despair thou for the great- ness of them, if thou feel thyself oppressed therewith, either in life or death ; but learn here of Paul, to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small sins, but for great and huge sins ; not for one or two, but for all ; not for vanquished sins, (for no man, no, nor angel, is able to over- come the least sin that is,) but for invincible sins. And except thou be found in the number of those that say " our sins" that is, which have this doctrine of faith, and teach, hear, learn, love, and believe the same, there is no salvation for thee. Labour therefore diligently, that not only out of the time of temptation, but also in the time and conflict of death, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the devil assaileth thee with great violence, going about to overwhelm thee with heaps, floods, and whole seas of sins, to terrify thee, to draw thee from Christ, and to drive thee to despair, that then I say, thou mayest be able to say with sure confidence, Christ, the Son of God, was given, not for the righteous and holy, but for the unrighteous and sinners. If I were righteous, and had no sin, I should have no need of Christ to be my reconciler. Why then, 0 thou peevish holy Satan, wilt thou make me to be holy, and to seek righteousness in myself, when, in very deed, I have nothing in me but sins, and most grievous sins? Not feigned or trifling sins, but such as are against the first table : to wit, great infidelity, doubting, despair, contempt of God, hatred, ignorance, and blaspheming of God, unthankfulness, abusing of God's name,neglecthig, loathing, and despising the word of God, and such like. And moreover, these carnal sins against the second table : as not to yield honour to my parents, not to obey the magistrates, to covet another man's goods, his wife, and such like ; albeit that these be light faults in respect of those former sins. And admit that I have not committed murder, whoredom, theft, and such other sins against the second table, in fact, yet I have committed them in heart, and therefore I am a transgressor of all God's commandments; and the multitude of my sins is so great, that they cannot be numbered : " for I have sinned above the number of the sands of the sea/' Besides this, Satan is such a cunning juggler, that he can make of my righteousness and good works, great sin. For so much, then, as my sins are so weighty, so infinite, so horrible, and in- vincible, and that my righteousness doth nothing further me, but rather hinder me before God ; therefore " Christ, the Son of God, \Vas given to death for them, to put them away, and to save all VER. 4.J EPISTLE TO THE GALATIANS. 159 men which believe." Herein therefore consisteth the effect of eternal salvation, namely, in taking these words to be effectual, true, and of great importance, I say not this for nought, for I have oftentimes proved by experience, and I daily find what a hard matter it is to believe (especially in the conflict of conscience) " that Christ was given," not for the holy, righteous, worthy, and such as were his friends, " but for wicked sinners, for the un- worthy, and for his enemies, which have deserved God's wrath and everlasting death." Let us therefore arm ourselves with these, and such like sen- tences of the Holy Scripture, that we may be able to answer the devil (accusing us, and saying, " thou art a sinner, and therefore thou art damned") in this sort: Because thou sayest, I am a sinner, therefore I will be righteous and saved ; Nay, (saith the devil,) "thou shalt be damned." No, (say I,) for I fly unto Christ, " who hath given himself for my sins ;" therefore, Satan, "thou shalt not prevail against me," in that thou goest about to terrify me, in setting forth the greatness of my sins, and so to bring me into heaviness, distrust, despair, hatred, contempt, and blaspheming of God. Yea, rather, in that thou sayest, I am a sinner, thou givest me armour and weapons against thyself, that with thine own sword I may cut thy throat, and tread thee under my feet ; for Christ died for sinners. Moreover, thou thyself preachest unto me the glory of God : for thou puttest me ^in mind of God's fatherly love towards me, wretched and damned sinner ; "Who so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life." John hi. 16. And as often as thou objectest that I am a sinner, so often thou callest me to remembrance of the benefit of Christ my Redeemer, upon whose shoulders, and not upon mine, lie all my sins ; for the Lord hath " laid all our iniquity upon him." Isaiah liii. 6. Again, " For the trans- gressions of his people was he smitten." Chap. liii. 8. Where- fore, when thou sayest I am a sinner, thou dost not terrify me, but comfortest me above measure. Whoso knoweth this one point of cunning well, shall easily avoid all the engines and snares of the devil, who, by putting man in mind of his sins, driveth him to despair, and destroyeth him, unless he withstand him with this cunning, and with this heavenly wisdom, whereby only sin, death, and the devil, are overcome. But the man th^ putteth not away the remembrance of his sin, but keepeth it still and tormenteth himself with his own cogitations, thinketh either to help himself by his own strength or policy, or to tarry the time till his conscience may be quieted, falling into Satan's snares, and miserably afliicteth himself, and at length is overcome with the continuance of M!0 COMMENTARY ON ST. PAUL's [chap. I. the temptation; for the devil will never cease to accuse his conscience. Against this temptation we must use these words of St. Paul, in the which he giveth a very good and true definition of Christ in this manner : " Christ is the Son of God, and of the Virgin, delivered, and put to death for our sins." Here, if the devil allege any other definition of Christ, say thou, the definition, and the thing defined, are false : therefore, I will not receive this definition. I speak not this without cause : for I know what moveth me to be so earnest, that we should learn to define Christ out of the words of Paul. For indeed Christ is no cruel exactor, but a forgiver of the sins of the whole world. Where- fore, if thou be a sinner, (as indeed we are all,) set not Christ down upon the rainbow, as a judge, (for so thou shalt not be terrified, and despair of his mercy,) but take hold of his true definition, namely, that Christ, the Son of God, and of the Virgin, is a person, not that terrifieth, not that afllicteth, not that con- demneth us of sin, not that demandeth aji account of us for our life evil passed : but hath given himself for our sins, and with one oblation hath put away the "sins of the whole world," (Col. ii. 14;) hath fastened them upon the cross, and put them clean out by himself. Learn this definition diligently, and especially so exercise this pronoun ov7\ that this one syllable being believed may swallow up all thy sins : that is to say, that thou mayest know assuredly, that Christ hath taken away the sins, not of certain men only, but also of thee, yea, and of the whole world. Then let not thy sins be sins only, but even thy own sins indeed ; that is, to wir, believe thou that Christ was not only given for other men's sins but also for thine. Hold this fast, and suffer not thyself by any means to be drawn away from this most sweet definition of Christ, which rejoiceth even the very angels in heaven : that is to say, that Christ, according to the proper and true definition, is no Moses, no lawgiver, no tyrant, but a mediator for sins, a free giver of grace, righteousness, and life ; who gave himself, not for our merits, holiness, righteousness, and godly life, but for our sins. Indeed Christ doth interpret the law, but that is not his proper and principal office. These things, as touching the words, we know well enough, and can talk of them. But in practice, and in the conflict, when the devil goeth about to deface Christ, and to pluck the word of grace out of our hearts, we find that we do not yet know them well, and as we should do. He that at that time could define Christ truly, and could magnify him and behold him as his most sweet Saviour and High-priest, and not as a strait judge, this man hath overcome all evils, and were already in the kingdom VER. 4.] EPISTLE TO THE GALATIANS. 161 of heaven. But this to do in the conflict, is of all things the most hard. I speak this by experience. For I know the devil's subtleties, who at that time not only goeth about to fear us with the terror of the law, yea, and also of a little mote maketh many beams ; that is to say, of that which is no sin he maketh a very hell, (for he is marvellously crafty both in aggravating sin, and in puffing up the conscience even in good works :) but also is wont to fear us with the very person of the Mediator : into the which he transformeth himself; and, laying before us some place of Scripture or saying of Christ, suddenly he striketh our hearts, and showeth himself unto us in such sort as if he were Christ indeed, leaving us sticking so fast in that cogitation, that our consciences would swear it were the same Christ whose saying he alleged. Moreover, such is the subtlety of the enemy, that he will not set before us Christ entirely and wholly, but a piece of Christ only, namely, that he is the Son of God, and man born of the Virgin. And by-and-by he patcheth thereto some other thing; that is to say, some saying of Christ, wherewith he terrifieth the impenitent sinners, such as that it is in the thirteenth of Luke, " Except ye repent, ye shall all likewise perish." And so, corrupting the true definition of Christ with his poison, he- bringeth to pass that albeit we believe him to be Christ the- true mediator, yet, in very deed, our troubled conscience feeletli and judgeth him to be a tyrant and a judge. Thus we, being deceived by Satan, do easily lose that sweet sight of our High- priest and Saviour Christ, which, being once lost, we shun him no less than the devil himself. And this is the cause why I do so earnestly call upon you, to learn the true and proper definition of Christ out of these words of Paul, " Which gave himself for our sins." If he gave himself to death for our sins, then undoubtedly 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 reliever and comforter of the heavy and broken-hearted. Else should Paul lie in saying, " which gave himself for our sins." If I define Christ thus, I define him rightly, and take hold of the true Christ, and possess him indeed. And here I let pass all curious speculations touching the divine majesty, and stay my- self in the humanity of Christ, and so I learn truly to know the will of God. Here is then no fear, but altogether sweetness,, joy, peace of conscience, and such like. And herewithal there is a light opened, which showeth me the true knowledge of God, of myself, of all creatures, and of all the iniquity of the devil's kingdom. We teach no new thing, but we repeat and establish old things, which the apostles and all godly teachers have taught before us. And would to God we could so teach and establish them, that we might not only have them in our mouth, but also- 21 o2 163 COMMENTARY ON ST. PAUL's [chAP. I. well grounded in the bottom of our heart, and especially that we might be able to use them in the agony and conflict of death. Verse 4. That he might dtliver us from this present evil world. In these words also Paul handleth yet more effectnally the argument of this epistle. He calleth this whole world, which hath been, is, and shall be, the present world, to put a difference between this and the everlasting world to come. Moreover he calleth it evil, because that whatsoever is in this world, is subject to the malice of the devil reigning over the whole world. For this cause the world is the kingdom of the devil. For there is in it nothing but ignorance, contempt, blasphemy, hatred of God, and disobedience against all the words and works of God. In and under this kingdom of the world are we. Here again you see that no man is able, by his own works or his own power, to put away sin, because this present world is evil, and (as St. John saith) "is set upon mischief." As many therefore as are in the world are the bondslaves of the devil, constrained to serve hirn, and do all things at his pleasure. What availeth it then, to set up so many orders of religion, for the abolishing of sin ; to devise so many great and most painful works, as to wear shirts of hair, to beat the body with whip.* till the blood followed, to go on pilgrimage to St. James in har ness, and such other like ? Be it so that thou doest all theso things, yet notwithstanding this is true, that thou art in this pre- sent evil world, and not in the kingdom of Christ. And if thou be not in the kingdom of Christ, it is certain that thou belongest to the kingdom of Satan, which is this evil world. Therefore all the gifts, either of the body or of the mind, which thou en- joyest, as wisdom, righteousness, holiness, eloquence, power, beauty, and riches, are but the slavish instruments of the devil, and with all these thou art compelled to serve him, and to ad- vance his kingdom. First, with thy wisdom thou darkenest the wisdom and know- ledge of Christ, and, by thy wicked doctrine, leadest them out of the way, that they cannot come to the grace and knowledge of Christ. Thou softest out and praisest thine own righteous- ness and holiness : but the righteousness of Christ, by which only we are justified and quickened, thou dost hate and condemn as wicked and devilish. To be brief, by thy power thou de- stroyest the kingdom of Christ, and abusest the same to root out the gospel, to persecute and kill the ministers of Christ, and so many as hear them. Wherefore, if thou be without Christ, this thy wisdom is double foolishness, thy righteousness double sin and impiety, because it knoweth not the wisdom and right- eousness of Christ: moreover, it darkeneth, hindereth, bias- VER. 4.] EPISTLE TO THE GALATIANS. 163 phemeth and persecuteth the same. Therefore Paul doth rightly call it the evil or wicked world : for when it is at the best, then is it worst. In the religious, wise, and learned men, the world is at the best, and yet, in very deed, in them it is double evil. I overpass those gross vices which are against the second table, as disobedience to parents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and. maliciousness, wherein the world is altogether drowned, which notwithstanding are light faults, if ye compare them with the wisdom and righteousness of the wicked, whereby they fight against the first table. This white devil, which forceth men to commit spiritual sins that they may sell them for righteousness, is far more dangerous than the black devil, which only enforceth them to commit fleshly sins, which the world acknowledgeth to be sins. By these words then, " That he might deliver us," &c. Paul showeth what is the argument of this epistle ; to wit, that we have need of grace and of Christ, and that no other creature, neither man nor angel, can deliver man out of this present evil world. For these works are only belonging to the Divine Ma- jesty, and are not in the power of- any, either man or angel. That Christ hath put away sin, and hath delivered us from the tyranny and kingdom of the devil; that is to say, from this wicked world, which is an obedient servant, and a willing fol- lower of the devil his God. Whatsoever the murderer and father of lies either doth or speaketh, that the world, as his most loyal and obedient son, diligently folio weth and performeth. And therefore it is full of the ignorance of God, of hatred, lying, errors, blasphemy, and of the contempt of God. Moreover, of gross sins, as murders, adulteries, fornications, thefts, robberies, and such like, because he knoweth his father the devil, who is a liar and a murderer. And the more wise, righteous, and holy that men are without Christ, so much the more hurt they do the gospel. So we also, that were religious men, were double wicked in the papacy, before God did lighten us with the knowledge of his gospel, and ye, notwithstanding under the colour of true piety and holiness. Let these words then of Paul remain, as they are indeed, true and effectual, not coloured or counterfeit, namely, " that this present world is evil." Let it nothing at all move thee, that, in a great number of men, there be many excellent virtues, and that there is so great a show of holiness in hypocrites. But mark thou rather what Paul saith : out of whose words thou mayest boldly and freely pronounce this sentence against the world, that the world with all his wisdom, power, and righteousness, is the kingdom of the devil : out of the which God alone is able to deliver us by his only begotten Son. Therefore, let us praise God the Father, and give him hearty *#4 COMMENTARY ON ST. PAUL S [cHAP. I. thanks for this his unmeasurable mercy, that hath delivered us out of the kingdom of the devil, (in the which we were holden captives,) by his own Son, when it was impossible to be done by OUT own strength. And let us acknowledge, together with PauF, " that all our works and righteousness" (with all which, we could not make the devil to stoop one hair's breadth) " are but loss and dung." Also let us cast under our feet and utterly abhor all the power of free-will, all pharisaical wisdom and righteousness, all religious orders, all masses, ceremonies, vows, fastings, and such like, (Phil. iii. 8,) as a most filthy defiled cloth, (Isa. Ixiv. 6,) and as the most dangerous poison of the devil. Contrariwise, let us extol and magnify the glory of Christ, who hath delivered us by his death, not from this world only, but from this evil world. Paul then, by this word evil, show eih. that the kingdom of the world, or the devil's kingdom, is the kingdom of iniquity, igno- rance, error, sin, death, blasphemy, desperation, and everlasting damnation. On the other side, the kingdom of Christ is the king- dom of equity, fight, grace, remission of sins, peace, consolation, saving health, and everlasting life, into the which we are trans- lated (Col. i. 13) by our Lord Jesus Christ, to whom be glory, world without end. So be it. " Verse 4. Jlccording to the will of God, even our Father. Here Paul so placeth and ordereth every word, that there is not one of them but it fighteth against those false apostles for the article of justification. Christ (saith he) hath delivered us from this wicked kingdom of the devil, and the world. And this hath he done, " according to the will, good pleasure, and com mandment of the Father." Wherefore we be not delivered by our own will, or cunning, nor by our own wisdom or policy, but for that God hath taken mercy upon us, and hath loved us: like as it is Avritten also in another place, " Herein hath appeared the great love of God towards us, not that we have loved God, but that he hath loved us, and hath sent his only begotten Son to be a reconciliation for our sins." 1 John iv. 10. That we are then delivered from this present evil world, it is of mere grace, and no desert of ours. Paul is so plentiful, and so vehement in ampli- fying and extolling the grace of God, that he sharpeneth, and directeth every word against the false apostles. There is also another cause why Paul here maketh mention of the Father's will, which also in many places of St. John's gospel is declared, where Christ, commending his office, calleth us back to his Father's will, that in his words and works we should not so much look upon him, as upon the Father. For Christ came into this world, and took man's nature upon him, that he might be made a sacrifice for the sins of the whole v.'orld. VER. 4,5.] EPISTLE TO THE GALATIANS. 165 and so to reconcile us to God the Father; that he alone might declare unto us how that this was done through the good plea- sure of his Father, that we, by fastening our eyes upon Christ, might be drawn and carried straight unto the Father. For we must not think (as before we have warned yon) that by the curious searching of the majesty of God, any thing con- cerning God can be known to our salvation, but by taking hold of Christ, who, according to the will of the Father, hath given himself to death for our sins. When thou shall acknowledge this to be the will of God through Christ, then wrath ceaseth, fear and trembling vanisheth away, neither doth God appear any other than merciful, who by his determinate counsel would that his Son should die for us, that we might live through him. This knowledge maketh the heart cheerful, so that it steadfastly be- Ueveth that God is not angry, but he so loveth us poor and wretched sinners, that he gave his only begotten Son for us. It is not for nought, therefore, that Paul doth so often repeat, and beat into our minds, that Christ was given for our sins, and that by the good will of the Father. On the contrary part, the curious searching of the majesty of God, and his dreadful judgments, namely, how he destroyed the whole world with the flood, how he destroyed Sodom, and such other things, are very dangerous, for they bring men to desperation, and cast them down headlong into utter destruction, as I have showed before. Verse 4. Of God and- our Father. This word our, must be referred to both, that the meaning may be this, " of our God, and of our Father." Then is Christ's Father, and our Father all one. So in the twentieth of John, Christ saith to Mary Magdalene : " Go to my brethren, and say unto them, I ascend unto my Father, and your Father, to my God, and to your God." Therefore God is our Father, and our God, but through Christ. And this is an apostolic manner of speech, and even Paul's own phrase, who, indeed, speaketh not with such picked and gay words, but yet very fit and to the pur- pose, and full of burning zeal. Verse 5. To luhom be glory forever and ever. The Hebrews are wont in their writings to intermingle praise and giving of thanks. This custom the Hebrews and the apos- tles themselves do observe. Which thing may be very often seen in Paul. For the name of the Lord ought to be had in great reverence, and never to be named without praise and thanksgiving. And thus to do, is a certain kind of worship and service to God. So in worldly matters, when we mention the names of kings or princes, we are wont to do it with some comely gesture, reverence, and bowing of the knee : much more 166 COMMENTARY ON ST. PAUL's [chAP. I. ought we when we speak of God, to bow the knee of our heart, and to name the name of God with thankfulness and great re- verence. Verse 6. I marvel. Ye see here how Paul handleth his Galatians, which were fallen away and seduced by the false apostles. He doth not at the first set upon them with vehement and rigorous words, but after a very fatherly sort, not only patiently bearing their fall, but also in a manner excusing the same. Furthermore, he showeth towards them a motherly affection, and speaketh them very fair, and yet in such sort, that he reproveth them notwith- standing : howbeit with very fit words, and wisely framed to the purpose. Contrariwise he is very hot and full of indigna- tion against those false apostles their seducers, upon whom he layeth the whole fault ; and therefore forthwith, even in the en- trance of his epistle, he bursteth out into plain thunderings and lightnings against them. " If any man" (saith he) " preach any other gospel than that ye have received, let him be accursed." And afterwards, in the fifth chapter, he threateneth damnation unto them : " Whoso troubleth you shall bear his condemnation, whatsoever he be." Gal. v. 10. Moreover, he curseth them with horrible words, saying, " Would to God they were cut off which trouble you." These are dreadful thunder-claps against the righteousness of the flesh or the law. He might have handled the Galatians more uncourteously, and have inveighed against them more roughly after this manner : " Out upon this backsliding, I am ashamed of you ; your un- thankfulness grieveth me ; I am angry with you :" or else thus tragically have cried out against them : " 0 ungracious world, 0 wicked dealings," &c. But forasmuch as his purpose is to raise up them that were fallen, and with a fatherly care to call them back again from their error to the purity of the gospel, he leaveth those rough and sharp words, especially in the first entrance, and most gently and mildly he speaketh unto them. For, seeing he went about to heal them that were wounded, it was not meet that he should now further vex their green wound, by laying to it a sharp and a fretting plaster, and so rather hurt the wounds than heal them. Therefore, of all the sweetest and mildest words, he could not have chosen any one more fit than this, " I marvel :" whereby he signifieth both that it grieved him, and also displeased him, that they had fallen away from him. And here Paul is mindful of his own rule, which he giveth hereafter in the sixth chapter, where he saith : " Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thy- self also tempted." This example must we also follow, that we VER. 6.] EPISTLE TO THE GALATIANS. 167 show ourselves to bear like affection toward such as are misled, as parents bear towards their children, that they may perceive our fatherly and motherly affection towards them, and may see that we seek not their destruction, but their welfare. But as for the devil and his ministers, the authors of false doctrine and sects, against them we ought, by the example of the apostle, to be impatient, proud, sharp, and bitter, detesting and condemning their false jugglings and deceits with as much rigour and severity as may be. So parents, when their child is hurt with the biting of a dog, are wont to pursue the dog only, but the weeping child they bemoan and speak fair unto it, comforting it with the most sweet words. The spirit therefore, that is in Paul is wonderful cunning in handling the afflicted consciences of such as are fallen. Con- trariwise, the pope (because he is led with a wicked spirit) breaketh out violently like a tyrant, and rappeth out his thunder- cracks and cursings against the miserable and terrified in con- sciences ; which things may be seen in his bulls, and especially in that bull touching the Lord's supper. The bishops also do their duty never a whit better. They teach not the gospel, they are not careful for the saving of men's souls, but only they seek lord- ship and sovereignty over them, and therefore their speakings and doings are altogether to maintain and support the same. In like manner are all the vain-glorious doctors and teachers affected. Verse 6. That so soon. Ye see how Paul complaineth, that to fall in faith is an easy matter. In respect whereof, he warneth the faithful in another place, " That he which standeth, should take heed that he fall not." 1 Cor. X. 12. We also do daily prove by experience, how hardly the mind conceiveth and retaineth a sound and steadfast faith. Also with what great difficulty a perfect people is gotten to the Lord. A man may labour half a score years ere he shall get some little church to be rightly and religiously ordered ; and, when it is so ordered, there creepeth in some madbrain, yea and a very unlearned idiot, which can do nothing else but speak slanderously and spitefully against sincere preachers of the word, and he in one moment overthroweth all. Whom would not this wicked and outrageous dealing move ? We, by the grace of God, have gotten here at Wittenberg the form of a Christian church. The word among us is purely taught, the sacraments are rightly used, exhortations and prayers are made also for all estates ; and, to be brief, all things go for- ward prosperously. This most happy course of the gospel some mad head would soon stop, and, in one moment, would overturn all that we, in many years, with great labour, have builded Even so it befell to Paul, the elect vessel of Christ. He had won 168 COMMENTARY ON ST. PAUL's [chAP. 1. the churches of Galatia with great care and travail, which the false apostles, in a short time after his departure, overthrew, as this and divers other of his epistles do witness. So great is the weakness and wretchedness of this present life ; and we so walk in the midst of Satan's snares, that one fantastical head may- destroy and utterly overthrow, in a short space, all that which many true ministers, labouring night and day, have builded up many years before. This we learn at this day by experience to great grief, and yet we cannot remedy this enormity. Seeing then that the church is so soft and so tender a thing, and is so soon overthrown, men must watch cheerfully against these fantastical spirits ; who, when they have heard two ser- mons, or have read a few leaves in the Holy Scriptures, by-and- by they make themselves masters and controllers of all learners and teachers, contrary to the authority of all men. Many such also thou mayest find at this day amongst handicraftsmen, bold and malapert fellows, who, because they have been tried by no temptations, did never learn to fear God, nor had any taste or feeling of grace. These, for that they are void of the Holy Ghost, teach what liketh themselves best, and such things as are plausible and pleasant to the common people. Then the unskil- ful multitude, longing to hear news, do by-and-by join themselves unto them. Yea, and many also, which think themselves well seen in the doctrine of faith, and after a sort have been tried with temptations, are seduced by them. Since that Paul therefore, by his own experience, may teach us that congregations, which are won by great labour, are easily and soon overthrown, we ought with singular care to watch against the devil ranging everywhere, lest he come while we sleep, and sow tares among the wheat. For though the shep- herds be never so watchful and diligent, yet is the Christian flock in danger of Satan. For Paul, (as I said,) with singular study and diligence, had planted churches in Galatia, and yet he had scarcely set his foot (as they say) out of the door, but by-and-by the false apostles overthrew some, whose fall afterw^ard was the cause of great ruin in the churches of Galatia. This so sudden, and so great a loss, no doubt, was more bitter unto the apostle than death itself Therefore let us watch diligently ; first, every one for himself ; secondly, all teachers, not only for themselves, but also for the whole church, that we enter not into temptation. Verse 6. Ye are removed away. Here once again he useth not a sharp, but a most gentle word. He saith not : I marvel that ye so suddenly fall away, that ye are so disobedient, light, inconstant, unthankful ; but that ye are so soon removed. As if he should say, ye are altogether pa- tients or suiferers; for ye have done no harm, but ye have suf / VER. 6.] EPISTLE TO THE GALATIANS. 169 fered and received harm. To the intent therefore, that he might call back again those backsliders, he rather accuseth those that did remove, than those that were removed, and yet very modestly he blameth them also, when he complaineth that they were re- moved. As if he should say: Albeit I embrace you with a fatherly affection, and know that ye are deceived, not by your own default but by the default of the false apostles : yet notwith- standing, I would have wished, that ye had been grown up a little more in the strength of sound doctrine. Ye took not hold enough upon the word, ye rooted not yourselves deep enough in it, and that is the cause that with so light a blast of wind ye are carried and removed. Jerome thinketh, that Paul meant to in- terpret this word [Galatians] by alluding to the Hebrew word Galath, which is as much as to say, as fallen or carried away. As though he would say : ye are right Galatians, both in name and in deed ; that is to say, fallen or removed away. Some think that the Germans are descended of the Galatians. Neither is this divination perhaps untrue. For the Germans are not much unlike to them in nature. And I myself also am constrained to wish to my countrymen more steadfastness and constancy ; for in all things we do, at the first brunt we be very hot; but when the heat of our affections is allayed, anon we become more slack, and look, with what rashness we begin things, with the same we give them over, and utterly reject them. At the first, when the light of the gospel, after so great dark- ness of men's traditions, began to appear, many were zealously turned to godliness ; they heard sermons greedily, and had the ministers of God's word in reverence. But now, when religion IS happily reformed with so great increase of God's word, many which before seemed to be earnest disciples, are become con- temners and very enemies thereof. Who not only cast off the study and zeal of God's word, and despise the ministers thereof, but also hate all good learning, and become plain hogs, and belly-gods, worthy (doubtless) to be compared unto the foolish and inconstant Galatians., Verse 6. From, him that hath called you in the grace of Christ. This place is somewhat doubtful, and therefore it hath a double understanding. The first is: " From that Christ that hath called you in grace." The other is: "From him ;" that is to say, from God which hath called you in the grace of Christ. I embrace the former. For it liketh me, that even as Paul, a little before, made Christ the Redeemer, who by his death delivereth us from this present evil world; also the giver of grace and peace equally whhGod the Father; so he should make him here also the ca'ler in grace; for Paul's special purpose is, to beat into our minds the benefit of Christ, by whom we come unto the Father. lO P 170 COMMENTARY ON ST. PAIJL's [chap. I. There is also in these words — from him that hath called us in grace — a great vehemency; wherein is contained withal a con- trary relation, as if he should say, alas! how lightly do you suffer yourselves to be withdrawn and removed from Christ, which hath called yon, not as Moses did, to the law, works, sins, wrath, and damnation, but altogether to grace ! So we also complain at this day with Paul, that the blindness and perverseness of men is horrible, in that none will receive the doctrine of grace and salvation. Or if there be any that receive it, yet they quickly slide back again, and fall from it ; whereas, notwithstanding, it hringeth with it all good things, as well ghostly as bodily, namely, forgiveness of sins, true righteousness, peace of conscience, and everlasting life. Moreover, it bringeth light and sound judgment of all kinds of doctrine and trades of life ; it approveth and esta- blisheth civil government, household government, and all kinds of life that are ordained and appointed of God ; it rooteth out all doctrines of error, sedition, confusion, and such like ; and it putteth away the fear of sin and death ; and to be short, it dis- covereth all the subtle slights and works of the devil, and open- eth the benefits and love of God towards us in Christ. What (with a mischief) means the world to hate this word, this glad tidings of everlasting comfort, grace, salvation, and eternal life, so bitterly, and to persecute it with such hellish outrage ? Paul before called this present world evil and wicked, that is to say, the devil's kingdom ; for else it would acknowledge the benefit and mercy of God. Forasmuch as it is under the power of the devil, therefore doth it most spitefully hate and persecute the same, loving darkness, errors, and the kingdom of the devil, more than the light, the truth and the kingdom of Christ. John iii. 19. And this it doth, not through ignorance or error, but through the malice of the devil ; which thing hereby may suffi- ciently appear, in that Christ, the Son of God, by giving himself to death for the sins of all men, hath thereby gained nothing else of this perverse and damnable world, but that for this his inesti- mable benefit, it blasphemeth him, and persecuteth his most healthful word, and fain would yet still nail him to the cross if it could: therefore not only the world dwelleth in darkness, but It is darkness itself, as it is written in the first of John. Paul therefore standeth much upon these words : " From Christ who hath called you;" as though he would say, Mr preaching was not of the hard laws of Moses, neither taught I that ye should be bond-slaves under the yoke ; but I preached the only doctrine of grace and freedom from the law, sin, wrath, and damnation, that is to say, that Christ hath mercifully called you in grace, that ye should be freemen under Christ, and not bondmen under Moses, whose disciples ye are now become again by the means of your false apostles, who, by the law of VER. 6.] EPISTLE TO THE GALA.TIANS. 171 Moses, called you not unto grace, but unto wrath, to the hatmg of God, to sin, and death. But Christ's calling bringeth grace and saving health; for they that be called by him, instead of the law that worketh sorrow, do gain the glad tidings of the gospel, and are translated out of God's wrath into his favour, out of sin into righteousness, and out of death into life. And will you suf- fer yourselves to be carried, yea, and that so soon, and so easily, another way, from such a living fountain, full of grace and life ? Now, if Moses call men to God's wrath, and to sin by the law of God, whither shall the pope call men by his own traditions ? The other sense, that the Father calleth in the grace of Christ, is also good ; but the former sense concerning Christ, serveth more fitly for. the comforting of afiiicted consciences. Verse 6. Unto another gospel. Here we may learn to espy the crafty slights and subtleties of the devil. No heretic cometh under the title of errors and of the devil, neither doth the devil himself come as a devil in his own likeness, especially that white devil which we spake of before. Yea, even the black devil, which forceth men to manifest wick- edness, maketh a cloak for them to cover that sin which they commit, or purpose to commit. The murderer, in his rage, seeth not that murder is so great and horrible a sin as it is indeed, for that he hath a cloak to cover the same. Whoremongers, thieves, covetous persons, drunkards, and such other, have wherewith to flatter themselves, and cover their sins. So the black devil also cometh out disguised and counterfeit in all his works and devices. But in spiritual matter, where Satan cometh forth not black, but white, in this likeness of an angel, or of God himself, there he passeth himself with most crafty dissimulation, and wonderful slights, and is wont to set forth to sale his most deadly poison for the doctrine of grace, for the word of God, for the gospel of Christ. For this cause, Paul calleth the doctrine of the false apostles, Satan's ministers, a gospel also, saying, " Unto another gospel;" but in derision; as though he would say, Ye Galatians have now other evangelists, and another gospel ; my gospel is now despised of you; it is now no more in estimation among you. Hereby it may be easily gathered, that these false apostles had condemned the gospel of Paul among the Galatians, saying, Paul indeed hath begun well, but to have begun it well is not enough, for there remains yet many higher matters ; like as they say in the fifteenth chapter of the Acts, " It is not enough for you to believe in Christ, or to be baptized, but it behoveth also that ye be circumcised ; for except ye be circumcised after the law of Moses, ye cannot be saved." This is as much as to say, 172 COMMENTARY ON ST. PAUL's [chAP. I. as Christ is a good workman, which hath indeed begun a build- ing, but he hath not finished it : for this must Moses do. So at this day, when the fantastical Anabaptists and others cannot manifestly condemn us, they say, these Lutherans have the spirit of fearfnUiess, they dare not frankly and freely profess the truth, and go through with it. Indeed, they have laid a foundation, that is to say, they have well taught faith in Christ, but the beginning, the middle, and the end, must be joined together. To bring this to pass, God hath not given it unto them, but hath left it unto us. So those perverse and devilish spirits extol and magnify their cursed doctrine, calling it the word of God, and so, under the colour of God's name, they de- ceive many. For the devil will not be ugly and black in his ministers, but fair and white ; and to the end he may appear to be such a one, he setteth forth and decketh all his words and works with the colour of truth, and with the name of God. Hereof is sprung that common preverb among the Germans, "In God's name beginneth all mischief!" Wherefore let us learn, that this is a special point of the devil's cunning, that if he cannot hurt by persecuting and destroying, he doth it under a colour of correcting and building up. So now-a-days he persecuteth us with power and sword, that when we are once taken away and despatched, he may not only deface the gospel, but utterly overthrow it. But hitherto he hath pre- vailed nothing, for he hath slain many who have constantly con- fessed this our doctrme to be holy and heavenly, through whose blood the church is not destroyed, but watered. Forasmuch, therefore, as he could prevail nothing that way, he stirreth up wicked spirits and ungodly teachers, which, at the first, allow our doctrine, and teach the same with a common consent together with us ; but afterwards they say, that it is our vocation to teach the first principles of Christian doctrine, and that the mysteries of the Scriptures are revealed unto them from above, by God himself; and that they are called for this purpose, that they should open them to the world. After this manner doth the devil hinder the course of the gospel, both on the right hand and on the left, but more on the right hand (as I said before) by building and correcting, than on the left hand by persecuting and destroying ; wherefore it behoveth us to pray without ceasing, to read the Holy Scriptures, to cleave fast unto Christ and his holy word, that we may overcome the devil's subtleties, with the which he assaileth us both on the right hand and on the left. "For we wrestle not against flesh and blood, but against rule, against power, against the worldly governors, the princes of the darkness of this world, against the spiritual wickednesses in heavenly things." VER. 7.] EPISTLE TO THE GALATIANS. 173 Verse 7. Which is not another gospel, but that there he some ivhich trouble you. . Here again he excuseth the Galatians, and most bitterly re- pro veth the false apostles; as though he would say, Ye Galatians are borne in hand, that the gospel, which ye have received of me, is not the true and sincere gospel, and therefore ye think ye do well to receive that new gospel, which the false apostles teach, and seemeth to be better than mine. I do not so much charge you with this fault, as those disturbers which trouble your con- sciences, and pull you out of my hand. Here you see again how vehement and hot he is against those deceivers, and with what rough and sharp words he painteth them out, calling them troublers of the churches, which do nothing else but seduce and deceive innumerable poor consciences, giving occasions of hor- rible mischiefs and calamities in the congregations. This great enormity we also at this day are constrained to see, to the great grief of our hearts, and yet are we no more able to remedy it, than Paul was at that time. This place witnesseth, that those false apostles had reported Paul to be an unperfect apostle, and also a weak and erroneous preacher ; therefore he again here calleth them the troublers of the church, and overthrowers of the gospel of Christ. Thus they condemn each other. The false apostles condemned Paul, and Paul again the false apostles. The like contending and con- demning is always in the church; especially when the doctrine of the gospel flourisheth; to wit, that wicked teachers do prose- cute, condemn, and oppress the godly; and on the other side, that the godly do reprove and condemn the ungodly. The Papists, and the fantastical spirits, do at this day hate us deadly, and condemn our doctrine as wicked and erroneous ; yea, moreover, they lie in wait for our goods and lives ; and we again do, with a perfect hatred, detest and condemn their cursed and blasphemous doctrine. In the mean time, the miserable people are at no stay, wavering hither and thither, as uncertain and doubtful to which part they may lean, or whom they may safely follow; for it is not given to every one to judge Christianly of such weighty matters : but the end will show which part teacheth truly, and justly condemn the other. Sure it is, that we persecute no man, oppress no man, put no man to death, neither doth our doctrine trouble men's consciences, but deliver- eth them out of innumerable errors and snares of the devil. For the truth hereof, we have the testimony of many good men who give thanks unto God, for that, by our doctrine, they have re- ceived certain and sure consolation to their consciences. Where- fore, like as Paul at that time was not to be blamed that the churches were troubled, but the false apostles, so at this day it 's p2 174 COMMENTARY ON ST. PAUL'S [chAP. I. not our fault, but the fault of the Anabaptists, and such frantic spirits, that many and great troubles are in the church. Mark here diligently, that every teacher of works, and of the righteousness of the law, is a troubler of the church, and of the consciences of men. And who would ever have believed that the pope, cardinals, bishops, monks, and that whole synagogue of Satan, specially, the founders of those religious orders, (of which number, nevertheless, God might save some by miracle,) were troublers of men's consciences? Yea, verily, they be yet far worse than were those false apostles ; for the false apostles taught, that, besides faith in Christ, the works of the law of God were also necessary to salvation ; but the Papists, omitting faith, have taught men's traditions and works not commanded of God, but devised by themselves without and against the word of God : and these have they not only made equal with the v/ord of God, but also exalted them far above it. But the more holy the he- retics seem to be in outward show, so much the more mischief they do ; for if the false apostles had not been endued with no- table gifts, with great authority, and a show of holiness, and had not vaunted themselves to be Christ's ministers, the apostles' disciples, and sincere preachers of the gospel, they could not so easily have defaced Paul's authority, and led the Galatians out of the way. Now, the cause why he setteth himself so sharply against them, calling them the troublers of the churches, is for that be- sides faith in Christ, they taught that circumcision, and the keep- ing of the law, was necessary to salvation. The which thing Paul himself witnesseth in the fifth chapter following; and Luke, in the fifteenth of the Acts, declareth the same thing in these words, " That certain men coming down from Judea, taught the brethren, saying. Except ye be circumcised after the custom of Moses, ye cannot be saved." Acts xv. 1. Wherefore, the false apostles most earnestly and obstinately contended that the law ought to be observed ; unto whom the stiff-necked Jews forthwith joined themselves, and so afterwards easily persuaded such as were not established in the faith, that Paul was not a sincere teacher, because he regarded not the law, but preached such a doctrine as did abolish and overthrow the law. For it seemed unto them a very strange thing, that the law of God should utterly be taken awa3'', and the Jews, which had always until that time been counted the people of God, to whom also the promises were made, should now be rejected : yea, it seemed yet a more strange thing unto them, that the Gentiles, being wicked idolaters, should attain to this glory and dignity, to be the people of God without circumcision, and without the works of the law, by grace only, and faith in Christ. These things had the false apostles amplified and set forth to VER. 7.] EPISTLE TO THE GALATIANS. 175 the uttermost, that they might bring Paul into more hatred among the Galatians. And to the end that they might set them the more sharply against him, they said, that he preached unto the Gentiles freedom from the law, to bring into contempt, yea, and utterly to abolish the law of God and the kingdom of the Jews, contrary to the law of God, contrary to the custom of the Jewish nation, contrary to the example of the apostles, and to be short, contrary to his own example ; whereof, he was to be shunned as an open blasphemer against God, and a rebel against the whole commonweal of the Jews, saying, that they themselves ought rather to be heard, who, besides that they preached the gospel rightly, were also the very disciples of the apostles, with whom Paul was never conversant. By this policy, they defamed and defaced Paul among the Galatians, so that by this their perverse dealing, of very necessity, Paul was compelled with all his might to set himself against these false apostles, whom he boldly reproveth and condemneth, saying, that they are the troublers of the churches, and overthrowers of Christ's gospel, as foUoweth. Verse 7. And intend to pervert the gospel of Christ. That is to say, they do not only go about to trouble you, but also utterly to abolish and overthrow Christ's gospel. For these two things the devil practiseth most busily ; first, he is not con- tented to trouble and deceive many by his false apostles, but moreover he laboureth by them utterly to overthrow the gospel, and never resteth till he hath brought it to pass. Yet such per- verters of the gospel can abide nothing less than to hear that they are the apostles of the devil ; nay, rather they glory above others in the name of Christ, and boast themselves to be the most sincere preachers of the gospel. But because they mingle the law with the gospel, they must needs be perverters of the gospel. For either Christ must remain, and the law perish, or the law must remain, and Christ perish ; for Christ 'and the law can by no means agree and reign together in the conscience. — Where the righteousness of the law ruleth, there cannot the righteousness of grace rule ; and again, where the righteousness of grace reigneth, there cannot the righteousness of the law reign ; for one of them must needs give place unto the other. 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, I pray thee, wilt thou believe that he will forgive the same for the works of the law, which thou couldst never per- form ; or for thine own works, which (as thou must be constrain- ed to confess) be such as it is impossible for them to countervail the judgment of God ? Wherefore, the doctrine of grace can by no means stand with the doctrine of the law. The one must simply be refused and 176 COMMENTARY ON ST. PAUL's [cHAP. 1. abolished, and the other confirmed and established. For as Paul saitli here, to mingle the one with the other is to overthrow the gospel of Christ, And yet, if it come to debating, the greater part overcometh the better ; for Christ, with his side is weak, and the gospel is but a foolish preaching ; contrariwise, the kingdom of the world, and the devil, the prince thereof, are strong. Besides that, the wisdom and righteousness of the flesh carry a goodly show ; and by this means, the righteousness of grace and faith is lost, and the other righteousness of the law and works advanced and maintained. But this is our comfort, that the devil, with all his limbs, cannot do what he would. He may trouble many, but he cannot overthrow Christ's gospel. The truth may be assailed, but vanquished it cannot be ; for the word of the Lord endureth for ever. It seemeth to be a light matter to mingle the law and the gos- pel, faith and works, together; but it doth more mischief than a man's reason can conceive ; for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ, with all his benefits, and it utterly overthrowelh the gospel, as Paul saith in this place. The cause of this great evil is our flesh, which, being plunged in sins, seeth no way how to get out, but by works, and therefore it would live in the righteous- ness of the law, and rest in the trust and confidence of her own works. Wherefore, it is utterly ignorant of the doctrine of faith and grace, without the which, notwithstanding, it is impossible for the conscience to find rest and quietness. It appeareth also by these words of Paul : " And intend to pervert the gospel of Christ," that the false apostles were exceed- ing bold and shameless, which with all their might set themselves against Paul; wherefore he again, using his spirit of zeal and fervency, and being fully persuaded of the certainty of his call- ing, setteth himself strongly against them, and wonderfully mag- nifieth his ministry, saying, Verse S. Biit though that we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed. Here Paul casteth out very flames of fire, and his zeal is so fervent, that he beginneth also almost to curse the angels. Al- though, saith he, that we ourselves, even I and my brethren Timothy and Titus, and as many as teach Christ purely with me, (I speak not now of those seducers of consciences;) "yea, or if an angel from heaven preach unto you," &c., notwithstand- ing I would rather, that I myself, or my brethren, yea, and the very angels from heaven also, should be holden accursed, than that my gospel should be overthrown. This is indeed a vehe- VER. 9.] EPISTLE TO THE GALATIANS. 177 ment zeal, that he dare so boldly curse, not only himself, and his brethren, but also even an angel from heaven. The Greek word anathema^ in Hebrew herem, signifieth a thing accursed, execrable, and detestable, which hath nothing to do, no participation, or communion with God. So saith Joshua : " Cursed be the man before the Lord, that raiseth up and build- eth this city Jericho." Josh. vi. 26. And in the last of Leviticus it is written : " Nothing separate from the common use, which shall be separate from man, shall be redeemed, but die the death, whether it be man or beast." So God had appointed Amalek, and certain other cities, accursed by God's own sentence, should be utterly razed and destroyed. This is then the mind of Paul: " I had rather that myself, and other my brethren, yea, and an angel from heaven, should be accursed, than that we or others should preach any other gospel than that we have preached al- ready." So Paul first curseth himself; for cunning artificers are wont first to find fault with themselves, that they may the more freely and sharply afterwards reprove others. Paul therefore concludeth, that there is no other gospel besides that which he himself had preached. But he preached not a gospel which he had himself devised, but the same which God promised before by his prophets in the Holy Scriptures, (Rom. i.) therefore he pronounceth himself and others, yea, even an angel from heaven, to be undoubtedly accursed, if they teach any thing contrary to the former gospel : for the voice of the gospel once sent forth, shall not be called back again till the day of judgment. Verse 9. ^^s we said before, so say ive now again, if any man preach unto yon otherwise than that you have received, let him be accursed. He repeateth the selfsame thing, only changing the persons. Before he cursed himself, his brethren, and an angel from heaven, here if there be any (saith he) besides us, which preach unto you any other gospel than that ye have received of us, let them also be accursed. Therefore, he plainly excommunicateth and curseth all teachers in general, himself, his brethren, an angel, and moreover all others whatsoever, namely, all those false teachers his adversaries. Here appeareth an exceeding great fervency of spirit in the apostle, that he dare curse all teachers throughout the whole world and in heaven, which pervert his gospel and teach any other : for all men must either believe that gospel that Paul preached, or else they must be accursed and condemned. Would to God this terrible sentence of the apostle might strike a fear into their hearts that seek to pervert the gos- pel of Paul ; of which sort, at this day, (the more it is to be lamented,) the world is full. This changing of persons is here to be marked. For PatiL 23 178 COMMENTARY ON ST. PAUL's [chAP. I. speaketh otherwise in his first cursing, than he doth in the second. In the first he saith : " If we, or an angel from iieaven, preach unto you any other gospel than that we have preached unto you ;" in the second, " Than that ye have received." And this he doth of purpose, lest the Galatians should say, We, 0 Paul, do not pervert the gospel that thou hast preached unto us : we understood thee not rightly, but the teachers that came after thee have declared unto us the true meaning thereof This (saith he) will I in no case admit. They ought to add nothing, neither to correct it ; but that which ye heard of me is the sincere word of God : let this only remain. Neither do I desire myself to be another manner of teacher than I was, nor you other disciples. Wherefore, if ye hear any man bringing any other gospel than that ye have heard of me, or bragging that he will deliver better things than ye have received of me, let him and his disciples be both accursed. The first two chapters, in a manner, contain nothing else but defences of his doctrine, and confutations of errors; so that, until he Cometh to the end of the second chapter, he toucheth not the chiefest matter which he handleth in this epistle, namely, the article of justification. Notwithstanding, this sentence of Paul, ought to admonish us, that so many as think the pope to be the judge of the Scripture, are accursed ; which thing the popish schoolmen have wickedly taught, standing upon this ground: The church hath allowed four gospels only, therefore there are but four; for if it had allowed more, there had been more. Now, seeing the church might receive and allow such and so many gospels as it would, therefore the church is above the gospel. A goodly argument, forsooth. — I approve the Scripture, ergOy I am above the Sfiripture ! .John Baptist acknowledgeth and con- fcsseth Christ, and pointeth to him with his finger, therefore he is above Christ ! The church approveth the Christian faith and doctrine, therefore the church is above them ! For the over- throwing of this their wicked and blasphemous doctrine, thou hast here a plain text like a thunderbolt, wherein Paul subjected both himself and an angel from heaven, and doctors upon earth, and all others teachers and masters whatsoever, under the au- thority of the Scripture ; for they ought not to be masters, judges, or arbiters, but only witnesses, disciples, and confessors, of the church, whether it be the pope, Luther, Augustine, Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard in the church besides the pure word of God, that is to say, the Holy Scripture; otherwise accursed be both the teachers and hearers together with their doctrine. Verse 10. For now preach I mart's doctrine, or God's? These words are spoken with the same vehemency of spirit VER. 10.] EPISTLE TO THE GALATIANS. 179" that the former were ; as if he would say, Am I, Paul, so un- known amongst you, which have preached so openly in your churches ? Are my bitter conflicts, and so many sharp battles against the Jews, yet unknown unto you ? It appeareth (I think) sufficiently unto you by my preaching and by so many and so great afflictions which I have suffered, whether I serve men or God ; for all men see that by this my preaching, I have not only stirred up persecution against me in every place, but have also procured the cruel hatred both of mine own nation, and of all other men. I show, therefore, plainly enough, that I seek not by my preaching the favour or praise of men, but to set forth the benefit and glory of God. Neither do we seek the favour of men by our doctrine : for we teach that all men are wicked by nature, and the children of wrath. We condemn man's free-will, his strength, wisdom, and righteousness, and all religion of man's own devising ; and to be short, we say that there is nothing in us that is able to deserve grace, and the forgiveness of sins ; but we preach, that we ob- tain this grace by the free mercy of God only, for Christ's sake : for so the heavens show forth the glory of God, and his works, condemning all men generally with their works. Eph, ii. 3. This is not to preach for the favour of men, and of the world ; for the world can abide nothing less than to hear his wisdom, right- eousness, religion, and power, condemned; and to speak against those mighty and glorious gifts of the world, is not to flatter the world, but rather to procure hatred and indignation of the world, (Ps. xix. 1,) for if we speak against men, or any thing else that pertaineth to their glory, it cannot be but that cruel hatred, per- secutions, excommunications, murders, and condemnations, must needs follow. If then (saith Paul) they see other matters, why see they not this also, that I teach the things that are of God, and not of men ? that is to say, that I seek no man's favour by my doctrine, but I set out God's mercy, offered unto us in Christ ; for if I sought the favour of men I would not condemn their works. Now, forasmuch as I condemn men's works, that is to say, because I show God's judgment out of his word (whereof I am a minister) against all men, how that they are sinners, unrighteous, wicked, children of wrath, bond-slaves of the devil, and damned, and that they are not made righteous by works or by circum- cision, but by grace only, and faith in Christ; therefore I procure unto myself the deadly hate of rhen ; for they can abide nothing less than to hear that they are such ; nay, rather, they \vould be praised for wise, righteous and holy. Wherefore this witnesseth sufficiently, that I teach not man's doctrine. After the same manner Christ speaketh also in the seventh of John ; " The world cannot hate you, but me it hateth, because I testify of it ISO COMMENTARY ON ST. PAUL's [chAP. I. that the works thereof are evil." John vii. 7. And in the third of John, " This is condemnation, that hght is come into the world, and men loved darkness more than light, because their works are evil." John iii. 19. Now, that I teach the things which are of God, saith the apostle, hereby it may sufficiently appear, that I preach the only grace, the mercy, the goodness and the glory of God. More- over, he that speaketh, as Christ saith, those things which his Lord and Master hath commanded him, and glorifieth not him- self, but him whose messenger he is, bringeth and teacheth the true word of God. But I teach those things only which are commanded me from above : neither glorify I myself, but him that sent me. Besides that, I stir up against myself the wrath and indignation of both the Jews and Gentiles : therefore my doctrine is true, sincere, certain, and of God, neither can there be any other, much less any better, than this my doctrine is. Wherefore, whatsoever doctrine else teacheth not as mine doth, that all men are sinners, and are justified by faith only in Christ, must needs be false, wicked, blasphemous, accursed and devilish ; and even such also are they which either teach it or receive it. So we with Paul do boldly pronounce all such doctrine to be accursed as agreeth not with ours. For neither do we speak by our preaching the praise of men, or the favour of princes or bishops, but the favour of God alone, whose only grace and mercy we preach, despising.and treading under foot whatsoever is of ourselves. Whosoever he be then which shall teach any other gospel, or that which is contrary to ours, let us be bold to say, that he is sent of the devil, and hold him accursed. Verse 10. Or go I about to phase men? That is, do I serve men or God ? he hath always a glance at the false apostles. These, said he, must needs seek to please and to flatter men ; for by this means they seek, that they again may glory in their flesh. — Moreover, because they will not bear the hatred and persecution of men, they teach circumcision, only to avoid the persecution of the cross, as foUoweth in the fifth chapter. So at this day, ye may find many which seek to please men, and to the end they may live in peace and security of the flesh, they teach the things which are of men, that is to say, wicked things, or else they allow the blasphemies and wicked judgments of the adversaries, contrary to the word of God, against their own conscience, that they may keep still the favour of princes and bishops, and enjoy their goods. But we, because we endeavour to please God, and not men, do stir up against us the malice of *he devil, and hell itself; we sufi'er the reproaches and slanders VER. 10.] EPISTLE TO THE GALATIANS. 181 of the world, death, and all the mischiefs that can be devised against us. So saith Paul here: "I seek not to please men," that they may praise my doctrine, and report me to be an excellent teacher, but I desire only that my doctrine may please God: and by this means I make men my mortal enemies. Which thing I find by experience to be most true : for they requite me with infamy, slander, imprisonment, and this sword. Contrariwise the false apostles teach the things that are of men, that is to say, such things as be pleasant and plausible to man's reason, and that to the end they may live in ease, and purchase the favour, good- will, and praise of the people. And such men find that they seek for : for they are praised and magnified of men. So saith Christ also, (Matt, vi.) " That hypocrites do all things to be praised of men." And in the fifth of John he sharply reproveth such; " How can ye believe," saith he, " which receive honour one of another, and seek not the honour that cometh of God alone ?" The things which Paul hath hitherto taught, are in a manner examples only. In the mean time, notwithstanding he is very earnest every where in proving his doctrine to be sincere and sound. — Therefore he exhorteth the Galatians that they forsake it not for any other doctrine. Verse 10. For if I should yet please meji, I were not the servant of God. These things are to be referred to the whole office and ministry of Paul, to show what a contrariety there was between his con- versation before in the Jewish law, and his conversation now under the gospel. As if he would say, do ye think that I go about stilt to please men, as I did in times past? So he speaketh afterwards in the fifth chapter : " If I yet preach circumcision, why do I sufler persecution ?" As though he would say, do ye not see and hear of my daily conflicts, great persecutions, and afflictions? After I was converted and called to the office of apostleship, I never taught man's doctrine, neither sought I to please men^ but God alone. That is to say, I seek not by my ministry and doctrine, the praise and favour of men, but of God Here again is to be marked, how maliciously and craftily the false apostles went about to bring Paul into hatred among the Galatians. They picked out of his preachings and writings cer- tain contradictions, (as our adversaries at this day do out of our books,) and by this means they would have convinced him that he had taught contrary things. Wherefore they said, that there was no credit to be given unto him : but that circumcision and the law ought to be kept : which thing he himself also by his example had allowed, because he had circumcised Timothy ac- cording to the law; had purified himself with other four men in Q 182 COMMENTARY ON ST. PAUL's [chap. I. the temple at Jerusalem, and had shaven his head at Cenchrea. Acts xvi. 3 ; xviii. 18, These things they craftily surmised that Paul by the commandment and authority of the apostles was constrained to do : which notwithstanding he had kept as indif- ferent, bearing with the infirmity of the weak brethren, (which yet understood not the Christian liberty,) lest they should be of- fended. To these cavillations thus he answereth : how true it is which the false apostles forge against me for the overthrowing of my gospel, and setting up of the law and circumcision again, the matter itself sufficiently declareth. For if I would preach the law and circumcision, and commend the strength, the power, and the will of man, I should not be so odious unto them, but should please them. Verse 11, 12. Now I certify you brethren, that the gospel ivhich lu as preached of me, was not after man. For neither received I it of man, neither loas I taught it but by the re- velation of Jesus Christ. Here is the principal point ofthis matter : which containeth a confutation of his adversaries, and a defence of his doctrine, to the end of the second chapter. Upon this he standeth, this he urgeth, and with an oath confirmeth, that he learned not his gos- pel of a man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Ga- latians may believe him, and also, that they should give no ear to the false apostles : whom he reproveth as liars, because they had said, that he learned and received his gospel of the apostles. Where he saith that his gospel is not after man, he meaneth not that his gospel is not earthly, for that is manifest of itself: and the false apostles bragged also that their doctrine was not earthly but heavenly : but he meaneth, that he learned not his gospel by the ministry of men, or received it by any earthly means, as we all learn it either by the ministry of men, or else receive it by some earthly means ; some by hearing, some by reading, and some by writing : but he received the same only by the revelation of Jesus Christ. If any man list to make any other distinction, I am not against it. Here the apostle showeth by the way, that Christ is not only man, but that he is both God and very man, when he saith, that he received not his gospel by man. Now, Paul received his gospel in the way as he was going to Damascus, where Christ appeared unto him and talked with him. Afterwards also he talked with him in the temple at Jeru- salem. But he received his gospel in the way, as Luke reciteth the story in the ninth of the Acts. " Arise," said Christ, "and go into the city, and it shall be told thee what thou must do." He doth not bid him go into the city, that he might learn the VER. 11,12.] EPISTLE TO THE GALATIANS. gospel of Ananias: but Ananias was bid to go and baptize him, to lay his hands upon him, to commit the ministry of the word unto him, and to commend him unto the church, and not to teach him the gospel, which he had received afore, as he glorieth in the same place, by the only revelation of Jesus Christ. And this Ananias himself confesseth, saying, "Brother Saul, the Lord which appeared to thee in the way, hath sent me, that thou mightest receive thy sight." Therefore he received not his doc- trine of Ananias, but being already called, lightened, and taught of Christ in the way, he was sent to Ananias, that he might also have the testimony of men, that he was called of God to preach the gospel of Christ. This Paul was constrained to recite, to put away the slander of the false apostles, who laboured to bring him into hatred v/ith the Galatians, saying that Paul was inferior to the rest of the apostles' scholars, who had received of the apostles that which they taught and kept ; whose conversation, also they had seen a. long time, and that Paul himself had also received the same things of them, although he did now deny it. Why, then, would they rather obey an inferior, and despise the authority of the apostles themselves, who were not only the fore-elders and teachers of the Galatians, but also of all the churches throughout the whole world ? This argument, which the same apostles grounded upon the authority of the apostles, was strong and mighty, whereby the Galatians were suddenly overthrown,' especially in this matter. I would never have believed, had I not been taught by these examples of the churches of Galatia, of the Corinthians and others, that they which had received the word of God in the beginning with such joy, among whom were many notable men, could so quickly be overthrown. 0 good Lord, what horrible and infi- nite mischiefs may one only argument easily bring ! which so pierceth a man's conscience, when God withdraweth his grace, that in one moment he loseth all together. By this subtlety then the false apostles did easily deceive the Galatians, being not fully established and grounded, but as yet weak in the faith. ■ Moreover, the matter of justification is brittle : not of itself, for of itself it is most sure and certain, but in respect of us. Whereof I myself have good experience. For I know in what hours of darkness I sometimes wrestle. I know how often I suddenly lose the beams of the gospel and grace, as being sha- dowed from me with thick and dark clouds. Briefly I know, in what a slippery place even such also do stand, as are well exer- cised and seem to have sure footing in matters of faith. We have good experience of this matter : for we are able to teach it unto others, and this is a sure token that we understand it. But when in the very conflict, we should use the gospel which is, the 184 COMMENTARY ON ST. PAUL's [chap. I. word of grace, consolation, and life, there doth the law, the word of wrath, heaviness and death prevent the gospel, and beginneth to rage, and the terrors which it raiseth up in the conscience are no less than was that horrible show in the mount Sinai. So that even one place of the Scripture containing some threatening of the law (Exod. xix. 18) overwhelmeth and drowneth all consolations besides, and so shaketh all our inward powers, that it maketh us to forget justification, grace, Christ, the gospel, and all together. Therefore, in respect of us, it is a very brittle matter, because we are brittle. Again, we have against us even the one half of ] ourselves : that is to say, reason, and all the powers thereof . Besides all this, the flesh resisteth the spirit, which cannot be-; lieve assuredly that the promises of God are true. It fighteth therefore against the spirit, and as Paul saith, " it holdeth the spirit captive," (Gal. v. 17. Rom. vii. 23,) so that it cannot be- lieve so steadfastly as it would. Wherefore, we teach continually, that the knowledge of Christ, and of faith, is no work of man, but simply the gift of God, who, as he created faith, so doth he keep it in us. And even as he first giveth faith unto us through the word, so afterwards he exerciseth, increaseth, strengtheneth, and maketh perfect the same in us by the word. Therefore the greatest service that a man can do unto God, and the very sab- bath of sabbaths, is, to exercise himself in true godliness, dili- gently to hear and to read the word. Contrariwise, there is nothing more dangerous than to be weary of the word. He therefore that is so cold, that he thinketh himself to know enough, and beginneth by little and little to loathe the word, that man hath lost Christ and the gospel, and that which he " thinketh himself to know," he attaineth only by bare specu- lation : and he is like unto a man, as St. James saith, '' who beholding his face in a glass, goeth his way, and by-and-by for- getteth what his countenance was." James i. 23, 24. Wherefore let every faithful man labour and strive with all diligence to learn and to keep this doctrine : and to that end, let him use humble and hearty prayer, with continual study and meditation of the word. — And when we have done never so much, yet shall we have enough to keep us occupied. For we have to do with no small enemies, but strong and mighty, and such as are in continual war against us, namely, our own ilesh, all the dangers of the world, the law, sin, death, the wrath and judgment of God, and the devil himself, who never ceaseth to tempt us inwardly by his fiery darts, and outwardly by his false apostles, to the end that he may overthrow, if not all, yet the most part of us. This argument therefore of the false apostles had a goodly show, and seemed to be very strong. Which also at this day prevaileth with many, namely, that the apostles, the holy fathers VER. 11, 12.] EPISTLE TO THE GALATIANS. 185 and. their successors have so taught: that the church so thinketh and beUeveth. Moreover that it is impossible that Christ should suffer his church so long a time to err. Art thou alone, say they, wiser than so many holy men? wiser than the whole church? After this manner, the devil being changed into an angel of light, setteth upon us craftily at this day, by certain pestiferous hypo- crites, who say, we pass not for the pope, we abhor the hypoc- risy of monks, and such like ; but we would have the authority of the holy church to remain untouched. The church hath thus believed and taught, this long time. So have all the doctors of the primitive church, holy men, more ancient and better learned than thou. Who art thou, that darest dissent from all these, and bring unto us a contrary doctrine? When Satan reasoneth thus, conspiring with the flesh and reason, then is thy conscience ter- rified and utterly despaireth, unless thou constantly return to tliyself again, and say, whether it be Cyprian, Ambrose, Augus- tine, either St. Peter, Paul, or John, yea, or an angel from hea- ven, that teacheth otherwise, yet this I know assuredly, that I teach not the things of men, but of God : that is to say, I attri- bute all things to God alone, and nothing to man. When I first took upon me the defence of the gospel, I remem- ber that Doctor Staupitius, a worthy man, said thus unto me : " This liketh me well, that this doctrine which thou preachest, yieldeth glory, and all things else unto God alone, and nothing unto man ; for unto God there cannot be attributed too much glory, goodness, mercy," &c. This saying did then greatly com- fort and confirm me. And true it is, that the doctrine of the gospel taketh from men all glory, wisdom, righteousness, &c. and giveth the same to the Creator alone, who made all things of nothing. Matt. vi. 12. We may also more safely attribute too much unto God than unto man : for in this case I may say boldly : be it so, that the church, Augustine and other doctors, also Peter and Apollo, yea, even an angel from heaven, teach a contrary doctrine, yet my doctrine is such, that it setteth forth and preacheth the grace and glory of God alone ; and in the matter of salvation, it condemneth the righteousness and wisdom of all men. In this I cannot offend, because I give both to God and man that which properly and truly belongeth unto them both. But thou wilt say, the church is holy, the fathers are holy. It is true, notwithstanding, albeit the church be holy, yet is it compelled to pray: "forgive us our trespasses." So, though the fathers be holy, yet are they saved through the forgiveness of sins. Therefore neither am I to be believed, nor the church, nor the fathers, nor the apostles, no, nor an angel from heaven, if we teach any thing against the word of. God ; but let the word of God abide for ever; for else this argument of the false apos- tles had mightily prevailed against Paul's doctrine. For indeed 24 q3 1S6 COMMENTARY ON ST. PAUL's [chAP. I. it was a great matter, a great matter, I say, to set before the Galatians the whole church, with all the company of the apos- tles, against Paul alone, but lately sprung up, and of small au- thority. This was therefore a strong argument, and concluded mightily. For no man saith willingly, that the church erreth, and yet it is necessary to say that it erreth, if it teach any thing besides or against God's word. Peter, the chief of the apostles, taught, both in life and doc- trine, besides God's word, therefore he erred, and was deceived. Neither did Paul dissemble that error, although it seemed to be but a light fault, because he saw it would turn to the hurt of the whole church, but "withstood him even to his face, because he walked not after the truth of the gospel." Gal. ii. 11. There- fore neither is the church, nor Peter, nor the apostles, nor angels from heaven, to be heard, unless they bring and teach the pure word of God. This argument, even at this day, is not a little prejudicial to our cause. For if we may neither believe the pope, nor the fathers, nor Luther, nor any other, except they teach us the pure word of God, whom shall we then believe ? who, in the mean- while, shall certify our adversaries? for they brag that they also have the pure word of God, and teach it. Again, we believe not the Papists, because they teach not the word of God, neither can they teach it. Contrariwise, they hate us most bitterly, and persecute us as most pestilent heretics and seducers of the people. What is to be done in this case ? Shall it be lawful for every fantastical spirit to teach what himself listeth, seeing the world can neither hear or abide our doctrine ? For although we glory with Paul, that we preach the pure gospel of Christ, yet we profit nothing, but are compelled to hear, that this our glorying is not only vain, rash, and arrogant, but also devilish and full of blasphemy. But if we abase ourselves, and give place to the rage of our adversaries, then both the Papists and Anabaptists wax proud. The Anabaptists will vaunt that they bring and teach some strange thing which the world never heard of before. The Papists will set up again, and establish their old abominations. Let every man therefore take heed, that he be more sure of his calling and doctrine, that he may boldly say with Paul : " Although we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed." Gal. i. 8. Verse 13. For ye have heard of 7ny conversation in times past, in Jewish religion, how that I persecuted the church of God extremely, and ivasted it ; and profited in the Jeivish religion, above many of my companions of mine own nation. This place hath in it no singular doctrine. Notwithstanding, VER. 14.] EPISTLE TO THE GALATIANS. 187 Paul allegeth here his own example, saying, I have defended the traditions of the Pharisees, and the Jewish rehgion, more constantly than ye, and all your false teachers. Wherefore, if the righteousness of the law had been any thing worth, I had not turned back from it: in the keeping whereof, notwithstanding, before I knew Christ, I did so exercise myself, and so profit therein, that I excelled many of my companions of mine own nation. Moreover, I was so zealous in defence of the same, that I persecuted the church of God extremely, and wasted it. For having received authority of the high priests, I put many in prison, (Acts xxvi. 10,) and when they should be put to death, I pronounced the sentence, and punished them throughout all the synagogues. I compelled them to blaspheme, and was so exceeding mad upon them, that I persecuted them even unto strange cities. Verse 14. Jind was much more zealous of the traditions of my fathers. He calleth not here the traditions of the fathers, pharisaical or human traditions : for in this place he treateth not of the phari- saical traditions, but of a far higher matter, and therefore he calleth even that holy law of Moses, the fathers' traditions : that is to say, received and left as an inheritance from the fathers. For these, said he, " when I was in the Jewish religion, I was very zealous." He speaketh after the same manner to the Philippians. Chap. iii. 6. " As concerning the law," saith he, " I was a Pharisee, concerning zeal, I persecuted the church, and as concerning the righteousness of the law, I was unrebukeable." As though he would say ; Here I may glory, and may compare with the whole nation of the Jews, yea, even with the best and holiest of all those who are of the circumcision ; let them show me, if they can, a more zealous and earnest defender of Moses' law than I have been. This thing, 0 ye Galatians, ought to have persuaded you not to believe these deceivers, which mag- nify the righteousness of the law, as a matter of great importance : whereas, if there were any cause to glory in the righteousness of the law, I have more cause to glory than any other. In like manner say I of myself, that before I was lightened with the knowledge of the gospel, I was as zealous for the papistical laws and traditions of the fathers, as ever any was, most earnestly maintaining and defending them as holy and ne- cessary to salvation. Moreover, I endeavoured to observe and keep them myself, as much as possible for me to do ; punishing my poor body with fasting, watching, praying and other exer- cises, more than all they which at this day do so bitterly hate and persecute me, because now I take from them the glory of justifying by works and merits. For I was so diligent and su- 188 COMMENTARY ON ST. PAUL's [chAP. I. perstilious in the observation hereof, that I laid more upon my body, than, without danger of health, it was able to bear. I honoured the pope of mere conscience, and unfeignedly, not seek- ing after prebends, promotions, and livings: but whatsoever I did, I did it with a single heart, of a good zeal, and for the glory of God. But those things which then were gainful unto me, now with Paul, I count to be but loss for the excellency of the know- ledge of Jesus Christ my Lord. But our adversaries, as idle beUies, and tried with no temptations, believe not that I and many others have endured such things : I speak of such, as with great desire sought for peace and quietness of conscience, which notwithstanding in so great darkness it was not possible for them to find. Verse 15, 16, 17. But when it had pleased God {which had separated me from my mother^ s womb, and called me by his grace) to reveal his Son in me, that I should preach him among the Gentiles, immediately I communicated not ivith flesh and blood. Neither came I again to Jerusalem, to them which were apostles before me, but I went unto Arabia, and turned again unto Damascus. This is the first journey of Paul. And here he witnesseth that straightway, after he was called by the grace of God, to preach Christ among the Gentiles, he went unto Arabia, without the advice of any man, to that work whereunto he was called. And this place witnesseth by whom he was taught, and by what means he came to the knowledge of the gospel, and to his apos- tleship. "When it had pleased God," saith he. As if he would say : I have not deserved it, because I was zealous of the law of God without judgment, nay rather, this foolish and wicked zeal stirred me up, that, God so permitting, I fell headlong into more abominable and outrageous sins ; I persecuted the church of God, I was an enemy to Christ, I blasphemed his gospel, and to conclude, I was the author of shedding much innocent blood This was my desert. In the midst of this cruel rage, I was called to such inestimable grace. What ! was it because of this outrageous cruelty ? No, forsooth. But the abundant grace of God, who calleth, and showeth mercy to whom he will, par- doned and forgave me all those blasphemies : and for these my horrible sins, which then I thought to be perfect righteousness, and an acceptable service unto God, he gave unto me his grace, the knowledge of his truth, and called me to be an apostle. We also are come at this day, to the knowledge of grace by the selfsame merits. I crucified Christ daily in my monkish life, and blasphemed God through my false faith, wherein I then con- tinually lived. Outwardly I was not as other men, extortioners, unjust, whoremongers: but I kept chastity, poverty, and obc- VER. 15—17.] EPISTLE TO THE GALATIANS. 189 dience. Moreover, I was free from the cares of this present hfe. I was only given to fasting, watching, praying, saying of masses, and such hke. Notwithstanding, in the mean time, I fostered under this cloaked holiness, and trust in mine own righteous- ness, continual mistrust, doubtfulness, fear, hatred, and blasphemy against God. And this my righteousness was nothing else but a filthy puddle, and the very kingdom of the devil. For Satan loveth such saints, and accounteth them for his dear darlings, who destroy their own bodies and souls, and deprive themselves of all the blessings of God's gifts. In the mean time, notwith- standing, wickedness, blindness, contempt of God, ignorance of the gospel, profanation of the sacraments, blaspheming and tread- ing of Christ under foot, and the abuse of all the benefits and gifts of God, do reign in them at the full. To conclude, such saints are the bond-slaves of Satan, and therefore are driven to speak, think, and do whatsoever he will, although outwardly they seem to excel all others in good works, in holiness and strictness of life. Such we were under the popedom : verily no less, if not more contumelious and blasphemous against Christ and his gospel, than Paul himself, and specially I : for I did so highly esteem the pope's authority, that to dissent from him, even in the least point, I thought it a sin worthy of everlasting death. And that wicked opinion caused me to think that John Huss was a cursed heretic, yea, and I accounted it a heinous offence, but once to think of him, and I would myself, in defence of the pope's au- thority, have ministered fire and sword, for the burning and de- stroying of that heretic, and thought it a high service unto God so to do. Wherefore, if you compare publicans and harlots with these holy hypocrites, they are not evil. For they, when they offend, have remorse of conscience, and do not justify their wicked doings ; but these men are so far from acknowledging their abominations, idolatries, wicked will-worshippings and ceremonies, to be sins, that they affirm the same to be righteous- ness, and a most acceptable sacrifice unto God, yea, they adore them as matters of singular holiness, and through them, do promise salvation unto others, and also sell them for money, as things available to salvation. This is then our goodly righteousness, this is our high merit, which bringeth unto us the knowledge of grace ; to wit, that we have so deadly and so devilishly persecuted, blasphemed, trodden under foot, and condemned God, Christ, the gospel, faith, the sacraments, all godly men, the true worship of God, and have taught and established quite contrary things. And the more holy we were, the more were we blinded, and the more did we worship the devil. There was not one of us, but he was a blood-sucker, if not in deed, yet in heart. 190 COMMENTARY ON ST. PAUL's [chAP. I. Verse 15. When it pleased God. As though he would say : It is the alone and inestimable fa- vour of God, that not only he hath spared me, so wicked and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against God, but besides that, hath also given unto me the know- ledge of salvation, his Spirit, Christ his Son, the office of an apostle, and everlasthig life. So God beholding us guilty in the like sins, hath not only pardoned our impieties and blasphemies of his mere mercy for Christ's sake, but hath also overwhelmed us with great benefits and spiritual gifts. But many of us are not only unthankful unto God for this his inestimable grace, and, as it is written, (2 Pet. i.) do forget the cleansing of their old sins, but also opening again a window to the devil, they begin to loathe his word, and many also do pervert and corrupt it, and so become authors of new errors. " The ends of these men are worse than the beginnings." Matt. xii. 45. Verse 15. Which had separated me from my mother^ s loomb. This is a Hebrew phrase. As if he said : which had sancti- fied, ordained, and prepared me. That is, God had appointed, when I was yet in my mother's womb, that I should so rage against his church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace into the way of truth and salvation. To be short, when I was not yet born, I was an apostle in the sight of God, and when the time was come, I was declared an apostle before the whole world. Thus Paul cutteth off all deserts, and giveth glory to God alone, but to himself all shame and confusion. As though he would say : all the gifts both small and great, as well spiritual as corporal, which God purposed to give unto me, and all the good things which at any time in all my life I should do, God himself had before appointed when I was yet in my mother's womb, where I could neither wish, think, nor do any good thing. Therefore this gift also came unto me by the mere predestination and free mercy of God before I was yet born. Moreover, after I wa« born, he supported me, being loaded with innumerable and most horrible iniquities. And that he might the more mani- festly declare the unspeakable and inestimable greatness of his mercy towards me, he of his mere grace forgave my abominable and infinite sins, and moreover replenished me with such plenty of his grace, that I did not only know what things are given unto us in Christ, but preached the same also unto others. Such are the deserts and merits of all men, especially of those old dotards, who exercise themselves wholly in the stinking puddles of man's own righteousness. TER. 15,16.] EPISTLC TO THE GALATIANS. 191 Verse 15. And called me by his grace. Mark the diligence of the apostle. " He called me," saith he. How ? AVas it for my pharisaical religion, or for my blameless and holy life? For my prayers, fastings, and works? No. Much less then for my blasphemies, persecutions, oppressions. How then ? By his mere grace alone. Verse 16. To reveal his Son in me. • You hear in this place, what manner of doctrine is given and committed to Paul : to wit, the doctrine of the gospel, which is the revelation of the Son of God. This is a doctrine quite con- trary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God and hell. The gospel therefore is such a doctrine, as admitted no law : yea it must be separate as far from the law, as there is distance between heaven and earth. This difference in itself is easy and plain, but unto us it is hard and full of difficulty. For it is an easy matter to say, that the gospel is nothing else but the revealing of the Son of God, or the knowledge of Jesus Christ, and not the revealing of the law. But in the agony and conflict of conscience, to hold this fast, and to practise it in deed, it is a hard matter, yea, and to them also that be most exercised'^therein. Now, if the gospel be the revealing of the Son of God, as Paul defineth it in this place, then surely it accuseth not, it feareth not the consequence, it threateneth not death, it bringeth not to despair, as the law doth : but it is a doctrine concerning Christ, which is neither law nor work, but our righteousness, wisdom, sanctification, and redemption. 1 Cor. i. 30. Although this thing be more clear than the sun-light, yet notwithstanding the mad- ness and blindness of the Papists hath been so great, that of the gospel they have made a law of charity, and of Christ a law- maker, giving more strait and heavy commandments than Moses himself But the gospel teacheth, that Christ came not to set forth a new law, and to give commandments as touching man- ners : but that he came to this end, that he might be made an oblation for the sins of the whole world, and that our sins might be forgiven, and everlasting life given unto us for his sake, and not for the works of the law, or for our own righteousness. Of this inestimable treasure freely bestowed upon us, the gospel properly preachetb unto us. Wherefore it is a kind of doctrine that is not learned or gotten by any study, diligence, or wisdom of man, nor yet by the law of God, but it is revealed by God himself, as Paul saith in this place ; first by the external word; then by the working of God's Spirit inwardly. The gospel therefore is a divine word that came down from heaven, and is 192 COMMENTARY ON ST. ?AUL's [chap. I. revealed by the Holy Ghost, who was also sent for the same pur- pose : yet in such sort notwithstanding, that the outward word must go hefore. For Paul himself had no inward revelation, until he had heard the outward word from heaven, which was this, " Saul, Saul, why persecutest thou me ?" Acts ix. 4. First, therefore, he heard the outward word, then afterwards followed revelations, the knowledge of the word faith, and the gifts of the Holy Ghost. Verse 16. That I should preach him among the Gentiles. It pleased God, said he, " to reveal himself in me." To what purpose ? Not only that I myself should believe in the Son of God, but also that I should preach him among the Gentiles. And why not among the Jews? Lo, here we see that Paul is properly the apostle of the Gentiles, albeit he preached Christ among the Jews also. Paul comprehendeth here in few words, as is his wont, his whole divinity, which is, to preach Christ among the Gentiles. As if he would say, I will not burden the Gentiles with the law, because I am the apostle and evangelist of the Gentiles, and not their lawgiver. Thus he directeth all his words against the false apostles. As though he would say : 0 ye Galatians, ye have not heard the righteousness of the law, or of works, to be taught by me : for this belongeth to Moses, and not to me Paul, being the apostle of the Gentiles. For my office and ministry is to bring the gospel unto you, and to show unto you the same reve- lation which I myself have had. Therefore ought you to hear no teacher that teacheth the law. For among the Gentiles, the law ought not to be preached, but the gospel ; not Moses, but the Son of God ; not the righteousness of works, but the right- eousness of faith. This is the preaching that properly belongeth to the Gentiles. Verse 17. Immediately I communicated not loith Jlesh ajid blood. Paul here making mention of flesh and blood, speaketh not of the apostles. For by-and-by he addeth : " Neither came I again to Jerusalem, to them which were apostles before me." But this is Paul's meaning, that after he had once received the revelation of the gospel from Christ, he consulted not with any man in Damascus, much less did he desire any man to teach him the gospel : again, that he went not to Jerusalem, to Peter and the other apostles, to learn the gospel of them, but that forthwith he preached Jesus Christ in Damascus, where he received baptism of Ananias, and imposition of hands : for it was necessary for him to have the outward sign and testimony of his caUing. The same also writeth Luke, Acts ix. VER. 17—19.] EPISTLE TO THE GALATIANS. 193 Verse 17. Neither came I to Jerusalem, to them that ivere apostles before me, but went into Jlrabia, and turned again into Damascus. That is, I went into Arabia before I saw the apostles, or con- sulted with them, and forthwith I took upon me the office of preaching among the Gentiles : for thereunto I was called, and had also received a revelation from God. He did not then re- ceive his gospel of any man, or of the apostles themselves, but was content with his heavenly calling, and with the revelation of Jesus Christ alone. Wherefore this whole place is a confuta- tion of the false apostles' argument, which they used against Paul, saying that he was but a scholar, and a hearer of the apos- tles, who lived after the law : and moreover, that Paul himself also had lived according to the law, and therefore it was neces- sary that the Gentiles themselves should keep the law, and be circumcised. To the end therefore that he might stop the mouths of these cavillers, he rehearseth this long history : before my conversion, saith he, I learned not my gospel of the apostles, nor of any other of the brethren that believed, (for I persecuted extremely, not only this doctrine, but also the church of God, and wasted it :) neither after my conversion ; for forthwith I preached, not Moses with his law, but Jesus Christ at Damas- cus, consulting with no man, neither as yet having seen any of the apostles. Verse 18, 19. Then after three years, I came again to Jeru- salem, to visit Peter, and abode with him fifteen days. And none other of the apostles saw I, save James, the Lord's brother. Paul granteth that he was with the apostles, but not with all the apostles. Howbeit he declareth, that he went up to Jerusa- lem to them, not commanded, but of his own accord, not to learn any thing of them, but to see Peter. The same thing Luke also writeth in the ninth chapter of the Acts, that Barnabas led Paul to the apostles, and declared to them, how that he had seen the Lord in the way, and that he spake unto him : also that he had preached boldly at Damascus, in the name of Jesus. This wit- ness beareth Barnabas of him. All his words are so framed, that they prove his gospel not to be of man. Lideed he granteth that he had seen Peter, and James the brother of our Lord, but none other of the apostles besides these two, and that he learned nothing of them. He granteth therefore that he was at Jerusalem with the apostles ; and this did the false apostles only report. He grant- eth moreover, that he had lived after the manner of the Jews, but yet only among the Jews. And this is it which he saith in the ninth chapter of his first epistle to the Corinthians : " when 25 R 194 COMMENTARY ON ST. Paul's [chap. I. I was free from all men, I made myself servant to all men, that I might win the more. To the Jews I became as a Jew, that I might win the Jews, and I was made all things to all men, that I might by all means save some. He granteth therefore, that he was at Jerusalem with the apostles, but he denieth that he had learned his gospel of them. Also he denieth that he was constrained to teach the gospel as the apostles had prescribed. The whole effect then of this matter lieth in this word, "to see;" " I went," said he, " to see Peter, and not to learn of him. Therefore neither is Peter my master, nor yet James." And as for the other apostles, he utterly denieth that he saw any of them. But why doth Paul repeat this so often, that he learned not his gospel of men, nor of the apostles themselves? His purpose is this, to persuade the churches of Galatia, which were now led away by the false apostles, and to put them out of all doubt that his gospel was the true word of God, and for this cause he repeateth it so often. And if he had not prevailed herein, he never could have stopped the mouths of the false apostles. For thus they would have objected against him : We are as good as Paul, we are disciples of the apostles as well as he ; moreover, he is but one alone, and we are many ; therefore we excel him, both in authority and in number also. Here Paul was constrained to glory, to affirm and swear, that he learned not his gospel of any man, neither received it of the apostles themselves. For his ministry was here in great danger, and all the churches likewise, which had used him as their chief pastor and teacher. The necessity therefore of his ministry, and of all the churches required, that with a holy pride he should vaunt of his vocation, and of the knowledge of the gospel revealed unto him by Christ, that their consciences might be thoroughly persuaded that his doctrine was the true word of God. Here had Paul a weighty matter in hand : namely, that all the churches in Galatia might be kept in sound doctrine : yea, the controversy was in deed, as touching life and death ever- lasting. For if the pure word of God be once taken away, there remaineth no consolation, no life, no salvation. The cause therefore why he reciteth these things, is to retain the churches in true 'and sound doctrine. His purpose is therefore to show by this history, that he receireth his gospel of no man. Again, that he preached fer a certain time, namely, the space of three or four years, both in Damascus and Arabia, by revelation from God, before he had seen any of the apostles, even the selfsame gospel that the apostles had preached. Verse 20. And now the things which I write unto you, behold I witness before God I lie not. Wherefore addeth he an oath ? Because he reporteth a history, VER. 21— 24.] EPISTLE TO THE GALATIANS. 195 he is constrained to swear, to the end that the churches might believe him, and also that the false apostles should not say, who knoweth whether Paul speaketh the truth or no ? Here you see that Paul, the elect vessel of God, was in so great contempt among his own Galatians, to whom he had preached Christ, that it was necessary for him to swear that he spake the truth. If this happened then to the apostles, to have so mighty adver- saries, that they durst despise them, and accuse them of lying, what marvel is it if the like at this day happen unto us, which in no respect are worthy to he compared with the apostles ? He sweareth, therefore, in a matter (as it seemeth) of no weight, that he speaketh the truth, namely, that he tarried not with Peter to learn of him, but only to see him ; but if you weigh the matter diligently, it is very weighty and of great importance, as may appear by that is said before. In like manner we swear after the example of Paul, in this wise : God knoweth that we lie not, &c. Verse 21. Sfter that, I went into the coasts of Syria and Cilicia. Syria and Cilicia are countries near situate together. This is it that he still goeth about to persuade, that as well before he had seen the apostles as after, he was always a teacher of the gospel, and that he received it by the revelation of Christ, and was never any disciple of the apostles. Verse 22, 23, 24. For I was unknown by face unto the churches of Judea, which were in Christ. But they heard only some say, he which persecuted in times past, now preacheth the faith, which before he destroyed, and they glorified God. This he addeth for the sequel and continuance of the history, that after he had seen Peter, he went into Syria and Cilicia, and there preached, and so preached that he won the testimony of all the churches in Judea. As though he would say, I appeal to the testimony of all the churches, yea, even of those which are in Judea; for the churches do witness, not only in Damascus, Arabia, Syria, and Cilicia, but also Judea, that I have preached the same faith which I once withstood and persecuted. And they glorified God in me ; not because I taught that circumcision and the law of Moses ought to be kept, but for the preaching of faith, and for the edifying of the churches by my ministry in the gospel. Ye therefore have the testimony not only of the people of Damascus and of Arabia, but also of the whole catholic or universal churches of Judea. 196 COMMENTARY ON ST. PAUL's [chap. II CHAPTER II. Verse 1. Then fourteen years after, I went up to Jerusalem. Paul taught that the Gentiles were justified by faith only, without the works of the law. This doctrine when he had pub- lished abroad among the Gentiles, he cometh to Antioch, and declareth to the disciples what he had done. Then they which had been trained up in the old customs of the law, rose against Paul with great indignation, for that he preached to the Gentiles liberty from the bondage of the law. Whereupon followed great dissension, which afterwards stirred up new troubles. Paul and Barnabas stood strongly to the truth, and testified, saying, wheresoever we preached among the Gentiles, " the Holy Ghost came and fell upon those which heard the word : and this was done throughout all the churches of the Gentiles. But we preached not circumcision, neither did we require the keeping of the law, but we preached only faith in Jesus Christ, and at this preachhig of faith, God gave to the hearers the Holy Ghost." The Holy Ghost, therefore, doth approve the faith of the Gentiles, without the law and circumcision ; for if the preach- ing of the gospel, and faith of the Gentiles in Christ, had not pleased him, he had not come down in a visible shape upon the uncircumcised which heard the word. Seeing then by the only hearing of faith, he came down upon them, it is certain that the Holy Ghost by this sign hath approved the faith of the Gentiles; for it doth not appear that this was ever done before at the preaching of the law. Then the Jews, and many of the Pharisees, which did believe, and notwithstanding bear yet a great zeal to the law, earnestly striving to maintain the glory thereof, set themselves fiercely against Paul, (who affirmed that the Gentiles were justified by faith only, without the works of the law,) contending, that the law ought to be kept, and that the Gentiles ought to be circum- cised ; for otherwise they could not be saved. And no marvel ; for the very name of the law of God is holy and dreadful. The heathen man, which never knew any thing of the law of God, if he hear any man say, this doctrine is the law of God, he is moved therewith : how then could it be but the Jews must needs be moved, and vehemently contend for the maintenance of the law of God, which even from their infancy had been nursled and trained up therein ? We see at this day, how obstinate the Papists be in defending their traditions and doctrines of devils; wherefore, it was much VER. 1.] EPISTLE TO THE GALATIANS. 197 less to be marvelled that the Jews did so vehemently and zeal- ously strive for the maintenance of their law, which they had received from God. Custom is of such force, that whereas nature is of itself inclined to the observation of the law, by long continuance, it so confirmeth nature, that now it becometh a double nature ; therefore, it was not possible for the Jews which were newly converted to Christ, suddenly to forsake the law ; who, though they had received the faith of Christ, thought it necessary, notwithstanding, to observe the law. And with this their weakness God did bear for a time, until the doctrine of the gospel might be plainly discerned from the law ; so he bare with the infirmity of Israel in the time of king Achab, when the peo- ple halted between two religions. He bare also with our weak- ness whilst we were under the blindness of the pope. " For he is long-suffering and full of mercy." But we must not abuse this goodness and patience of the Lord, nor continue still in our weakness and error, since the truth is now revealed by the clea^' light of the gospel. Moreover, they that stood against Paul, affirming, that the Gentiles ought to be circumcised, had to lay for themselves, first, the law and custom of the country, then the example of the apostles, and last of all, the example of Paul himself, who had circumcised Timothy. Wherefore, if Paul in his defence said, that he did not this of necessity, but for Christian love and liberty, lest they which were weak in faith should be offended, which of them would believe him? Hereunto all the people would answer : Since it is evident that thou hast circumcised Timothy, thou mayest say what thou wilt; notwithstanding thou hast done it. For this is a matter far surpassing all men's capacity, and therefore they could not understand it. Moreover, no de- fence can serve when a man hath lost the favour of the people, and is fallen into such deadly hatred and contempt. Paul there- fore seeing this contention, and these clamours daily to increase more and more, and being also warned by revelation from God, after fourteen years (besides those wherein he had preached in Damascus and Arabia) goeth up again to Jerusalem, to confer his gospel with the other apostles: yet not for his own cause, but for the people's sake. Now, this contention touching the observation of the law, exerciseth Paul a long time after, and wrought him much trouble; but I do not think that this is the contention which Luke speaketh of in the fifteenth of the Acts, which happened, as it appeareth by-and-by, after the beginning of the gospel; but this history which Paul here mentioneth, seemeth to be done long after, when Paul had now almost eighteen years preached the gospel. r3 'M8 COMMENTARY ON ST. PAUL's [chAP. II. .^MUr Verse 1. fVith Barnabas, and took loith me Titus. He joineth unto himself two witnesses, Barnabas and Titus. Barnabas was Paul's companion in preaching to the Gentiles freedom from the servitude of the law. He was also a witness of all those things which Paul did, and had seen the Holy Ghost given unto the Gentiles, which were uncircumcised and free from Moses's law, by the only preaching of faith in Jesus Christ, and he only stuck to Paul in this point, that it was not necessary that the Gentiles should be burdened with the law, but that it was enough for them to believe in Christ : wherefore, by his own experience, he testifieth with Paul against the laws, that the Gentiles were made the children of God, and saved by faith alone in Jesus Christ, without the law of circumcision. Titus was not only a Christian, but also the chief overseer in Crete ; for unto him Paul had committed the charge of govern- ing the churches there, (Tit. i.) and this Titus was a Gentile. Verse 2. Jind I went up by revelation. For unless Paul had been admonished by revelation, he had not gone up to Jerusalem : but because God warned him by a special revelation, and commanded him to go up, therefore he went. And this he did to bridle, or at least to appease, the Jews that believed, and yet obstinately contended about the keeping of the law, to the end that the truth of the gospel might the more be advanced and confirmed. Verse 2. Jlnd I comtnunicated with them teaching the gospel. You hear then, that at length, after eighteen years, he went up to Jerusalem, and conferred with the apostles touching his gospel. Verse 2. Which I preach among the Gentiles. For among the Jews he suffered the law and circumcision for a lime, as the other apostles did : " I am made all things unto all men," saith he. 1 Cor. ix. 22. Yet ever holding the true doctrine of the gospel, which he preferred above the law, cir- (lumcision, the apostles, yea, and an angel from heaven. For thus he saith unto the Jews : " Through this Christ is preached unto you the forgiveness of sins." And he addeth very plainly : " and from all things from the which ye could not be justified." Acts xiii. 39. For this cause, he teacheth and defendeth the doctrine of the gospel so diligently every where, and never suf- fereth it to come in danger. Notwithstanding, he did not sud- denly break out at the first, but had regard unto the weak. And because the weak should not be offended, there is no doubt but he spake to the Jews after this manner: if that unprofitable VER. 2.] EPISTLE TO THE GALATIANS. 199 service of Moses' law, which nothing availeth to righteousness, do so highly please you, you may keep it still for me, so that the Gentiles, which are not bound to this law, be not charged there- withal. Paul therefore confesseth, that he conferred the gospel with the apostles, but, saith he, they profited me, or taught me no- thing ; but I rather, for the defence of the liberty of the gospel, in the presence of the apostles, did constantly resist those which would needs force the observation of the law upon the Gentiles, and so did overcome them. Wherefore your false apostles lie, in saying that I circumcised Timothy, that I shaved my head in Cenchrea, and that I went up to Jerusalem, at the commandment of the apostles. Nay, rather, I glory that in going up to Jeru- salem, by the revelation of God, and not at the commandment of the apostles, and there conferring my gospel with them, I brought to pass to the contrary, that is to say, obtained that the apostles did approve me, and not those which were against me. ' Now, the question whereupon the apostles conferred together in this assembly was this : whether the keeping the law were necessary to justification or no. To this Paul answereth : I have preached unto the Gentiles according to my gospel-, which I received from God, faith in Christ, and not the law, and at this preaching of faith, they received the Holy Ghost ; and hereof Barnabas shall bear me witness. Wherefore I conclude, that the Gentiles ought not to be burdened with the law, or to be circum- cised. Notwithstanding, I give no restraint to the Jews herein, who if they will needs keep the law and be circumcised, I am not against it, so that they do it with freedom of conscience. And thus have [ taught and lived among the Jews, " being made a Jew unto the Jews ;" holding ever the truth of the gospel not- withstanding. Verse 2. But particularly with them that were the chief est. That is to say, I did not only confer with the brethren, but with those that were the chiefest among them. Verse 2. Lest by any means I should run, or had run in vain. Not that Paul doubted, that he ran, or had run in vain, foras- much as he had now preached the gospel eighteen years, (for it folio weth incontinent in the text, that he had continued firm and constant all this while, and had prevailed,) but for that many did think that Paul had therefore preached the gospel so many years in vain, because he had set the Gentiles at liberty from the ob- servation of the law. Moreover, this opinion daily more and more increased, that the law was necessary to justification Wherefore, in going up to Jerusalem by revelation, he meant to 200 COMMENTARY ON ST. PAUL's [chAP. II. remedy this evil, that by this conference all men might plainly see his gospel to be in one point contrary to the doctrine of the other apostles, to the end that by this means he might stop the months of the adversaries, which would else have said, that he ran, or had run in vain. Note here by the way, the virlne of man's own righteousness, or the righteousness of the law to be such, that they which teach it, do run and live in vain. Verse 3. But neither yet .Titus, which was with me, though he were a Grecian, was compelled to be circumcised. This word (was compelled) sufficiently declareth what the conference and conclusion was : to wit, that the Gentiles should not be constrained to be circumcised, but that circumcision should be permitted to them for a time : not as necessary to righteous- ness, but for a reverence to the fathers; and for charity's sake towards the weak, lest they should be offended, until they were grown up more strong in faith. For it might have seemed a very strange and unseemly thing, upon a sudden to forsake the law and traditions of the fathers, which had been given to this people from God with so great glory. Paul then, did not reject circumcision as a damnable thing, neither did he by word or deed enforce the Jews to forsake it. For in the seventh chapter of his first Epistle to the Corinthians, he saith : " If any man be called, being circumcised, let him not add uncircumcision." — But he rejected circumcision as a thing not necessary to righteousness, seeing the fathers themselves were not justified thereby, (Rom. iv. 11,) but it was unto them as a sign only, or a seal of righteousness, whereby they testified and exercised their faith. Notwithstanding the believing Jews which were yet weak, and bare a zeal to the law, hearing that circumcision was not necessary to righteousness, could under- stand this no otherwise, but that it was altogether unprofitable and damnable. And this fond opinion of the weak Jews, the false apostles did increase, to the end, that the hearts of the people being stirred up against Paul, by this occasion, they might tho- roughly discredit his doctrine. So we at this day do not reject fasting, and other good exercises as damnable things : but we teach, that by these exercises we do not obtain remission of sins. When the people hear this, by-and-by they judge us to speak against good works. And this opinion the Papists do confirm and increase by their preachings and writings. But they lie, and do us great wrong. For many years past, there was never any that taught more sound and godly doctrine as touching good works, than we do at this day. Paul therefore did not so condemn circumcision, as though it were sin to receive it, or keep it : for the Jews would have been highly offended ; but it was decided in this conference and VEB. 2.] EPISTLE TO THE GALATIANS. 201 council, that it was not necessary to justification, and therefore not to be forced upon the Gentiles, So this moderation was found, that for the reverence of the fathers, and charity towards the weak in faith, the Jews should keep the law and circumcision still for a time ; notwithstanding they should not thereby seek to be justified. And moreover, that the Gentiles should not be burdened therewith, both because it would have been to them a very strange thing, and also a burden intolerable. Acts xv. 10. Briefly, that none should be constrained to be circumcised, or any constrained from circumcision. Paul therefore compelled none that would be circumcised, to remain uncircumcised, so that he knew circumcision not to be necessary to justification. This constraint would Paul take away. Therefore he suffered the Jews to keep the law, so that they did it with a free conscience. For he had ever taught, as well the Jews as the Gentiles, that in conscience they ought to be free from the law and circumcision ; like as all the patriarchs, and all the faithful in the Old Testament, were free in con- science, and justified by faith, and not by the law or circum- cision. And indeed, Paul might have suffered Titus to be cir- cumcised; but because he saw that they would compel him thereunto, he would not. For if they had prevailed therein, by-and-by they would have gathered that it had been necessary to justification, and so through this sufferance, they would have triumphed against Paul. Now, as the false apostles would not leave circumcision and the observation of the law indiflerent, but required the same as necessary to salvation, so at this day our adversaries do obsti- nately contend, that men's traditions cannot be omitted without peril of salvation ; and thus of an example of charity, they make an example of faith, when notwithstanding there is but one ex- ample of faith, which is to believe in Jesus Christ. And this, as it is alone necessary to salvation, so doth it also indifferently pertain to all men. Notwithstanding the adversaries would rather worship the devil ten times instead of God, than they would suffer this. Therefore, they are daily hardened more and more, and seek to establish their impieties and blasphemies against God, defending the same by force and tyranny, and will not agree, or consent unto us in any point. I3ut what then ? Let us go on boldly in the name of the Lord of Hosts, and for all this, let us not cease to set forth the glory of Jesus Christ : and let us fight valiantly against the kingdom of Antichrist, by the word, and by prayer, " that the name of God alone may be sanctified, that his kingdom may come, and that his will may be done." Matt. vi. 9, 10. And that this may speedily come to pass, we desire even from the bottom of our hearts, and say. Amen, Amen. 26 202 COMMENTARY ON ST. PAUL's [chAP. II. This triumph of Paul, therefore, was very glorious : namely, that Titus, who was a Gentile, although he were in the midst of the apostles, and all the faithful, where this question was so vehemently debated, was not yet constrained to be circumcised. This victory Paul carrieth away, and sailh, that on this confer- ence, it was decided, by the consent of all the apostles, the whole church also approving the same, that Titus should not be circumcised. This is a strong argument, and maketh very much against the false apostles. And with this argument : neither was Titus compelled to be circumcised, Paul was able to repress and mightily to convince all his adversaries : as if he should say, why do these counterfeit apostles so falsely report of me, saying, that I am compelled to keep circumcision by the com- mandment of the apostles, seeing I have the witness of all the faithful in Jerusalem, and moreover, of all the apostles them- selves, that by my pursuit and travel, the contrary was there de- termined, and that I did not only there prevail that Titus should not be circumcised, but that the apostles also did approve and ratify the same ? Your counterfeit apostles therefore do lie deadly, which slander me under the name of the apostles, and thereby deceive you ; for I have the apostles, and all the faithful, not against me, but with me. And this I prove by the example of Titus. Notwithstanding, Paul, as I have often said, did not condemn circumcision as an unprofitable thing, nor constrained any man thereunto. For it is neither sin nor righteousness to be circum- cised or uncircumcised, as it is neither sin nor righteousness to eat or drink. " For whether thou eat or eat not, thou art neither better nor worse." 1 Cor. viii. 8. But if any man should add thereto either sin or righteousness, and say : if thou eat thou sin- nest, if thou abstain thou art righteous, he should show himself both foolish and wicked. Therefore, to join ceremonies with sin or righteousness, is great impiety; as the pope doth, who in his form of excommunication, threateneth to all those that do not obey the law of the Bishop of Rome, God's great curse and indigna- tion, and so maketh all his laws necessary to salvation. Where- fore the devil himself speaketh in the person of the pope, in all the pope's decrees. — For if salvation consisteth in keeping of the pope's laws, what need have we of Christ to be our justifier and saviour ? Verse 4, 5. Fo7' all the false brethren that crept in, who came inprivily to espy out our liberty which toe have in Christ Jesus, that they might bring us into bondage. To whom we gave not place by subjection for a?i hour, that the truth of the gospel might continue ivith you. Here Paul showeth the cause why he went up to Jerusalem, VER. 4,5.] EPISTLE TO THE GALATIANS. 203 and there conferred his gospel with the other apostles, and why- he would not circumcise Titus ; not that he might be the more certain or confirmed in the gospel by the apostles, for he nothing doubted thereof; but that the truth of the gospel might continue in the churches of the Galatians, and in all the churches of the Gentiles. We see, then, that the business of Paul was no light matter. Now, where he speaketh of the truth of the gospel, he show eth that there be two gospels, a true and a false gospel. Indeed, the gospel of itself is simple, true, and sincere ; but by the ma- lice of Satan's ministry, it is corrupt and defaced. Therefore, where he saith " the truth of the gospel," he would have us to understand also the contrary. As if he would say : the false apostles do also preach a faith and a gospel, but they are both false ; therefore have I set myself so constantly against them. And in that I would not give place unto them, this have I brought to pass, that the truth of the gospel continueth with you. So the pope and Anabaptists do brag at this day, that they teach the gospel, and faith in Christ. True it is: but with such fruit as the false apostles once did, whom Paul calleth before, in the first chapter, troublers of the church, and subverters of the gos- pel of Christ. On the other side, he saith " that he teacheth the truth of the gospel." As if he should say : those things which the false apostles teach, brag they never so much that they teach the truth, are nothing else but stark lies. So all heretics pretend the name of God, of Christ, and of the church. Also, they pretend that they will not teach errors or lies, but most certain truth, and the pure gospel of Christ. Now, the truth of the gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the gospel is, that we are justified by faith, but not without the works of the law. With the like condition, the false apostles also preached the gospel. Even so do our Papists at this day. For they say, that we must believe in Christ, and that faith is the foundation of our salvation : but it justifieth not, except it be furnished with charity. This is not the truth of the gospel, but falsehood and dissimulation. But the true gospel indeed is, that the works of charity are not the ornament or per- fection of faith : but that faith of itself is God's gift, and God's work in our hearts, which therefore justifieth us, because it ap- prehendeth Christ our. Redeemer. Man's reason hath the law for his object, thus thinking with itself : this I have done, this I have not done. But faith being in her own proper office, hath no other object but Jesus Christ the Son of God, delivered to death for the sins of the whole world. It looketh not to charity ; it saith not : what have I done ? what have I offended ? v/hat have I deserved ? but, what hath Christ done ? what hath ho 204 COMMENTARY ON ST. PAULAS [cHAP. deserved ? Here the truth of the gospel answereth thee : he hath redeemed thee from thy sin, from the devil, and from eter- nal death. Faith therefore acknovvledgeth that in this one per- son, Jesus Christ, it hath forgiveness of sins and eternal life. Ho that turneth his eyes away 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. Wherefore those things which the popish schoolmen have taught, concerning the justifying faith being furnished with cha- rity, are nothing else but mere dreams. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justifieth, and not the faith which, includeth charity. For a true and steadfast faith must lay hold upon no- thing else but Christ alone, and in the affections and terrors of conscience, it hath nothing else to lean unto but this diamond, Christ Jesus. Wherefore, he that apprehendeth Christ by faith, although he be never so much terrified with the law, and op- pressed with the weight of his sins, yet may he be bold to glory that he is righteous. How, or by what means ? Even by that precious pearl Christ Jesus, which he possesseth by faith. This our adversaries understand not, and therefore they cast away this precious pearl Christ, and in his place they set charity, which, they say, is their precious diamond. Now when they cannot tell what faith is, it is impossible that they should have faith : much less can they teach it in our opinion to others. And as for that which they will seem to have, it is nothing else but natural reason, an opinion, a very dream, and no faith. This I say, to the end ye may perceive and note that by these words, " the truth of the gospel," Paul vehemently reproveth the contrary. For he reprehendeth the false apostles, because they had taught a false gospel, requiring circumcision, and the observation of the law as necessary to salvation. Moreover, they went about by wonderful craft and subtilty to entrap Paul ; for they watched him narrowly, to see whether he would circumcise Titus or no ; also, whether he durst withstand them in the pre- sence of the apostles, and for this cause he reprehendeth them bitterly. " They went about," saith he, " to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage." Wherefore the false apostles armed themselves on every side, that they might convince and confound him before the whole congregation. Besides this, they went about to abuse the authority of the apostles, in whose presence they accused him, saying, Paul hath brought Titus, being uncircumcised, into the company of all the faithful; he denieth and condemneth the law in your presence, which are apostles. If he dare be so bold to attempt this hero and before you, what will not he attempt in your absence among the Gentiles ? VER. 4,5.] EPISTLE TO THE GALATIANS. 205 Wherefore, when he perceived that he was so craftily assailed, he strongly withstood the false apostles, saying. We did not suf- fer our liberty which we have in Christ Jesus to come in danger, although the false brethren sought by all means to snare us, and put ns to much trouble : but we overcame them even by the judgment of the apostles themselves, and we would not yield unto them, no, not one hour, (for, no doubt, their drift was to have caused Paul to surcease from this liberty for a time,) since we saw that they required the observation of the law as neces- sary to salvation. But if they had alleged nothing else but charitable bearing with the brethren, no doubt but Paul would have given them place. But it was another thing that they sought : to wit, that they might bring Paul, and all that stuck to his doctrine, into bondage. Therefore he would not yield unto them, no, not the space of one moment. In like manner do we also offer to the Papists all that is to be offered, yea, and more than we ought. Only we except the liber- ty of conscience which we have in Christ Jesus. For we will not suffer our consciences to be bound to any work, so that by doing this thing or that, we should be righteous, or leaving the same undone we should be damned. We are contented to eat the same meats that they eat, we will keep their feasts and fast- ing days, so they will suffer us to do the same with a free con- science, and leave these threatening words, wherewith they have terrified and brought under their subjection the whole world, saying, We command, we charge, we charge again, we excom- municate, &c., but this hberty we cannot obtain; like as Paul also could not in his time. Therefore we do as he did. For when he saw that he could not obtain this liberty, he would not give place to the false apostles, the space of one hour. Wherefore, like as our adversaries will not leave this free unto us, that only faith in Christ justifieth ; so on the other side, nei- ther will we nor can we give place unto them, that faith furnished with charity justifieth. Here we will, and we ought also to be rebellious and obstinate against them, for else we should lose the truth of the gospel : we should lose our liberty, which we have, not in the emperor, not in kings and princes, not in that monster the pope, not in the world, not in flesh, blood, reason, &c., but which we have in Christ Jesus. We should lose faith in Christ, which, as before I have said, apprehended nothing else but that precious diamond Christ Jesus. This faith, whereby we are re- generate, justified, and engrafted into Christ, if our adversaries will leave unto us sound and uncorrupt, we offer unto them that we will do all things, so that they be not contrary to this faith. But because we cannot obtain this at their hands, we again for our part will not yield unto them one hair's breadth. For the matter which we have in hand is weighty and of great import S 206 COMMENTARY ON ST. PAUL's [chAP. II. atice, even touching the death of the Son of God ; who by the will and commandment of the Father was made flesh, was cru- cified, and died for the sins of the world. If faith here give place, then is this death and resurrection of the Son of God in vain ; then is it but a fable, that Christ is the Saviour of the world ; then is God found a liar, because he hath not performed that he promised. Our stoutness therefore in this matter is godly and holy. For by it we seek to preserve our liberty which we have in Christ Jesus, and thereby to retain the truth of the gos- pel ; which if we lose, then do we also lose God, Christ, all the promises, faith, righteousness, and everlasting life. But here will some men say, the law is divine and holy. Let the law have his glory, but yet no law, be it never so divine and holy, ought to teach me that I am justified, and shall live through it. I grant it may teach me that I ought to love God and my neighbour ; also to live in chastity, soberness, patience, &.c., but it ought not to show me, how I should be delivered from sin, the devil, death, and hell. Here I must take counsel of the gospel. I must hearken to the gospel, which teacheth me, not what I ought to do, (for that is the proper office of the law,) but 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. The gospel willeth me to receive this, and to believe it. And this is the truth of the gospel. It is also the principal article of all Chris- tian doctrine, wherein the knowledge of all godliness consisteth. Most necessary it is, therefore, that we should know this article _ well, teach it unto others, and beat it into their heads continually. For as it is very tender, so it is soon hurt. This Paul had well tried, and of this have all the godly also good experience. To conclude, Paul would not circumcise Titus, and, as he saith, for no other cause, but for that certain false brethren were crept in, to espy out their liberty, and would have constrained Paul to circumcise Titus. Paul, seeing this constraint and necessity, would give no place, no, not for one hour, but strongly resisted them ; and therefore he saith, " Neither Titus which was with me, being a Gentile, was compelled to be circumcised." Gal. ii. 3. If they had required this in the way of brotherly charity, doubt- less he would not have denied it. But seeing they would have done it as a necessary thing, and that by compulsion, to the evil example of others, to the overthrowing of the gospel, and to bring men's consciences into bondage, therefore he set himself mightily against them, and prevailed so, that Titus was not circumcised. It may seem but a small matter to be circumcised, or not cir- cumcised. But when a man hath an affiance in keeping of it, or else is in fear for not keeping of it, here God is denied, Christ is rejected, the grace and all the promises of God are refused. But if the circumcision be kept without this addition, there is no dan- VER. 6, 7.] EPISTLE TO THE GALATIANS. 207 ger. If the pope would in this sort require of us the keeping of his traditions, as bare ceremonies, it should nof'be so grievous unto us to keep them : but to bind men's consciences to these ceremonies, and to make of them a high and acceptable service unto God, yea, and moreover to add, that life and salvation, or death and damnation, consisteth in the observation hereof, is a devilish superstition, and full of blasphemy. Whoso will not cry against this, accursed be he. Verse 6, 7. Jind of them which seemed to he great, I was not taught, {what they were in times past, it is no matter to me, &c.) This is a vehement and a stout confutation. For he giveth not to the true apostles themselves any glorious title : but as it were abasing their dignity, he saith : " Which seemed to be great ;" that is, which were in authority, upon whom the determination of all matters depended. Notwithstanding, the authority of the apostles was indeed very great in all the churches. And Paul also did not seek any whit to diminish their authority, but he thus contemptuously answereth the false apostles, which set the authority and dignity of the apostles against Paul in all the churches, that thereby they might weaken his authority, and bring his whole ministry into contempt. This Paul might not suffer. To the end therefore, that the truth of the gospel, and liberty of conscience in Christ, might continue among the Gala- tians, and in all the churches of the Gentiles, he answereth stoutly to the false apostles, that he passed not how great the apostles were, or what they had been in times past ; and whereas they alleged the authority of the name of the apostles against him, it touched him nothing at all. He confesseth that the apostles are indeed somewhat, and their authority is to be reverenced. Not- withstanding his gospel and ministry ought not to be overthrown for the name or title of any, whatsoever he be, an apostle, or an angel from heaven. And this was one of the greatest arguments that the false apostles used against Paul. The apostles, said they, were fami- liarly conversant with Christ for the space of three years. They, heard and saw all his preachings and miracles. Moreover, they themselves preached and wrought miracles while Christ was yet living in the world ; whom Paul never saw in the flesh, and as touching his conversion, it was long after the glorification of Christ. Wherefore, they should now consider which of these they ought more to believe; Paul, which was but one and alone, and also but a disciple, yea, and one of the last of all ; or the chiefest and most excellent apostles, which, long before Paul, were sent and confirmed by Christ himself. To this Paul an- swereth : What of all this? This argument concludeth nothing. 208 COMMENTARY ON ST. PAUL's [chap. II. Let the apostles be never so great, yea, let them be angels from heaven, it is no^natter to me. The controversy is not here con- cerning the excellency of the apostles, but concerning the word of God, and the truth of the gospel. This ought to be kept pure and uncorrupt ; this ought to be preferred above all things. Therefore how great Peter and the other apostles have been, what great miracles they have wrought, it is no matter to me. This is it that I only seek, even that the truth of the gospel may continue among you. This seemeth to be but a slender answer of Paul, when of purpose he so contemneth the authority of the apostles, which the false apostles alleged against him, and giveth no other solution to their mighty argument than this : It is no matter to me. Notwithstanding, he addeth a reason of the con- futation. Verse 6. God accept eth no man'' s person. This place he allegeth out of Moses, who useth the same, not once but many times: "Thou shalt not accept in judgment the person of the rich man or of the poor." Levit. xix. 15. And this is a principle of divinity : " God is no accepter of per- sons." 2 Chron. xix. 7. Rom. ii. 11. Acts x. 34, Eph. vi, 9. Col. iii. 25. With the which saying he stopped the mouths of the false apostles. As though he would say: Ye set those against me which seem to be somewhat ; but God careth not for such out- ward things. He regardeth not the office of apostleship. It is not the dignity or authority of men that he looketh upon. And in token hereof, he suflered Judas, one of the chiefest apostles, and Saul, one of the greatest kings, yea, and the first of all, to fall away and to be damned, Ishmael also and Esau he re- fused, being both first-born. So shall you find throughout all the whole Scripture, that God oftentimes rejected those which iti outward show were very good and holy men. And in these examples God seemeth sometimes to be cruel ; but it was most necessary, that such fearful examples should be shown, and also be written. For this vice is naturally grafted in us, that we highly esteem the persons and outward appearance of men, and more regard the same than the word of God. Contrariwise, God will have us to fix our eyes, and to rest wholly upon the word itself; he will not have us to reverence and adore the apostleship in the persons of Peter and Paul, but Christ speaking in them, and the word which they bring and preach imto us. This the natural man cannot see : but the spiritual man only discerneth the person from the word, the veil of God from God himself. Now this veil of God is every creature. Moreover, God here in this life dealeth not with us face to face, but covered and shadowed from us : that is, as Paul saith in another place, " We see now as it were through a glass, darkly ; but then we VER. 6.] EPISTLE TO THE GALATIANS. 209 shall see face to face." 1 Cor. xiii. 12. Therefore we cannot be without veils in this life. But here wisdom is required, which can discern the veil from God himself; and this wisdom the world hath not. The covetous man hearing, " that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God," (Deut. viii. 3. Matt. iv. 4,) eateth the bread, but he seeth not God in the bread ; for he beholdeth the veil only and outward show. So he doth with gold and other creatures, trusting to them so long as he hath them ; but when they leave him he despaireth. And thus he honoureth not the Creator, but the creatures ; not God, but his own belly. This I speak, lest any man should think that Paul utterly con- demneth these outward veils or persons. For he saith not, that chore ought to be no person, but that there is no respect of per- sons with God. There must be persons and outward veils : God nath given them, and they are his good creatures ; but we must not trust in them. All the matter is in the right using of things, and not in the things themselves, as before I have said. There IS no fault in circumcision or uncircumcision, ("for circumcision IS nothing, and uncircumcision is nothing,") but in the use thereof. To put righteousness in the one, and unrighteousness- ■^n the other, that use is damnable, and ought to be taken away: which being removed, circumcision and uncircumcision are chings tolerable. So the prince, the magistrate, the preacher, the schoolmaster, the scholar, the father, the mother, the children, the master, the servant, are persons and outward veils, which God will have us to acknowledge, love, and reverence as his creatures, which also must needs be had in this life ; but he will not have us so to re- verence them, or trust unto them, that we forget him. And to the end that we should not too much magnify the outward per- sons, or put any trust in them, God leaveth in them offences and sins, yea, great and foul sins, to teach us what difference there is between the person and God himself. David, that good king, because he should not seem to be a person upon whom men should trust, fell into horrible sins, adultery and murder. Peter, that excellent apostle, denied Christ. These, and such like ex- amples, whereof the Scripture is full, ought to warn us, that we repose not our trust in the person and outward veil, nor think, that when we have the outward shows and shadows, we have all things ; as it is in popery, where they judge all things accord- ing to the outward veil, and therefore all popery is nothing else but a mere respecting of persons and outward shows. God hath given his creatures to our use, and to do us service, and not as idols, that we should do service unto them. Let us then, use bread, wine, apparel, possessions, gold, silver, and all other crea- tures. But let us not trust and glory in them: for we must trust 27 s2 210 COMMENTARY ON ST. PAUL's [chAP. II. and glory in God alone. He only is to be loved, he only is to be feared and honoured. Paul calleth here the apostleship or office of the apostles, (which wrought many and great miracles, taught and converted many to the faith, and were also familiar with Christ,) the per- son of man. Briefly, this word, person, comprehendeth the whole outward conversation of the apostles, which was holy, and their authority, which was great. Notwithstanding, saith he, God esteemeth not these things ; not that he esteemeth them not at all, but in the matter of justification he regardeth them not, be they never so great and so glorious. For we must diligently mark this distinc- tion, that in matters of divinity we must speak far otherwise than in matters of policy. In matters of policy, as I have said, God will have us to honour and reverence these outward veils or persons, as his instruments by whom he governeth and pre- serveth the world. But when the question is as touching reli- gion, conscience, the fear of God, faith, and the service of God, we must not fear these outward persons, we must put no trust in them, look for no comfort from them, or hope deliverance by them, either corporally or spirituallJ^ For this cause God will have no respect of persons in judgment ; for judgment is a divine thing. Wherefore, I ought neither to fear the judge, nor trust in the judge ; but my fear and trust ought to be in God alone, who is the true judge. The civil judge or magistrate, I ought indeed to reverence for God's cause, (Deut. i.) whose minister he is : but my conscience may not stay nor trust upon his justice and equity, or be feared through his unjust dealing or tyranny, whereby I might fall into any offence against God, in lying, in bearing false witness, in denying the truth, &c. Otherwise I will reverence and honour the magistrate with all my heart. So I would also honour the pope, and love his person, if he would leave my conscience free, an3 not compel me to sin against God. But he will so be feared and adored, as cannot be done without offence to the majesty of God. Here since we must needs lose the one, let us lose the person, and stick to God. We could not be content to suffer the dominion of the pope: but because he abuseth the same so tyrannously against us, and would compel us to deny and blaspheme God, and him only to acknowledge as our lord and master, clogging our consciences, and spoiling us of the fear and trust which we should have in God, therefore we are compelled, by the commandment of God, to resist the pope ; for it is written, "That we must rather obey God than men." Acts iv. 19. Therefore, without offence of conscience, which is our singular comfort, we contemn the authority of the pope. VER. 6.] EPISTLE TO THE GALATIANS. 211 There is a certain vehemency therefore to be noted in this word [God.] For in the cause of religion, and the word of God, there must be no respect of persons. But in matters of policy we must have regard to the person : for otherwise, there must needs follow a contempt of all reverence and order. In this world God wilt have an order, a reverence, and a difference of persons. For else the child, the servant, the subject would say, I am a Christian as well as my father, my schoolmaster, my master, my prince : why then should I reverence him ? Before God, then, there is no respect of persons, neither of Grecian nor of Jew, but all are one in Christ : although not so before the world. Thus Paul confuteth the argument of the false apostles, as touching the authority of the apostles, and saith, that it is nothing to the purpose. For the question is not here concerning the respect of persons, but there is a far weightier matter in hand, that is to say, a divine matter concerning God and his word, and whether this word ought to be preferred before the apostleship or no. Whereunto Paul answereth : So that the truth of the gospel may continue, so that the word of God, and the right- eousness of faith, may be kept pure and uncorrupt, let the apostleship go, let an angel from heaven, let Peter, let Paul, altogether perish. Verse 6. Nevertheless, they that seemed to be the chief did communicate nothing with me. As though he would say, I did not so confer with the apostles, that they taught me any thing ; for what should they teach me, since Christ, by his revelation, had before sufficiently taught me all things ? And moreover, since I have now preached the gospel the space of eighteen years among the Gentiles, and Christ hath wrought so many miracles by me, whereby he hath confirmed my doctrine: wherefore it was but a conference, and no disputa- tion. Wherein I learned nothing, neither did I recant, nor yet defend my cause, but only declared what things I had done, to wit, that I had preached to the Gentiles faith only in Christ, without the law, and that by this preaching of faith the Holy Ghost came down upon the Gentiles, which immediately spake with divers tongues. Which thing, when the apostles heard, they witnessed that I had taught the truth ; wherefore the false apostles do me great wrong, which pervert and turn all these things clean contrary. Now, if Paul would give no place to the false apostles, which set the authority of the true apostles against him, much less ought we to give place to our adversaries, which have nothing else to brag of but the authority of their idol the pope. I know that the godly ought to be humble, but against the pope I will 212 COMMENTARY ON ST. PAUL S [CHAP. if. and I ought to be proud with a holy pride, and say, Thou pope, I will not be subject unto thee : I will not take thee for my master, for I am sure that my doctrine is true and godly. But the pope will not hear this doctrine : nay, he would force us to obey his laws and his decrees, and if we will not, he will by-and- by excommunicate, curse, and condemn us as heretics. Such pride therefore against the pope is most necessary. And if we should not be thus stout and proud, and in the Holy Ghost utterly condemn both him, with all his doctrine, and the devil, the father of lies, speaking in him, we should never be able to defend this article of the righteousness of faith. We do not then contemn the authority of the pope because we would bear rule over him, neither would we go about to exalt ourselves above all sovereign power, since it is evident that we teach all men to humble and submit themselves to the higher powers, ordained of God; but this is it that we only seek, that the glory of God may be main- tained, and the righteousness of faith may be kept pure and sound. Wherefore, if the pope will grant unto us, that God alone by his mere grace through Christ doth justify sinners, we will not only carry him in our hands, but will also kiss his feet. But since we cannot obtain this, we again in God are proud against him above measure ; and will give no place, no, not one hair's breadth, to all the angels in heaven, not to Peter, not to Paul, not to a hundred emperors, nor to a thousand popes, nor to the whole world. But be it far from us that we should iiere humble ourselves, since they- would take from us our glory, even God himself, that hath created us, and given us all things, and Jesus Christ, who hath redeemed us with his blood. Let this be then the conclusion of all together, that we will suffer our goods to be taken away, our name, our life, and all that we have : but the gospel, our faith, Jesus Christ, we will never suffer to be wrested from us. And cursed be that humility which here abaseth and submitteth itself: nay, rather, let every Christian man here be proud and spare not, except he will deny Christ. Wherefore, God assisting me, my forehead shall be more hard than all men's foreheads. Here I take upon me this title, accord- ing to the proverb, cedo niiUi, I give place to none. Yea, I am glad even with all my heart, in this point to seem rebellious and obstinate. And here I confess that I am, and ever will be stout and stern, and will not one inch give place to any creature. Charity giveth place, " for it suffereth all things, believcth all things, hopeth all things, endureth all things," (1 Cor. xiii. 7;) but faith giveth no place, yea, it can suffer nothing, according to this ancient verse: No n pa liter ludum fama, fides, oculus ; that is, Man's good name, his faith, and his eye, will not be dal- lied withal. Wherefore, a Christian, as touching his faith, can never be too proud nor too stout, neither must he relent or give VER. 7,8.] EPISTLE TO THE GALATIANS. 213 place, no, not the breadth of one hair : for faith maketh a man here hke unto God ; but God sufFereth nothing, he givetli place to none, for he is immutable ; so is faith immutable, and there- fore may suffer nothing, give place to no man. But as touching charity, let a Christian man yield and suffer all things, for therein he is but a man. Verse 7, 8. But contrariwise, when they saw that the gospel over uncircumcision was committed unto me, as the gospel over circumcision was unto Peter {for he that was mighty by Peter in the apostleship over the circumcision, was also tnighty by me towards the Gentiles.) With these words Paul mightily confuteth the false apostles, for here he challengeth to himself the same authority which the false apostles attributed to the true apostles ; and he useth here a figure which is called an inversion, returning their argument against themselves. The false apostles, saith he, do allege against me the authority of the great apostles, to maintain their cause ; but I, contrariwise, do allege the same against them, for my de- fence, for the apostles are on my side. Wherefore, 0 my Gala- tians, believe not these counterfeit apostles, which brag so much of the authority of the apostles against me. For the apostles, when they saw the gospel over the uncircumcision to be com- mitted to me, and knew of the grace that to me was given, gave to me and Barnabas the right-hand of fellowship, approving my ministry, and giving thanks unto God for the gifts which I had received. Thus he returned the argument of the false apostles upon themselves. And in these words there is an ardent vehe- mency,and more contained in matter, than in words is able to be expressed. What meaneth Paul, when he saith, that the gospel over the uncircumcision was committed unto him, and over the circumci- sion unto Peter, when, notwithstanding, Paul, almost every- where preached to the Jews in their synagogues, and Peter like- wise to the Gentiles ? There are examples and testimonies of both in the Acts. Peter converted the centurion, with his family, which was a Gentile. Acts x. 3. He wrote also to the Gentiles, as his first epistle testifieth. Paul preaching Christ among the Gentiles, entercth notwithstanding into the synagogues of the Jews, and there preacheth the gospel. Acts xiv. 1. And our Saviour Christ, in Matthew and Mark, commandeth his apostles to go throughout the whole world, and preach the gospel to every creature. Matt, xxviii. 20. Mark xvi. 15. Paul likewise saith, "The gospel preached to every creature which is under heaven." Col. i, 23. Why then doth he call himself the apostle of the Gentiles, and Peter, with the other, the apostles of the circumcision ? 314 COMMENTARY ON ST. PAUL's [cHAP. II. Paul hath respect unto this, that the other apostles remained specially in Jerusalem, until God called them unto other places. Thus stood the matter then for the time, that while the political state of the Jews continued, the apostles still remained in Judea ; but when the destruction of Jerusalem approached, they were dispersed throughout the whole world. But Paul, as it is written in the Acts, (chap. xiii. 2,) by a singular vocation was chosen to be the apostle of the Gentiles, and being sent out of Judea, he travelled through the countries of the Gentiles. Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, (Acts xiv. 1.) and by this occasion he first brought unto ^hem, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ. When they would not hear this, he turned to the Gen- tiles, as Luke witnesseth, (Acts xiii.) where he bringeth in Paul thus boldly speaking against the Jews: It was necessary that we should first preach the word of God unto you ; but seeing ye reject it, and judge yourselves unworthy of everlasting life, lo ! we turn to the Gentiles. And in the Acts, (chap, xxviii. 28,) " Be it known, therefore, unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it." Wherefore, Paul was sent specially unto the Gentiles. But because he was a debtor unto all, and became all things unto all men, therefore, occasion being offered, he went into the synagogues of the Jews, where, not only the Jews, but also the Gentiles, heard him preaching Christ. Otherwise, he preached publicly in the mar- ket-place, in houses, and by the rivers' sides. He was specially, then, the apostle of the Gentiles, as Peter was of the Jews; who, notwithstanding, preached Christ to the Gentiles also, when oc- casion was offered. And here he calleth uncircumcision the Gentiles, and circum- cision the Jews, by a figure named synecdoche, which under a part, comprehendeth the whole ; which figure is commonly used in the Scripture ; the gospel then over uncircumcision, is that which was appointed to be sent unto the Gentiles. This gospel, saith he, was committed unto him, as the gospel over circumci- sion was unto Peter ; for as Peter preached the gospel among the Jews, so did he among the Gentiles. This he often repeateth, that Peter, James, and John, which seemed to be the pillars of the church, taught him nothing, nor connnitted unto him the ofiice of preaching the gospel, as having authority and rule over him. But they themselves, saith he, did see that the gospel was committed unto me, but not by Peter ; for as I did not receive or learn any gospel of man, so did I re- ceive no commandment by man to preach the same ; but both VBR. 8.] EPISTLE TO THE GALATIANS. 215 the knowledge and the commandment to preach it among the Gentiles, I received immediately from God ; hke as the charge was given of God unto Peter to preach the same among the Jews. This place witnesseth very plainly that the apostles had like calling, like charge, and all one gospel, Peter preached no other gospel than the rest of the apostles did, neither did he appoint to others their charge and office ; but there was an equality among them all, for they were all taught of God, that is, both their vocation and charge was wholly and immediately from God. There was none', therefore, greater than other, none that had any prerogative above other. And therefore, when the pope vaunteth that Peter was the chief of the apostles, that thereby he might confirm and establish his usurped primacy, it is an im- pudent lie. Verse 8. For he that was mighty by Peter. This is a confutation of another argument of the false apostles. Why do the false apostles boast, saith he, that the gospel of Peter was mighty, that he converted many, that he wrought many and great miracles, raised up the dead, and with his shadow healed the sick? Acts v. 15. I grant all these things to be true; but Peter received this power from heaven. God gave a virtue to his word, so that many did believe him, and great miracles were wrought by him. The same power had I also ; which I received not of Peter, but the same God and the same spirit which was mighty in Peter, was mighty to me also. I had the same grace ; I taught many ; I wrought many miracles, and through my shadow also I healed the sick. And this Luke tes- tifieth in these words : " And God wrought no small miracles by the hands of Paul, so that from his body were brought napkins and handkerchiefs, and the diseases departed from them, and the evil spirits went out of them." Acts xix. 11, 12. Read more hereof in Acts xiii. xvi. xx. xxviii. To conclude, Paul will be counted in no point inferior to the rest of the apostles ; and herein he glorieth with a godly and a holy pride. Necessity constrained him stoutly to withstand Peter, and the burning zeal he had for the glory of God, moved him so to do. Certain profane spirits, as Julianus and Porphi- rius, not considering this, thought it to be but a carnal pride that caused Paul thus to do ; such as at this day we see in the pope and his generation. But Paul had not here his own business in hand, but a matter of faith. Not^r, as concerning faith we ought to be invincible, and more hard, if it might be, than the adamant stone ; but as touching charity, we ought to be soft, and more flexible than the reed or leaf that is shaken with the wind, and ready to yield to every thing ; therefore, the controversy was *'t'*...'*''^ 216 COMMENTARY ON ST. PAUL's [chap. II. not here touching the glory of Paul, but the glory of God, the word of God, the true worship of God, true religion, and the righteousness of faith, to the end that these things might still re- main pure and uncorrupt. Verse 9. And ivhcn James and Cephas, and John, knew of the grace that ivas given unto me, ivhich are counted to be pil- lars, they gave to me, and to Barnabas, the right hands of fellowship, that we should j^reach unto the Gentiles, and they unto the circumcision. That is to say, when they heard that I had received my calling and charge from God, to preach the gospel among the Gentiles, and that God had wrought so many miracles by me : moreover, that so great a number of the Gentiles were come to tlie know- ledge of Clirist through my ministry, and that the Gentiles had received the Holy Ghost, without the law and circumcision, by the only preaching of faith, they glorified God for his grace which was given unto me. He calleth grace here, whatsoever he had received of God ; to v/it, that of a persecutor and waster of the church he was made an apostle, was taught by Jesus Christ, and enriched with spiritual gifts. And here withal he showeth, that Peter gave testimony unto him, that he was a true apostle, sent and taught not by him- self, nor by the other apostles, but lay God alone, and not only acknowledged the ministry and authority of Paul, and the gifts of the Spirit, which were in him, as heavenly things, but also approved and confirmed the same, and yet not as a superior and ruler, but as a brother and witness. James and John did like- wise the same. Wherefore he concludeth, that they which are esteemed for the chief pillars among the apostles, are wholly with him, and not against him. Verse 9. The right-hands of fellowship. As if they should have said : " We, 0 Paul, in preaching the gospel, do agree with thee in all things ; therefore, in doctrine ■we are companions, and have fellowship together therein ; that is to say, we have all one doctrine, for we preach one gospel, one baptism, one Christ, and one faith. Wherefore we can teach or enjoin thee nothing, since there is one mutual consent betwixt us in all things. For we do not teach any other or more excel- lent things than thou dost ; but the same gifts which we have, we see to be in thee also, saving that to thee is committed the gospel over the uncirciimcision, as the gospel over the circumci- sion is unto us. But we conclude here, that neither uncircumcision nor circumcision ought to hinder our society and fellowship, since it is but one gospel we both preach. Hitlierto Paul hath proved by manifest witness, not only from VER. 10,11.] EPISTLE TO THE GALATIANS. 217 God, but also from man, that is to say, the apostles, that he had truly and faithfully preached the gospel ; therefore he showeth, that whatsoever the false apostles said to diminish his authority, is but feigned and forged matter, and that the testimony of the apostles maketh for him, and not for the false apostles. But for that he is alone, and without witness, therefore he addeth an oath, and calleth God to record that the things which he hath spoken are true. Verse 10. Warning only that we should remember the poor, which thing also I was diligent to do. After the preaching of the gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For whej*e the church is, there must needs be poor; who, for the most part, are the only true disciples of the gospel, as Christ saith : " The poor receive the glad tidings of the gospel," (Isa.'lxi. 1. Matt, xi. 5. Luke iv. 26;) for the world and the devil do persecute the church, and bring many to poverty, who are afterwards forsaken and despised of the world. Moreover, the world not only offendeth herein, but also is careless for the preservation of the gospel, true religion, and the true service of God. There is none that will now take any care for the maintenance of the ministers of the church, and erecting of schools ; but for the erecting and establishing of false worship, superstition and idol- atry, no cost was spared, but every man was ready to give most liberally and largely. And hereof came so many monasteries, so many cathedral churches, so many bishoprics in the pope's church, where all impiety reigned, with so great revenues pro- vided for their sustentation; whereas now a whole city thinketh much to find one or two poor ministers and preachers of the gospel, which before, while the pope and all impiety reigned, did sustain sundry monasteries of monks, friars, nuns, and whole swarms of massing priests. To be brief, true religion is ever in need. And Christ complaineth, "that he is hungry, thirsty, harbourless, naked, and sick." Matt. xxv. 42. Contrariwise, false religion and impiety flourisheth and aboundeth with all worldly wealth and prosperity. Wherefore a true and faithful pastor must have a care of the poor also : and this care Paul here confesseth that he had. Verse 11. Jind when Peter was come to Jlntiochia, I with- stood him, to his face: for he tvas to be blam^ed. Paul goeth on still in his confutation, saying, " that he not only hath for his defence the testimony of Peter, and the other apostles which were at Jerusalem, but also that he withstood Peter, in the presence of the whole church of Antioch." lie 28 T 21S COMMENTARY ON ST. PAUL's [chAP. II. showeth here a matter, not done in a corner, but in the face of the whole church. For, as before I have said, he hath here no trifling matter in hand, but the chiefest article of all Christian doctrine. The utility and majesty whereof Avhoso rightly esteemeth, to him all other things shall seem but vile and nothing worth. For what is Peter? What is Paul? What is an angel from heaven ? What are all other creatures to the articles of justification ? Which, if we know, then we are in clear light : but if we be ignorant thereof, then are we in most miserable darkness; Wherefore, if we see this article impugned, or defaced, fear not to resist either Peter or an angel from heaven, following the example of Paul, who seeing the majesty of this article to be in danger from the dignity of Peter, had no regard (if his dignity and estimation, that he might keep the same pure and uncorrupt. For it is written: "He that loveth father or mother, or his own life more than me, is not worthy of me." Matt. X. 37. Wherefore we arc not ashamed, for the defence of the truth, to be counted and called of the hypocrites, proud and obstinate, and such as will be only wise, will hear none, will give place to ' none. Here we must needs be obstinate and inflexible. For the cause why we offend men, that is to say, tread down the majesty of the person or of the world, is so great, that the sins which the world judgeth to be most heinous, are counted singular virtues before God. " In that we love our parents, honour the magis- trates, show reverence to Peter and other ministers of the word, we do well." But here we have in hand the cause neither of Peter, nor parents, nor magistrates, nor of the world, nor of any other creatures, but God himself. Here if I give no place to my parents, to the magistrate, or an angel from heaven, I do well. For what is the creature in respect of the Creator ? Yea, what are all creatures, being compared unto him ? Even as one drop of water in respect of the whole sea. Why then should I so highly esteem Peter, which is but a drop, and set God aside, which is the whole sea ? Let the drop therefore give place to the sea, and let Peter give place unto God. This I say to the end that ye should diligently weigh and consider the matter wherefore Paul entrcateth; for he entreateth of the word of God, which can never be magnified enough. And where he saith (to his face) this clause maketh specially against the venemous vipers and apostles of Satan, which slander those that are absent, and in their presence dare not once open their mouths: as the false apostles did, whom also here he touched by the way : which durst not speak evil of him in his presence, but in his absence slandered him most spitefully. " So did not I (saith he) speak evil of Peter, but frankly and openly I with- stood him, not of any colourable pretence, ambition, or other VER. 11.] EPISTLE TO THE GALATIANS. 219 carnal afTection, but because he was to be blamed and sharply reproved." Here let other men debate whether an apostle may sin or no : this, say I, that we ought not to make Peter's fault less than it was indeed. The prophets themselves have sometimes erred and been deceived. Nathan " of his own spirit said unto David, that he should build the house of the Lord." 2 Sam. vii. 3, 4. But this prophecy was by-and-by after corrected by a revelation from God, '•' that it should not be David, because he was a man of war and had shed much blood, but his son Solomon, that should build up the house of the Lord." So did the apostles err also ; for they imagined that the kingdom of Christ should be carnal and worldly, as we may see in the first of the Acts, when they asked of Christ, saying, "Lord, wilt.thou at this time restore the kingdom of Israel ?" (Acts i. 6,) and Peter, although he heard this commandment of Christ : " go into the whole world," &c. (Matt, xxviii.) had not gone unto Cornelius, if he had not been admonished by a vision. Acts x. 10. And in this manner he did not only err, but also committed a great sin ; and if Paul had not resisted him, all the Gentiles which did believe, had been constrained to receive circumcision, and to keep the law. The believing Jews also had been confirmed in their ophiion ; to wit, that the observation of these things were necessary to salvation ; and by this means they had received again the law instead of the gospel, Moses instead of Christ. And of all this great enormity and horrible sin, Peter, by his dissimulation, had been the only occasion. Therefore we may not attribute to the saints such perfection, as though they could not sin. Luke witnesseth " that there was such great dissension be- tween Paul and Barnabas, (which were put apart together for the ministry of the gospel among the Gentiles, and had travelled through many regions (Acts xv. 2, 39) and preached unto them the gospel,) that the one departed from the other." Here we must needs say, that there was a fault either in Paul or Barna- bas. And doubtless it could not be, but that the discord was exceeding great which separated these two, being joined toge- ther in such a holy fellowship, as the text witnesseth. Such examples are written for our consolation. For it is a great com- fort unto us, when we hear, that even the saints, which have the Spirit of God, do sin. Which comfort they would take from us which say, that the saints do not sin. Samson, David, and many other excellent men, full of the Holy Ghost, fell into great sins. Judges xvi. 2 Sam. xi. 15. Job and Jeremy curse the day of their nativity. Job iii. 1 — 12. Jer. xx. 14. Elias and Jonas are weary of their life, and desire death. Jonas iv. Such errors and off"ences of the saints, the Scripture setteth forth to the comfort of those that are afflicted and op 220 COMMENTARY ON ST. PAUL's [chap. II. pressed with desperation, and to the terror of the proud. No man hath so grievously fallen at any time, but he may rise again. And on the other side, no man taketh so fast footing, but he may fall. If Peter fell, I may likewise fall. If he rose again, I may also rise again. And such examples as these are, the weak hearted and tender consciences ought to make much of, that they may the better understand what they pray for, when they say, " forgive us our trespasses ;" and, " I believe the forgiveness of sins." We have the self-same spirit of grace and prayer which the apostles and all the saints had, neither had they any prerog- ative above us. We have the same gifts which they had, the same Christ, baptism, word, forgiveness of sins ; all which they had no less need of than we have, and by the same are sanctified and saved as we be. Verse 12. For before that certain came from James, he did eat with the Gentiles. The Gentiles which were converted to the faith did eat meats forbidden by the law, and Peter being conversant with the Gen- tiles which were converted, did eat with them, and drank wine also, which was forbidden, knowing that herein he did well, and therefore boldly transgressed the law with the Gentiles. Paul confesseth that he also did the like, when he saith, " that he be- came as a Jew to the Jews, and to them that were without law, as though he were without law :" that is to say, with the Gen- tiles he did eat and drink like a Gentile, and kept no law at all : with the Jews, according to the law, he abstained from all things forbidden in the law : for he laboured " to serve and please all men, that he might gain all." 1 Cor. ix. 19, 20, 21. Wherefore Peter, in eating and drinking with the Gentiles, sinned not, but did well, and knew that it was lawful for him so to do. For he showed by this transgression that the law was not necessary to righteousness, and also delivered the Gentiles from the observa- tion of the law. For if it were lawful for Peter in one thing to break the law, it was lawful for him to break it in all things. And Paul doth not here reprove Peter for his transgression, but for his dissimulation as followeth. Verse 12. But when they luere come, he withdreio and sepa- rated himself, fearing them which ivere of the circumci- sion. Here, then, ye see Peter's offence, as Paul plainly setteth it forth. Paul accuseth him not of malice or ignorance, but of dissimulation and infirmity, in that he abstained from meats for- bidden in the law, fearing lest the Jews which came from James should be offended thereby, and had more respect to the Jews than to the Gentiles. Hereby he gave occasion, as much as in VER. 12.] EPISTLE TO THE GALATIANS. 221 him was, to overthrow the Christian liberty and truth of the gospel. For in that he did withdraw, and utterly separate him- self, abstaining from meats forbidden in the law, (which notwith- standing he had eaten of before,) he ministered a scruple of con- science to the faithful, thus to gather upon his example : Peter abstained from meats forbidden in the law ; therefore he that eateth meats forbidden in the law, sinneth and transgresseth the law ; but he that abstaineth is righteous and keepeth the law, for else would not Peter have withdrawn himself; but because he did so, and of purpose refuseth those meats which before he did eat, it is a sure argument that such as eat against the law do sin, and such as abstain from meats which the law forbiddeth, do keep the law, and are justified thereby. Here note, that the end of this fact of Peter, is reproved of Paul, and not the fact itself: for the fact in itself was not evil. To eat and drink, or not to eat and drink, is nothing: but the end, that is : " if thou eat thou sinnest j if thou abstain, thou art right- eous," is evil. So circumcision of itself is good, but the end is evil: if thou be not circumcised after the law of Moses, thou canst not be saved. Also to eat meats prohibited in the law, is not evil ; but this shrinking and dissimulation of Peter is evil. For it might be said, Peter abstaineth from meats forbidden in the law, wherefore if thou dost not likewise abstain, thou canst not be saved. This Paul might in no wise dissemble ; for the truth of the gospel was here in danger. To the end therefore that this truth might continue sound and uncorrupt, he resisted Peter to his face. And here we must make a distinction. For meats may be refused two manner of ways, (1 Cor ix.) first, for Christian charity sake. And herein there is no danger ; for to bear with the infirmity of my brother, it is good. So Paul himself both bid and taught. Secondly, by abstaining from them to obtain righteousness, and for not abstaining, to sin, and to be damned. Here accursed be charity, with all the service and works of charity whatsoever. For thus to refrain from meats, is to deny Christ, to tread his body under our feet, to blaspheme the Holy Ghost, and to despise all holy things. Wherefore, if we must lose the one, let us rather lose man, our friend and brother, than God our father. For if we lose God our father, man our friend and brother cannot continue. Jerome, who neither understood this place, nor the whole epistle besides, thinketh this to be but a feigned reprehension of Paul, and therefore he excuseth Peter's fall, saying, " that it was done by ignorance." But Peter offended through dissimulation, and thereby had established the necessity of the law-, had con- strained both Gentiles and Jews to revolt from the truth of the gospel, had given them great occasion to forsake Christ, to 222 COMMENTARY ON ST. FAULTS [cHAP. 11. despise grace, to return to the Jewish religion, and to bear all the burdens of the law, if Paul had not reproved him, and by that means revoked the Gentiles and Jews, which were offended through this example of Peter, to the liberty which is in Christ Jesus, and to the truth of the gospel. Wherefore, if a man would here set forth and amplify Peter's offence, it should appear to be very great, and yet was it not done by malice or ignorance, but by occasion and fear only. Thus we see what ruins may come by one man's fall and offence, if it be not well seen to and cor- rected in time. Wherefore, we may not trifle with this article of justification ; neither is it without good cause, that we do so often and so diligently put you in mind thereof. And it is much to be marvelled, that Peter being such an excellent apostle, should thus do ; who before, in the council at Jerusalem, stood in a manner alone in defence of this article, and prevailed therein, namely, that salvation cometh by faith without the law. Acts xv. He that before did so constantly defend the truth and liberty of the gospel, now by his fall in abstaining from meats forbidden in the law, is not only the cause of great offence, but also offendeth against his own decree. " Wherefore let him M^hich thinketh he standeth, take heed lest he fall.^' 1 Cor. x. 12. No man would think what danger there is in traditions and cere- monies: which notwithstanding we cannot want. What is more necessary than the law and the works thereof? and yet there is great danger, lest by the same, men be brought to the denial of Christ. For of the law cometh oftentimes a trust and aftiance in works, and where that is, there can be no trust in Christ. Christ therefore is soon denied and soon lost, as we may see in Peter, who knew this article of justification better than we do; and yet how easily should he have given occasion of such a horrible ruin, if Paul had not withstood him, that all the Gentiles sliould thereby have fallen away from the preaching of Paul, and by this means should have lost the gospel and Christ himself? And this should have been done under a holy pretence. For they might have said: Paul, hitherto thou hast taught us that we must be justified by grace without the law ; thou seest now that Peter doth the contrary: for he abstaineth from meats forbidden in the law, and hereby he teacheth us that we cannot be saved except we receive circumcision and observe the law. Verse 13. And the other Jews dissembled likewise ivith him, insomuch that Barnabas ivas brought into thiir dissimula- tion also. Here you may plainly see that Paul chargeth Peter with dis- simulation. If Peter dissembled, then did he certainly know what was the truth, and what was not. He that dissembleth, cinneth not of ignorance, but deceiveth by a colour which he VER. 13.] EPISTLE TO THE GALATIANS. 223 knoweth himself to be false. "And others," saith he, "dis- sembled likewise with Peter, insomuch that Barnabas also (who was Paul's companion, and had now a long time preached among the Gentiles, faith in Christ, without the law, together with Paul) was brought into their dissimulation." Ye have here then Peter's offence plainly described to be mere dissimulation, which afterwards had been an occasion of the ruin of the gospel then newly received, if Paul had not resisted him. And this is a wonderful matter, that God preserved the church, being yet but young, and the gospel itself, by one only person. Paul alone standeth to the truth : for he had lost Bar- nabas his companion, and Peter was against him. So sometimes one man is able to do more in a council than the whole council besides. Which things the Papists themselves do witness. And for example, they allege Paphnutius, who withstood the whole council of Nice, (which was the best of all that were after the council of the apostles at Jerusalem,) and prevailed against it. This I say, to the end that we should diligently learn the article of justification, and make a plain difference between the law and the gospel, and that, in this matter, we should do nothing by dis- simulation, or give place to any man, if we will retain the truth of the gospel, and faith sound and uncorrupt : which, as I have said, are soon hurt. Wherefore in this case, away with reason, which is an enemy to faith: which also in temptations of sin and death, leaneth not to the righteousness of faith, (for thereof it is utterly ignorant,) but to her own righteousness, or, at the least, to the righteousness of the law. Now, as soon as the law and reason join together, faith looseth her virginity : for nothing fighteth more strongly against faith, than the law and reason. And these two enemies cannot be conquered, but with great labour and difficulty; which we must conquer notwithstanding, if we will be saved. Wherefore, when thy conscience is terrified with the law, and wrestleth with the judgment of God, ask counsel neither of reason nor of the law, but rest only upon grace and the word of conso- lation, and so stand herein, as if thou hadst never heard any thing of the law, ascending up to the glass of faith, where neither the law nor reason do shine, but only the light of faith, which assureth us that we are saved by Christ alone, without any law. Thus the gospel leadeth us beyond and above the light of the law and reason, into the deep secrets of faith, where the law and reason have nothing to do. Notwithstanding we must hearken also unto the law, but in place and time. Moses, while he was in the mountain where he talked with God face to face, had no law, made no law, ministered no law. But when he was come down from tlje mountain, he was a lawgiver, and governed the people 224 COMMENTARY ON ST. PAUL's [chAP. II. by the law. So the conscience must be free from the law, but the body must be obedient to the law. Hereby it appeareth that Paul reproved Peter for no light matter, but for the chiefest article of all Christian doctrine, which, by Peter's dissimulation, was in great danger. For .Bar- nabas and the other Jews dissembled together with him, which did all oflend, not through ignorance or malice, but for fear of the Jews: whereby their hearts were so blinded, that they did not see their sin. And certainly it is much to be marvelled, that' such excellent men as Peter, Barnabas, and others, should so suddenly and so lightly fall, especially in that thing which they knew to be well done, and had also before taught unto others. It is a perilous thing, therefore, to trust to our own strength, be we never so holy, never so well learned, and although we think ourselves never so sure of that we know: for in that whereof we think ourselves most sure, we may err and fall, and bring our- selves and others into great danger. Let us therefore diligently, and with all humility, exercise ourselves in the study of the Holy Scriptures, and let us heartily pray that we never lose the truth of the gospel. Thus we see, then, that we are nothing with all our gifts, be they never so great, except God assist us. When he leavetli us to ourselves, our wisdom and knowledge is nothing. For, in the hour of temptation, it may suddenly come to pass, that, by the subtilty of the devil, all the comfortable places of the Scripture shall be taken out of our sight, and such places only as contain threatenings, shall be set before our eyes, which shall oppress us and utterly confound us. Let us learn therefore, that, if God withdraw his hand, we may soon be overthrown ; and let no man glory of his own righteousness, wisdom, and other gifts ; but let him humble himself, and pray with the apostles, " Lord, increase our faith !" Luke xvii. 5. Verse 14. But when I saw that they luent not the right luay to the truth of the gospel. This is a wonderful example of such excellent men and pillars of the church. There is none but Paul that hath his eyes open, and seeth the offence of Peter, of Barnabas, and the other Jews which dissembled with Peter. On the other side, they do not see their own otlence : nay, they rather think that they do well in bearing with the infirmity of the weak Jews. Wherefore it was very necessary that Paul should reprove their ofience, and not dissemble it, and therefore he accuseth Peter, Barnabas, and others, that they went not the right way to the truth of the gos- pel: that is to say, they swerved from the truth of the go-spel. It is a great matter that Peter should be accused of Paul as one that VER. 14.] EPISTLE TO THE GALATIANS. 225 was fallen from the truth of the gospel. He could not be more grievously reprehended. Yet he suffered it patiently; and, no doubt, but he gladly acknowledged his offence. I said before, that many have the gospel, but not the truth of the gospel. So Paul saith here, that Peter, Barnabas, and other of the Jews, " went not the right way to the truth of the gospel :" that is to say, they had the gospel, but they walked not uprightly accord- ing to the gospel. For albeit they preached the gospel, yet, through their dissimulation, (which could not stand with the truth of the gospel,) they established the law : but the establish- ing of the law is the abolishing of the gospel. Whoso then can rightly judge between the law and the gospel, let him thank God, and know that he is a right divine. In the time of temptation, I confess that I myself do not know how to do as I ought. Now the way to discern the one from the other, is to place the gospel in heaven, and the law on the earth ; to call the righteousness of the gospel heavenly, and the righteous- ness of the law earthly, and to put as great difierence between the righteousness of the gospel and of the law, as God hath made between heaven and earth, between light and darkness, between day and night. Let the one be as the light and the day, and the other as the darkness and the night. And would to God we could yet further separate the one from the other ! Where- fore, if the question be concerning the matter of faith or con- science, let us utterly exclude the law, and leave it on the earth; but, if we have to do with works, then let us lighten the lantern, of works and of the righteousness of the law. So let the sun and [he inestimable light of the gospel and grace shine in the day, and the lantern of the law in the night. Wherefore, if thy conscience be terrified with the sense and feeling of sin, think thus with thyself: Thou art now remaining upon earth; 4here let the ass labour and travel; there let him serve and carry the burden that is laid upon him ; that is to say, let the body with his members be subject to the law. But when thou mountest up into heaven, then leave the ass with his burden on the earth : for the conscience hath nothing to do with the law, or works, or with the earthly righteousness. So doth the ass remahi in the valley, but the conscience ascendeth with Isaac into the moun- tain, knowing nothing at all of the law or works thereof, but only looking to the remission of sins and pure righteousness offered and freely given unto us in Christ. Contrariwise in civil policy, obedience to the law must be severely required. There nothing must be known as concerning the gospel, conscience, grace, remission of sins, heavenly right- eousness, or Christ himself, but Moses only, with the law and the works thereof If we mark well this distinction, neither the. 29 2S6 COMMENTARY ON ST. PAUL'S [chAP. II. one nor the other shall pass his bounds, but the law shall abide without heaven, that is, without the heart and conscience ; and contrariwise, the liberty of the gospel shall abide without the earth ; that is to say, without the Ijody and members thereof. Now therefore, as soon as the law and sin come into heaven, (that is, into the conscience,) let them by-and-by be cast out. For the conscience, being feared with the terror of the wrath and judgment of God, ought to know nothing of the law and sin, but of Christ only. And on the other side, when grace and liberty come into the earth, (that is, into the body,) then say: thou oughtest not to dwell in the dregs and dunghill of this corporeal hfe, but thou belongest unto heaven. This distinction of the law and the gospel, Peter confoundeth through his dissimulation, and thereby persuaded the believing Jews, that they must be justified by the gospel and the law together. This might not Paul suffer, and therefore he reproved Peter, not to put him to any reproach, but to the end that he might again establish a plain difference between these two, namely, that the gospel justifieth in heaven, and the law on earth. The pope hath not only mixed the law with the gospel, but also of the gospel hath made mere laws, ^^ea, and such as are ceremonial only. He hath also confounded and mixed political and ecclesiastical matters together ; which is a devilish and hellish confusion. This place, touching the difference between the law and the gospel, is very necessary to be known, for it containeth the sum of all Christian doctrine. Wherefore, let all that love and fear God, diligently learn to discern the one from the other, not only in words, but in deed and in practice ; that is to say, in heart and conscience. For, as touching the words, the distinction is easy ; but in time of temptation, thou shalt find the gospel but as a stranger and a rare guest in thy conscience ; but the law, con- trariwise, thou shalt find a familiar and a continual dweller within thee: for reason hath the knowledge of the law naturally. Wherefore, when thy conscience is terrified with sin, which the law uttereth and increaseth, then say thou : there is a time to die, and a time to live ; there is a time to hear the law, and a time to despise the law ; there is a time to hear the gospel, and there is a time to be ignorant of the gospel. Let the law now depart, and let the gospel come: for there is now no time to hear the law, but the gospel. But thou hast done no good : nay, thou hast done wickedly, and hast grievously sinned. I grant, notwithstanding, I have remission of all my sins for Christ's sake. But out of the conflict of conscience, when external duties must be done, there is no time to hearken to the gospel : then must thou follow thy vocation, and the works thereof. VER. 14.] EPISTLE TO THE GALATIANS. 227 Verse 14. / said unto Peter openly, If thou, being a Jew, lives t as the Gentiles, and not as the Jews, why constrainest thou the Gentiles to do like the Jews ? That is, to wit, thou art a Jew, and therefore thou art bound to live like a Jew ; that is, to abstain from meats forbidden in the law. Notwithstanding thou livest like a Gentile : that is to say, thou dost contrary to the law, and transgressest the law. For, as a Gentile, which is free from the law, thou eatest com- mon and unclean meats, and therein thou dost well. But in that thou, being afraid at the presence of the brethren converted from the Jewish religion, abstainest from meats forbidden in the law, and keepest the law, thou compellest the Jews likewise to keep the law : that is, thou constrainest them, of necessity, to observe the law. For in that thou abstainest from profane meats, thou givest occasion to the Gentiles thus to think : Peter abstaineth from those meats which the Gentiles use to eat, which also he himself before did eat ; therefore, we ought likewise to avoid the same, and to live after the manner of the Jews ; otherwise we cannot be justified or saved. We see then, that Paul reproveth not ignorance in Peter, (for he knew that he might freely eat with the Gentiles all manner of meats,) but dissimulation, where- by he compelleth the Gentiles to live like the Jews. Here I say again, that to live as the Jew, is not evil of itself, for it is a thing indifferent, either to eat swine's flesh, or any other meats. But so to play the Jew, that for conscience sake thou abstainest from certain meats, this is to deny Christ, and to over- throw the gospel. Therefore, when Paul saw that Peter's act tended to this end, he withstood him, and said, " Thou knowest that the keeping of the law is not necessary to righteousness, but that we are justified only through faith in Christ, and there- fore, thou keepest not the law, but transgressest the law, and eatest all manner of meats. Notwithstanding by thy example thou constrainest the Gentiles to forsake Christ, and to return to the law." For thou givest them occasion thus to think : faith only is not sufficient to righteousness, but the law and works are also required ; and this Peter teacheth us by his example : there- fore, the observation of the law must needs be joined with faith in Christ, if we will be saved. Wherefore Peter, by his example, is not only prejudicial to the purity of doctrine, but also to the truth of faith and Christian righteousness. For the Gentiles re- ceived this of him, that the keeping of the law was necessary to righteousness ; which error, in case it be admitted, then doth Christ profit us nothing at all. Hereby it plainly appeareth to what end this discord between Paul and Peter tendeth. Paul doth nothing by dissimulation, but dealeth sincerely, and goeth plainly to work; Peter dis- 22S COMMENTARY ON ST. PAUL's [chap. -*• sembleth, but his dissimulation Paul reproveth. The contro- versy was for the maintenance of pure doctrine, and the verity of the gospel : and in this quarrel Paul did not care for the offence of any. In this case, all people and nations, all kings and princes, all judges and magistrates ought to give place. Since then it is so dangerous a thing to have to do with the law, and that this fall was so sudden and so great, as it had been from heaven above, even down into hell, let every Christian diligently learn to discern between the law and the gospel. Let him suffer the law to rule over the body and the members thereof, but not over the conscience. For that queen and spouse may not be defiled with the law, but must be kept without spot for her only husband Christ, as Paul saith, (2 Cor. xi. 2,) " I have espoused you to one husband, &c." Let the conscience have her bride- chamber, not in the low valley, but in the high mountain; in the which let Christ lie, and there rule and reign, who doth not terrify and afflict sinners, but comforteth them, pardoneth their sins, and saveth them. Wherefore, let the afflicted conscience think upon nothing, know nothing, set nothing against the judg- ment of God, but the word of Christ, which is the word of grace, of remission of sins, of salvation and everlasting life. But this to perform indeed, is a hard matter. For man's reason and nature cannot steadfastly cleave unto Christ, but oftentimes it is carried away with the cogitations of the law and sin, and so always seeketh to be at liberty after the flesh, but according to conscience, a servant and a slave. Verse 15. TVe which are Jews by nature^ and not sinners of the Gentiles. That is to say, we are born unto the righteousness of the law, to Moses, and to circumcision, and even in our birth we bring the law with us. We have the righteousness of the law by nature, as Paul before saith of himself in the first chapter : " being zealous of the traditions" of the fathers. Wherefore, if we be compared with the Gentiles, we are no sinners ; we are not without the law, and without works, like unto the Gentiles : but we are Jews born, we are born righteous, and brought up in righteousness. Our righteousness beginneth even with our birth; for the Jewish religion is natural unto us. " For God com- manded Abraham to circumcise every man-child the eighth day." Gen. xvii. 10. This law of circumcision, received from the fathers, Moses afterwards confirmed. It is a great matter, there- fore, that we are Jews by nature. Notwithstanding, although we have this prerogative, that we are righteous by nature, born to the law and the works thereof, and are not sinners as the Gen- tiles, yet are we not therefore righteous before God. Hereby it is evident that Paul speaketh not of ceremonies or VER. 16.] EPISTLE TO THE GALATIANS. 229 of the ceremonial law, as some do affirm, but of a far weightier matter, namely, of the nativity'- of the Jews, whom he denieth to be righteous, although they be born holy, be circumcised, keep the law, have the adoption, the glory, the covenant, the fathers, the true worship, God, Christ, the promises, live in them and glory in the same ; as they say, (John viii.) " we are the seed of Abraham." Also, " we have one father, which is God." And to the Romans, (chap. ii. 17,) "behold thou art called a Jew, and resteth in the law," &c. Wherefore, although Peter and the other apostles were the children of God, righteous according to the law, the works and the righteousness thereof, circumcision, the adoption, the covenants, the promises, the apostleship, &c., yet Christian righteousness cometh not thereby : for none of all these is faith in Christ, which only (as followeth in the text) justifieth, and not the law : not that the law is evil or damnable, for the law, circumcision, and such like, are not therefore condemned because they justify not : but Paul therefore taketh from them the office of justification, because the false apostles contended that by them, without faith, and only by the work wrought, men are justified and saved. This was not to be suffered of Paul; for without faith all things are deadly. The law, circumcision, the adoption, the temple, the worship of God, the promises, yea, God and Christ himself, without faith, profiteth nothing. Paul therefore, speaketh generally against all things which are con- trary to faith, and not against ceremonies only. Verse 16. Know that a tnan is not justified by the works of the law, but by the faith of Jesus Christ. This word [the work of the law] reacheth far, and compre- hendeth much. We take the work of the law therefore gene- rally for that which is contraiy to grace. Whatsoever is not grace, is the law, whether it be judicial, ceremonial, or the ten commandments. Wherefore, if thou couldst do the works of the law according to this commandment : " Thou shalt love the Lord thy God with all thy heart," &c., (which no man yet ever did or could do,) yet thou shouldst not be justified before God , for a man is not justified by the works of the law. But hereof we will speak more largely hereafter. The work of the law, then, according to Paul, signifieth the work of the whole law, whether it be judicial, ceremonial, or moral. Now, if the work of the moral law do not justify, much less doth circumcision justify, v;hich is a work of the ceremonial law. Wherefore, when Paul saith, (as he oftentimes doth,) "That a man is not justified by the law, or by the works of the law," (which are both one,) he speaketh generally of the whole law, setting the righteousness of faith against the righteousness of the whole law. "For by the riffhteousness of the law," sailh COMMENTARY ON ST. PAUL'S [chAP. II. he, " a man is not pronounced righteous before God ; but the righteousness of faith God imputeth freely through grace, for Christ's sake." The law, no doubt, is holy, righteous, and good, and, consequently, the works of the law are holy, righteous, and good : yet notwithstanding a man is not justified thereby before God. Now, the works of the law may be done either before justifi- cation or after. There were many good men even amongst the Pagans, as Xenophon, Aristides, Fabius, Cicero, Pomponius, Atticus, and others, which before justification performed the deeds of the law, and did notable works. Cicero suffered death valiantly in a good and just cause. Pomponius was a constant man, and loved truth, for he never made a lie himself, nor could suffer the same in any other. Now, constancy and truth are noble virtues and excellent works of the law, and yet were they not justified thereby. After justification, Peter, Paul, and all other Christians have done and do the works of the law, yet are they not justified thereby. " I know not myself guilty in any thing, (saith Paul,) and yet I am not thereby justified." 1 Cor. iv. 4. We see then that he speaketh not of any part of the law, but of the whole law, and all the works thereof. THE DIVINITY OF THE POPISH SOPHISTERS, COMMONLY CALLED THE SCHOOLMEN. Wherefore, the wicked and pernicious opinion of the Papists is utterly to be condemned, which attributes the merit of grace and remission of sins to the work wrought. For they say, that a good work before grace, is able to obtain grace of congruence, (which they call meritum de congriio,) because it is meet that God should reward such a work. But when grace is obtained, the work following deserveth everlasting life of due debt and worthiness, which they call merituni de condigno. As for ex- ample : if a man being in deadly sin, without grace, do a good work of his own good natural inclination ; that is, if he say or hear a mass, or give alms and such like, this man of congruence deserveth grace. When he hath thus obtained grace, he doth now a work which of worthiness deserveth everlasting life. For the first, God is no debtor : but because he is just and good, it behoveth him to approve such a good work, though it be done in deadly sin, and to give grace for such a service. But when grace is obtained, God is become a debtor, and is constrained of right and duty to give eternal life. For now it is not only a work of free will, done according to the substance, but also done in grace, which maketh a man acceptable unto God, that is to say, in charity. This is the divinity of the Antichristian kingdom ; which here I recite, to the end that the disputation of Paul may be the bet- VER. 16.] EPISTLE TO THE GALATIANS. 231 ter understood, (for two contrary things being set together, may be the better known :) and moreover, that all men may see how far from the truth these blind guides, and leaders of the blind have wandered, and how by this wicked and blasphemous doc- trine they have not only darkened the gospel, but have taken it clean away, and buried Christ utterly. For if I, being in deadly sin, can do any little work which is not only acceptable in God's sight of itself, and according to the substance, but also is able to deserve grace of congruence, and when I have received grace, I may do works according to grace, that is to say, according to charity, and get of right and duty eternal life ; what need have I now of the grace of God, forgiveness of sins, of the promise, and of the death and victory of Christ? Christ is now to me unprofitable, and his benefit of none effect : for I have free will and power to do good works, whereby I deserve grace of con- gruence, and afterwards, by the worthiness of my work, eternal life. Such monstrous and horrible blasphemies should have been set forth to the Turks and Jews, and not to the church of Christ. And hereby it plainly appeareth, that the pope, with his bishops, doctors, priests, and all his religious rabble, had no knowledge or regard of holy matters, and that they were not careful for the health of the silly and miserable scattered flock. For if they had seen, but as it were through a cloud, what Paul calleth sin, and what he calleth grace, they would never have compelled the people to believe such abominations and execrable lies. By deadly sin they understood only the external work committed against the law, as murder, theft, and such like. They could not see, that ignorance, hatred, and contempt of God in the heart, ingratitude, murmuring against God, and resisting the will of God, are also deadly sin, and that the flesh cannot think, speak, or do any thing, but that which is devilish and altogether against God. If they had seen these mischiefs fast rooted in the nature of man, they would never have devised such impudent and execrable dreams touching the desert of congruence and worthi- ness. Wherefore we must properly and plainly define what a wicked man or deadly sinner is. He is such a holy and bloody hypo- crite as Paul was, when he went to Damascus, to persecute Jesus of Nazareth, to abolish the doctrine of the gospel, to mur- der the faithful, and utterly to overthrow the church of Christ. And who will not say, but that these were horrible sins ? Yet could not Paul see them. For he was so blinded with a per- verse zeal of God, that he thought these abominations to be perfect righteousness, and high service unto God : and shall we say, that such as defend these horrible sins to be perfect right eousness, do deserve grace ? 232 COMMENTARY ON ST. PAUL's [chAP. li. Wherefore with Paul, we utterly deny the merit of congruence and worthiness, and affirm, that these speculations are nothing else but mere deceits of Satan, which were never done in deed, nor notified by any examples. For God never gave to any man grace and everlasting life for the merit of congruence or worthi- ness. These disputations therefore of the schoolmen, touching the merit of congruence and worthiness, are nothing else but vain toys and dreams of idle brains, to no other end and purpose but to draw men from the true worship of God. And hereupon is the whole papacy grounded. For there is no religious person, but he hath this imagination : I am able by the observation of my holy order to deserve grace of congruence, and by the work, which I do after that I have received this grace, I am able to heap up such treasure of merit, as shall not only be suflicient for me to obtain eternal life, but also to give or sell unto others. Thus have all the religious orders taught, and thus have they lived. And to defend this horrible blasphemy against Christ, the Papists do at this day attempt against us what they can. And there is not one of them all, but the more holy hypocrite and merit-monger he is, the more cruel and deadly enemy he is to the gospel of Christ. THE TRUE WAY TO CHRISTIANITY. Now, the true way to Christianity is this, that a man do first acknowledge himself by the law, to be a sinner, and that it is impossible for him to do any good work. For the law saith, " thou art an evil tree, and therefore all that thou thinkest, speakest, or dost, is against God." Matt. vii. 17. Thou canst not therefore deserve grace by thy works : which if thou go about to do, thou doublest thy ofl!"ence : for since thou art an evil tree, thou canst not but bring forth evil fruits, that is to say, sins. "For whatsoever is not of faith, is sin." Rom. xiv. 23. Where- fore he that would deserve grace by works going before faith, goeth about to please God with sins, which is nothing else but to heap sin upon sin, to mock God, and to provoke his wrath. When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the love of God : therefore he justifieth God in his word, and confesseth 4hat he is guilty of death and eternal damnation. The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves. The second part is : if thou wilt be saved, thou mayest not seek salvation by works : " for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and offered up thy sins in his own body." Here is no congruence or work done before grace, but VER. 16.] EPISTLE TO THE GALATIANS. 233 wrath, sin, terror and death. Wherefore the law doth nothing else but utter sin, terrify and humble, and by this means pre- pareth us to justification, and driveth us to Christ. For God hath revealed unto us by his word, that he will be unto us a mer- ciful father, and without our deserts (seeing we can deserve no- thing) will freely give unto us remission of sins, righteousness, and life everlasting for Christ his Son's sake. For God giveth his gifts freely unto all men, and that is the praise and glory of his divinity. But the justiciaries and merit-mongers will not re- ceive grace and everlasting life of him freely, but will deserve the same by their own works. For this cause they would ut- terly take from him the glory of his divinity. To the end there- fore that he may maintain and defend the same, he is constrained to send his law before, which, as a lightning and thundering from heaven, may bruise and break those hard rocks. This briefly is our doctrine as touching Christian righteousness, contrary to the abominations and blasphemies of the Papists, con- cerning the merit of congruence and worthiness, or works before grace and after grace. Which monstrous dreams were devised by such as were never exercised with any temptations, never had any true feeling of sin, or of the terror of death, and therefore they know not what they say, or what they teach. Moreover, they can show no example of any work done either before or after grace, that could justify before God. Wherefore they are nothing else but vain toys and foolish fables, whereby the Papists deceive both themselves and others. For Paul here plainly affirmeth, "that no man is justified by the works of the law either going before grace, (whereof he speaketh in this place,) or coming after grace.'^ You see, then, that Christian righteous- ness is not such an essential quality engrafted in the nature of man, as the schoolmen do imagine, when they say : (the divinity of the schoolmen :) When a man doth any good work, God accepteth it ; and for this work he poureth into him charity, which they call charity infused. This charity, say they, is a quality remaining in the heart, and this they call formal righteousness, (which manner of speaking it is expedient for you to know,) and they can abide nothing Iqss than to hear that this quality, forming and adorning the soul, as whiteness doth the wall, should not be counted righteousness. They can climb no higher than to this cogitation of man's reason, that man is righteous by his own formal righteousness, which is grace making him acceptable unto God, that is to say, charity. So to this quality cleaving unto the soul, that is to wit, charity, (which is a work after the law, for the law saith, "Thou shalt love the Lord thy God," &c.,) they attri- bute formal righteousness, that is to say, true Christian right 30 ' u 2 234 COMMENTARY ON ST. PAUL's [chap. II. eousness, and they say that this righteousness is worthy of ever- lasting life, and he that hath it is formally righteous : and, more- over, he is effectually or actually righteous, because he now doth good works, w hereunto everlasting life is due. This is the opi- nion of the Popish schoolmen, yea, even of the best of them all. Some others there be which are not so good, as Scotus and Occam, which said, " that for the obtaining of the grace of God, this charity infused or given of God, is not necessary : but that a man even by his own natural strength may procure this charity above all things." For so reasoneth Scotus : if a man may love a creature, a young man a maiden, a covetous man money, which are the less good, he may also love God, which is the greater good. If he have a love of the creature through his na- tural strength, much more hath he a love of the Creator. With this argument were all the sophisters convicted, and none of them all was able to refute it. Notwithstanding, thus they reply : The Scripture compelleth us to confess, say they, that God, besides that natural love and charity which is engrafted in us, (wherewith alone he is not contented,) requireth also charity, which he himself giveth. And hereby they accuse God as a tyrant and a cruel exactor, who is not content that we keep and fulfil his law, but above the law, (which we ourselves are able to fulfil,) requireth, also, that we should accomplish it with other circumstance and furniture, as apparel to the same. As if a mistress should not be contented that her cook had dressed her meat excellently well, but should chide her for that she did not prepare the same, being decked with precious apparel and adorned with a crown of gold. Now, what a mistress were this, who, when her cook had done all that she was bound to do, and also exactly performed the same, would moreover require that she should wear such ornaments as she could not have ? Even so, what a one should God be, if he should require his law to be fulfilled of us, (which, notwithstanding, by our own natural strength we observe and fulfil,) with such furniture as we cannot have? But here, lest they should seem to avouch contrary things, they make a distinction, and say that the law is fulfilled two manner of ways : first, according to the substance of the deed, and secondly, according to the mind of the commaiKier. Ac- cording to the substance of the deed, say they, we may fulfil all things which the law commandeth,but not according to the mind of the commander, which is, that God is not contented that thou hast done all things which are commanded in the law, [although he can require no more of thee,] but he further requireth, that thou shouldst fulfil the law in charity ; not that charity which thou hast by nature, but that which is above nature and heaven- ly, which he himself giveth. And what is this else but to make VER. 16. ] EPISTLE TO THE GALATIANS. 235 of God a tyrant and a tormentor, which requireth that of us which we are not able to perform ? And it is in a manner as much as if they should say, that the fault is not m us if we be damned, but in God, which with this circumstance requireth his law to be accomplished of us. These things I do the more diligently repeat, that you may see how far they have strayed from the true sense of the Scripture, which have said that by our own natural strength we may love God above all things, or at least by the work wrought we may deserve grace and everlasting life. And because God is not con- tent that we fulfil the law according to the substance of the deed, but will have us also to fulfil the same according to the mind of the commander : therefore the Scripture further compelleth us to have a quality above nature poured into us from above, and that is charity, which they call formal righteousness, adorning and beautifying faith, being also the cause that faith justifieth us. So faith is the body, and the shell : charity the life, the kernel, the form and furniture. These are the monstrous dreams of the schoolmen. But we, in the stead of this charity, do place faith, and we say, that faith apprehendeth Jesus Christ, who is the form which adorneth and furnisheth faith, as the colour adorneth and beauti- fieth the wall. Christian faith, therefore, is not an idle quality or empty husk in the heart, which may be in deadly sin until charity come and quicken it : but if it be true faith, is a sure trust and confidence in the heart, and a firm consent whereby Christ is apprehended : so that Christ is the object of faith, yea rather even in faith Christ himself is present. Faith therefore is a certain obscure knowledge, or rather darkness which seeth nothing; and yet Christ, apprehended by faith, sitteth in this darkness : like as God in Sinai and in the temple sat in the "midst of darkness," &c. Exod. xix. 9. 1 Kings viii. 10. Where- fore our formal righteousness is not charity furnishing and beau- tifying faith, but it is faith itself, which is, as it were, a certain cloud in our hearts : that is to say, a steadfast trust and affiance in the things which we see not, which is Christ : who although he be not seen at all, yet he is present. Faith therefore justifieth, because it apprehendeth and possess- eth this treasure, even Christ present. But this presence cannot be comprehended of us, because it is in darkness, as I have said. Wherefore, where assured trust and affiance of the heart is, there Christ is present, yea, even in the cloud and obscurity of faith. And this is the true formal righteousness, whereby a man is justified, and not by charity, as the popish schoolmen do most wickedly affirm. To conclude, like as the schoolmen say, that charity furnisheth and adorneth faith : so do we say, that it is Christ which furnish- 236 COMMENTARY ON ST. PAUL's [chap. II. eth and adorneth faith, or rather, that he is the very form and perfection of faith. Wherefore Christ apprehended by faith, and dwelling in the heart, is the true Christian righteousness, for the which God counteth us righteous, and giveth us eternal life. Here is no work of the law, no charity, but a far other manner of righteousness, and a certain new world beyond and above the law. For Christ or faith is not the law, nor the work of the law. But concerning this matter, which the schoolmen neither well understood nor taught, we intend to speak more largely hereafter. Now it shall be enough that we have showed, that Paul speaketh not here of the ceremonial law only, but of the whole law. THE TRUE RULE OF CHRISTIANITY. Contrary to these vain trifles and doting dreams (as we have also noted before) we teach faith, and give a true rule of Christi- anity in this sort : first, that a man must be taught by the law to know himself, that so he may learn to say with the prophet : "All have sinned, and have need of the glory of God." Also, " There is not one righteous, no not one : not one that under- standeth, not one that seeketh after God: all have gone astray." Also, "Against thee only have I sinned." Rom. i. 23. Ps. xiv. 3. Ps. liii. 3. Ps. li. 4, Thus we, by a contrary way, do drive men from the merit of congruence and worthiness. Now, when a man is humbled by the law, and brought to the knowledge of himself, then followeth true repentance, (for true repentance beginneth at the fear and judgment of God,) and he seeth him- self to be so great a sinner, that he can find no means how he may be delivered from his sins by his own strength, works or merits. Then he perceiveth well what Paul meaneth when he saith, " that man is the servant and bond-slave of sin." Also, "that God hath shut up all under sin," (Rom. vii. 14. Rom. xi. 32. Rom. iii. 19;) and that the whole world is guilty before God, &c. then he seeth that all the divinity of the schoolmen, touching the merit of congruence and worthiness, is nothing else but mere foolishness, and that by this means the whole papacy falleth. Here now he beginneth to sigh, and saith in this wise : who then can give succour ? For he being thus terrified with the law, utterly despaireth of his own strength : he looketh about, and sigheth for the help of a mediator and saviour. Here then cometh in good time the healthful word of the gospel, and saith, " Son, thy sins are forgiven thee." Matt, ix, 2. Believe in Christ Jesus crucified for thy sins. If thou feel thy sins and the burden thereof, look not upon them in thyself, but remember that they are translated and laid upon Christ, whose stripes havtwithstanding he doth but labour and consume himself in vain. For they wliich are ignorant of the nghteousne/t? of God, and " go about to esta- blish their own righteousness," (Rom. x. 3,) (as Paul saith in another place,) do not submit themselves unto the righteousness of God. Again : " Israel wliich followed the law of righteous- ness, attained not the law of righteousness," &c., Rom. ix. 31. Now, Paul, speaketh here of the manifestation of the Holy Ghost in the primitive church. For " the Holy Ghost came down in a manifest likeness upon those that did believe," (Matt. iii. IG,) and by this sign did plainly witness that he was there present at the preaching of the apostles ; also that they which lieard the word of faith preached by the apostles were accepted as right- eous before God: for else the Holy Ghost would not have come down upon them. THE ARGUMENT OF THE BOOK CONTAINING THE ACTS OF THE APOSTLES. Wherefore we must diligently weigh and consider the force of this argument, which is so often repeated in the Acts of the Apos- tles. Which book is written to confirm and establish this argu- ment : for it teacheth nothing else but that the Holy Ghost is not given by the law, but by the hearing of the gospel. For when Peter preached, the Holy Ghost forthwith fell upon all those that beard him, " and, in one day, three thousand, which were pre- sent at the preaching of Peter, believed and received the Holy Ghost." Acts ii. So Cornelius received the Holy Ghost, not by the alms which he gave, but when Peter had opened his mouth and was yet speaking, the Holy Ghost fell upon all them which with Cornelius heard the word. Acts x. 44. These are mani- fest arguments, experiences, and divine works, which cannot deceive us. Luke also writeth of Paul, in the fifteenth of the Acts, that ;vhen he had preached the gospel together with Barnabas amo. jg vhe Gentiles, and was returned to Jerusalem, he set himseif against the Pharisees and disciples of the apostles, which urged circumcision and the keeping of the law, as necessary to salva- tion: whose mouths he so stopped (saith Luke) in showing what things he and Barnabas had done amongst the Gentiles, that the whole church was amazed at the hearing thereof, especially when they heard that God had wrought so many and so great miracles and wonders by them among the Gentiles: and when they which bare a zeal to the law, did wonder how it could be that the un- circumcised Gentiles, not doing the law, nor the works thereof, nor having the righteousness of the law, should notwithstanding attain to this grace, to be justified and receive the Holy Ghost as well as the Jews that were circumcised; here Paul and Barna- VER. 2,] EPISTLE TO THE GALATIANS. 297 bas did allege nothing else but manifest experience : wherewith they were so confounded, that they had nothing to reply again. By this means Paulus Sergius, the lieutenant, and all those nities, regions, kingdoms, and countries where the apostles had preached, by the only preaching of faith, did believe, without the law and f,he works thereof. In the whole book therefore of the Acts, there is nothing else handled in effect, but that it behoveth as well Jews astientiles, as well righteous as unrighteous, to be justified by faith alone in Christ Jesus, without the law and the works thereof. The which thing doth appear as well by the preaching of Peter, of Paul, of Stephen, of PhiUp, and the other apostles, as also by the exam- ples of the Gentiles and Jews. For as God gave the Holy Ghost to the Gentiles which lived without the law, by the preaching of the gospel, so did he give the same to the Jews: yet not by the law, nor by the ceremonies and sacrifices commanded in the law, but by the only preaching of faith. Now if the law had been able to justify, and the righteousness of the law had been neces- sary to salvation, then doubtless the Holy Ghost had not been given to the Gentiles which kept not the law. But experience itself doth plainly witness, that the Holy Ghost was given unto them without the law, (and this did the apostles, both Peter, Paiil, Barnabas, and others see,) therefore the law doth not justify, but faith only in Christ, which the gospel setteth forth. These things are diligently to be marked, because of the adver- saries, which do not consider what is handled in the Acts of the Apostles. I myself, in times past, also read this book, when indeed I understood in it nothing at all. Therefore when thou hearest or readest in the Acts of the Apostles, or wheresoever it be in the Scriptures, this word " Gentiles," thou must think that it is not to be understood literally of the common nature of the Gentiles, but it carrieth with it a spiritual meaning, and is to be taken, not for those which are under the law, as were the Jews, (as before is said in the second chapter : " we by nature Jews," &.C.; — but for those which are without the law. Wherefore, to say that the Gentiles are justified by faith, is nothing else, but that they which observe not the law nor do the works thereof, which are not circumcised, which sacrifice not, &c., are justified and receive the Holy Ghost. By what means? Not by the law and the works thereof, (for they have no law,) but freely, and without any other means, except only the hearing of the gospel. So Cornelius and his friends, whom he had called to his house, do nothing, neither look they upon any works going before, and yet as many as are present receive the Holy Ghost. No man speaketh but Peter. They, sitting by, do nothing : they think not of the law, much less do they keep it : they sacrifice not : they care not for the receiving of circumcision, but only are bent 38 298 COMMENTARY ON ST. PAUL's [chAP. III. to hear that whidi Peter speaketh. He by his preaching brought the Holy Ghost into their hearts, as it were visibly : " for they spake with tongues, and glorified God." But some men may here cavil and say: who knOweth whether it were the Holy Ghost or no ? Well, let them cavil. Sure it is that the Holy Ghost, so bearing witness, doth not lie, but hereby shovveth that he accepteth the Gentiles for righteous, and justifieth them by no other means, than by the only voice of the gospel, or^ hearing of faith in Christ preached. We may see also in the Acts how greatly the Jews marvelled at this new and strange thing. For the faithful which were of the circumcision, and came with Peter to Ca3sarea, seeing the gift of the Holy Ghost to be poured out also upon the Gentiles in the house of Cornelius, were astonished. Acts x. 45. Also they that were at Jerusalem complained of Peter, for that he went in to men un- circumcised, " and did eat with them." Acts xi. 3. But when they heard the matter declared by Peter, in order, as it was done touching Cornelius, they marvelled and glorified God, saying : "then hath God also given salvation unto the Gentiles." This report, therefore, and this fame, that God had given sal- vation also to the Gentiles, was at the first not only intolerable, but also a great ofi'ence even to the believing Jews, which they could not easily shake off; for they had this prerogative above all other nations, "that they were the people of God. The adop- tion, the glory, the worship, &c., belonged to them." Rom. ix. Moreover, they exercised themselves in the righteousness of the law, they laboured all the day long, they bare the burden and heat of the day. Moreover, they had the promise, as touching the observation of the law ; therefore, they could not but mur- mur against the Gentiles, (Matt, xx.) and say: "Behold the Gentiles come but even now, and have not suffered any heat or borne any burden ; notwithstanding they have the same right- eousness and Holy Ghost, without labour, which we by labour and by the heat and burden of the day could not obtain." In- deed they have laboured, but that was but one hour, and by this labour they are more refreshed than wearied. Wherefore then, hath God tormented us with the law, if it avail nothing to the obtaining of righteousness ? He now preferreth the Gentiles before us, which have been so long burdened with the yoke of the law. For we which are the people of God, have been vexed all the day long : but they which are not the people of God, neither have any law, nor have done any good at all, are made equal with us. And for this cause the council of the apostles, upon great necessity was assembled at Jerusalem, to satisfy and pacify the Jews, who, though they believed in Christ, yet was this opinion notwithstanding, deeply rooted in their hearts, that the law o.' VER. 2.] EPISTLE TO THE GALA.TIANS. 299 Moses ought to be observed. There Peter, upon his own expe- rience, set himself against them saying : " if God hath given the same grace unto the Gentiles, which he hath given unto us which have believed in the Lord Jesus Christ, who was I, that I could let God?" Acts xi. 17. Again: "God, who knoweth their hearts, bare them witness in giving unto them the Holy Ghost, even as he did unto us. And he put no difference between us and them, purifying their hearts by faith. Now therefore, why tempt ye God, to lay a yoke on the disciples' necks, which neithe^* our fathers nor we were able to bear.'"' &c. Acts xv. 8, 9, 10. With these words Peter at once overthroweth the whole law As if he should say : we will not keep the law, for we are not able to keep it : but we believe through the grace of our Lord Jesus Christ to be saved, even as they did. So Peter here standeth altogether upon this argument, that God gave unto the Gentiles the selfsame grace that he gave to the Jews. As though he would say : when I preached to Cornelius, 1 learned, by my own experience, that the Holy Ghost was given without the law to the Gentiles, by the only hearing of faith ; therefore, in no case are they to be burdened with the law. To conclude, since it is certain that neither we nor our fathers were ever able to fulfil the law, it behoveth you also to reject this error, that right- eousness and salvation cometh by the law. And this the be- lieving Jews did, by little and little ; but the wicked, which by this preaching were offended, at the length were altogether hardened. THE COMMENDATION OF THE BOOK CONTAINING THE ACTS OF THE APOSTLES. So in the Acts ye shall find the experience, the preachings, and also the examples of the apostles for the confirmation of this matter, against this obstinate opinion touching the right- eousness of the law. And we ought therefore, the more to love, and the more diligently to read this book, because it containeth most substantial testimonies, which are able to comfort and con- firm us against the Papists or Jews ; whose abominations and coloured hypocrisy we impugn and condemn by our doctrine, that we may set forth the benefits and glory of Christ. Who though they .have no substantial matter to allege against us, (whereas the Jews might have laid against the apostles, that they had received the law and all these ceremonies from God,) yet notwithstanding they are no less obstinate in defending their cursed traditions and abominations, than the Jews were in main- taining their law, which they had received from God, glorying and bragging that they sit in the place of bishops, and that the authority to govern the churches is committed unto them. — Whereby they would bring us into bondage, and wrest from us 300 COMMENTARY ON ST. PAUL's [chap. III. this article, that we are justified, not by faith formed and adorned with charity, (as they say,) but by faith alone ! But we set against them the book of the Acts. Let them read this book, and consider the examples contained in it, and they shall find this to be the sum and the argument thereof, that we are justified by faith only in Christ without works, and that the Holy Ghost is given by the only hearing of faith at the preaching of the gospel, and not at the preaching of the law, nor by the works of the law. Wherefore thus teach we, 0 man : Although thou fast, give alms, honour thy parents, obey the magistrate, &c., yet art thou not justified thereby. This voice of the law, honour thy parents, or any other else, either heard or fulfilled, doth not justify. What then ? To hear the voice of the spouse, to hear the word of faith : this word being heard, doth justify. Wherefore ? Because it bringeth the Holy Ghost, which justifieth a man, and maketh him righteous before God. Hereby we may see what is the difference between the law and the gospel. 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, berause it teacheth what we ought to receive. Therefore the law and the gospel are two contrary doctrines. To put righteousness, therefore, in the law, is nothing else but to fight against the gospel. For Moses with his law is a severe exactor, r«,quireth of us that we should work, and that we should give: briefly, it requireth and exacteth. Contrariwise the gospe same here Paul calleth flesh, as the wisdom of reason, and the righteousness of the law itself And this place must be well considered, because of the slan- derous and cavilling Papists, which wrest the same against us, saying, that we in popery began in the spirit, but now, having married wives, we end in the flesh. As though a single life, or that to have a wife, were a spiritual life; and as though it nothing hindered their spiritual life, if a man, not contented with one whore, have many. They are mad men, not understanding what the spirit, or what the flesh is. The spirit is whatsoever is done m us according to the spirit; the flesh, whatsoever is done in us according to the flesh, without the spirit. Wherefore all the duties of a Christian man, as to love his wife, to bring up his children, to govern his family, and such like (which unto them are worldly and carnal) are the fruits of the spirit. These blind buzzards cannot discern things which are the good creatures of God, from vices. 308 COMMENTARY ON ST. PAUL's [cHAp. HI H^Here is also to be noted the manner of speech which the apostle useth when he saith, Ut come consummamini, speaking in the passive voice. As if he said, ye end, yea rather ye are ended iifthc flesh. For the righteousness of the law, which Paul here calleth the flesh, is so far off from justifying, that they which after the receiving of the Holy Ghost through the hearing of faith fall back again unto it, are ended in it ; that is to say, are utterly destroyed. Therefore, whosoever teach that the law ought to be fulfilled to this end, that men might be justified thereby, while they go about to quiet their consciences, they hurt them, and while they would justify them, they condemn them. Paul hath always a glance at the false apostles; for they still urged the law, saying. Faith only in Christ taketh not away sin, pacifieth not the wrath of God, justifieth not ; therefore, if ye will obtain these benefits, ye must not only believe in Christ, but therewith ye must also keep the law, be circumcised, keep the feasts, sacrifices, &c. Thus doing ye shall be free from sin, from the wrath of God, from everlasting death. Yea, rather, saith Paul, by the selfsame things ye estabhsh unrighteousness, ye provoke the wrath of God, ye add sin to sin, ye quench the spirit, ye fall away from grace, and utterly reject the same, and ye, together with your disciples, do end in the flesh. This is the first danger, from the which he terrifieth the Galatians, lest if they seek to be justified by the law, they lose their spirit, and forego their good beginnings for a wretched end. Verse 4. Have ye suffered so many things in vain ? The other danger or incommodity is this : " Have ye suffered so many things in vain ?" As though he would say, Consider not only how well ye began, and how miserably ye have for- saken your good beginning, and your course well begun : more- over, that not only ye have lost the first fruits of the spirit, being fallen again into the ministry of sin and death, and into a dole- ful and a miserable bondage of the law : but consider this also, that ye have suffered much for the gospel's sake, and for the name of Christ: to wit, the spoiling of your goods, railings and reproaches, dangers both of bodies and lives, &c. All things were in a happy course and great towardness with you. Ye taught purely, ye lived holily, and ye endured many evils con- stantly, for the name of Christ. But now, all is lost, as well doctrine as faith, as well doing as suffering, as well the spirit as the fruits thereof. Hereby it appeareth sufficiently, what incommodity the right- eousness of the law, and man's own righteousness bringeth : to wit, that they which trust in it do lose at once unspeakable benefits. Now, what a miserable thing is it so suddenly to lose such inestimable glory and assurance of conscience towards God? VER. 4.] EPISTLE TO THE GALATIANS. "^H^ Also to endure so many great and grievous afflictions, as loss of goods, wife, children, body and life, and yet notwithstanding to sustain all these things in vain ? And out of these two places, much matter may be gathered to set forth and amplify at large the goodly commendation of the law and man's own righteous- ness, if a man would stand upon every parcel by itself, and de- clare what spirit it was wherewith he began ; what, how great, and how many the afflictions were which he endured for Christ's sake. But no eloquence can sufficiently set forth these matters : for they are inestimable things whereof Paul here entreateth : to wit, the glory of God, victory over the world, the flesh, and the devil ; righteousness and everlasting life : and on the other side, sin, desperation, and eternal death, and hell. And yet, not- withstanding, in a moment we lose all these incomparable gifts, and procure unto ourselves these horrible and endless miseries, and all by false teachers, when they lead us away from the truth of the gospel unto false doctrine. And this do they, not only very easily, but also under a show of great holiness, bring to pass. Verse 4. If notwithstanding it be in vain. This he addeth as a correction : whereby he mitigateth the re- prehension that goeth before, which was somewhat sharp. And this he doth as an apostle, lest he should terrify the Galatians too much. Although he chide them, yet notwithstanding he always doth it in such sort, that he poureth in sweet oil withal, lest he should drive them to desperation. He saith therefore, " If notwithstanding it be in vain." As if he would say, Yet I do not take away all hope from you. But if ye will so end in the flesh, that is to say, follow the righteous- ness of the law and forsake the spirit, as ye have begun, then know ye, that all your glory and affiance which ye have in God, is in vain, and all your afflictions are unprofitable. Indeed, I must needs speak somewhat roughly unto you in this matter ; I must be fervent in the defence thereof, and somewhat sharp in the chiding of you, especially the matter being so weighty, and constraining me thereunto, lest ye should think it to be but a trifle to reject the doctrine of Paul, and receive another. Not- withstanding, I will not utterly discourage you, so that ye repent and amend. For sicjfly and scabbed children may not be cast away, but must be tendered and cherished more diligently than they which are in health. So that Paul here, like a cunning physician, layeth all the fault in a manner upon the false apos- tles, the authors and only cause of this deadly disease. Contra- riwise, he handleth the Galatians very gently, that by his mild- ness he might heal them. We therefore, by the example of Paul, ought in Uke manner to reprehend the weak, and so to cure their infirmity, that in the mean time we leave not off to cherish and 310 COMMENTARY ON ST. PAUL's [cHAP. III. comfort them, lest if we handle them too sharply, they fall into desperation. Verse 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it through the ivorks of the latv, or by the hearing of faith preached ? This argument, grounded upon the experience of the Gala- tians, doth so well like the apostle, that after he hath reproved and terrified them, setting before them a double danger, he now repeatelh the same again, and that with a more large amplifica- tion, saying, " He which ministereth," &c. That is to say, ye have not only received the Spirit by the hearing of faith, but whatsoever, ye have either known or done, it came by the hear- ing of faith. As though he would say. It was not enough that God gave you once the Spirit ; but the same God hath also en- riched you with the gifts of the Spirit, and increased the same in you, to the end that when you have once received the Spirit, it might always grow, and be more and more etfectual in you. Hereby it is plain, that the Galatians had wrought miracles, or at the least, had showed such fruits of faith as the true disciples of the gospel are wont to bring forth. For the apostle elsewhere saith : " That the kingdom of God is not in word, but in power." 1 Cor. iv. 20. Now, this power is not only to be able to speak of the kingdom of God ; but also in very deed to show that God through his Spirit is effectual in us. So before, in the second chapter, he saith of himself: "He that was eflectual in Peter among the Jews, was also effectual in me ; he that was mighty by Peter in the apostleship over the circumcision, was also mighty by me towards the Gentiles." When a preacher then so preacheth, that the word is not fruit- less, but effectual in the hearts of the hearers, that is to say, when faith, hope, love, and patience do follow, then God giveth his Spirit, and worketh miracles in the hearers. In like manner Paul saith here, " that God hath given his Spirit to the Galatians, and hath wrought miracles among them." As though he would say : God hath not only brought to pass, through my preaching, that ye should believe, but also that ye should live liolily, bring forth many fruits of faith, and suffer many afflictions. Also, by the same power of the Holy Ghost, of adulterers, of wrathful, impatient, and covetous persons, and or very enemies, ye are become liberal, chaste, gentle, patient, and lovers of your neigh- bours. Whereupon afterwards he giveth testimony of them in the fourth chapter, that they received him as angel of God, yea, rather as Christ Jesus : and that they loved him so entirely, that they were ready to have plucked out their own eyes for him. Now, to love thy neighbour so heartily, that thou art ready to bestow thy money, thy goods, thine eyes, and all that thou hast VER. 5.] EPISTLE TO THE GALATIANS. 311 for his salvation, and moreover to suffer patiently all adversities and afflictions, these, no doubt, are the effects and fruits of the Spirit, and these, saith he, ye received and enjoyed, before these false teachers came among you. But ye received them not by the law, but of God, who so ministered unto you, and daily in- creased in you his Holy Spirit, that the gospel had a most happy course among you, in teaching, believing, working, and suffer- ing. Now, seeing ye know these things, (being convicted even by the testimony of your own consciences,) how cometh it to pass that ye show not the same fruits that ye did before : that is, that ye teach not truly, that ye believe not faithfully, that ye live not holily, that ye work not rightly, and that ye suffer not patiently : finally, who hath so corrupted you, that you bear not so loving affection towards me, as ye did before ? That ye re- ceive not Paul now as an angel of God, nor as Jesus Christ ? That ye will not pluck out your eyes to give them unto me ? How cometh it to pass, I say, that this fervent zeal of yours wax- eth so cold towards me, and that ye now prefer before me the false apostles, which do so miserably seduce you ? In like manner it happeneth unto us at this day. hen we first preached the gospel, there were very many that favoured our doctrine, and had a good and reverend opinion of us : and after the preaching thereof, followed the fruits and effects of faith. But what ensued ? A sort of light and brain-sick heads sprung "up, and by-and-by destroyed all that we had in long time and with much travel planted before, and also made us so odious unto them which before loved us dearly, and thankfully received our doctrine, that now they hate nothing more than our name. But of this mischief the devil is the author, working in his mem- bers contrary works, which wholly fight against the works of the Holy Ghost. Therefore, saith the apostle, your experience, (0 ye Galatians,) ought to teach you, that these excellent virtues proceeded not of the works of the law ; for as ye had them not before the hearing of faith preached, so ye have them not now although the false apostles reign in the midst of you. We likewise may say, at this day, to those which vaunt them- selves to be gospellers, and to be freed from the tyranny of the pope : have ye overcome the tyranny of the pope, and obtained liberty in Christ through the Anabaptists, and such other fantas- tical spirits, or through us who have preached faith in Jesus Christ ? Here, if they will confess the truth, they must needs vsay : no doubt, by the preaching of faith. And true it is, that at the beginning of our preaching, the doctrine of faith had a most happy course, and down fell the pope's pardons, purgatory, vows, masses, and such like abominations, which drew with them the ruin of all popery. No man could justly condemn us: for our doctrine was pure, raising up and comforting many poor cou- 312 COMMENTARY ON ST. PAUL's [chap. III. sciences, which had been long oppressed with men's traditions under the papacy, which was a plain tyranny, a racking and crucifying of consciences. Many therefore gave thanks unto God, that through the gospel, (which we first, by the grace of God, then preached,) they were so mightily delivered out of these snares, and this slaughter-house of consciences. But when these new-found heads sprang up, (who went about by all means to work our discredit,) then began our doctrine to be evil thought of: for it was commonly bruited abroad that the professors thereof disagreed among themselves. Whereat many being greatly offended, fell quite from the truth, putting the Papists in comfort, that we, together with our doctrine, should shortly come to nought, and by this means they should recover their former dignity and authority again. Wherefore, like as the false apostles vehemently contended that the Galatians, now justified by faith in Christ, ought to be circumcised and keep the law of Moses, if they would be deli- vered from their sins, and from the wrath of God, and obtain the Holy Ghost, and yet notwithstanding by the selfsame means they burdened them the more with sins, (for sin is not taken away by the law, neither is the Holy Ghost given through it, but only it worketh wrath, and driveth men into great terrors,) so at this day these rash heads, which ought to provide for the safety of the catholic church, and at once to drive down all popery, have done no good, but much hurt to the church: they have not overthrown the papacy, but have more established it. But if they had, as they begun, with a common consent, to- gether with us, taught and diligently urged the article of jus- tification ; that is to say, that we are justified neither by the righteousness of the law, nor by our own righteousness, but by only faith in Jesus Christ ; doubtless this one article, by little and little, as it began, had overthrown the whole papacy, with all her brotherhoods, pardons, religious orders, relics, ceremo- nies, invocation of saints, purgatory, masses, watchings, vows, and infinite other like abominations. But they, leaving off the preaching of faith and true Christian righteousness, have gone another way to work, to the great hinderance both of sound doc- trine and of the churches. Verse 6. Jls Jlhraham believed God, and it ivas imputed to hiin for righteousness. Hitherto Paul reasoneth upon the experience of the Galatians, and with this argument he urgeth them vehemently. Ye, saith he, have believed, and believing have done miracles, and have showed many notable signs; and moreover, ye have sufl'ered many afflictions, all which things are the effects and operations, not of the law, but of the Holy Ghost. This the Galatians were VER. 6.J EPISTLE ro THE GALATIANS. 313 constrained to confess; for they could not deny these things which were before their eyes, and manifest to their senses: and therefore, this argument, grounded upon their own experience, is very strong. Now he addeth the example of Abraham, and rehearseth the testimony of the Scripture. The first is out of Gen. xv. 6, " Abra- ham believed God," &c. This place the apostle here mightily prosecuteth, as also he did in his epistle to the Romans : " If Abraham," saith he, "was justified by the works of the law, he hath righteousness and rejoicing, but not before God, but before men." Rom. iv. 2, 3. For before God there is in him nothing but sin and wrath. Now he was justified before God, not be- cause he did work, but because he did believe. For the Scrip- ture saith : " Abraham believed God, and it was imputed to him for righteousness." This place doth Paul there notably set forth and amplify, as it is most worthy : " Abraham," saith he, " was not weak in the faith, neither considered he his own body which was now dead, being almost a hundred years old ; neither the deadness of Sarah's womb; neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured, that whatsoever God had promised, he was able to do. Now, it is not written for him only, that it was imputed to him for righteousness, but for us also," &c. Rom. iv. 19, 20, &c. Paul by these words, " Abraham believed," of faith in God, maketh the chiefest worship, the chiefest duty, the chiefest obe- dience, and the chiefest sacrifice. Let him that is a rhetorician, amplify this place, and he shall see that faith is an almighty thing, and that the power thereof is infinite and inestimable ; for it giveth glory unto God, which is the highest service that can be given unto him. Now, to give glory unto God, is to believe in him, to count him true, wise, righteous, merciful, almighty : briefly, to acknowledge him to be the author and giver of all goodness. This reason doth not, but faith. That is it which maketh us divine people, and (as a man would say) it is the creator of a certain divinity, not in the substance of God, but in us. For without faith God loseth in us his glory, wisdom, righteousness, truth, and mercy. To conclude, no majesty or divinity remaineth unto God, where faith is not. And the chiefest thing that God requireth of man is, that he give unto him his glory and his divinity : that is to say, that he take him not for an idol, but for God, who regardeth him, heareth him, showeth mercy unto him, and helpeth him. This being done, God hath his full perfect divinity, that is, he hath whatsoever a faithful heart can attribute unto him. To be able, therefore, to give that glory unto God, it is the wisdom of wisdoms, the right- eousness of righteousness, the religion of religions, and sacrifice 40 2 D COMMENTARY ON ST. PAUL's [cHAP. III. of sacrifices. Hereby we may perceive what a high and an excellent righteousness faith is, and so, by the contrary, what a horrible and grievous sin infidelity is. Whosoever then believeth the word of God, as Abraham did, is righteous before God, because he hath faith, which giveth glory unto God : that is, he giveth to God that which is due to him. For faith saith thus, I believe thee, 0 God, when thou speakest. And what saith God ? Impossible things, lies, foolish, weak, absurd, abominable, heretical, and devilish things, if ye believe reason. For what is more absurd, foolish, and impos- sible, than when God saith unto Abraham, that he should have a son of the barren and dead body of his wife Sarah ? So, if we will follow the judgment of reason, God setteth forth absurd and impossible things, when he setteth out unto us the articles of the Christian faith. Indeed, it seemeth to reason an absurd and a foolish thing, that in the Lord's supper is offered unto us the body and blood of Christ ; that baptism is the laver of the new birth, and of the renewing of the Holy Ghost ; that the dead shall rise in the last day ; that Christ the Son of God was conceived and carried in the womb of the Virgin Mary ; that he was born ; that he suffered the most reproachful death of the cross ; that he was raised up again ; that he now sitteth at the right hand of God the Father ; and that he hath all power both in heaven and earth. For this cause Paul calleth the gospel of Christ crucified, the word of the cross and foolish preaching, (I Cor. i, 18,) which to the Jews was offensive, and to the Gen- tiles foolish doctrine. Wherefore, reason doth not understand that to hear the word of God and to believe it, is the chicfest service that God requireth of us ; but it thinketh that those things which it chooseth and doth of a good intent, as they call it, and of her own devotion, please God. Therefore, when God speaketh, reason judgeth his word to be heresy, and the word of the devil, for it seemeth unto it absurd and foolish. But faith killeth reason, and slayeth that beast which the whole world and all creatures cannot kill. So Abraham killed it by faith in the word of God, whereby seed was promised to him of Sarah, who was barren and now past child-bearing. Unto this word, reason yielded not straightway in Abraham, but it fought against faith in him, judging it to be an absurd, a foolish and an impossible thing that Sarah, who was now not only ninety years old, but also was barren by nature, should bring forth a son. Thus faith wrestled with reason in Abraham; but herein faith got the victory, killed and sacrificed reason, that most cruel and pestilent enemy of God. So all the godly enter- ing with Abraham into the darkness of faith, do kill reason, say- ing : reason, thou art foolish ; thou dost not savour those things which belong unto God: therefore speak not against me, but VER. 6.] EPISTLE TO THE GALATIANS. 315 hold thy peace: judge not, but hear the word of God and believe it. So the godly by faith kill such a beast as is greater than the whole world, and thereby do offer to God a most acceptable sacrifice and service. And in comparison of this sacrifice of the faithful, all the reli- gions of all nations, and all the works of all monks and merit- mongers are nothing at all. For by this sacrifice, first, as I said, they kill reason, a great and mighty enemy of God. For reason despiseth God, denieth his wisdom, justice, power, truth, mercy, majesty, and divinity. Moreover, by the same sacrifice they yield glory unto God : that is, they believe him to be just, good, faithful, true, &c, ; they believe that he can do all things, that all his words are holy, true, lively, and effectual, &c., which is a most acceptable obedience unto God. Wherefore there can be no greater or more holy religion in the world, nor more accepta- ble service unto God, than faith is. Contrariwise, the justiciaries, and such as seek righteousness by their own works, lacking faith, do many things. They fast, they pray, they watch, they lay crosses upon themselves. But because they think to appease the wrath of God, and deserve grace by things, they give no glory to God, that is, they do not judge him to be merciful, true, and keeping promises, &c., but to be an angry judge, which must be pacified with works, and by this means they despise God, they make him a liar in all his pro- mises, they deny Christ and all his benefits ; to conclude, they thrust God out of his seat, and set themselves in his place. For they, rejecting and despising the word of God, do choose unto themselves such a service of God, and such works as God hath not commanded. They imagine that God hath a pleasure therein, and they hope to receive a reward of him for the same. Therefore they kill not reason, that mighty enemy of God, but quicken it ; and they take from God his majesty and his divinity, and attribute the same unto their own works. Wherefore only faith giveth glory unto God, as Paul witnesseth of Abraham. " Abra- ham," saith he, '"' was made strong in the faith, and gave glory to God, being fully assured, that whatsoever God had promised he was able to perform, and, therefore, it was imputed to him for righteousness." Rom. iv. 20 — 22. Christian righteousness consisteth in faith of the heart, and God's imputation. It is not without cause that he addeth this sentence out of the fifteenth chapter of Genesis : " and it was imputed to him for righteousness." For Christian righteousness consisteth in two things, that is to say, in faith of the heart, and in God's imputation. Faith is indeed a formal righteousness, and yet this righteousness is not enough : for, after faith, there remain yet certain remnants of sin in our flesh. This sacrifice of faith'began in Abraham, but, at the last, it was finished in his 316 COMMENTARY ON ST. PAUL'S [cHAP. Ill death. Wherefore the other part of righteousness must needs be added also, to finish the same in lis : that is to say, God's im- putation. For faith giveth not enough to God, because it is imperfect, yea rather, our faith is but a little spark of faith, which beginneth only to render unto God his true divinity. We have received the first fruits of the Spirit, but not yet the tenths. Be- sides, this reason is not utterly killed in this life; which may appear by our concupiscence, wrath, impatience, and other fruits of the flesh and of infidelity yet remaining in us. Yea, the holiest that live have not yet a full and continual joy in God, but have their sundry passions, sometimes merry, as the Scrip- tures witness of the prophets and apostles. But such faults are not laid to their charge, because of their faith in Christ, for other- wise no flesh should be saved. We conclude, therefore, upon these words: "It was imputed to him for righteousness," that righteousness indeed beginneth through faith, and by the same we have the first fruits of the Spirit ; but because faith is weak, it is not made perfect without God's imputation. Wherefore, faith beginneth righteousness, but imputation maketh it perfect unto the day of Christ. The popish sophisters and schoolmen dispute also of imputa- tion, when they speak of the good acceptation of the work : but besides and clean contrary to the Scripture : for they wrest it only to works. They do not consider the uncleanness and in- ward poison lurking in the heart ; as incredulity, doubting, con- temning, and hating of God, which most pernicious and perilous beasts are the fountain and cause of all mischief They con- sider no more but outward and gross faults and unrighteousness, which are little rivers proceeding and issuing out of those foun- tains. Therefore they attribute acceptation to works : that is to say, that God doth accept our works, not of duty, but of con- gruence. Contrariwise, we, excluding all works, do go to the very head of this beast which is called reason, which is the foun- tain and headspring of all mischiefs. For reason feareth not God, it loveth not God, it trusteth not in God, but proudly con- temneth him. It is not moved either with his threatenings or his promises. It is not delighted with his words or works, but it mnrmureth against him, it is angry with him, judgeth and hateth him : to be short, " it is an enemy to God, not giving him his glory." Rom. viii. 7. This pestilent beast (reason, I say) being once slain, all outward and gross vices should be nothing. Wherefore we must first and before all things go about, by faith, to kill infidelity, the contempt and hating of God, murmur- ing against his judgment, his wrath, and all his words and works: for then do we kill reason, which can be killed by none other means but by faith, which, in believing God, giveth unto him his glory, notwithstanding that he speaketh those things whic!i VER. 6.] EPISTLE TO THE GALATIANS. 317 seem both foolish, absurd, and impossible to reason : notwith- standing also, that God setteth forth himself otherwise than reason is able either to judge or conceive, that is to say, after this manner: I will account and pronounce thee as righteous, not for the keeping of the law, not for thy works and thy merits, but for thy faith in Jesus Christ, mine only begotten Son, who was born, suffered, was crucified, and died for thy sins: and that sin which remaineth in thee, I will not impute unto thee. If reason then be not killed, and all kinds of religion and service of God under heaven, that are invented by men to get righteous- ness before God, be not condemned, the righteousness of faith can take no place. When reason heareth this, by-and-by it is offended : it rageth and uttereth all her malice against God, saying, " Are then my good works nothing? Have 1 then laboured and borne the bur- den and heat of the day in vain?" Matt. xx. 12, Hereof rise those uproars of nations, kings, and princes, a'gainst. the Lord and his Christ. Ps. ii. 2. For the world neither will nor can suffer that her wisdom, righteousness, religions, and worshippings should be reproved and condemned. The pope, with all his popish rabblement, will not seem to err, much less will he suffer himself to be condemned. Wherefore let those which give themselves to the study of the Holy Scripture, learn out of this saying: "Abraham believed God, and was counted to him for righteousness," to set forth truly and rightly this true Christian righteousness after this man- ner: that it is a faith and confidence in the Son of God, or rather a confidence of the heart in God through Jesus Christ : and let them add this clause as a difference: which faith and confidence is accounted righteousness for Christ's sake. For these two things (as I said before) work Christian righteousness: namely, faith in the heart, which is a gift of God, and assuredly believeth in Christ: and also that God acceptcth this imperfect faith for perfect righteousness, for Christ's sake, in whom 1 have begun to believe. Because of this faith in Christ, God seeth not my doubting of his good-will towards me, my distrust, heaviness of spirit, and other sins which are yet in me. For as long as I live in the flesh, sin is truly in me. But because I am covered under the shadow of Christ's wings, as is the chicken under the wing of the hen, and dwell without all fear under that most ample and large heaven of the forgiveness of sins, which is spread over me, God covereth and pardoneth the remnant of sin in me: that is to say, because of that faith wherewith I began to lay hold upon Christ, he accepteth my imperfect righteousness even for perfect righteousness, and counteth my sin for no sin, which notwithstanding is sin indeed. So we shroud ourselves under the covering of Christ's flesh, 2d2 318 COMMENTARY ON ST. PAUL's [chAP. Ill who is our "cloudy pillar for the day, and our pillar of fire for ihe night," (Exod. xiii. 21,) lest God should see our sin. And although we see it, and for the same do feel the terrors of con- science, yet flying unto Christ our mediator and reconciler, (through whom we are made perfect,) we are sure and safe: for as all things are in him, so through him we have all things, who also doth supply whatsoever is wanting in us. When we believe this, God winketh at the sins and remnants of sin yet sticking in our flesh, and so covereth them, as if they were no sin. Because, saith he, thou believest in my Son, although thou have many sins, yet notwithstanding they shall be forgiven thee, until thou be clean delivered from them by death. Let Christians learn with all diligence to understand this article of Christian righteousness. And to this end let them read Paul, and read him again, both often and with great diligence, and let them compare the first with the last ; yea, let them compare Paul wholly and fully" with himself: then shall they find it to be true, that Christian righteousness consisteth in these two things : namely, in faith which giveth glory unto God, and in God's imputation. For faith is weak, (as I have said,) and therefore God's imputation must needs be joined withal; that is to say, that God will not lay to our charge the remnant of sin ; that he will not punish it, nor condemn us for it, but will cover it and will freely forgive it, as though it were nothing at all ; not for our sake, neither for our worthiness and works, but for Jesus Christ's sake, in whom we believe. Thus a Christian man is both righteous and a sinner, holy anC^ profane, an enemy of God and yet a child of God. These con- traries no sophisters will admit, for they know not the true manner of justification. And this was the cause why they constrained men to work well so long, until they should feel in themselves no sin at all. Whereby they gave occasion to many (which, striving with all their endeavour to be perfectly righteous, could not attam thereunto) to become stark mad: yea, an infinite number also of those which were the authors of this devilish opinion, at the hour of death were driven unto desperation : which thing had happened unto me also, if Christ had not mer- cifully looked upon me, and delivered me out of this error. Contrariwise, we teach and comfort the afflicted sinner after this manner: Brother, it is not possible for thee to become so righteous in this life, that thou shouldst feel no sin at all, that thy body should be clear like the sun, without spot or blemish : but thou hast as yet wrinkles and spots, and yet art thou holy notwithstanding. But thou wilt say: How can I be holy, when I have and fieel sin in me ? I answer: In that thou dost feel and acknowledge thy sin, it is a good token : give thanks unto God, and despair not. It is one step of health, when the sick man VER. 6.] EPISTLE TO THE GALATIANS. 319 doth acknowledge and confess his infirmity. But how shall I be delivered from sin ? Run to Christ, the physician, which healeth them that are broken in heart, and saveth sinners. Follow not the judgment of reason, which telleth thee that he is angry with sinners : but kill reason, and believe in Christ. If thou believe, thou art righteous, because thou givest glory unto God, that he is almighty, merciful, true, &c., thou justifiest and praisest God. To be brief, thou yieldest unto him his divinity, and whatsoever else belongeth unto him : and the sin which remaineth in thee, is not laid to thy charge, but is pardoned for Christ's sake, in whom thou believest, who is perfectly just: whose righteousness is thy righteousness, and thy sin is his sin. Here we see that every Christian is a high-priest : for first he offereth up and killeth his own reason, and the wisdom of the flesh : then he giveth glory unto God, that he is righteous, true, patient, pitifi^, and merciful. And this is that daily sacrifice of the New Testament which must be offered evening and morning. The evening sacrifice is to kill reason: the morning sacrifice is to glorify God. Thus a Christian daily and continually is occupied in this double sacrifice and in the exercise thereof And no man is able to set forth sufficiently the excellency and dignity of this Christian sacrifice. This is therefore a strange and wonderful definition of Chris- tian righteousness, that it is the imputation of God for righteous- ness or unto righteousness, because of our faith in Christ, or for Christ's sake. When the popish schoolmen hear this definition, they laugh at it ; for they imagine that righteousness is a certain quality poured into the soul, and afterwards spread into all the parts of man. They cannot put away the vain imaginations of reason, which teacheth that a right judgment, and a good will or a good intent is true righteousness. This unspeakable gift therefore excelleth all reason, that God doth account and acknow- ledge him for righteous without works, which embraceth his Son by faith alone, who was sent into the world, was born, suffered, and was crucified for us. This matter, as touching the words, is easy, (to wit, that right- eousness is essentially in us, as the Papists reason out of Aristotle, but without us in the grace of God only and in his imputation : and that there is no essential substance of righteousness in us besides that weak faith or first fruits of faith, whereby we have begun to apprehend Christ, and yet sin in the mean time remain- eth verily in us,) but in very deed it is no small or light matter, but very weighty and of great importance. For Christ which was given for us, and whom we apprehend by faith, hath done no small thing for us, but (as Paul said before) "he hath loved us, and given himself in very deed for us: he was made accursed for us," &c. Gal. ii. 20; iii. 13. And this is no vain speculation, 3fiO^ COMMENTARY ON ST. PAUL'S [chAP. III. that Christ was delivered for my sins, and was made accursed for me, that I miglit be delivered from everlasting death. Therefore to apprehend that Son by faith, (Isa. ix. 6,) and with the heart to believe in him given unto us and for us of God, causeth that God doth account that faith, although it be imperfect, for perfect right- eousness. And here we are altogether in another world, far from reason, where we dispute not what we ought to do, or with what works we may deserve grace and forgiveness of sins : but we are in a matter of most high and heavenly divinity, where we do hear this gospel or glad tidings, that Christ died for us, and that we, believing this, are counted righteous, though sins notwithstand- ing do remain in us, and that great sins. So our Saviour Christ also defineth the righteousness of faith : " The Father," saith he, "lovoth you." Wherefore doth he love you? Not because ye were Pharisees, unreprovable in the righteousne^ of the law, circumcised, doing good works, fasting, &c., but because I have chosen you out of the world, and ye have done notiiiug, but that ye have loved me and believed that I came out from the Father. This object ( I ) being sent from the Father into the world, pleased you. And because you have apprehended and embraced this object, therefore the Father loveth you, and therefore ye please him. And yet notwithstanding in another place he calleth them evil, and commandeth them to ask forgiveness of their sifis. These two things are quite contrary: to wit, that a Christian is righteous and beloved of God, and yet notwithstanding he is a sinner. For God cannot deny his own nature ; that is, he must needs hate sin and sinners : and this he doth of necessity, for otherwise he should be unrighteous and love sin. How then can these two contradictions stand together : I am a sinner, and most worthy of God's wrath and indignation; and yet the Father loveth me ? Here nothing cometh between, but only Christ the mediator. The Father, saith he, doth hot therefore love you because ye are worthy of love, but because ye have loved me, and have believed that I came out from him. John xvi. 27 ; xviii. 8. Thus a Christian man abideth in true humility, feeling sin in him eflectually, and confessing himself to be worthy of wrath, the judgment of God, and everlasting 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 unto Christ, and in him he lifteth up himself against this feeling of God's wrath and judgment, and believeth that, not only the remnants of sin are not imputed unto him, but that also he is loved of the Father, not for his own sake, but for Christ's sake, whom the Father loveth. Hereby now we may see how faith justifieth without works. VER. 7.] EPISTLE TO THE GALATIANS. 321 and yet notwithstanding, how imputation of righteousness is also necessary. Sins do remain in us, which God utterly hateth. Therefore it is necessary that we should have imputation of righteousness, which we obtain through Christ and for Christ's sake, who is given unto us and received of us by faith. In the mean time, as long as we live here, we are carried and nourished in the bosom of the mercy and long-sufferance of God, until the body of sin- be abolished, and we raised up as new creatures in that great day. Then shall there be new heavens and a new earth, in which righteousness shall dwell. In the mean while, under this heaven sin and wicked men do dwell, and the godly also have sin dwelling in them. For this cause, Paul (Rom. vii.) complaineth of sin which remaineth in the saints : yet notwith- standing he saith afterwards, in the eighth chapter, "that there is no damnation to them which are in Christ Jesus." Now, how shall these things, so contrary and repugnant, be reconciled to- gether : that sin in us is no sin ? that he which is damnable, shall not be condemned ? that he which is rejected, shall not be re- jected? that he which is worthy of the wrath of God, and ever- lasting damnation, shall not be punished ? The only reconciler hereof is the mediator between God and man, even the man Jesus Christ, as Paul saith : " there is no condemnation to them which are in Christ Jesus." 1 Tim. i. 15. Rom. viii. 1. Verse 7. Know ye therefore, that they which are of faith, the same are the children of Abraham. This is the general argument and whole disputation of Paul against the Jews, that they which believe are the children of Abraham, and not they which are born of his flesh and his blood. Rom. ix. 7, 8. This disputation Paul vehemently pro- secuteth in this place, and in the fourth and ninth chapters to the Romans. For this was the greatest confidence and glory of the Jews: "We are the seed and children of Abraham." He was circumcised and kept the law : therefore, if we will be the true children of Abraham, we must follow our father, &c. It was, no doubt, an excellent glory and dignity to be the seed of Abraham ; for no man could deny but that God spake to the seed, and of the seed of Abraham. But this prerogative nothing profited the unbelieving Jews. By reason whereof Paul, especially in this place, mightily striveth against this argument, and wresteth from the Jews this strong affiance in themselves : and this could he, as the elect vessel of Christ, (Acts ix. 15,) do above all other. For if we at the beginning should have disputed with the Jews without Paul, peradventure we should have prevailed very little against them. So, when Paul reasoneth against the Jews which stood so proudly in this opinion, that they were the children of Abraham, 41 322 COMMENTARY ON ST. PAUL's [chap. III. saying: "We are the seed of Abraham." Well, what then? Abraham was circumcised and kept the law : we do the same. All this I grant: but will ye therefore look to be justified and saved ? Nay, not so. But let us come to the patriarch Abra- ham himself, and let us see by what means he was justified and saved. Doubtless, not for his excellent virtues and holy works : not because he forsook his country, kindred, and father's house : not because he was circumcised and observed the law : not be- cause he was about to offer up in sacrifice, at the commandment of God, his son Isaac, in whom he had the promise of posterity ; but because he believed. Gen. xii. 1; xvii. 24; xxii. 1, 3. Wherefore he was not justified by any other means than by faith alone. If ye then will be justified by the law, much more ought Abraham your father to be justified by the law. But Abraham could not otherwise be justified, nor receive forgiveness of sins and the Holy Ghost, than by faith alone. Since this is true by the testimony of the Scripture, why stand ye so much upon cir- cumcision and the law, contending that ye have righteousness and salvation thereby, whereas Abraham himself, your father, your fountain and head-spring, of whom ye do so much glory, was justified and saved without these, by faith alone ? What can be said against this argument ? Paul therefore concludeth with this sentence : " they which are of faith, are the children of Abraham," that corporal birth or carnal seed maketh not the children of Abraham before God. As though he would say, there is none before God accounted as the child of this Abraham, (who is the servant of God, whom God hath chosen and made righteous by faith,) through carnal generation : but such children must be given him before God, as he was a father. But he was a father of faith, was justified, and pleased God, not because he could beget children after the flesh, not because he had circumcision and the law, but because he believed in God. He therefore that will be a child of the be- lieving Abraham, must also himself believe, or else he is not a child of the elect, the beloved, and the justified Abraham, but only of the begetting Abraham, which is nothing else but a man conceived, born, and wrapped in sin, without the forgiveness of sins, without faith, without the Holy Ghost, as another man is, and therefore condemned. Such also are the children carnally begotten of him, having nothing in them like unto their lather, but flesh and blood, sin and death : therefore these are also •damned. This glorious boasting, then : " We are the seed of Abraham," (John viii. 33, 39,) is to no purpose. This argument Paul setteth out plainly in the' ninth to the Romans, by two examples of the Holy Scripture. The first is of Ishmael and Isaac, which were both the seed and natural child- ren of Abraham; and yet, notwithstanding, Ishmael, (which was VER. 7.] EPISTLE TO THE GALATIANS. 323 begotten of Abraham, as Isaac was, yea, and should also have been the first begotten, if carnal generation had had any pre- rogative, or could have made children to Abraham,) is shut out, and yet the Scripture saith, " in Isaac shall thy seed be called." The second is of Esau and Jacob, who when they were as yet in their mother's womb, and had done neither good nor evil, it was said : " the elder shall serve the younger. I have loved Jacob, and Esau have I hated." Therefore it is plain, that they which are of faith, are the children of Abraham. But some will here object (as the Jews do, and certain cavil- ling spirits at this day) saying, that this word faith, in the He- brew, signifieth truth, and therefore, we do not rightly apply it ; and moreover, that this place out of Gen. xv. 5, speaketh of a corporal thing, namely, of the promise of posterity, and there- fore, is not well applied of Paul to faith in Christ, but ought simply to be understood of the faith of Abraham, whereby he believed according to the promise of God, that he should have seed; and hereby they would prove that the arguments and allegations of Paul do conclude nothing. In like manner they may cavil also, that the place which Paul a little after allegeth out of Heb. ii. 4, speaketh of faith as touching the full accom- plishing of the whole vision, and not of faith only in Christ, for the which Paul allegeth it. Likewise they may wrest all the eleventh chapter to the Hebrews, which speaketh of faith and the examples of faith. By these things such vain-glorious and arrogant spirits do hunt for praise, and seek to be counted wise and learned, where they least of all deserve it. But because of the simple and ignorant, we will briefly answer to their cavil- lations. To the first I answer thus : that faith is nothing else but> the truth of the heart ; that is to say, a true and a right opinion of the heart as touching God. Now, faith only thinketh and judgeth rightly of God, and not reason. And then doth a man think rightly of God, when he believeth his word. But when he will measure God without the word, and believe him according to the wisdom of reason, he hath no right opinion of God in his heart, and therefore he cannot think or judge of him as he should do. As for example, when a monk imagineth that his cowl, or shaven crown, and his vows do please God, and that grace and everlasting life is given unto him for the same, he hath no true opinion of God, but false and full of impiety. Truth therefore, is faith itself, which judgeth rightly of God, namely, that God regardeth not our works and righteousness, because we are un- clean ; but that he will have mercy upon us, look upon us, accept us, justify us, and save us, if we believe in his Son, whom he hath sent to be a sacrifice for the sins of the whole world. 1 John ii. 2. This is a true opinion of God, and in very deed nothing 324 COMMENTARY ON ST. PAULAS [cHAP. III. else but faith itself. I cannot comprehend nor be fully assured by reason, that I am received into God's favour for Christ's sake : but I hear this to be pronounced by the gospel, and 1 lay hold upon it by faith. To the second cavillation I answer, that Paul doth rightly allege the place out of the fifteenth of Genesis, applying it to faith in Christ. For with faith always must be joined a certain assurance of God's mercy. Now this assurance comprehendeth a faithful trust of remission of sins for Christ's sake. For it was impossible that thy conscience should look for any thing at God's hand, except first it be assured that God is merciful unto thee for Christ's sake. Therefore, all the promises are to be re- ferred to that first promise concerning Christ; "the seed of the woman shall bruise the serpent's head." Gen. iii. 15. So did all the prophets both understand it and teach it. By this we may see that the faith of our fathers in the Old Testament, and ours now in the New is all one, although they differ as touching their outward objects. Which thing Peter witnesseth in the Acts, when he saith, "which neither we nor our fathers were able to bear. But we believe through the grace of our Lord Jesus Christ, to be saved even as they did." Acts xv. 10, 11. And Paul saith : " Our fathers did all drink of that spiritual rock that followed them, which rock was Christ." 1 Cor. x. 4. And Christ himself saith : " Abraham rejoiced to see my day, and he saw it and was glad." John viii. 56. Notwithstanding the faith of the fathers was grounded on Christ which was to come, as ours is on Christ which is now come. Abraham, in his time, was justified by faith in Christ to come, but if he lived at this day, he would be justified by faith in Christ, now revealed and present; like as I have said before of Cornelius, who at the first believed in Christ to come, but being instructed by Peter, he believed that Christ was already come. Acts x. 1, 3. Therefore, the diversity of times never changeth faith, nor the Holy Ghost, nor the gifts thereof. For there hath been, is, and ever shall be, one mind, one judgment and understanding concerning Christ, as well in the ancient fathers, as in the faithful, which are at this day, and shall come hereafter. So we have as well Christ to come and believe in him, as the fathers in the Old Testament had ; for we look for him to come again in the last day with glory, to judge both the quick and the dead, whom now we believe to be come already for our salvation. Therefore, this allegation of Paul offendeth none but those blind and ignorant cavillers. Paul, therefore, as I have said, rightly allegeth 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. Therefore, as well Abraham and the other fathers, as also we, are made righteous by faith in Christ : they by faith in VER. 7.] EPISTLE TO THE GALATIANS. 325 him then to come, we by faith in him now present. For we entreat now of the nature and manner of justification, which is all one, both in them and in us, whether it be in Christ to be revealed, or in Christ now revealed and present. It is enough, therefore, that Paul shovveth that the law justifieth not, but only 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 all believers he is present ; to the unbelievers he is not yet come, neither doth he profit them any thing at all ; but if they hear the gospel, and believe that he is present unto them, he justifieth and saveth them. Verse 7. Ye know therefore, that they which are of faith, the same are the children of Jlhraham. As if he would say, ye know by this example of Abraham, and by the plain testimony of the Scripture, that they are the children of Abraham which are of faith, whether they be Jews or Gentiles, without any respect either unto the law, or unto works, or to the carnal generation of the fathers. For not by the law, but by the righteousness of faith, the promise was made unto Abraham, that he should be heir of the world : that is to say, that in his seed all the nations of the earth should be blessed, and that he should be called the father of nations. And lest the Jews should falsely interpret this word nations, applying it unto themselves alone, the Scripture preventeth this, and saith not only, " a father of nations:" but " a father of many nations have I made thee." Gen. xvii. 4. Rom. iv. 17. Therefore Abraham is not only the father of the Jews, but also of the Gentiles. Hereby we may plainly see that the children of Abraham are not the children of the flesh, but the children of faith, as Paul (Rom. iv.) declareth: "who is the father of us all, (as it is written, I have made thee a father of many nations,) even before God, whom he did believe." So that Paul maketh two Abrahams, a begetting and a believing Abraham. Abraham hath children, and is a father of many nations. — Where ? Before God, where he believeth ; not before the world, where he begetteth. For, in the world, he is a child of Adam, and a sinner, or, which is more, he is a worker of the righteousness of the law, living after the rule of reason, that is, after the manner of men ; but this pertaineth nothing to the believing Abraham. This example therefore of Abraham, wrappeth in it the Holy Scripture itself, which saith that we are counted righteous by faith. Wherefore this is a strong and a mighty argument two maruier of ways, both by the example of Abraham, and also by the authority of the Scripture. 2 E 826 COMMENTARY ON ST. PAUL's [chap. III. Verse 8. For the Scripture foreseeing that God would justify the Gentiles through faith. These things pertain to the former argument. As if he should say, ye Jews do glory in the law above measure: ye highly commend Moses, because God spake imto him in the bush, &c. As the Jews do proudly brag against us, (as I myself at sundry times heard,) saying, ye Christians have apostles, ye have a pope, and ye have bishops ; but we Jews have patriarchs, prophets, yea, we have God himself, who spake unto us in the bush, in Sinai, where he gave unto us the law, and in the temple, &c. Such a glory and such an excellent testimony allege ye for your- selves against us, if ye can. To this answereth Paul, the apostle of the Gentiles : this your proud bragging and boasting is to no purpose, for the Scripture preventeth it, and foresaw, long before the law, that the Gentiles should not be justified by the law, but by the blessing of Abraham's seed, which was promised unto him (as Paul saith afterwards) four hundred and thirty years before the law was given. Now the law being given so many years after, could not hinder or abolish this promise of the blessing made unto Abraham, but it hath continued firm, and shall con- tinue forever. What can the Jews answer to this ? This argument, grounded upon the certainty of time, is very strong. The promise of blessing is given unto Abraham four hundred and thirty years before the people of Israel received the law. For it is said to Abraham: because thou hast believed God, and hast given glory unto him, therefore thou shalt be a " father of many nations." Gen. xvii. 4. There Abraham, by the promise of God, is appointed a father of many nations, and the inheritance of the world for his posterity and issue after him, is given unto him before the law was published. Why do ye then brag, 0 ye Galatians, that ye obtain forgiveness of sins, and are become children, and do receive the inheritance through the law, which followed a long time, that is to say, four hundred and thirty years, after the promise ? Thus the false apostles did advance the law and the glory thereof. — But the promise made unto Abraham, four hundred and thirty years before the law was given, they neglected and despised, and would in nowise know that Abraham (of whom ihey gloried notwithstanding, as the father of their whole nation) being yet uncircumcised, and living so many ages before the law, was made righteous by no other means than by faith alone, as Ihe Scripture most plainly witnesseth : " Abraham believed God, and it was counted to him for righteousness." Gen. xv. 6. Afterwards, when he was now accounted righteous because of his faith, the Scripture maketh mention of circumcision, in the seventeenth of Genesis, where it saith : " This is my covenant tER. 8.] EPISTLE TO THE GALATIANS. 327 which ye shall keep between me and you." Gen. xvii, 10. With this argument Paul mightily convinceth the false apostles, and showeth plainly that Abraham was justified by faith only, both without and before circumcision, and also four hundred and thirty years before the law. This selfsame argument he handleth in the fourth chapter to the Romans; to wit, that right- eousness was imputed to Abraham before circumcision, and that he was righteous being yet uncircumcised : much more then he was righteous before the law. Therefore, saith Paul, the Scripture did well provide against this your glorious bragging of the righteousness of the law and works. When ? Before circumcision and before the law. For the law was given four hundred and thirty years after the pro- mise, whereas Abraham was not only justified without the law and before the law, but was also dead and buried; and his right- eousness without the law did not only flourish until the law, but also shall flourish even to the end of the world. If, then, the father of the whole Jewish nation was made righteous without the law and before the law, much more are the children made righteous by the same means that their father was. Therefore righteousness cometh by faith only, and not by the law. Verse 8. Preached the gospel before unto Jlhraham, saying : In thee shall all the Gentiles be blessed. Th§ Jews do not only lightly pass over, but also do deride, and with their wicked glosses do corrupt these excellent and notable sentences : " Abraham believed God," &c. ; " I have appointed thee a father," &c., and such like, which highly com- mend faith," and contain promises of spiritual things. For they are blind and hard-hearted, and therefore they see not that these places do entreat of faith towards God, and of righteousness before God. With like malice also they handle this notable place of the spiritual blessing : " In thee all the nations of the earth shall be blessed." Gen. xii. 3. Acts iii. 25. For, say they, to bless signi- fied nothing else but to praise, to pray for prosperity, and to be glorious in the sight of the world. After this manner, the Jew, say they, which is born of the seed of Abraham is blessed : and the proselyte or stranger which worshippeth the God of the Jews, and joineth himself unto them, is also blessed. Therefore they think that blessing is nothing else but praise and glory in this world ; in that a man may glory and vaunt that he is of the stock and family of Abraham. But this is to corrupt and pervert the sentences of the Scriptures, and not to expound them. By these words, "Abraham believed," Paul defineth, and setteth before our eyes a spiritual Abraham, faithful, righteous, and having the promise of God ; an Abraham, I say, which is not in error, and in the old flesh ; which is not born of Adam, but of 328 COMMENTARY ON ST. PAUL's [chAP. III. the Holy Ghost. And of this Abraham, renewed by faith and regenerate by the Holy Ghost, speaketh the Scripture, and pro- nounceth of him, that he should be a father of many nations : also, that all the Gentiles should be given unto him for an inhe- ritance, when it saith : " in thee shall all the nations of the earth be blessed." This Paul vehemently urgeth by the authority of the Scripture, which saith, " Abraham believed God," &c. Gen. XV. The Scripture then attributeth no righteousness to Abraham, but in that he believeth: and it speaketh of such an Abraham, as he is accounted before God. Such sentences therefore of the Scripture do set forth unto us a new Abraham, which is separate from the carnal marriage and bed, and from the carnal genera- tion, and make him such a one as he is before God ; that is to say, believing and justified through faith : to whom now God maketh this promise because of his faith: "thoti shall be a father of many nations." Again, " in thee shall ail the nations of the earth be blessed." And this is the meaning of Paul, where he showeth how the Scripture preventeth the vain presumption and proud brags of the Jews as touching the law. P'or the inherit- ance of the Gentiles was given unto Abraham, not by the law and circumcision, but long before the same, by the only righteous- ness of faith. Therefore, whereas the Jews will be counted and called blessed, because they are the children and seed of Abraham, it is nothing else but a vain-glorious brag. It is, no doubt, a great prerogative and glory before the world, to be born of Abra- ham's seed, as Paul showeth, (Rom. ix.) but not so before God. Wherefore the Jews do wickedly pervert this place concerning the blessing, in applying it only to a carnal blessing, and do great injury to the Scripture, which speaketh most manifestly of the spiritual blessing before God, and neither can or ought other- wise to be understood. This is then the true meaning of this place : " In thee shall be blessed." In which thee ? In thee Abraham believing, or in thy faith, or in Christ (thy seed) to come, in whom thou believest, "all the nations of the earth (I say) shall be blessed;" that is, all the nations shall be thy blessed children, even like as thou art blessed : as it is written, " so shall thy seed be." Gen. xv. 5. Hereof it foUoweth that the blessing and faith of Abraham is the same that ours is ; that Abraham's Christ is our Christ ; that died as well for the sins of Abraham, as for us. Abraham which saw my day and rejoiced. John viii. Therefore all found one and the same thing. We may not suffer this word blessing to be corrupted. The Jev/s look but through a veil into the Scripture, and therefore they understand not what or whereof the promise is, which was made to the fathers; which we notwithstanding VER. 9.] EPISTLE TO THE GALATIANS. 329 ought to consider above all things: so shall we see that God speaketh to Abraham, the patriarch, not of the law nor of things to be done, but of things to be believed ; that is to say, that God speaketh unto him of promises which are apprehended by faith. Now, what doth Abraham ? He believeth those promises. And what doth God to that believing Abraham ? He imputeth faith unto him for righteousness; and addeth further many more pro- mises : as, " I am thy defender. In thee shall all nations be blessed. Thou shalt be a father of many nations. So shall thy seed be." Gen. xv. 1 ; xii. 3 ; xv. 5. These are invincible argu- ments, against the which nothing can be said, if the places of the Holy Scripture be thoroughly considered. Verse 9. So then they which are of faith are blessed with faithful JJbraham. All the weight and force hereof lieth in these words, " With faithful Abraham." For he putteth a plain difference between Abraham and Abraham; of one and the selfsame person making two. As if he said : There is a working, and there is a believing Abraham. With the working Abraham we have nothing to do. For if he be justified by works, he hath to re- joice, but not with God. Let the Jews glory as much as they will of that begetting Abraham, which is a worker, is circum- cised, and keepeth the law ; but we glory of the faithful Abra- ham, of whom the Scripture saith, that he received the blessing of righteousness through his faith, not only for himself, but also for all those which believe as he did ; and so the world was pro- mised to Abraham, because he believed. Therefore all the world is blessed ; that is to say, receiveth imputation of righteousness, if it believe as Abraham did. Wherefore the blessing is nothing else but the promise of the gospel. And that all nations are blessed, is as much as to say, as all nations shall hear the blessing ; that is, the promise of God shall be preached and published by the gospel among all nations. And out of this place the prophets have drawn many prophecies by spiritual understanding: as, "Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession." Ps. ii. 8. And again, " Their voice hath gone through all the earth." Ps. xix. Briefly, all the prophe- cies of the kingdom of Christ, and of the publishing of the gospel throughout all the world, have sprung out of this place : " In thee shall all the nations of the earth be blessed." Wherefore to say that the nations are blessed, is nothing else but that righteousness is freely given unto them ; or that they are counted righteous before God, not by the law, but by the hearing of faith ; for Abra ham was not justified by any other means than by hearing the word of promise, of blessing, and of grace. Therefore like as 42 2 E 2 330 COMMENTARY ON ST. PAUL's [chAP. III. Abraham obtained imputation of righteousness by the hearing of faith, even so did all the Gentiles obtain, and yet do obtain the same. For the same word that was first declared unto Abra ham, was also afterward published to all the Gentiles. Hereby then we see that to bless signifieth nothing else, but (as I said before) to preach "and teach the word of the gospel, to confess Christ, and to spread abroad the knowledge of him among all the Gentiles. And this is the priestly office, and continual sacrifice of the church in the New Testament, which distributeth this blessing by preaching and by ministering of the sacraments, by comforting the broken-hearted, by distributing the word of grace which Abraham had, and which was also his blessing; which when he believed, he received the blessing. So we also believing the same are blessed. And this blessing is a great glory, not before the world, but before God. For we have heard that our sins are forgiven us, 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 deliver us from sin, from death, and all evils, and will give unto us righteousness, life, and eternal salvation. Of this blessing, (as I have said,) do the prophets preach in every place, who did not so coldly consider those pro- mises made unto the fathers as the wicked Jews did, and as the popish schoolmen and sectaries do at this day, but did read them and weigh them with great diligence, and also drew out of tiiose promises whatsoever they prophesied concerning Christ or his kingdom. So the prophecy of Hosea, " I will redeem them from the power of the grave : I will deliver them from death : 0 death, I will be tliy death: 0 grave, I will be thy destruction," (Hos. xiii. 14,) and such like places of the other prophets, did all spring out of these promises, in the which God promised to the fathers the bruising of the serpent's head, and the blessing of all nations. Gen. iii. 15. Moreover, if the nations be blessed, that is to say, if they be accounted righteous before God, it followeth that they are free from sin and death, and are made partakers of righteousness, salvation, and everlasting life, not for their works, but for their faith in Christ. Wherefore that place of Gen. xii. 3, " 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 righteousness, which is available before God, and redeemeth from the curse of sin, and from all those evils that do accompany sin. NoM'-, this blessing is received only by faith ; for the text saith plainly, "Abraham believed, and it was accounted unto him for righteousness." Wherefore, it is a mere spiritual bless- ing, and there is no blessing indeed but this : which although it be accursed in the world, (as indeed it is.) yet is it available be- fore God. This place therefore is of great force, that they, VER. 9.] EPISTLE TO THE GALATIANS. 331 which are of faith, are become partakers of this promise of the blessing made unto the believing Abraham. And by this means Paul preventeth the cavillation of the Jews, which brag of a begetting and a working Abraham, and just before men, and not of a believing Abraham. Now, like as the Jews do glory only of a working Abraham, even so the pope setteth out only a working Christ, or rather an example of Christ. He that will live godly, saith he, must walk as Christ hath walked, according to his own saying in John xiii. 15 : "I have given you an example, that you should do even as I have done to you." We deny not but that the faithful ought to follow the example of Christ, and to work well ; but we say that they are not justified thereby before God. And Paul doth not here reason what we ought to do, but by what means we are made righteous. In this matter, we must set nothing else before our eyes, but Jesus Christ dying for our sins, and rising again for our righteousness ; and him must we apprehend by faith, as a gift, not as an example. This, reason understandeth not ; and therefore as the Jews follow a working and not a believing Abraham, even so the Papists, and all that seek righteousness by works, do behold and apprehend, not a justifying, but a working Christ : and by this means they swerve from Christ, from righteousness and salvation. And like as the Jews, which were saved, ought to follow the believing Abraham, so we also, if we will be delivered from our sins and be saved, must take hold of the justifying and saving Christ, whom Abraham himself also, by faith, did apprehend, and through him was blessed. It was indeed a great glory that Abraham" received circum- cision at the commandment of God, that he was endued with excellent virtues, that he obeyed God in all things : as it is also a great praise and felicity to follow the example of Christ work- ing, to love thy neighbour, to do good to them that hurt thee, to pray for thine enemies, patiently to bear the ingratitude of those which render evil for good ; but all this availeth nothing to righteousness before God. The excellent deeds and virtues of Abraham were not the cause that he was accounted righteous before God ; so likewise the imitation and following of the exam- ple of Christ doth not make us righteous before God. For, to make us righteous before God, there is a far more excellent price required, which is neither the righteousness of man, nor yet of the law. Here we must have Christ to bless us and save us, like as Abraham had him for his blesser and Saviour. How ? Not by works, but by faith. Wherefore, as there is great dif- ference between the believing and the working Abraham; so there is great difference between Christ blessing and redeeming, and Christ working and giving example. Now Paul speaketh here of Christ redeeming, and Abraham believing ; and not of 332 COMMENTARY ON ST. PAUL's [chAP. III. Christ giving example, or of Abraham working. Therefore he addeth purposely, and that with great vehemency, " They which are of faith, are blessed with faithful Abraham." Wherefore we must separate the believing and the working Abraham as far asunder as there is distance between heaven and earth. A man believing in Christ is altogether a divine person, the child of God, the inheritor of the world, a conqueror of sin, death, the world, and the devil: therefore he cannot be praised and magnified enough. Let us not suffer this faithful Abraham to lie iiid in his grave, as he is hid from the Jews ; but let us highly extol and magnify him ; and let us fill both heaven and earth with his name ; so that, in respect of this faithful Abraham, we see nothing at all in the working Abraham. For when we speak of this faithful Abraham, we are in heaven. But after- wards, doing those things which the working Abraham did, which were carnal and earthly, not divine and heavenly, (but inasmuch as they were given unto him of God,) we are among men in earth. The believing Abraham therefore filleth both heaven and earth. So every Christian, through his faith, filleth heaven and earth ; so that, besides it, he ought to behold nothing. Now, by these words, "shall be blessed," Paul gathereth an argument of the contrary : for the Scripture is full of oppositions, as when two contraries are compared together. And it is a point of cunning to mark well these oppositions in the Scriptures, and by them to expound the sentences thereof. As here this word " blessing " importeth also the contrary ; that is to say, " male- diction." For when the Scripture saith that all nations which are of faith are blessed with faithful Abraham, it foUoweth neces- sarily that all, as well Jews as Gentiles, are accursed without faith, or without the faithful Abraham. " For the promise of blessing was given to Abraham, that in him all nations should be blessed." There is no blessing, then, to be looked for, but only in the promise made unto Abraham, now published by the gospel throughout the whole world. Therefore, whatsoever is without that blessing, is accursed. And this Paul showeth plainly when he saith, Verse 10. For as many as are of the works of the law, are accvrsed. Here ye see that the curse is as it were a flood, swallowing up whatsoever is without Abraham ; that is to say, without faith, and the promise of the blessing of Abraham. Now if the law itself, given by Moses at the commandment of God, maketh them subject to the curses which are under it, much more shall the laws and traditions so do, which are devised by man. He, there- fore, that will avoid the curse, must lay hold upon the promise of blessing, or upon the faith of Abraham, or else he shall remain VER. 10.] EPISTLE TO THE GALATIANS. 333 under the curse. Upon this place, therefore, "shall be blessed in thee," it followeth, that all nations, whether they were before Abraham, in his time, or after, are accursed, and shall abide un- der the curse for ever, unless they be blessed in the faith of Abra- ham, unto whom the promise of the blessing was given to be pub- lished by his seed throughout the whole world. To know these things it is very necessary, for they help greatly to comfort troubled and afflicted consciences ; and moreover they teach us to separate the righteousness of faith from the righteous- ness of the flesh, or civil righteousness. For we must note that Paul is here in hand, not with a matter of policy, but with a divine and spiritual matter, lest any mad-brain should cavil, and say that he curseth and condemneth politic laws and magistrates. Here all the sophisters and popish schoolmen are dumb, and can say nothing. Wherefore the readers must be admonished that in this place there is nothing handled as touching civil laws, man- ners, or matters political, (which are the ordinances of God, and good things, and the Scripture elsewhere approveth and com- mendeth the same,) but of a spiritual righteousness, by the which we are justified before God, and are called the children of God in the kingdom of heaven. To be brief, there is nothing handled here concerning the bodily life, but concerning everlasting life, where no blessing is to be hoped for, or righteousness to be sought, either through the law, or traditions, or whatsoever can be named in this life, besides the promise of Abraham's blessing. Let the civil laws and ordinances abide in their place and order; let the magistrate make never so good and excellent laws ; yet, notwith- standing they deliver no man from the curse of God's law. The kingdom of Babylon, ordained of God, and by him committed unto kings, had excellent laws, and all nations were commanded to obey them : notwithstanding, the obedience of the laws did not save it from the curse of the law of God. In like manner we obey the laws of princes and magistrates, but we are not there fore, righteous before God : for here we are in another matter. Is is not without cause that I do so diligently teach and repeat this distinction; for the knowledge thereof is very necessary. Albeit there are few that mark it or understand it indeed. Again, the confounding and mingling together of the heavenly and civil righteousness, is very easy. In the civil righteousness we must have regard to laws and works : but in the spiritual, divine, and heavenly righteousness, we must utterly reject all laws and works, and set the only promise and blessing before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviour, So that this spiritual righteousness, secluding the law and all works, looketh only unto the grace and blessing which is given by Christ, as it was promised to Abraham, and of him believed. *ni«Trt .^ it 334 COMMENTARY ON ST. PAUL's [chAP. ill. Hereby we may plainly see that this argument is invincible. For if we must hope to receive this blessing by Christ alone, than it must needs follow of the contrary, that it is not received by the law. For the blessing was given to faithful Abraham before the law and without the law. Now, like as Abraham believed in Christ which was to come, the giver of the blessing : so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith, as Abraham was then justified by faith. They, therefore, which are under the law, are not blessed, but remain under the curse. This the pope and his proud prelates do not believe, nor can believe, neither can they abide this doctrine. Yet must we not hold our peace, but must confess the truth and say, that the papacy are accursed : yea, all the laws and civil ordinances of the emperor are accursed ; for, according to Paul, whatsoever is without the promise and faith of Abraham, is accursed. When our adversaries hear this, by-and-by they pervert and slander our words, as though we taught that the magistrates should not be honoured, but that we raise up seditions against the emperor, that we condemn all laws, that we overthrow and destroy com- mon-weals, &c. But they do us great wrong. For we put a difference between the corporal and the spiritual blessing, and we say that the emperor is blessed with a corporal blessing. For to have a kingdom, laws, and civil ordinances, to have a wife, children, house, and lands, is a blessing. For all these things are the good creatures and gifts of God. But we are not de- livered from the everlasting curse by this corporal blessing, which is but temporal and must have an end. Therefore, we condemn not laws, neither do we stir up sedition against the emperor ; but we teach that he must be obeyed, that he must be feared, reverenced, and honoured, but yet civilly. But when we speak of the blessing after the manner of divines, then we say boldly, with Paul, " that all things which are without the faith and promise of Abraham, are accursed and abide under that everlasting curse of God." For there we must look for another life after this, and another blessing after this corporal blessing. To conclude, we say, that all corporal things are the good creatures of God. Therefore, (as I have said) to have wife, children, goods, to have politic laws and ordinances, are the good blessings of God in their place ; that is to say, they are temporal blessings belonging to this life. But these blessings the justiciaries and law-workers of all ages, as the Jews, Papists, sectaries, and such like, do confound and mingle together. For they put no diflerence between corporal and spiritual blessings. Therefore they say : " we have a law, and this law is good, holy, and righteous : therefore, wo are justified through it." VER. 10.] EPISTLE TO THE GALATIANS. 335 Who denieth but that the law is good, holy, and righteous? But yet it is also the law of malediction, of sin, of wrath, and of death. Therefore, we make here a distinction between the corporal and spiritual blessing, and say that God hath a double blessing ; one corporal for this life, and another spiritual for the everlasting life. Therefore, to have riches, and children, and such like, we say it is a blessing, but in its degree ; that is to say, in this life present. But as touching life everlasting, it is not enough to have corporal blessings : for the very wicked do therein abound most of all. It is not sufficient that we have civil righteousness or the righteousness of the law ; for therein also the wicked do specially flourish. These things God dis- tributeth in the world freely, and bestoweth them both upon the good and bad, like as he suffereth the sun to rise both upon the good and evil, and sendeth rain upon the righteous and un- righteous : for he is liberal unto all ; and to him it is a small matter to put all creatures under the feet of the wicked. " The creature is subject to vanity, not of his own will." Rom. viii. 20. They, therefore, which have but only these corporal blessings, %re not the children of God, blessed before God spiritually as was Abraham : but they are under the curse, as Paul here saith, " Whosoever is under the works of the law, is under the curse." Paul might have said, by a general proposition, whatsoever is •vithout faith, is under the curse. He saith not so, but he taketh 'hat which, besides faith, is the best, the greatest and most ex- cellent among all corporal blessings of the world : to wit, the law of God. The law, saith he, indeed is holy and given of God ; notwithstanding it doth nothing else but make all men subject *o the curse, and keep them under the same. Now if the law of God do bring men under the curse, much more may the samd' be said of inferior laws and blessings. And that it may be plainly understood what -Paul calleth it to be under the curse, he de- clareth by this testimony of the Scripture saying. Verse 10. For it is ivritten, Cursed is every man that con- tinueth not in all things which are written in the book of the law, to do them. Deut. xxvii. 26. Paul goeth about to prove, by this testimony taken out of Deuteronomy, that all men which are under the law, or under the works of the law, are accursed, or under the curse ; that is to say, under' sin, the wrath of God, and everlasting death. For he speaketh not (as I have said before) of a corporal, but,of a spiritual curse, which must needs be the curse of everlasting death and hell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he borroweth out of Moses, " Whosoever are of the works of the law, are under the curse," by this negative, "cursed is every one that abideth 336' COMMENTARY ON ST. PAUL's [chAP. III. not in all things," &c. NoMi, these two sentences of Paul and Moses seetn clean contrary, Paul saith, whosoever shall do the works of the law, is accursed. Moses saith, whosoever shall not do the works of the law are accursed. How shall tliese two say- ings be reconciled together? Or else (which is more) how shall the one be proved by the other ? Indeed, no man can well un- derstand this place, unless he also know and understand the arti- cle of justification. Paul, no doubt, being among the Galatians, had before more largely entreated of this matter ; for else they could not have un- derstood it, seeing he doth here but touch it by the way. But because they had heard him declare the same unto them before, they being now again put in mind thereof, do call it to remem- brance. And these two sentences are not repugnant, but do very well agree. We also do teach in like manner : that the hearers of the law are not righteous before God, but the doers of the law shall be justified. Rom. ii. And contrariwise, they that are of the works of the law, are under the curse. For the article of justification teacheth, that whatsoever is without the faith of Abraham, is accursed. And yet, notwithstanding, the righteousness of the law must be fulfilled in us. Rom. viii. To a man that iz ignorant of the doctrine of faith, these two sentences seem to be quite contrary. First of all, therefore, we must mark well whereupon Paul entreateth in this place, whereabout he goeth, and how he looketh into Moses. He is here (as before I have often said) in a spiritual matter, separated from policy and from all laws, and he looketh into Moses with other eyes than the hypocrites and false apostles do, and expoundeth the law spiritually. Wherefore the whole effect of the matter consisteth in this word (to do.) Now, to do the law, is not only to do it outwardly, but to do it truly and perfectly. There be two sorts, then, of doers of the law: the first are they which are of the works of the law, against whom Paul inveigheth throughout all this epistle. The other sort are they which are of faith, of whom we will speak hereafter. Now, to be of the law, or of the works of the law, and to be of faith, are quite contrary ; yea, even as contrary as God and the devil, sin and righteousness, death and life. For they are of the law, which would be justified by the law. They are of faith, which do assuredly trust that they are justified through mercy alone, for Christ's sake. He which saith that righteousness is of faith, curseth and condemneth the righteousness of works. Contra- riwise, he which saith that righteousness is of the law, curseth and condemneth the righteousness of faith. Therefore, they are altogether contrary the one to the other. He that considereth this, shall easily understand, that to ob- serve the law, is not to do that which is commanded in the law VER. 10.] EPISTLE TO THE GALATIANS. in outward show only (as the hypocrites imagine) but in spirit; that IS to say, truly and perfectly. But where shall we find him that will so accomplish the law? Let us see him and we will praise him. Here our adversaries have their answer ready, saying, The doers of the law shall be justified. Rom. ii. Very well. But let us first define who be these doers of the law. They call him a doer of the law, which doth the works of the law, and so by those works going before, is made righteous. This is not to do the law according to Paul : for, as I have said, to be of the works of the law, and to be of faith, are contrary things. Therefore, to seek to be justi^fied by the works of the law, is to deny the righteousness of""faith. Wherefore, these justiciaries and law-workers, when they do the law, even in so doing deny the righteousness of faith, and sin against the first, the second, and third commandment, yea, even against the whole law. For God commandeth that we should worship him in faith, and in the fear of his name. On the contrary, they make righteousness of works, without faith and against faith ; therefore, in that they do the law, they do clean contrary to the law, and sin most deadly. For they deny the righteousness of God, his mercy, and his promises; they deny Christ with all his benefits, and in their heart they establish, not the righteousness of the law, (which they understand not, and much less do it,) but a mere fantasy and an idol of the law. Therefore w§ must needs say, that not only in doing of the law, they do it not, but also they sin, and deny the Divine Majesty in all his promises. And to this end the law was not given. Wherefore, they, not understanding the law, abuse the law, and as Paul saith : " They being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God." Rom. x. 3. For they are blind, and know not how to judge of faith and of the promises, and therefore, without all understanding they rush into the Scripture, taking hold but of one part thereof, to wit, the law, and this they imagine that they are able to fulfil by works. But this is a very dream, a bewitching and illusion of the heart : and that righteousness of the law, which they think* they do fulfil, is nothing else, in very deed, but idolatry and blasphemy against God. Therefore it cannot be but they must needs abide under the curse. It is impossible therefore that we should do the law in such sort as they imagine, and much less that we should be justified thereby. This thing first the law itself testifieth, which hath a clean contrary effect ; for it increaseth sin, it worketh wrath, it accuseth, it terrifieth, and condemneth. How then should it justify? Moreover, the promise also showeth the very same thing. For it was said unto Abraham : " In thee shall all the. 43 2 F 338 COMMENTARY ON ST. PAUL's [chAP. III. nations of the earth be blessed." Gen. xii. There is no blessing therefore but in the promise of Abraham; and if thou be without that promise, thou art under the curse. If thou be under the curse, thou fulfillest not the law, because thou art under sin, the devil, and everlasting death ; all which do assuredly follow the curse. To conclude, if righteousness should come by the law, then should the promise of God be in vain, and in vain should he pour out his blessing in so great abundance. Therefore when God saw that we could not fulfil the law, he provided for this long before the law, 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 law, but through the promise made unto Abraham. They therefore that lay hold on the law, and seek to be justified thereby, despising the promise, are accursed. Wherefore (to do) is, first of all to believe, and so through faith to perform the law. We must first receive the Holy Ghost, wherewith we being lightened and made new creatures, begin to do the law, that is to say, to love God and our neighbour. But the Holy Ghost is not received through the law, (for they which are under the law, as Paul saith,are under the curse,) but by the hearing of faith, that is to say, through the promise. We must be blessed only with Abraham in the promise made unto him, and in his faith. Therefore, before all things, we must hear and receive the promise, which setteth out Christ, and ofFereth him to all believers ; and when they have taken hold upon him by faith, the Holy Ghost is given unto them for his sake. Then do they love God and their neighbour, then do they good works, then do they carry the cross patiently. This is to do the law indeed ; otherwise the law remaineth always undone. Where- fore if thou wilt define truly and plainly what it is to do the law, it is nothing else but to believe in Jesus Christ, and when the Holy Ghost is received through faith in Christ to work those things which are commanded in the law ; and otherwise we are not able to perform the law. For the Scripture saith that there is no blessing without the promise ; no, not in the law. It is impossible, therefore, to accomplish the law without the promise. There is not one therefore to be found in all the world, unto whom this name and title, to be called a doer of the law, apper- taineth, without the promise of the gospel. Wherefore this word (doer of the law) is a feigned term, which no man understandeth unless he be without and above the law in the blessing and faith of Abraham. So that the true doer of the law is he, who re- ceiving the Holy Ghost through faith in Christ, beginneth to love God and to do good unto his neighbour. So that this word (lo do the law) must comprehend faith also which maketh the tree, and when the tree is made, then follow the fruits. The tree VER. 10.] EPISTLE TO THE GALATIANS. must be first, and then the fruit. For the apples make not the tree, but the tree maketh the apples. So faith first rnaketh the person which afterwards bringeth forth works. Therefore to do the law without faith, is to make the apples of wood and earth, without the tree : which is not to make apples, but mere fantasies. 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 needs 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. For Christians are not made righteous in doing righteous things, but being now made right- eous by faith in Christ, they do righteous things. In politic matters it cometh so to pass, that the doer or worker is made of the things which are wrought, as a man in playing the carpenter becometh a carpenter; but in divine matters the workers are not made of the works going before, but the persons made and framed already by faith, which is in Christ, are now become doers and workers. Of such speaketh Paul, when he saith, "the doers of the law shall be justified," (Rom. ii. 13,) that is, shall be counted righteous. Yea, the very sophisters and schoolmen are compelled to con- fess, and so they teach also, that a moral work outwardly done, if it be not done with a pure heart, a good-will, and true intent, it is but hypocrisy. And hereof cometh the proverb among the Germans, such a cowl covereth many a knave. For the vilest and the wickedest knave in the world may counterfeit the same works that a godly man worketh by faith. Judas did the same works that the other apostles did. What fault was there in the works of Judas, seeing he did the selfsame works that the other apostles did? Here mark what the popish sophister answereth out of his moral philosophy. Although he did the selfsame works, saith he, which the other apostles did, notwithstanding, because the person was reprobate, and the judgment of reason perverse, therefore his works were hypocritical and not true, as were the works of the other apostles, how like soever they seemed to be ^ in outward show. Wherefore they themselves are constrained to grant, in politic and external matters, works do not justify, unless there be joined withal an upright heart, will, and judgment. How much more are they compelled to confess the same in spiritual matter, where before all things, there must be a know- ledge of God, and faith which may purify the heart? They walk therefore in works and in the righteousness of the law, as Judas did in the works of the apostles ; not understanding what they say or what they affirm. And although Paul saith plainly every- where that the law justifieth not, but causeth wrath, uttereth sin, revealeth the indignation and judgment of God, and threat- 340 COMMENTARY ON ST. PAULAS [cHAP. III. eneth everlasting death ; yet notwithstanding, reading these things, they see them not, much less do they understand them. Therefore they deserve not to be called hypocrites, but visors and shadows of disguised hypocrites, most miserably bewitched, in that they dream that they are justified by the works of the law. Wherefore, as I have said, this word " doer of the law,'* as they define it, is an imagined term, a very monster, and no^ where to be found. Wherefore, when Paul proveth this place, " Whosoever are of the works of the law, are under the curse," (Gal. iii.) by this sentence of Moses, "cursed is every one that abideth not in all that is written in this book," he proveth not one contrary by another, as at the first sight it may appear, but he proveth it rightly and in due order. For Moses meaneth and teacheth the selfsame thing that Paul doth when he saith, " cursed is every one which doth not all," &c. But no man doth them. There- fore whosoever are of the works of the law, keep not the law. If they keep it not, they are under the curse. But seeing there be two sorts of men that are doers of the law, (as before I have said,) that is to say, true doers and hypocrites : the true doers must be separated from the hypocrites. The true doers of the law are they which through faith, are the good tree before the fruit, doers and workers before the works. Of these speaketh Moses also ; and except they be such, they are under the curse. But the hypocrites are not of this sort ; for they think to obtain righteousness by works, and by them to make the person just and acceptable. For thus they dream : we that are sinners and unrighteous, will be made righteous. How shall that be ? By good works. Therefore they do even Hke as a foolish builder, which goeth abgut the roof to make the foundation, of the fruit to make the tree. For when they seek to be justified by works, of the works they would make the worker, which is directly against Moses, which makelh such a worker subject to the curse as well as Paul doth. Therefore while they go about to do the law, they not only do it, but also deny (as I have said) the first commandment, the promises of God, the promised blessing of Abraham, they renounce faith, and they go about to make them- selves blessed by their own works: that is to say, to justify them- selves, to deliver themselves from sin and death, to overcome the devil, and violently to lay hold upon the kingdom of heaven. And this is plainly to renounce God, and to set themselves in the place of God. For all these are the works of the Divine Majesty alone, and not of any creature, either in heaven or in earth. Hereupon Paul was able easily to foreshow, out of the first commandment, the abominations that were to come, which Anti- christ should bring into the church. P^or all they which teach that any other worship is necessary to salvation, than that which VER. 10.] EPISTLE TO THE GALATIANS. 34^1 God requireth of us by the first commandment, which is the fear of God, faith and the love of God, are plain Antichrists, and set themselves in the place of God. That such should come, Christ himself foretold, when he saith, (Matt. xxiv. 5,) " Many- shall come in my name, saying, I am Christ." So we also at this day may boldly and easily pronounce, that whosoever seeketh righteousness by works without faith, denieth God, and iliaketh himself God. For thus he thinketh : If I do this work, I shall be righteous, I shall be a conqueror of sin, death, the devil, the wrath of God, and of hell, and shall obtain life everlasting. And what is this else, I pray you, but to challenge that work unto himself which doth belong to God alone, and to show- indeed that he himself is God ? Therefore it is an easy matter for us to prophesy, and most certainly to judge of all those which are without faith, that they are not only idolaters, but very infi- dels, which deny God, and set themselves in the place of God. Upon the same ground Peter also prophesieth when he saith : " There shall be amongst you false teachers, which privily shall bring in damnable heresies, and shall deny the Lord, &c., and make merchandise of the people." 2 Pet. ii. 1, 2. And in the Old Testament all the prophecies against idolatry sprang out of the first commandment. For all the wicked kings and prophets, with all the unfaithful people, did nothing else but that which -the pope and all hypocrites always do. They, con- temning the first commandment and worship appointed of God, and despising the promise of Abraham's seed, even that seed in whom all nations should be blessed and sanctified, ordained a wicked worship clean contrary to the word of God, and said : With this worship will we serve God and set out his praise, which hath brought us out of the land of Egypt. So Jeroboam made two golden calves and said: "Behold thy gods, 0 Israel, which brought thee out of the land of Egypt." 1 Kings xii. 28. This he said of the true God which had redeemed Israel, and yet both he and all his people were idolaters : for they worshipped God contrary to the first commandment. They only regarded the work : which being done, they counted themselves righteous before God. And what was this else, but to deny God himself, whom they confessed with their mouth, and said, " that he had brought them out of the land of Egypt ?" Paul speaketh of such idolaters when he saith : " they confess that they know God, but in their deeds they deny him." Tit. i. 16. Wherefore all hypocrites and idolaters go about to do those works which properly pertain to the divine Majesty, and belong to Christ only and alone. Indeed they say not in plain words, I am God, I am Christ ; and yet in very deed, they proudly chal- lenge unto themselves the divinity and office of Christ, and there- fore it is as much in effect as if they said : I am Christ ; I am a 2 F 2 342 COMMENTARY ON ST. PAUL's [chap. III. saviour, not only of myself, but also of others. This the monks have not only taught, but also have made the whole world to believe : to wit, that they are able, not only to make themselves righteous through their hypocritical holiness, but also others unto whom they communicate the same : whereas notwithstanding it is the proper and only office of Christ to justify the sinner. The pope, in like manner, by publishing and spreading his divinity throughout the whole world, hath denied and utterly buried the office and divinity of Christ. It is expedient that these things should be well taught and well weighed: for thereby we may learn to judge of the whole Christian doctrine, and the life of man ; also to confirm men's consciences; to understand all prophecies and all the Holy Scrip- tures, and rightly to judge of all other things. He that knoweth all these things rightly, may certainly judge that the pope is Antichrist, because he teacheth a far other manner of worship than the first table setteth out. He may perfectly know and un- derstand what it is to deny God, to deny Christ, and what Christ meaneth when he saith, " Many shall come in my name, saying, I am Christ," (Matt. xxiv. 5 ;) what it is to be against God, and to be lifted up above all that is called God, or that is worshipped ; what it signifieth that Antichrist sitteth in the temple of God, showing himself as God ; what it is to see the abomination of desolation standing in the holy place, &c. 2 Thess. ii. 4. Matt. xxiv. 15. Mark xiii. 14. Dan. ix. 27. Now hereof spring all these mischiefs, that this cursed hypo- crisy will not be made righteous by the divine blessing, nor created anew of God the Creator. It will in nowise be a patient, or suffer any thing to be wrought in her ; but will needs be alto- gether an agent, and work those things which she should suffer God to work in her and receive of him. Therefore she maketh herself a creator and a justifier through her own works, despis- ing the blessing promised and given to Abraham and to his be- lieving children : so that every hypocrite is both the matter and the worker: (although this be against philosophy, for one and the selfsame thing cannot work upon itself,) the matter, because he is a sinner; the worker, because he putteth on a cowl, or chooseth some other work, through the which he hopeth to de- serve grace, and to save himself and others : therefore he is both the creature and the creator. No man therefore can express with words, how execrable and horrible it is to seek righteousness in the law by works without the blessing. For it is the abomina- tion standing in the holy place, which denieth God, and setteth up the creature in the place of the creator. The doers of the law therefore are not the hypocrites, observ- ing the law outwardly ; but the true believers, who, receiving Ihe Holy Ghost, do accomplish the law ; that is to say, they love VER. 10.] EPISTLE TO THE GALATIANS. 343 God, and their neighbour, &c. So that the true doer of the law is to be understood, not in respect of the works which he worketh, but in respect of the person now regenerate by faith. For ac- cording to the gospel, they that are made righteous do righteous things ; but according to philosophy it is not so : but contrari- wise, they that do righteous things are made just and righteous. Therefore we, being justified by faith, do good works ; through the which, (as it is said, 2 Pet. i.,) our calling and election is con- firmed, and from day to day is made more sure. But because we have only the first fruits of the Spirit, and have not as yet the tenths, and the remnants of sin do still remain in us, therefore we do not the law perfectly. But this imperfection is not imputed unto us which do believe in Christ, who was promised to Abra- ham, and hath blessed us. For we are nourished and tenderly cherished in the mean season, for Christ's sake, in the lap of God's long-sufferance. We are that wounded man which fell into the hands of thieves, whose wounds the Samaritan bound up, pour- ing in oil and wine, and afterwards laying him upon his beast, he brought him into the inn, and made provision for him, and, departing, commended him to the host, saying, " take care of him," &c. Luke x. 30 — 35. And thus we in the mean time are cherished as it were in an inn, until the Lord put to his hand the second time, as Isaiah saith, " That he may deliver us." Isaiah xi. 11. Wherefore the sentence of Moses, " Cursed is every one that abideth not in the things that are written in this book," is not contrary to Paul, who pronounceth all them to be accursed which are of the works of the law. For Moses requireth such a doer, as may do the law perfectly. But where shall we find him ? No where. For Moses himself confesseth that he is not such a one ; for he saith. That none is innocent before God. Exod. xxxiv. And David saith, "Lord, enter not into judgment with thy servant, for no flesh is righteous in thy sight." Ps. cxliii. 2. And Paul saith, " For what I would, that do I not : but what I hate, that do I." Rom, vii. 15. Wherefore Moses, together with Paul, doth necessarily drive us to Christ, through whom we are made doers of the law, and are not accounted guilty of any transgression. How so ? First, by forgiveness of sins and imputation of righteousness, because of our faith in Christ. Se- condly, by the gift of God and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually. Now that which is not done is pardoned for Christ's sake : and moreover, what sin soever is left in us, is not imputed. So Moses agreeth with Paul, and meaneth the selfsanie thing that he doth, when he saith, "cursed is every one that abideth not," &c. For he saith that they do not the law, because they would justify themselves by works, and concludeth 344 COMMENTARY ON ST. PAUl's [ceAP. ill. with Paul, that they are under the curse. Therefore, Moses requireth true doers of the law, which are of faith, even as Paul condemneth those which are not true doers of the law ; that is to say, which are not of faith. Herein is no repugnance, that Moses spake negatively and Paul atlirmatively, so that you define rightly what is meant by this word "do." So both sen- tences are true, to wit, that all are accursed which abide not in all that is written in this book ; and, that all they are accursed which are of the works of the law. AN ANSWER TO THOSE ARGUMENTS WHICH THE ADVERSARIES ALLEGE AGAINST THE DOCTRINE AND RIGHTEOUSNESS OF FAITH. Seeing this place ofFereth unto us an occasion, we must say something as touching the arguments which our adversaries do object against the doctrine of faith, which is, that we are justified by faith alone. There are many places both in the Old Testament and in the New, as concerning works and rewards of works, which our adversaries do allege, and think themselves able thereby utterly to overthrow the doctrine of faith which we teach and maintain. Therefore, we must be well furnisiied and armed, that we may be able, not only to instruct our brethren, but also to answer the objections of our adversaries. The schoolmen, and all such as understand not the article of justification, do know no other righteousness than the civil right- eousness and the righteousness of the law, which after a sort the Gentiles also do know. Therefore, they borrow certain words out of the law and moral philosophy, as " to do, to work," and such like, and they apply the same to spiritual matters: wherein they deal most perversely and wickedly. We must put a differ- ence between philosophy and divinity. The schoolmen them- selves grant and teach, that in the order of nature, being goeth before working ; for naturally the tree is before the fruit. Again, in philosophy they grant, that a work morally wrought is not good, except there be first a right judgment of reason, and a good will or a good intent. So then, they will have a right judgment of reason, and a good intent to go before the work ; that is to say, they make the person morally righteous before the work. Contrariwise, in divinity, and in spiritual matters, where they ought most of all so to do, such dull and senseless asses they are, that they pervert and turn all quite contrary, placing the work before right judgment of reason and good intent. Wherefore, doing is one thing in nature, another in moral philosophy, and another in divinity. In nature the tree must be first, and then the fruit. In moral philosophy, doing requireth a good intent and a sound judgment of reason to work well, going before. And here all the philosophers are at a stay, and go no VER. 10.] EPISTLE TO THE GALATIANS. 345 farther. Therefore, the divines say, that moral philosophy taketh not God for the object, and final cause. For Aristotle, or a Sadducee, or a man of any civil honesty, calleth this a right reason and a good intent, if he seek the public commodity of the commonwealth and the qnietness and honesty thereof A phi- losopher or law-worker ascendeth no higher. He thinketh not through a right judgment of reason and a good intent to obtain remission of sins and everlasting life, as the sophister or the monk doth. Wherefore, the heathen philosopher is much better than such a hypocrite. P'or he abideth within his bounds, having only consideration of the honesty and tranquillity of the com- monwealth, not mingling heavenly and earthly things together. Contrariwise, the blind sophister imagineth that God regardeth his good intent and works. Therefore, he mingleth earthly and heavenly things together, and polluteth the name of God. And this imagination he learneth out of moral j)hilosophy, saving that he abuseth it much worse than the heathen man doth. Wherefore, we must ascend up higher in divinity with this word "doing," than in natural things and in philosophy, so that now it must have a new signification, and be made altogether new, joined with a right judgment of reason, and a good will, not morally, btit divinely : which is, that I know and believe by the word of the gospel, that God hath sent his Son into the world to redeem us from sin and death. Here " doing" is a new thing, unknown to reason, to philosophers, to law-workers, and unto all men : for it is a wisdom hidden in a mystery. — Therefore, in divinity the work necessarily requireth faith going before. Therefore, when our adversaries do allege against us the sen- tences of the Scripture touching the law and works, where men- tion is made of working and doing, thou must answer them, that they are terms pertaining to divinity, and not to natural or moral things. If they be applied to natural or moral things, they must be taken in their own signification. But if they be applied to matters of divinity, they must include such a right judgment, reason, or good will, as is incomprehensible to man's reason. Wherefore, doing, in divinity, must be always understood of a faithful doing. So that this faithful doing is altogether as it were a new kingdom, separate from the natural or moral doing. Therefore, when we that are divines speak of doing, we must needs speak of that faithful doing : for in divinity we have no other right judgment of reason, no good will or intent besides faith. This rule is well observed in the eleventh chapter to the He- brews. There are recited many and sundry works of the saints, out of the Holy Scriptures : as of David, who killed a lion and a bear, and slew Goliath. There the sophister or schoolman, that 44 346 COMMENTARY ON ST. PAUL's [ciiAPc III. foolish ass, looketh upon nothing else but the outward appearance of the work. But this work of David must be so looked upon, that first we must consider what manner of person David was, before he did this work : then shall we see that he was such a person, whose heart trusted in the Lord God of Israel, as the text plainly witnesseth. " The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, will deliver me out of the hand of the Philistine:" moreover, " thou comest to me with a sword, and with a spear, and with a shield : but I come to thee in the name of the Lord of hosts, the God of the host of Israel, upon whom thou hast railed this day. This day shall the Lord close thee in my hand, and I shall smite thee, and take thine head from thee, &c. Because the Lord saveth not with sword nor spear, (for the battle is the Lord's,) and he will give you into our hands." 1 Sam. xvii. 37, 45 — 47. You see then that he was a righteous man, beloved of God, strong and constant in faith, before he did this work. This doing of David therefore is not a natural or moral doing, but a faithful doing. So it is said of Abel in the same epistle, " that through faith he offered up a better sacrifice unto God than Cain." If the schoolmen happen upon this place as it is read Gen. iv. 5, (where it is simply set out, how that both Cain and Abel offered up their gifts, and that the Lord had respect unto Abel and his offerings) by-and-by they take hold of these words: "they offered their oblations unto the Lord : the Lord had respect to the offer- mgs of Abel," and cry out, saying, here we see that God had respect to offerings : therefore works do justify. So that these filthy swine do think that righteousness is but a moral thing, only beholding the visor or outward show of the work, and not the heart of him that doth the work: whereas, notwithstanding, even in philosophy, they are constrained not to look upon the bare work, but the good will of the worker. But here th^y stand altogether upon these words : " they offered up gifts : the Lord had respect unto Abel and to his offerings," and see not that the text saith plainly in Genesis, that the Lord had respect first to the person of Abel, which pleased the Lord because of his faith, and afterwards to his offerings. Therefore in divinity we speak of faithful works, sacrifices, oblations, and gifts, that is to say, which are offered up and done in faith, as the Epistle to the Hebrews declareth, saying : " Through faith Abel offered u: a better sacrifice : through faith Enoch was taken away : througn faith Abraham obeyed God," &c. We have here then a rule set forth in the eleventh to the Hebrews, how we should simply answer to the arguments objected of the adversaries as touchirve the law and works, that is to say : this or that man did this ^ that work in faith : and by this means thou givest a solution to VER. 10.] EPISTLE TO THE GALATIANS. 347 all their arguments, and so stoppest their mouths, that they can have nothing to reply again. Hereby it appeareth manifestly that in divinity and divine matters, the work is nothing worth without faith, but thou must needs have faith before thou begin to work. " For without faith it is impossible to please God." Heb. xi. 6. But he that will come unto God, must believe. Wherefore in the epistle to the Hebrews it is said, that the sacrifice of Abel was better than the sacrifice of Cain, because he believed; therefore the work or the sacrifice of Abel was faithful. Contrariwise in Cain, because he was wicked and a hypocrite, there was no faith or trust of God's grace or favour, but mere presumption of his own right- eousness, and therefore his work, whereby he went about to please God, was hypocritical and unfaithful. Wherefore the adversaries themselves are compelled to grant that in all the works of the saints, faith is presupposed or goeth before, for the which their works do please God, and are accepted of him. Therefore in divinity there is a new doing, clean contrary to the moral doing. Moreover we are also wont to distinguish faith after this man- ner, that faith is sometimes taken without the work, sometimes with the work. For like as an artificer speaketh diversely of the matter whereupon he worketh, and likewise a gardener of the tree being barren or fruitful : even so the Holy Ghost speaketh diversely of faith in the Scriptures: sometimes of an absolute faith, sometimes of a compound, or (as a man would say) an incarnate faith. Now, an absolute faith is this, when the Scrip- ture speaketh absolutely of justification, or of the being justified, as is to be seen in the Epistles to the Romans and to the Galatians. But when the Scripture speaketh of rewards and works, then it speaketh of the compound or incarnate faith. We will rehearse some examples of this faith : as " Faith which worketh by love. 'Do this and thou shalt live. If thou wilt enter into life, keep the commandments. He that doeth these things shall live in thfem. Decline from evil, and do that which is good," Gal. v. 6. Lev. xviii, 5. Matt. xix. 17. Rom. x, 5. Ps, xxxvii, 27. In these and such like places, (as there are many in the Holy Scripture,) where mention is made of doing, the Scripture always speaketh of faithful doing. As when it saith: "Do this and thou shalt live," it meaneth thus : see first that thou be faithful, that thou have a right judgment of reason and a good will, that is to say, faith in Christ. When thou hast this faith, work on a God's blessing. What marvel is it then if rewards be promised to this incar- nate faith : that is to say, to the working faith, as was the faith of Abel, or to faithful works ? And why should not the Holy Scripture thus speak diversely of faith, when it speaketh divers ways of Christ, as he is God and man: that is to say, sometime-s 348 COMMENTARY ON ST. PAUL's [chap. III. of his whole person, sometimes of his two natures apart, either of his divine or of his human nature? If it speak of tlie natures apart, it speaketh of Christ absohitely : but if it speak of the divine nature united in one person to the human nature, then it speaketh of Christ compound and incarnate. There is a com- mon rule among the schoolmen of the communication of the pro- prieties, when the proprieties belonging to the divinity of Christ, are attributed to the humanity; which we may see everywhere in the Scriptures. As in Luke ii. 11, the angel calleth the infant born of the Virgin Mary, the Saviour of men, and the universal Lord both of the angels and men. And in the first chapter he calleth him the Son of God. Luke i. 32. Hereupon I may truly say, that the infant which lay in the manger and in the lap of the Virgin, created heaven and earth, and is Lord of the angels. Here I speak indeed of a man ; but man in this proposition is a new word, and (as the schoolmen themselves do grant) hath rela- tion to the divinity: that is to say, this God, which was made man, hath created all things. Creation is attributed only to the divinity of Christ ; for the humanity doth not create, and yet not- withstanding it is truly said, man created, because the divinity, which only createth, is incarnate with the humanity, and tiiere- fore the humanity, together with the divinity, is partaker of the same proprieties. Wherefore it is well and godly said : this man Jesus Christ brought Israel out of Egypt, struck Pharaoh, and wrought all the wonders from the beginning of the world. Therefore when the Scripture saith, " If thou wilt enter into life, keep the commandments of God : Do this and thou shalt live," &c. ; first we must see of what manner of keeping and doing he speaketh: for in -these and such like places (as I have 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 shall live," is this: thou shalt live, because of this faithful doing; or, this doing shall give unto thee life, because of thy faith alone.' Aftfer this manner, justification is attributed to faith alone, as creation is to the divinity. And yet notwithstanding, as it is truly said, Jesus the son of Mary created all things : so also justification is attributed to the incarnate faith, or to the faithful doing. Therefore we must in nowise think, with the sophisters and hypocrites, that works do absolutely justify, or that rewards are promised to moral works, but to faithful works only. Let us therefore suffer the Holy Ghost to speak, as he doth in the Scripture, either of naked, simple, and absolute faith, or of compound and incarnate faith. All things which are attributed to works do properly belong unto faith. For works must not be looked upon morally, but faithfully, and with a spiritual eye. Faith is the divinity of works ; and so is spread throughout the works of the faithful, as is the divinity throughout the humanity VER. 10.] EPISTLE TO THE GALATIANS. 349 of Christ. Faith therefore doth all alone in the works of the faithful. Abraham is Called faithful, because faith is spread throughout the whole person of Abraham: so that, beholding him working, I see nothing of the carnal or of the working Abraham, but of the believing Abraham. Wherefore when thou readest in the Scriptures, of the fathers, prophets, and kings, how they wrought righteousness, raised up the dead, overcame kingdoms, thou must remember that these and such like sayings are to be expounded as the Epistle to the Hebrews expoundeth them: "by faith they wrought righteous- ness, by faith they raised up the dead, by faith they subdued kings and kingdoms," &c. Heb. xi. 33 — 35. So that faith incor- porateth the work, and giveth it his perfection. And this the adversaries, if they be well in their wits, cannot deny, neither have they anything to say or object against it. Indeed they can cry out that the Scripture speaketh oftentimes of doing and work- ing. And we always answer them again, that it speaketh also of faithful doing. For first, reason must be lightened by faith before it can work. Now, when it hath a true opinion and knowledge of God, then is the work incarnate and incorporate into it : so that whatsoever is attributed to faith, is afterwards attributed to works also, but yet because of faith only and alone. Wherefore in reading of the Scriptures we must learn to put a difference between the trite and the hypocritical, the moral and the spiritual doing of the law. So shall we be able to declare the true meaning of all those places which seem to maintain the righteousness of works. Now, the true doing of the law is a faithful and a spiritual doing, which he hath not, that seeketh righteousness by works. Therefore every doer of the law and every holy moral worker is accursed. For he walketh in the presumption of his own righteousness against God, whilst he will be justified by man's free-will and reason, and so in doing of the law, he doth it not. And this, according to Paul, is to be under the works of the law : that is to say, that hypocrite^ do the law, and yet, in doing it, they do it not : for they understand this word, doing, according to the literal sense of the law, which in true Christian divinity is nothing worth. Indeed they work many things, but in the presumption of their own righteousness, and without the knowledge of God and faith, as the Pharisees did, (Luke xviii.) and as Paul did before his conversion : there- fore they are blind and miserably err, and so remahi under the curse. Wherefore, again I admonish you, that such sentences as the adversaries do allege out of the Scriptures concerning- works and rewards, must be spiritually expounded. As if they allege this sentence out of Dan. iv., " Redeem thy sins by alms- deeds," thou must not here expound these words morally, but spirituallv. So shalt thou see that this word " redeem/' signi 2G 350 COMMENTARY ON ST. PATJL's [chap. ill. fieth no moral, but a spiritual doing, that is to say, it includeth faitli. For in the Scriptures, the work, as I have said, requireth also a good will and right judgment of reason to go before ; not moral, as they would have it, but divine and spiritual, which is faith. By this means thou shalt be able to stop the mouths of these peevish sophisters. For they themselves are compelled to grant (and so teach they also out of Aristotle) that every good work proceedeth out of man's choice or free-will. If this be true in philosophy, much more must this good will and right judg- ment of reason guided by faith, go before the work in divinity and divine matters. And this do all words of the imperative mood, that is, all such words as are commanding, signify in the Scriptures, and all such words also as teach the law, as the Epistle to the Hebrews doth plainly declare : " By faith Abel offered," &c. No \v, admit the case that this solution is not sufficient, (although it be indeed most sure and certain,) yet notwithstanding let this be the argument of all arguments, and the principal mirror of Christians to behold, against all the temptations and objections, not only of the adversaries, but also of the devil himself, namely, to apprehend and hold fast the head, which is Christ. More- over, admit that the sophisters, being more crafty and subtle than I, should so snare and entangle me with their arguments, which they bring for the maintenance of works against faith, that I should know no way how to wind myself out, (which notwith- standing it is impossible for them to do,) yet will I rather give reverence and credit to Christ alone, than be persuaded with all the places they are able to allege for the establishing of the right- eousness of works against the doctrine of faith. Wherefore, they must be simply and plainly answered after this manner : Here is Christ, there are the testimonies of the Scriptures touching the law and works. Now, Christ is the Lord, of the Scripture, and of all works. He also is Lord of heaven, the earth, the Sabbath, the temple, righteousness, life, wrath, sin, death, and generally of all tilings whatsoever. And Paul his apostle showeth " that he was made sin and became accursed for me." Gal. iii. 13. I hear, then, that I could by no other means be delivered from my sin, my death, and my malediction, but by his death and blood-shedding ; wherefore I conclude that it pro- perly appertained to Christ himself to overcome my sin, death, and malediction in his own body, and not to the works of the law or mine own works. And hereunto reason is constrained to yield and say, that Christ is not the work of the law, or my work : that his blood and death is not circumcision, the observation of the ceremonies of the law, and much less a monk's cowl, a shaven crown, abstinence, vows, and such like. Wherefore, if he be the price of my redemption, if he be made sin and male VER. 11.] EPISTLE TO THE GALATIANS. 351 diction that he might justify and bless me, I care not if thou bring a thousand places of Scripture for the righteousness of works against the righteousness of faith, and cry out never so much, that the Scripture is against -me. I have the author and Lord of the Scripture with me ; on whose side I will rather stand, than beheve ail the-'rabblement of law-workers and merit-mon- gers. Albeit it is impossible that the Scripture should be against this doctrine, unless it be among the senseless and obstinate hy- pocrites ; but to the godly, and such as have understanding, it giveth witness for Jesus Christ his Lord. See therefore how thou canst reconcile the Scripture, which thou sayest is against thy doctrine. As for me, I will stick to the author and Lord of the Scripture. Therefore if any man thinketh himself not well able to recon cile such places of the Scripture, or answer unto the same suft cieiitly, and yet notwithstanding is constrained to hear the objec- tions and cavillations of the adversaries, let him answer simply and plainly after this sort : Thou settest against me the servant, that is to say, the Scripture, and that not wholly, neither yet the principal part thereof, but only certain places as touching the law and works. But I come with the Lord himself, who is above the Scripture, and is made unto me the merit and price of right- eousness and everlasting life. On him I lay hold, him I stick to, and leave works unto thee : which notwithstanding thou never didst. This solution neither the devil nor any justiciary can ever wrest from thee or overthrow. Moreover, thou art in safety be- fore God : for thy heart abideth fixed on the object, which is called Christ ; who being nailed to the cross and accursed, not for himself, but for us, as the text saith, was " made a curse for us." Hold fast this, and lay it against all the sentences of the law and works whatsoever, and say: " Dost thou hear this, Satan ? Here he must needs give place, for he knoweth that Christ is his Lord and master. Verse 11. Jind that no man is justified by the law in the sight of God, it is evident : for the just shall live by faith. Hab, ii. 4. Rom. i. 17. This is another argument grounded upon the testimony of the prophet Habakkuk. And it is a sentence of great weight and authority, which Paul setteth against all the sentences touching the law and works. As if he should say : What need we any long disputation ? Here I bring forth a most evident testimony of the prophet, against the which no man can cavil: "The just man shall live by faith." If he live by faith, then he liveth not by the law ; for the law is not of faith. And here Paul ex- cludeth works and the law, as things contrary to faith. The sophisters (as they are always ready to corrupt the Scrip cj- 352 COMMENTARY ON ST. PAUL's [chap. Ill tures) do wrest and pervert this place after tliis manner: "The just man dotli live by faith ;" that is to say, by a working faith, or formed and made perfect with charity : but if it be not formed with charity, then doth it not justify. This gloss they themselves have forged, and by the same they do injury to the words of the prophet. If they did call this formed or furnished faiih, the true faith which the Scripture teacheth, this their gloss should not of- fend me, for then foith should not be separated from charity, but from the vain Opinion of faith : as we also put a difference be- tween a counterfeit faith and a true faith. The counterfeit faith is that which hearefh of God, of Christ, and of all the mysteries of his incarnation and our redemption : which alsoapprehendeth and beareth away those things which it heareth, yea, and can talk goodly thereof, and yet there remaineth nothing else in the heart, but a naked opinion, and a sound of the gospel. For it neither reneweth nor changeth the heart: it maketh not a new man, but leaveth him in the vanity of his former opinion and conversation : and this is a very pernicious faith. The moral philosopher is much better than the hypocrite having such a faith. Wherefore, if they would make a distinction between faith formed, (and take it as the Scripture taketh it,) and a false or counterfeit faith, their distinction should nothing offend me. But they speak of faith formed and made perfect with charity, and make a double faith, that is to say, formed and unformed. This pestilent and devilish gloss I utterly detest. Although, say they, we have faith infused, called fides infusa, which is the gift of the Holy Ghost, and also faith gotten by our own industry, called fides acquisita ; yet both of them lack their form and perfection, which is charity, and are formed with charity. This is to prefer charity before faith, and to attribute righteousness, not to faith, but to charity. Wherefore, when they do not at- tribute righteousness to faith, but only in respect of charity, they attribute to faith nothing at all. Moreover, these perverters of the gospel of Christ do teach, that even that faith which they call faith infused, and not re- ceived by hearing, nor gotten by any working, but created in man by the Holy Ghost, may stand with deadly sin, and that the worst men may have this faith : therefore, say they, if it be alone, it is idle and utterly unprofitable. Thus they take from faith her office, and give it unto charity ; so that faith is nothing except charity, which they call the form and perfection thereof, be joined withal. This is a devilish and blasphemous kind of doctrine, which utterly defaceth Jmd overthroweth the doctrine of faith, and carrieth a man clean from Christ the mediator, and from faith, which is the hand and only means whereby we apprehend him. For if charity be the form and perfection of faith, as they VER. 12.] EPISTLE TO THE GALATIANS. 35;^ dream, then am I by-and-by constrained to say, that charity is the principal part of the Christian rehgion, and so I lose Christ, his blood, and all his benefits, and now I rest altogether in a moral doing, even as the pope, and tlie heathen philosopher, and the Tnrk doth. But the Holy Ghost, which giveth to all men both mouth and tongue, knoweth how to speak. He could have said, (as the sophisters do wickedly imagine,) the righteous man shall live by faith, formed and beautified, or made perfect by charity. But this he omitteth of purpose, and saith plainly : " The righteous man liveth by faith." Let these dotish sophisters go, therefore, with this their wicked and pestilent gloss ; we will still hold and extol this faith, which God himself hath called faith ; that is to say, a true and a certain faith, which doubteth not of God, nor of his promises, nor of the forgiveness of sins through Christ, that we may dwell sure and safe in this our object Christ, and may still keep before our eyes the passion and blood of the Mediator and all his benefits. Now, faith alone, which layeth hold upon Christ, is the only means that we suffer not those benefits to be taken out of our sight. Wherefore, rejecting this pestilent gloss, we must understand this place of faith only and alone. And this Paul himself declareth, when he reasoneth against faith formed with charity after this sort. Verse 12. %^nd the law is not of faith. The schoolmen say : The righteous man doth live, if his faith be formed and adorned with charity. But contrariwise, Paul saith : " The law is not of faith." But what is the law ? Is it not also a commandment touching charity ? Yea, the law com- mandeth nothing else but charity, as we may see by the text itself: "Thou shalt love the Lord thy God, with all thy soul." &c. Deut. vi. 5. ; Matt. xxii. 37. Again, " Showing mercy unto thousands that love him and keep his commandments." Exod. XX. 6. Also, " In these two commandments consisteth the law and the prophets," Mjftt. xxii. 40. If the law then that com- mandeth charity, be contrary to faith, it must needs follow, that charity is not of faith. So Paul plainly confuteth the gloss which the sophisters have forged touching their formed faith, and speaketh only of faith, as it is separate from the law. Novir, the law being separate and set apart, charity is also set apart, with all that belongeth to the law, and faith only is left, which justifieth and quickeneth to everlasting life. Paul, therefore reasoneth here, out of a plain testimony of the prophet, that there is none which obtaineth justification and life before God, but the believing man, who obtaineth rignteousness and everlasting life without the law, and without charity, by faith alone. The reason is, because the law is not of faith : that is,, 45 2 G 2 ■^ Ji 354 COMMENTARY ON ST. PAUL's [chAP. III. the law is not of faith, or any thing belonging to faith, for it be- lieveth not: neither are the works of the law faith, nor yet of faith: therefore, faith is a thing much differing from the law, like as the promise is a thing much dilfering from the law. For the promise is not apprehended by working, but by believing. Yea, there is as great a difference between the promise and the law, and consequently between faith and works, as there is a distance between heaven and earth. It is impossible, therefore, that faith should be of the law. For faith only resteth in the promise, it only apprehendeth and knoweth God, and standeth only in receiving good things of God. Contrariwise, the law and works consist in exacting, in doing, and in giving unto God. As Abel, offering his sacrifice, giveth unto God ; but he believing, receiveth of God. Paul, therefore, concludeth mightily out of that place of Habakkuk, that the righteous man liveth by faith alone. For the law in nowise belongeth unto faith, because the law is not the promise. But faith resteth only upon the promise. Wherefore, as there is a difference between the law and the promise, so is there also between works and faith. That gloss, therefore, of the school- men is false and wicked, which joineth the law and faith together, yea, rather quencheth faith, and setteth the law in the place of faith. And here note, that Paul always speaketh of such as would do the law morally, and not according to the Scripture. But whatsoever is said of such good works as the Scripture lequireth, the same is attributed to faith alone. "Verse 12. But the man that shall do these things, shall live in them. Paul here goeth about to show what is the very true right- eousness of the law and of the gospel. The righteousness of the law is to fulfil the law, according to that saying : " He that shall do those things, shall live in them." The righteousness of faith is to believe, according to that saying : " The righteous man doth live by faith." The law therefore requireth that we should yield somewhat unto God. But faith requireth no works of us, or that we should give any thing unto God, but that we, believing the promise of God, should receive of him. There- fore the office of the law is to work, as the office of faith is to assent unto the promises. For faith is the faith of the promise, and the work is the work of the law. Paul therefore standeth upon this word, doing : and that he may plainly show what is the confidence of the law, and what is the confidence of works, he comparelh the one with the other, the promise with the law, and faitii with works. He saith that of the law there cometh nothing else but only doing : but faith is a clean contrary thing, VEU. 12.] EPISTLE TO THE GALATIANS. 355 namely, that which assenteth to the promise, and layeth hold upon it. These four things therefore must be perfectly distinguished. For as the law hath his proper office, so hath the promise. To the law pertaineth doing, and to the promise believing. Where- fore, as far as the law and the promise are separate asunder, so far also are doing and believing. By the which distinction Paul here goeth about to separate charity from faith, and to teach that charity justifieth not, because the law worketh or helpeth nothing to justification. Faith alone therefore justifieth and quickeneth : and yet it standeth not alone, that is to say, it is not idle, albeit that in her degree and office it standeth alone. Ye see the cause then why Paul here allegeth this place, namel)'-, that he may separate faith and charity far asunder. Fie upon the sophisters therefore, with their cursed gloss and their blind distinction of faith formed and unformed. For these new forged terms, faith formed, faith unformed, faith gotten by man's industry, and such like, are very monsters devised by the devil, to no other end but to deface and to destroy the true Christian doctrine and faith, to blaspheme and tread Christ under foot, and to establish the righteousness of works. Indeed, works must follow faith, but faith must not be works, or works faith ; but the bounds and the kingdoms of the law or works, and of faith, must be rightly distinguished the one from the other. When we believe, therefore, we live only by faith in Christ, who is without sin, who is also our mercy-seat and remission of sins. Contrariwise, when we observe the law, we work indeed, but we have no righteousness nor life. For the office of the law is not to justify and give life, but to show forth sin and to destroy. Indeed the law saith, " He that shall do those things shall live in them." But where is he which doth the law : that is, "which loveth God with all his heart, and his neighbour as himself?" Therefore no man doth the law, and although he go about to do it never so much, yet in doing it, he doth it not ; therefore he abideth under the curse. But faith worketh not, but believeth in Christ the justifier. Therefore a man liveth not because of his doing, but because of his believing. But a faithful man performeth the law, and that which he doth not, is forgiven him through the remission of sins for Christ's sake, and that v/hich is remaining is not imputed unto him. Paul therefore in this place, and in the tenth chapter to the Romans, compareth the righteousness of the law and of faith together, where he saith, " He that shall do those things shall live in them." As though he would say, It were indeed a goodly matter if we could accomplish the law ; but because no man doth it, we must fly unto Christ, " who is the end of the law to righteousness to every one that believeth. He was made tSa COMMENTARY ON ST. PAULAS [cHAP. III. under the law, that he might redeem us that were under the law." Rom. x. 4. Gal. iv. 4. BeUeving in him we receive the Holy Ghost, and we begin to do the law : and that which we do not, is not imputed unto us because of our faith in Christ. But in the life to come we shall no more have need of faith. 1 Cor. xiii. 12. For then we shall not see darkly through a glass, (as we now do,) but we shall see face to face ; that is to say, there shall be a most glorious brightness of the eternal majesty, in which we shall see God even as he is. There shall be a true and perfect knowledge and love of God, a perfect light of reason and a good will : not such a moral and philosophical will as the popish schoolmen dream of, but a heavenly, divine, and eternal will. Here in the mean time, inspirited by faith, we look for the hope of righteousness. Contrariwise, they that seek forgiveness of sins by the law and not by Christ, do never per- form the law, but abide under the curse. Paul therefore calleth them only righteous, which are justified through the promise, or through faith in the promise without the law. Wherefore, they that are of the works of the law, and will seem to do the law, do it not. For the apostle generally concludeth, that all they which are of the works of the law, are under the curse: under the which they should not be, if they fulfilled the law. Indeed it is true, that a man doing the works of the law shall live in them, that is, shall be blessed : but such a one cannot be found. Now, seeing there is a double use of the law, the one politic, and the other spiritual, he that will under- stand this sentence civilly, may do it after this sort: "He that shall do these things shall hve in them:" that is, if a man obey the magistrate outwardly, and in the politic government, he shall avoid punishment and death: for then the civil magistrate hath no power over him. This is the politic use of the law, which serveth to bridle those that are rude and untractable. But Paul here speaketh not of this use, but entreateth of this place like a divine : therefore there is a condition necessarily included. As if he said, if men could keep the law, they should be happy. But where are they? They are not therefore doers of the law, except they be justified before and without the law, through faith. Wherefore, when Paul curseth and condemneth those which are of the works of the law, he speaketh not of such as are justi- fied through faith, but of such as go about to be justified by works, without faith in Christ. This I say, lest any man should follow the fond imagination of Jerome, who being deceived by Origen, understood nothing at all in Paul, but took him as a mere civil lawyer. Hereupon he reasoneth after this manner: the holy patriarch, prophets, and kings, were circumcised and offered sacrifice ; therefore they observed the law. But it were VER. 13.] EPISTLE TO THE GALA.TIANS. 357 a wicked thing to say, that they are under the curse ; therefore, all they that are of the works of the law are not under the curse. Thus he setteth himself against Paul without all judgment, making no difference between the true doers of the law justified by faith, and those workers which seek to be justified by the law, without faith. But Paul speaketh here nothing against those that are justified by faith, and are true doers of the law indeed, for they are not of the works of the law; but against those which not only do not keep the law, but also sin against the same. For the law com- mandeth that we should fear, love, and worship God with a true faith. This they do not, but choose out new kinds of worship and works, which were never commanded of God, by the which God is not pacified, but more provoked to anger, according to that saying: "They worship me in vain with the commandments of men." Matt. xv. 9. Therefore they are full of impiety, rebels against God, and idolaters, sinning grievously against the first commandment above all the rest. Moreover, they are full of wicked concupiscence, wrath, and other great passions. Briefly, there is no good thing in them, but that outwardly they would seem to be righteous and to accomplish the law. So we also which are justified by faith, as were the patriarchs, prophets, and all the saints, are not of the works of the law, as concerning justification; but in that we are in the flesh, and have as yet the remnants of sin in us, we are under the law, and yet not under the curse, because the remnants of sin are not imputed unto us for Christ's sake, in whom we believe. For the flesh is an enemy unto God, and that concupiscence which yet remaineth in us, not only fulfilleth not the law, but also sinneth against the same, rebelling against us and leading us captive into bondage. Rom. vii. Now if the law be not fulfilled in the saints, but that many things are done in them contrary to the law ; if evil con- cupiscence and the remnants of sin are yet remaining in them, which do so hinder them that they cannot fear and love God, they cannot call upon God with assured trust, they cannot praise God and reverence his word as they should do ; much more is this true in a man which is not yet justified by faith, but is an enemy unto God, and with all his heart despiseth and hateth the word and work of God. Ye see then that Paul speaketh here of such as will fulfil the law, and be justified thereby, although they have not yet received faith, and not of the fathers and saints (as Jerome imagineth) which are justified by faith already. Verse 13. Christ hath redeemed us from the curse of the law, when he loas made a curse for us. {For it is written: Cursed is every one that hangeth 07i a tree.) Deut. xxi. 23. Here again Jerome, and the popish sophisters which follow S58 COMMENTARY ON ST. PAUL's [chAP. III. him, arc much troubled, and miserably rack this most comfortable place, seeking, as they would seem, with a godly zeal, to turn away this reproach from Christ, that he should be called a curse or execration. They shift off this sentence after this manner : that Paul spake not here in good earnest ; and therefore they most wickedly affirm, that the Scripture in Paul agreeth not with itself. And this they prove after this manner : the sentence, say they, of Moses, which Paul here allegeth, speaketh not of Christ. Moreover, this general clause (whosoever) which Paul allegeth, is not added in Moses. Again, Paul omitteth this word (of God) which is in Moses. To conclude, it is evident enough that Moses speaketh of a thief or a malefactor, which by his evil deeds hath deserved the gallows, as the Scripture plainly witnesseth in the twenty-first chapter of Deuteronomy. Therefore they ask this question. How this sentence may be applied to Christ, that he is accursed of God, and hanged upon a tree, seeing that he is no malefactor or thief, but righteous and holy? This may perad- venture move the simple and ignorant, thinking that the sophis- ters do speak it, not only wittily, but also very godly, and thereby do defend the honour and glory of Christ, and give warning to all Christians to beware that they think not so wickedly of Christ, that he should be made a curse, &c. Let us see therefore what the meaning and purpose of Paul is. But here again we must make a distinction, as the words of Paul do plainly show. For he saith not, that Christ was made a curse for himself, but for us. Therefore all the weight of the matter standeth in this word, "for us." For Christ is innocent as concerning his own person, and therefore he ought not to have been hanged upon a tree : but because, according to the law of Moses, every thief and malefactor ought to be hanged, therefore Christ also, according to the law, ought to be hanged, for he sustained the person of a sinner and of a thief, not of one, but of all sinners and thieves. For we are sinners and thieves, and therefore guilty of death and everlasting damnation. But Christ took all our sins upon him, and for them died upon the cross ; therefore it behoveth that he should become a transgressor, and (as Isaiah the prophet saith, chap, liii.) " to be reckoned and accounted among transgressors and trespassers." And this, no doubt, all the prophets did foresee in spirit, that Christ should become the greatest transgressor, murderer, adul- terer, thief, rebel, and blasphemer, that ever was or could be in the. world. For he being made a sacrifice for the sins of the whole world, is not now an innocent person and without sins, is not now the Son of God born of the Virgin Mary ; but a sinner, which hath and carricth the sin of Paul, who was a blasphemer, an oppressor, and a persecutor ; of Peter, which denied Christ ; of David which was an adulterer, a murderer, and caused the VER. 13.] EPISTLE TO THE GALATIANS. 359 Gentiles to blaspheme the name of the Lord ; and, in short, he is the person who hath taken upon himself and bearelh in his own body, all the sins of all men in the whole world, who ever have lived, are now living, or who shall hereafter life ;* not that he himself committed them, but for that he received them, being committed or done of us, and laid them upon his own body, that he might make satisfaction for them with his own blood. Isaiah liii. 5. Matt. viii. 17. Therefore this general sentence of Moses comprehendeth him also, (albeit in his own person he was inno- cent,) because it found him amongst sinners and transgressors : like as the magistrate taketh him for a thief, and punishelh him whom he iindeth among other thieves and transgressors, though he never committed any thing worthy of death. Now, Christ was not only found amongst sinners, but of his own accord, and by the will of his Father, he would also be a companion of sinners, taking upon him the flesh and blood of those which were sinners, thieves, and plunged into all kinds of sin. When the law, therefore, found him among thieves, it condemned and killed him as a thief. The popish sophisters do spoil us of this knowledge of Christ and most heavenly comfort, (namely, that Christ was made a curse, that he might deliver us from the curse of the law,) when they separate him from sins and sinners, and only set him out unto us as an example to be followed. By this means they make Christ not only unprofitable unto us, but also a judge and a tyrant, which is angry with our sins, and condemneth sinners. But we must as well wrap Christ, and know him to be wrapped in our sins, in our malediction, in our death, and in all our evils, as he is wrapped in our flesh and in our blood. But some man will say, it is very absurd and slanderous to call the Son of God a cursed sinner. I answer, if thou wilt deny him to be a sinner and to be accurs-ed, deny also that he was crucified and dead. For it is no less absurd to say, that .the Son of God, (as our faith confesseth and believeth,) was crucified and sufl'ered the pains of sin and death, than to say that he is a sin- ner and accursed. But if it be not absurd to confess and believe that Christ was crucified between two thieves, then it is not ab- surd to say also that he was accursed, and of all sinners the greatest. These words of Paul are not spoken in vain • " Christ was made a curse for us: God made Christ which Knew no sin, to become sin for us, that we in him might be made the right- eousness of God." 2 Cor. V. 21. After the same manner John the Baptist calleth him, "The Lamb of God, which taketh away the sins of the world." John * See Walch's ed of Luther on the Galatians, p. 276 : " In summa, er ist die person, die an ihreiii Leibe traegt, und auf sich geladen liat alle Siinden aller Menschen, in der ganzen Welt, die da gewest, noch sind, und seyn werden." 360 COMMENTARY ON ST. PAUL's [cHAP. III. i. 29. He verily is innocent, because he is the unspotted and undefiled Lamb of God. But because hebeareth the sins of the world, his innocency is burdened with the sins and guih of the whole world. Whatsoever sins I, thou, and we all have done, or shall do hereafter, they are Christ's own sins, as verily as if he himself had done them. To be brief, our sin must needs be- come Christ's own sin, or else we shall perish forever. This true knowledge of Christ, which Paul and the prophets have most plainly delivered unto us, the wicked sophisters have darkened and defaced. Isaiah speaketh thus of Christ : " God," saith he, " laid the iniquity of us all upon him." Isa. liii. We must not make these words less than they are, but leave them in their own proper signification. For God dallieth not in the words of the prophet, but speaketh earnestly, and of great love ; to wit, that Christ this Lamb of God should bear the sins of us all. But what is it to bear ? The sophisters answer, to be punished. Very well : but wherefore is Christ punished ? Is it not because he hath sin and beareth sin ? Now that Christ hath sin, the Holy Ghost witnesseth in the fortieth psalm, " My sins have taken such hold of me, that I am not able to look up, yea, they are more in number than the hairs of my head." In this psalm, and certain others, the Holy Ghost speaketh in the person of Christ, and in plain words witnesseth that he had sins. For this testimony is not the voice of an innocent, but of a suffering Christ, which took upon him to bear the person of all sinners, and there- fore was made guilty of the sins of the whole world. Wherefore Christ was not only crucified and died, but sin alsn (through the love of the Divine Majesty) was laid upon him When sin was laid upon him, then cometh the law, and saith "Every sinner must die." Therefore, 0 Christ, if thou wilr answer, become guilty, and suffer punishment for sinners, thou must also bear sin and malediction. Paul therefore doth very well allege this general sentence out of Moses as concerning Christ: "Every one that hangeth upon the tree is the accursed of God ." but Christ hath hanged upon the tree, therefore Christ is the accursed of God. And this is a singular consolation for all Christians, so to clothe Christ with our sins, and to wrap him in my sins, thy sins, and the sins of the whole world, and so to behold him bear- ing all our iniquities. For the beholding of him after this man- ner, shall easily vanquish all the fantastical opinions of the Papists, concerning the justification of works. For they do imagine (as I have said) a certain faith formed and adorned with charity. By this (they say) sins are taken away, and men are justified before God, And what is this else, (I pray you,) but to unwrap Christ, and to strip him quite out of our sins, to make him innocent, and VER. 13.] EPISTLE TO THE GALATIANS. 361 to charge and overwhelm ourselves with our own sins, and to look upon them, not in Christ, but in ourselves ? yea, what is this else but to take Christ clean away, and to make him utterly un- profitable unto us ? For if it be so that we put away sin by the works of the law and charity, then Christ taketh them not away. For if he be the Lamb of God ordained from everlasting to take away the sins of the world ; and moreover, if he be so wrapped in our sins that he became accursed for us, it must needs fol- low that we cannot be justified by works. For God hath laid our sins, not upon us, but upon his Son Christ, that he, bearing the punishment thereof, might be our peace : and that, by his stripes, we might be healed. Isa. liii. 5. Therefore, they cannot be taken away by us. To this all the Scripture beareth witness; and we also do confess the same in the articles of the Christian belief, when we say : " I believe in Jesus Christ, the Son of God, which suffered, was crucified, and died for us." Hereby it appeareth that the doctrine of the gospel (which of all other is most sweet and full of singular consolation) speaketh nothing of our works, or of the works of the law, but of the inestimable mercy and love of God towards most wretched and miserable sinners : to wit, that our most merciful Father, seeing us to be oppressed and overwhelmed with the curse of the law, and so to be holden under the same, that we could never be delivered from it by our own power, sent his only Son into the world, and laid upon him all the sins of all men, saying, Be thou Peter, that denier ; Paul, that persecutor, blasphemer, and cruel oppressor ; David, that adulterer ; that sinner which did eat the apple in paradise ; that thief which hanged upon the cross, and briefly, be thou the person which hath committed the sins of all men : see, therefore, that thou pay and satisfy for them. Here now Cometh the law and saith : I find him a sinner, and that such a one as hath taken upon him the sins of all men, and I see no sins else but in him : therefore, let him die upon the cross ; and so he setteth upon him, and killeth him. By this means the whole world is purged and cleansed from all sins, and so deli- vered from death and all evils. Now sin being vanquished and death abolished by this one man, God would see nothing else in the whole world, if it did believe, but a mere cleansing and right- eousness. And if any remnants of sin should remain, yet for the great glory that is in Christ, God would wink at them, and would not see them. Thus we must magnify the article of Christian righteousness against the righteousness of the law and works, albeit no eloquence is able sufficiently to set forth the inestimable great- ness thereof. Wherefore, the argument that Paul handleth in this place, of all other is most mighty against all the righteous- ness of the law. For it containeth this invincible opposition- 46 2 H 3t)2 COMMENTARY ON ST. PAUL's [chAP. lir. that is, if the sins of the whole world be in that one man Jesus Christ, then are they not in the world; hut if they be not in him, then are they yet in the world. Also, if Christ be made guilty of all the sins which we all have committed, then are we deli- vered from all sins, but not by ourselves, nor by our own works or merits, but by him. But if he be innocent and bear not our sins, then do we bear them, and in them we shall die and be damned. " But thanks be to God who hath given us the victory by our Lord Jesus Christ. Amen." 1 Cor. xv. 57. But now let us see by what means these two things, so con- trary and so repugnant, may be reconciled in this one person Christ. Not only my sins and thine, but also the sins of the whole world, either past, present, or to come, take hold upon him, go about to condemn him, and do indeed condemn him. But because in the selfsame person, which is the highest, the greatest, and the only sinner, there is also an everlasting and in- vincible righteousness: therefore, these two do encounter together, the highest, the greatest, and the only sin, and the highest, the greatest, and the only righteousness. Here one of them must needs be overcome and give place to the other, seeing they fight together with so great force and power. The sin, therefore, of the whole world cometh upon righteousness with all might and main. In this combat, what is done ? Righteousness is ever- lasting, immortal and invincible. Sin also is a most mighty and cruel tyrant, ruling and reigning over the whole world, subduing and bringing all men into bondage. To conclude, sin is a mighty and a strong god, which devoureth all mankind, learned, un- learned, holy, mighty, and wise men. This tyrant, I say, flieth upon Christ, and will needs swallow him up, as he doth all other. But he seeth not that he is a person of invincible and everlasting righteousness. Therefore, in this combat, sin must needs be vanquished and killed, and righteousness nuist over- come, live, and reign. So in Christ all sin is vanquished, killed, and buried, and righteousness remaineth a conqueror and reigneth forever. In like manner death, which is an omnipotent queen and empress of the whole world, killing kings, princes, and generally all men, doth mightily encounter with life, thinking utterly U; overcome it and to swallow it up : and that which it goeth about, it bringeth to pass indeed. But because life was immortal, there- fore when it was overcome, yet did it overcome and get the victory, vanquishing and killing death. Death therefore through Christ is vanquished and abolished throughout the whole world, so that now it is but a painted death, which, losing his sting, can no more hurt those tliat believe in Christ, who is become the death of death, as Hosea the prophet saith : "0 death, I will be thy death." Hos. xiii. 14. VER. 13.] EPISTLE TO THE GALATIANS. 363 So the curse, which is the wrath of God upon the whole wofld, hath the Uke conflict with the blessing : that is to say, with grace and the eternal mercy of God in Christ. The curse therefore fighteth against the blessing, and would condemn it and bring it to nought : but it cannot do so. For the blessing is divine and everlasting, and therefore the curse must needs give place. For if the blessing in Christ could be overcome, then should God himself also be overcome. But this is impossible : therefore Christ the power of God, righteousness, blessing, grace, and life, overcometh and destroyeth these monsters, shi, death, and the curse, without war or weapons, in his own body, and in himself, as Paul delighteth to speak: "Spoiling," said he, "all principali- ties and powers, and triumphing over them in himself," (Col. ii. 15,) so that they cannot any more hurt those that do believe. And this circumstance, "in himself," maketh that combat much more wonderful and glorious. For it showeth that it was necessary that these inestimable things should be accomplished in that one only person, (to wit, that the curse, sin and death should be destroyed, and the blessing, righteousness and life, should succeed in their place,) and that so the whole creature through this one person should be renewed. Therefore, if thou look upon this person Christ, thou shalt see sin, death, the wrath of God, hell, the devil, and all evils vanquished and mortified in him. Forasmuch then as Christ reigneth by his grace in the hearts of the faithful, there is no sin, no death, no curse : but where Christ is not known, there all these things do still remain. Therefore all they which believe not, do lack this inestimable benefit and glorious victory. " For this (as St. John saith) is our victory that overcometh the world, even our faith." 1 John V. 4. This is the principal article of all Christian doctrine, which the popish schoolmen have altogether darkened. And here ye see how necessary a thing it is to believe and to confess the article of the divinity of Christ, which, when Arius denied, he must needs also deny the article of our redemption. For to overcome the sin of the world, death, the curse, and the wrath of God in himself, is not the work of any creature, but of the divine power. Therefore he which in himself should overcome these, must needs be truly and naturally God. For against this mighty power of sin, death, and the curse, (which of itself reigneth throughout the world, and in the whole creature,) it was necessary to set a more high and mighty power. But be- sides the sovereign and divine power, no such power can be found. Wherefore, to abolish sin, to destroy death, to take away the curse in himself; and again, to give righteousness, to bring life to light, and to give the blessing, are the works of the divine power only and alone. Now, because the Scripture doth attri- 364 COMMENTARY ON ST. PAUL's [cAp."'^. bute all Ihese to Christ, therefore he in himself is life, righteous- ness, and blessing, which is naturally and substantially God. Wherefore they that deny the divinity of Christ, do lose all Christianity, and become altogether Gentiles and Turks. We must learn therefore diligently the article of justification, as I often admonish you. For all the other articles of our faith are comprehended in it : and if that remain sound, then are all the rest sound. Wherefore, when we teach that men are justified by Christ, that Christ is the conqueror of sin, death, and the everlasting curse, we witness therewithal that he is naturally and substantially God. Hereby we may plainly see how horrible the wickedness and blindness of the papists was, which taught that these cruel and mighty tyrants, sin, death, and the curse (which swallow up all mankind) must be vanquished, not by the righteousness of the law of God, (which, although it be just, good, and holy, can do nothing but bring men under the curse :) but by the righteous- ness of man's own works, as by fasting, pilgrimages, masses, vows, and such other like paltry. But, I pray you, was there ever any found, that, being furnished with this armour, overcame sin, death, and the devil? Paul, in the sixth chapter to the Ephesians, 13, 14, &c. describeth a far other manner of armour, which we must use against these most cruel and raging beasts. Therefore, in that these blind buzzards, and leaders of the blind, have set us naked and without armour before these invincible and most mighty tyrants, they have not only delivered us unto them to be devoured, but also have made us ten times greater and more wicked sinners than either thieves, whores, or mur- derers. For it belongeth only to the divine power to destroy sin and to abolish death, to create righteousness and to give life. They have attributed this divine power to om- own works, saying, if thou do this work or that, thou shalt overcome sin, death, and the wrath of God : and by this means they set us in God's place, making us in very deed naturally, if I may so say, God himself. And herein the Papists, under the name of Christ, have showed themselves to be seven-fold more wicked idolaters than ever were the Gentiles. 2 Pet. ii. 22. For it happeneth to them, as it doth to the sow, which after she is washed, wuUoweth* herself again in the mire. And as Christ saith, " after they are fallen away from faith, an evil spirit entereth again into the house, out of the which he was driven, and taketh unto him seven worse spirits than himself, and there dwelleth : and then the latter end of that man is worse than the beginning." Luke xi. 26. Let us therefore receive this most sweet doctrine and full of comfort, with thanksgiving, and with an assured faith, which teacheth that Christ being made a curse for us, (that is, a sinner subject to the wrath of God,) did put upon him our person, and VER. 13.] EPISTLE TO THE GALATIANS. 365 laid our sins upon his own shoulders, saying, I have committed the sins which all men have committed. Therefore he was made a curse indeed according to the law, not for himself, but, as Paul saith, for us. For unless he had taken upon himself my sins and thine, and the sins of the whole world, the law had had no right over him, which condemneth none but sinners only, and holdeth them under the curse. Wherefore he could neither have been made a curse nor die, since the only cause of the curse and of death is sin, from the which he was free. 'But because he had taken upon him our sins, not by constraint, but of his own good will, it behoved him to bear the punishment and wrath of God : not for his own person, (which was just and invincible, and there- fore could be found in nowise guilty,) but for our person. So making a happy change with us, he took upon him our sin- ful person, and gave unto us his innocent and victorious person : wherewith we being now clothed, are freed from the curse of the law. For Christ was willingly made a curse for us, saying, as touching my own person, I am blessed, and need nothing. But I will abase myself, and will put upon me your person, (Phil. ii. 7,) that is to say your human nature, and I will walk in the same among you, and will suffer death, to deliver you from death. Now, he thus bearing the sin of the whole world in our person, was taken, suffered, was crucified and put to death, and became a curse for us. But because he was a person divine and everlasting, it was impossible that death should hold him. Wherefore he rose again the third day from death, and now iiveth for ever : and there is neither sin nor death found in him any more, but mere righteousness, life, and everlasting blessed- ness. This image and this mirror we must have continually before us, and behold the same with a steadfast eye of faith. He that doth so, hath this innocency and victory of Christ, although he be never so great a sinner. By faith only therefore we are made righteous, for faith layeth hold upon this innocency and this vic- tory of Christ. Look then how much thou believest this, so much thou dost enjoy it. If thou believe sin, death, and the curse to be abolished, they are abolished. For Christ hath over- come and taken away these m himself, and will have us to be- lieve, that like as in his own person there is no sin nor death, even so there is none in ours, seeing he hath performed and ac- complished all things for us. Wherefore, if sin vex thee, and death terrify thee, think that it is, (as it is indeed,) but an imagination, and a false illusion of the devil. For in very deed there is now no sin, no curse, no death,' no devil, to hurt us any more, for Christ hath vanquished and abolished all these things. Therefore, the victory of Christ is most certain, and there is no defect in the thing itself, (since it is 2 H 2 366 COMMENTARY ON ST. PAUL's [chap. III. most true,) but in our credulity : for to reason it is a hard matter to believe these inestimable good things and^unspeakable riches. Moreover, Satan, with his fiery darts, and his ministers, with their wicked and false doctrine, go about to wrest from us and utterly to deface this doctrine; and specially for this article, which we so diligently teach, we sustain the hatred and cruel persecu- tion of Satan and of the world ; for Satan feeleth the power and fruit of this article. , And that there is no more sin, death, or malediction, since Christ now reigneth, we daily confess also in the creed of the apostles, when we say: "I believe that there is a holy church." Which indeed is nothing else but as if we should say: I believe that there is no sin, no malediction, no death in the church of God. For they which do believe in Christ, are no sinners, are not guilty of death, but are holy and righteous, lords over sin and death, and living forever. But faith only seeth this : for we say, I believe that there is a holy church. i3at if thou believe reason and thine own eyes, thou wilt judge clean contrary; for thou seest many things in the godly which offend thee. Thou secst them sometimes to fall into sin, and to be weak in faith ; to be subject unto wrath, envy, and such other evil affections : there- fore the church is not holy. I deny the consequence. If I look upon mine own person, or the person of my brother, it shall never be holy. But if I behold Christ, who hath sanctified and cleansed his church, then is it altogether holy : for he hath taken away the sins of the whole world. Therefore, where sins are seen and felt, then are they indeed no sins ; for, according to Paul's divinity, there is no sin, no death, no malediction any more in the world, but in Christ, who is the Lamb of God that hath taken away the sins of the world : who is made a curse, that he might deliver us from the curse. Contrariwise, according to philosophy and reason, sin, death, and the curse are nowhere else but in the world, in the flesh, or in sinners. For a sophistical divine can speak no otherwise of sin, than doth the heathen philosopher. Like as the colour, saith he, cleaveth in the wall, even so doth sin in the world, in the flesh, or in the conscience : therefore it is to be purged by contrary operations, to wit, by charity. But the true divinity teacheth that there is no sin in the world any more: for Christ, upon whom the Father hath cast the sins of the whole world, hath vanquished and killed the same in his own body. Isa. liii. 6. He once dying for sin, and raised up again, dieth no more. Therefore, wheresoever is a true faith in Christ, there sin is abolished, dead, and buried. But where no faith in Christ is, there sin doth still remain. And albeit the remnants of sin be as yet in the saints, oecausethey believe not perfectly, yet are they dead, in that they are not imputed unto them because of their faith in Christ. VER. 13.] EPISTLE TO THE GALA.TIANS. 367 This is therefore a strong and a mighty argument, which Paul here prosecuteth against the righteousness of works. It is not the law nor works that do deliver us from the everlasting curse, but Christ alone.— See therefore, good Christian reader, I beseech thee, that thou distinguish Christ from the law, and diUgently mark how Paul speaketh, and what he saith. " All," saith he, " which do not fulfil the law, are necessarily under the curse. But no man fulfiUeth the law : therefore all jnen are under the curse." He addeth moreover another proposition : " Christ hath redeemed us from the curse of the law, being made a curse for us; therefore it folio weth, that the law and works do not redeem us from the curse, but bring us rather under the curse." Charity therefore, (which, as the schoolmen say, giveth form and perfec- tion unto faith,) hath not only not redeemed us from the curse, but rather it wrappeth us more and more in the curse. This text then is plain, that all men, yea, the apostles, prophets and patriarchs had remained under the curse, if Christ had not set himself against sin, death, the curse of the law, the wrath and judgment of God, and overcome them in his own body: for no povver of flesh and blood could overcome these huge and hideous monsters. But now, Christ is not the law, or the work of the law, but a divine and human person, which took upon him sin, the condemnation of the law and death, not for himself, but for us : therefore all the weight and force hereof consisteth in this word, "for us." We must not then imagine Christ to be innocent, and as a private person, (as do the schoolmen, and almost all the fathers have done,) which is holy and righteous for himself only. True it is indeed that Christ is a person most pure and unspotted: but thou must not stay there : for thou hast not yet Christ, although thou know him to be God and man; but then thou hast him indeed, when thou believest that this most pure and innocent person is freely given unto thee of the Father, to be thy high- priest and Saviour, yea, rather thy servant, that he, putting off his innocency and holiness, and taking thy sinful person upon him, might bear thy sin, thy death, and thy curse, and might be made a sacrifice and a curse for thee, that by this means he might deliver thee from the curse of the law. Ye see then with what an apostolic spirit Paul handleth this argument of the blessing of the curse, whilst he not only maketh Christ subject to the curse, but saith also that he is made a curse. So in 2 Cor. v. he calleth him sin, when he saith: " he hath made him to be sin for us, which knew no sin, that we sliould be made the righteousness of God in him." And although these sentences may be well expounded after this manner : Christ is made a curse, that is to say, a sacrifice for the curse: and sin,' that is, a sacrifice for sin : yet in my judgment it is better to keep the proper signi- aeS- COMMENTARY ON ST. PAUL's [chAP. III. lication of the words, because tliere is a greater force and vehe- mency therein. For when a sinner cometh to the knowledge of himself indeed, he feeleth not only that he is miserable, but misery itself: not only that he is a sinner, and is accursed, but even sin and malediction itself. For it is a terrible thing to bear sin, the wrath of God, malediction and death. Wherefore that man which hath a true feeling of these things, (as Christ did truly and effectually feel them for all mankind,) is made even sin, death, malediction, &c. Paul therefore handleth this place with a true apostolical spirit. There is neither sophister, nor lawyer, nor Jew, nor Anabaptist, nor any other that speaketh as he doth. For who durst allege this place out of Moses : " accursed is every one that hangeth on a tree," and apply it mito Christ? Like as Paul then applied this sentence to Christ, even so may we apply it unto Christ, not only that whole twenty-seventh chapter of Deuteronomy, but also may gather all the curses of Moses' law together, and ex- pound the same of Christ. For as Christ is innocent in this gene- ral law, touching his own person : so is he also in all the rest. And as he is guilty in this general law, in that he is made a curse for us, and is hanged upon the cross as a wicked man, a blas- phemer, a murderer, and a traitor : eveli so is he also guilty in all others. For all the curses of the law are heaped together and laid upon him, and therefore he did bear and suffer them in his own body for us. He was therefore not only accursed, but also was made a curse for us. This is to interpret the Scriptures truly and like an apostle. For a man is not able to speak after this manner without the Holy Ghost : that is to say, to comprehend the whole law in this one saying, " Christ is made a curse for us," and lay the same altogether upon Christ: and contrariwise to comprehend all the promises of the Scriptuie, and say, that they are all at once ful- filled in Christ. Wherefore this is indeed an apostolic and invin- cible argument, not taken out of one place of the law, but out of the whole law : which Paul also useth as a sure ground. Here we may see with what diligence Paul read the Holy Scriptures, and how exactly he weighed every word of this place, "in thy seed shall all the nations of the earth be blessed." First, out of this word blessing he gathereth this argument : if blessing shall be given unto all nations, then are all nations under the curse, yea, the Jews also, who have the law. And he allegeth a testimony of the Scripture, whereby he proveth that all the Jews which are under the law, are under the curse ; "cursed is every one that abideth not in all the things that are written in this book." Moreover, he diligently weigheth this clause : " all nations." Out of the which he gathereth thus : that the blessing belongeth VER. 13.] EPISTLE TO THE GALATIANS. 369 not only to the Jews, but also to all the nations of the whole world. Seeing then it beloiigeth to all nations, it is impossible that it should be obtained through the law of Moses, forasmuch as there was no nation that had the law, but only the Jews. And although they had the law, yet were they so far off from obtain- ing the blessing through it, that the more they endeavoured to accomplish it, the more they were subject to the curse of the law. Wherefore, there must needs be another righteousness, which must be far more excellent than the righteousness of ihe law, through the which, not only the Jews, but also all nations through- out the whole world must obtain the blessing. Finally, these words, "in thy seed," he expoundeth after this manner : that a certain man should issue out of the seed of Abra- ham, that is to say, Christ, through whom the blessing should come afterwards upon all nations. Seeing, therefore, it was Christ that should bless all nations, it was he also that should take away the curse from them. But he could not take it away by the law, for by the law it is more and more increased. What did he then ? He joined himself to the company of the accursed, taking unto him their flesh and blood, and so set himself for a mediator between God and men, saying. Although I be flesh and blood, 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 joineth God and man together, and being united unto us which were accursed, he was made a curse for us, and hid his blessing in our sin, in our death, and in our curse, which condemned him and put him to death. But because he was the Son of God, he could not be holden of them, but over- came them, led them captive and triumphed over them: and whatsoever did hang upon the flesh, which for our sake he took upon him, he carried it with him. Wherefore, all they that cleave unto this flesh, are blessed and delivered from the curse, that is, from sin and everlasting death. They that understand not this benefit of Christ, (wherepf the gospel especially entreateth,) and know hot another righteous- ness besides the righteousness of the law, when they hear that the works of the law are not necessary to salvation, but that men do obtain the same by only hearing and believing that Christ the Son of God hath taken upon him our flesh, and joined him- self to the accursed, to the end that all nations might be blessed, they, I say, are offended : for of all this they understand nothing, or else they understand it carnally. For their minds are occu- pied with other cogitations and fantastical imaginations : there- fore, these things seem unto them strange matters. Yea, even unto us which have received the first fruits of the Spirit, it is im- possible to understand these things perfectly ; for they mightily fight against reason. 47 SftO COMMENTARY ON ST. PAULAS [CHAP. ftl. To conclude, all evils should have overwhelmed us, as they shall overwhelm the wicked forever ; but Christ being made for us a transgressor of all laws, guilty of all our malediction, our sins, and all our evils, cometh between as a mediator, embracing us wicked and damnable sinners. He took upon him and bore all our evils, which should have oppressed and tormented us for- ever ; and these cast him down for a little while, and ran over his head like water, as the prophet in the person of Christ com- plaineth when he saith ; " thy indignation sore presseth me, and Ihou hast vexed me with all thy storms." Again, " thine indig- nations have gone over me, and thy terrors have troubled me." By this means we being delivered from these everlasting terrors and anguish through Christ, shall enjoy an everlasting and ines- timable peace and felicity, so that we believe this. These are the reverend mysteries of the Scripture, which Moses also somewhat darkly in some places did foreshow : which also the prophets and apostles did know, and did deliver to their posterity. For this knowledge and benefit of Christ to come, the saints of the Old Testament rejoiced more than we now do, when he is so comfortably revealed and exhibited unto us. In- deed, we do acknowledge that this knowledge of Christ and of the righteousness of faith, is an inestimable treasure ; but we conceive not thereby such a full joy of spirit, as the prophets and apostles did. Hereof it cometh, that they, and especially Paul, so plentifully set forth and so diligently taught the article of justification. For this is the proper office of an apostle, to set forth the glory and benefit of Christ, and thereby to raise up and comfort troubled and afflicted consciences. Verse 14. That the blessing of Abraham might come upon the Gentiles through Jesus Christ. Paul hath always this place before his eyes : " in thy seed, &c."-»-For the blessing promised unto Abraham, could not come upon the Gentiles, but only by Christ, the seed of Abraham ; and that by this means, that it behoved him to be made a curse, that this promise made unto Abraham : " in thy seed shall all nations be blessed," might so be fulfilled. Therefore, by no other means could this be done that here is promised, but that Jesus Christ must needs become a curse, and join himself to those that were accursed, that so he might take away the curse from them, and through his blessing might bring unto them righteousness and life. And here mark (as I have also forewarned you) that this word, blessing, is not in vain, as the Jews dream, who expound it to be but a salutation by word of mouth or by writing. But Paul entreateth here of sin and righteousness, of death and life before God. He speaketh therefore of inestimable and incom- VER. 14.] EPISTLE TO THE GALATIANS. 371 prehensible things, when he saith: "that the blessing of Abra- ham might come upon the Gentiles, through Jesus Christ." Ye see, moreover, what merits we bring, and by what means we obtain this blessing. This is the merit of congruence and worthiness, these are the works preparative, whereby we obtain this righteousness, that Christ Jesus was made a curse for us. For we are ignorant of God, enemies of God, dead in sin, and accursed: and what is our desert then? what can he deserve that is accursed, ignorant of God, dead in sins, and subject to the wrath and judgment of God? — When the pope excommuni- cateth a man, whatsoever he doth is accounted accursed. How much more then may we say, that he is accursed before God, (as all we are before we know Christ,) which doth nothing else but accursed things ? Wherefore there is no other way to avoid the curse, but to believe, and with assured confidence to say. Thou Christ art my sin and my curse, or rather, I am thy sin, thy curse, thy death, thy wrath of God, thy hell ; and, contrariwise, thou art my righteousness, my blessing, my life, my grace of God, and my heaven. For the text saith plainly, "Christ is made a curse for us." Therefore we are the cause that he was made a curse : nay rather, we are his curse. This is an excellent place, and full of spiritual consolation ; and albeit it satisfy not the blind and hard-hearted Jews, yet it satisfieth us that are baptized, and have received this doctrine, and concludeth most mightily, that we are blessed through the curse, the sin, and the death of Christ ; that is to say, we are justified and quickened unto life. So long as sin, death, and the curse do abide in us, sin terrifieth, death killeth, and the curse condemneth us. But when these are translated and laid upon Christ's back, then are all these evils made his own, and his benefits are rnade ours. Let us therefore learn in all temptations 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. For he beareth all our evils and our miseries, " God the Father cast the iniquities of us all," as Isaiah the prophet saith, " upon him ; and he hath taken them upon him willingly, which was not guilty." But this he did, that he might fulfil the will of his Father, by the which we are sanctified forever. This is that infinite and unmeasurable mercy of God, which Paul would gladly amphfy with all eloquence and plenty of words, but the slender capacity of man's heart cannot compre- hend, and much less utter that unsearchable depth and burning zeal of God's love towards us. And verily the inestimable greatness of God's mercy not only engendereth in us a hardness to believe, but also incredulity itself For I do not only hear that this Almighty God, the creator and maker of all things, is 372 COMMENTARY ON ST. PAUL's [chap, lir. good and merciful, but also that the same high Sovereign Majesty- was so careful for me a damnable sinner, a child of wrath and everlasting death, that he spared not his own dear Son, but de- livered him to a most shameful death, that he, hanging between two thieves, might be made a curse and sin for me, a cursed sinner, that I might be made blessed ; that is to say, the child and heir of God. Who can sufficiently praise and magnify this exceeding great goodness of God ? Not all the angels in heaven. Therefore the doctrine of the gospel speaketh of far other mat- ters than any book of policy or philosophy, yea, or the book of Moses himself; to wit, of the unspeakable and most divine gifts of God, which far pass the capacity and understanding both of men and angels. Verse 14. That we might receive the promise of the Spirit through faith. This is a phrase of the Hebrew : "The promise of the Spirit :'' that is to say, the Spirit promised. Now, the Spirit is freedom from the law, sin, death, the curse, hell, and from the wrath and judgment of God. Here is no merit or worthiness of ours, but a free promise and a gift given through the seed of Abra- ham, that we may be free from all evils, and obtain all good things. And this liberty and gift of the Spirit we receive not by any other merits than by faith alone. For that only taketh hold of the promises of God, as Paul plainly saith in this place : " that we might receive the promise of the Spirit, not by works, but by faith." This is indeed a sweet and a true apostolic doctrine, which showeth that those things are fulfilled for us, and now given to us, which many prophets and kings desired to see and hear. And such like places as this one is, were gathered together out of divers sayings of the prophets, which foresaw long before, in spirit, that all things should be changed, repaired, and governed by this man Christ. The Jews therefore, although they had the law of God, did notwithstanding, besides the law, look for Christ, None of the prophets or governors of the people of God did make any new law, but Eli, Samuel, David, and all the other prophets did abide under the law of Moses: they did not appoint any now tables, or a new kingdom and priesthood : for that new change of the kingly priesthood of the law, and the worship, was referred and kept to him only, of whom Moses had prophe- sied long before: "The Lord thy God shall raise up a prophet unto thee of thine own nation and from among thy brethren : him shall thou hear." As if he should say: thou shalt hear him only, and none besides him. This the fathers well understood, for none could teach greater iiid higher points than Moses himself who made excellent laws VER. 15.] EPISTLE TO THE GALATIANS. 373 of high and great matters, as are the ten commandments, espe- cially the first commandment : " I am the Lord thy God : thou shalt have none other Gods but me : thou shalt love the Lord thy God, with all thy heart," &c. Exod. xx. 2, 3. This law concerning the love of God, comprehended the very angels also. Therefore it is the head-spring of all divine wisdom. And yet was it necessary, notwithstanding, that another teacher should come, that is to say, Christ, which should bring and teach an- other thing far passing the excellent laws : to wit, grace and remission of sins. This text, therefore, is full of power ; for in this short sentence : " That we might receive the promise of the Spirit by faith :" Paul poureth out at once whatsoever he was able to say. Therefore, when he can go no farther, (for he could not utter any greater or more excellent thing.) he breaketh off, and here he stayeth. Verse 15. Brethren, I speak according to man: though it be but a man\^ covenant, when it is confirmed, yet no man doth abrogate it, or addeth any thing, thereto. After this principal and invincible argument, Paul addeth another, grounded upon the similitude of a man's testament : which seemeth to be very weak, and such as the apostle ought not to use for the confirmation of a matter of so great importance. For in high and weighty matters, we ought to confirm earthly things by divine things, and not divine and heavenly things by earthly and worldly things. And indeed, it is true, that these arguments of all other are most weak, when we go about to prove and confirm heavenly i^ytters with earthly and corruptible things, as Scotus is wont to do. A man, saith he, is able to love God above all things, for he loveth himself above all things; therefore, much more is he able to love God above all things : for a good thing, the greater it is, the more it is to be loved. And hereof he inferreth that a man is able, ex puris natnralibus, that is to say, even of his own pure natural strength, easily to fulfil that high commandment : " Thou shalt love the Lord thy God with all thy heart," &c. For, saith he, a man is able to love the least good thing above all things : yea, he setteth at nought his life (of all other things most dear unto him) for a little vile money ; therefore, he can much more do it for God's cause. Ye have oftentimes heard of me, that civil ordinances are of God : for God hath ordained them, and allowed them, as he doth the sun, the moon, and other creatures. Therefore, an argu- ment taken of the ordinance of the creatures of God is good, so that we use the same rightly. So the prophets have very often used similitudes and comparisons taken of creatures, calling Christ the Son, the church, the moon, the preachers and teachers of the word, the stars. Also, there are many similitudes in the 2 I 374 COMMENTARY ON ST. PAUL's [chap. lit prophets, of trees, thorns, flowers, and fruits of the earth. The New Testament Ukewise, is full of such similitudes. Tlierefore, where God's ordinance is in the creature, there may an ar- gument be well borrowed and applied to divine and heavenly things. So our Saviour Christ, (in Matt, vii.) arguing from earthly things to heavenly things, when he saith, " If ye then, which are evil can give to your children good gifts, how mu«h more shall your Father which is in heaven, give good things to them that ask him ?" Likewise Paul : " We must obey men ; there- fore, much more must we obey God." Acts v. 29. Jeremiah also, in chap, xxxv., " The Rechabites obeyed their fathers; how much more ought ye to have obeyed mc?" Now, these things are appointed of God, and are his ordinances, that fathers should give unto their children, and that children should obey their parents; therefore, such manner of arguments are good, when they are grounded upon the ordinance of God. But if they be taken from men's corrupt affections, they are naught. Such is the argument of Scotus. I love the lesser good thing, therefore, I love the greater more. I deny the consequence. For my loving is not God's ordinance, but a devilish corruption. In- deed, it should be so, that I, loving myself or another creature, should much more love God the Creator ; but it is not so. For the love wherewith I love myself is corrupt and against God. This I say, lest any man should cavil that an argument taken of corruptible things, and applied to divine and spiritual matters, is nothing worth. For this argument, as I have said, is strong enough, so that we ground the same upon the ordinance of God, as we see in this argument which we have in hand. For the civil law, which is an ordinance of God, saith that it is not lawful to break or to change the testament of a man. Yea, it commandeth that the last will and testament of a man be straitly kept ; for it is one of the holiest and most laudable customs that are among men. Now therefore, upon this custom of man's testament, Paul argueth after this manner : How cometh it to pass that man is obeyed and not God? Politic and civil ordinances, as concerning testaments and other things, are diligently kept. There nothing is changed, nothing is added or taken away. But the testament of God is changed ; that is to say, his promise concerning the spiritual blessing, that is, concerning heavenly and everlasthig things, which the whole world ought not only to receive with great zeal and affection, but also ought most religiously to reve- rence and honour. This persuadeth vehemently, when we so argue from the examples and laws of men. Therefore, he saith, I speak after the manner of men ; that is to say, I bring unto you a similitude taken of the custom and manner of men. As ]f he should say, the testaments of men and such other cor- VER. 16.] EPISTLE TO THE GALATIANS. 375 ruptible things are straitly executed, and that which the law com- maiideth is diligently observed and kept. For when a man maketh his last will, bequeathing his lands and goods to his heirs, and thereupon dieth, this last will is confirmed and ratified by the death of the testator, so that nothing may now be either added to it, or taken from it, according to all law and equity. Now, if a man's will be kept with so great fidelity, that nothing is added to it or taken from it after his death, how much more ought the last will of God to be faithfully kept, which he promised and gave unto Abraham and his seed 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, " the promised blessing of Abraham was preached among all nations dispersed throughout the whole world." This was the last will and testament of God, the great testator, confirmed by the death of Christ; therefore no man ought to change it, or add any thing to it, as they that teach the law and man's traditions do : for they say, unless thou be circumcised, keep the law, do many works, and suffer many things, thou canst not be saved. This is not the last will and testament of God. For he said not unto Abraham, if thou do this or that thou shalt obtain the blessing ; or they that be circumcised and keep the law shall obtain the same : but he saith, " In thy seed shall all the nations of the earth be blessed." As if he should say, I of mere mercy do pro- mise unto thee, that Christ shall come of thy seed, who shall bring the blessing upon all nations oppressed with sin and death; that is to say, which shall deliver the nations from the everlast- ing curse, to wit, from sin and death, receiving this promise by faith : " In thy seed," &c. Wherefore, even as the false apostles were in time past, so are all the Papists and justiciaries at this day, perverters and destroyers, not of man's testament, (because they are forbidden by the law,) but of God's testament, whom they fear nothing at all, although he be a consuming fire. For such is the nature of all hypocrites, that they will observe man's law exactly ; but the laws of God they do despise, and most wickedly transgress. But the time shall come when they shall bear a horrible judgment, and shall feel what it is to contemn and pervert the testament of God. This argument then, grounded upon the ordinance of God, is strong enough. Verse 16. Now to Jlbraham and his seed were the promises made. He saith not : ^^nd to the seeds, as speaking of many ; but, and to thy seed, as of one, ivhich is Christ. Here by a new name he calleth the promises of God mado unto Abraham, concerning Christ that should bring the blessing upon all nations, a testament. And indeed the promise is no- thing else but a testament, not yet revealed, but sealed up. Now fW COMMENTARY ON ST. PAUL's [chap. ill. a testament is not a law, but a donation or free gift. For lieirs look not for laws, exactions, or any burdens to be laid upon them by a testament, but they look for the inheritance confirmed thereby. First of all therefore he expoundeth the words. Afterwards he applieth the similitude, and standeth upon this word " seed." There were no laws given unto Abraham, saith he, but a testa- ment was made and delivered unto him ; that is, to say, the pro- mises were pronounced unto him as touching the spritual bless- ing : therefore somewhat was promised and given unto him. If then the testament of a man be kept, why should not rather the testament of God be kept? whereof the testament of man is but a sign. Again, if we will keep the signs, why do we not rather keep the things which they signify ? Now, the promises are made unto him, not in all the Jews or in many seeds but in one seed, which is Christ. The Jews will not receive this interpretation of Paul: for they say that the sin- gular number is here put for the plural, one for many. But we gladly receive this moaning and interpretation of Paul, who oftentimes repeateth this word " seed," and expoundeth this seed to be Christ : and this he doth with an apostolic spirit. Let the Jews deny it as much as they will: we notwithstanding have arguments strong enough, which Paul hath before rehearsed, which also confirm this thing, and they cannot deny them. Hitherto, as touching the similitude of God's ordinance, that is to say, of man's testament. Now he expoundeth and amplifieth the same. Verse 17. Jlnd this I say, that the law, which teas four hun- dred and thirty years after, cannot disaniiul the covenant that zvas confir^ncd before of God in respect of Christ, that it should make the promise of none effect. Here the Jews might object, that God was not only content to give promises to Abraham, but also after four hundred and thirty years he made the law. God, therefore, mistrusting his own promises, as insufficient to justify, addeth thereto a belter thing: that is to say, the law, to the end that when the same, as a bet- ter successor, was come, not the itlle, but the doers of the law might be made righteous thereby. The law therefore, which followed the promise, did abrogate the promise. Such evasions and starting-holes the Jews seek out. To this cavillation Paul answereth very well and to the pur- pose, and strongly confuteth the same. The law, saith he, was given four hundred and thirty years after this promise was made : **' In thy seed," &c., and it could not make the promise void and unprofitable; for the promise is the testament of God, confirmed by God himself, in Christ, so many years before the law. Now, VER. 17.] EPISTLE TO THE GALATIANS. 377 that which God once hath promised and confirmed, he calleth not back again, but it remaineth ratified and sure forever. Why then was the law added ? Indeed it was delivered, so many ages after, to the posterity of Abraham, not to the end he might through it obtain the blessing, (for it is the office of the law to brmg men under the curse, and not to bless :) but that there might be in the world a certain people, which might have the word and testimony of Christ, out of the which, Clirist also, according to the flesh, might be born ; and that men being kept and shut up under the law, might sigh and groan for their de- liverance through the seed of Abraham, which is Christ, which only should and could bless, that is to say, deliver all nations from sin and everlasting death. Moreover, the ceremonies com- manded in the law, did foreshadow Christ. Wherefore the pro- mise was not abolished either by the law, or by the ceremonies of the law; but rather by the same, as by certain seals, it was for a time confirmed, until the letters themselves, or the writing of the testament, (to wit, the promise,) might be opened, and by the preaching of the gospel might be spread abroad among all nations. But let us 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 law, or the law the promise. If the law abolish the promise, then it followeth, that we by our works make God a liar, and his promise of none effect. For if the law do justify us, and deliver us from sin and death, and consequently our works and our own strength accom- plish the law, then the promise made unto Abraham is utterly void and unprofitable, and so consequently God is a liar and a dissembler. For when he which promiseth, will not perform his, promise, but maketh it of none effect, what doth he else but show himself to be a liar and a dissembler? But it is impossible that the law should make God a liar, or that our works should make the promise void, nay, rather it must needs be firm, and stable forever, (for God promiseth not in vain,) although we are able to keep and fulfil the law. And let us admit that all men were as holy as angels, so that they should not need the promise, (which notwithstanding is impossible :) yet must we think that the same promise abideth most sure and certain, or else God should be found a liar, which either hath promised in vain, or else will not, or cannot perform his promises. Therefore, like as the promise was before the law, so is it far more excellent than the law. And God did excellently well in that he gave the promise so long before the law. Which he did of purpose and to this end, that it should not be said, that righteousness was given through the law, and not through the promise. For if he would that we 48 2 I 3 378 COMMENTARY ON ST. PAUL's [ciiap. lir. should have been justified by the law, then would he have given the law four hundred and thirty years before the promise, or else together with the promise. But now at the first he speaketh not a word as concerning the law; but at length, after four hundred and thirty years, he giveth the law. In the mean while, all that time he speaketh only of his promises. Therefore the blessmg and free gift of righteousness came before the law through the promise: the promise therefore is far more excellent than the law. And so the law doth not abolish the promise, but faith in the promise, (whereby the believers even before Christ's lime were saved,) which is now published by the gospel tliroughout the whole world, destroyeth the law, so that it cannot increase sin any more, terrify sinners, or bring them into desperation, laying hold upon the promise through faith. And in this also lieth a certain vehemency especially to be noted, that he expressly setteth down the number of four hun- dred and thirty years. As if he would say, Consider with your- selves how long it was between the promise given, and the law. It is plain that Abraham received the promise a long time before the law ; for the law was given to the people of Israel four hun- dred and thirty years after. And this is an invincible argument gathered and grounded upon a certain time. And he speaketh not here of the law in general, but only of the written law. As if he would say: God could not then have regard to the cere- monies and works of the law, and give righteousness to the observers thereof; for as yet the law was not given, which com- mandeth ceremonies, requireth works, and promises life to those that observe them, saying. The man that shall do these things, shall live in them. And although it promise such things, yet it folio weth not therefore that we obtain these promises: for it saith plainly, " The man that shall do these things," &c. Now, it is certain that no man can do them. Moreover, Paul saith that the law cannot abolish the promise ; therefore that promise made unto Abraham four hundred and thirty years before the law, remaineth firm and constant. And that the matter may be better understood, I will declare the same by a similitude. If a rich man, not constrained, but of his own good will, should adopt one to be his son, whom he knoweth not, and to whom he oweth nothing, and should appoint him to be the heir of all his lands and goods, and certain years after that he hath bestowed this benefit upon him, he should lay upon him a law to do this or that: he cannot now say that he hath deserved this benefit by his own works, seeing that many years before, he, asking nothing, had received the same freely and of mere favour; so, God could not respect our works and deserts going before righteousness ; for the promise and the gift of the Holy Ghost was four hundred and thirty years before the law. VER. 17.] EPISTLE TO THE GALATIANS. 379 Hereby it appeareth that Abraham obtained not righteousness before God through the law. For there was yet no law. If there were yet no law, then was there neither work nor merit. What then ? Nothing else but the mere promise. This promise Abraham believed, and it was counted to him for righteousness. By the selfsame means then that the father obtained this promise, the children do also obtain it and retain it. So say we also at this day: Our sins were purged by the death of Christ above a thousand and five hundred years ago, when there were yet no religious orders, no canon or rule of penance, no merits of con- gruence and worthiness. We cannot now therefore begin to abolish the same by our own works and merits. Thus Paul gathereth arguments of similitudes, of a certam time, and of persons, so sure and strong on every side, that no man can deny them. Let us therefore arm and fortify our con- sciences with such like arguments; for it helpeth us exceedingly to have them always ready in temptations. For they lead us from the law and works, to the promise and to faith ; from wrath to grace ; from sin to righteousness ; and from death to life. Therefore these two things, (as I do often repeat,) to wit, the law and the promise, must be diligently distinguished. For in time, in place, and in person, and generally in all other circum- stances they are separate as far asunder as heaven and earth, the beginning of the world and the latter end. Indeed they are near neighbours, for they are joined together in one man, or in one soul ; but in the outward affection, and as touching their office, they ought to be separate far asunder : so that the law may have dominion over the flesh, and the promise may sweetly and comfortably reign in the conscience. When thou hast thus appointed unto them both their own proper place, then thou walkest safely between them both, in the heaven of the promise and in the earth of the law. In spirit thou walkest in the paradise of grace and peace; in the flesh thou walkest in the earth of works and of the cross. And now the troubles which the flesh is compelled to bear shall not be hard unto thee, because of the sweetness of the promise, which comforteth and rejoiceth the heart exceedingly. But now, if thou confound and mingle these two together, and place the law in the conscience, and the promise of liberty in the fiesh, then thou makest a confusion, (such as was in popery :) so that thou shalt not know what the law, what the promise, what sin, or what righteousness is. Wherefore, if thou wilt rightly divine the word of truth, thou must put a great difference between the promise and the law, as touching the inward affections and whole practice of life. It is not for naught that Paul prosecuteth this argument so diligently; for he foresaw in spirit that this mischief should creep into the 380 COMMENTARY ON ST. PAUL's [chAP. Ill church, that the word of God should be confounded : that is to say, that the promise should be mingled with the law, and so the promise should be utterly lost. For when the promise is mingled with the law, it is now made nothing else but the very law. Therefore accustom thyself to separate the promise and the law asunder, even in respect of time, and when the law cometh and accuseth thy conscience, thou mayest say. Lady law, thou comest not in season, for thou comest too soon ; tarry ye until four hun- dred and thirty years be expired, and when they are past, then come and spare not. But if thou come then, yet shall thou come too late. For then hath the promise prevented thee, four hundred and thirty years: to the which I assent, and sweetly repose myself in the same. Therefore I have nothing to do with thee; I hear thee not. For now I live with the believing Abra- ham, or, rather, since Christ is now revealed and given unto me, I live in him, who is my righteousness, who also hath abolished thee, 0 law. And thus let Christ be always before thine eyes, as a certain summary of all arguments for the defence of faith, against the righteousness of the flesh, against the law, and against all works and merits whatsoever. Hitherto I have rehearsed almost all, but especially the prin- cipal arguments which the apostle Paul handleth in this epistle, for the confirmation of this doctrine of justification. Among which, the argument as touching the promise made unto Abra- ham and to the other fathers, is the weightiest, and of greatest efficacy ; which Paul doth chiefly prosecute, both here and in the epistle to the Romans ; the words whereof he diligently weigheth, and moreover entreateth both of the times and persons. Also he standeth upon this word "seed," applying the same unto Christ. Finally, he declareth, by the contrary, what the law worketh, namely : that it holdeth men under the curse. And thus he .fortifieth the article of Christian righteousness with strong and mighty arguments. On the other side, he overthroweth the arguments of the false apostles, which they used in defence of the righteousness of the law, and turneth them upon their own heads : that is to say, whereas they contended that right- eousness and life is obtained by the law, Paul showeth that it worketh nothing but malediction and death in us. Ye contend, saith he, that the law is necessary to salvation. Have ye not read that it saith : " He that shall do these things shall live in them?" Lev. xviii. 5. Now, who is he that performeth and accomplisheth them ? No man living. Therefore, " as many as are of the works of the law are under the curse." Gal. iii. 10. And again, in another place, " The sting of death is sin, and the strength of sin is the law." 1 Cor. xv. 56. Now followeth the conclusion of all these arguments. VER. 18.] EPISTLE TO THE GALATIANS. 381 Verse 18. For if the inheritance he of the law, it is no more by the promise, ^"c. So he saith in the fourth to the Romans : " For if they which be of the law be heirs, then is faith but vain, and the promise of none effect." And it cannot otherwise be : For this distinc- tion is plain, that the law is a thing far differing from the promise. Yea, natural reason, although it be never so blind, is compelled to confess that it is one thing to promise, and aiiother thing to require ; one thing to give, and another thing to take. The law requireth and exacteth of us our works : the promise of the seed doth offer unto us the spiritual and everlasting benefits of God, and that freely for Christ's sake. Therefore we obtain the in- heritance or blessing through the promise, and not through the law. For the promise saith, " In thy seed shall all nations of the earth be blessed." Therefore he that hath the law, hath not enough, because he hath not .yet the blessing, without the wliich he is compelled to abide under the curse. The law there- fore cannot justify, because the blessing is not joined unto it. Moreover, if the inheritance were of the law, then should God be found a liar, and the promise should be in vain. Again, if the law could obtain the blessing, why did God then make this promise, " In thy seed, &c. ?" Why did he not rather say : Do this, and thou shalt receive the blessing ? Or else, by keeping of the law, thou mayst deserve everlasting life? This argument is grounded upon contraries; the inheritance is given by the promise; therefore not by the law. Verse IS. But God gave it unto Abraham by promise. It cannot be denied but that God, before the law was, gave unto Abraham the inheritance or blessing by the promise : that is to. say, remission of sins, righteousness, salvation, and ever- lasting life, that we should be sons and heirs of God, and fel- low-heirs with Christ. For it is plainly said in Genesis : " In thy seed shall all nations be blessed." There the blessing is given freely, without respect of the law or works. For God gave the inheritance before Moses was born, or before any man had yet once thought of the law. Why vaunt ye then, that right- eousness Cometh by the law, seeing that righteousness, life and salvation was given to your father Abraham without the law, yea, before there was any law ? He that is not moved with these things is blind and obstinate. But this argument of the promise I have before handled more largely, and therefore, I will but touch it by the way. Hitherto we have heard the principal part of this epistle. Now the apostle goeth about to show the use and office of the law, adding certain similitudes of the schoolmaster, and of the little 382 COMMENTARY ON ST. PAUL's [cHAP. III. heir : also the allegory of the two sons of Abraham, Isaac, and Ishmael, &c. Last of all he setteth forth certain precepts con- cerning, manners. Verse 1 9. Wherefore then serveth the Imv ? When we teach that a man is justified without the law and works, then doth this question necessarily follow : If the law do not justify, why then was it given? Also, why doth God charge us and burden us with the law, if it do not justify } What is the cause that we are so hardly exercised and vexed with it, if they which work but one hour, are made equal with us that have borne the heat and burden of the day ? When as that grace is once published unto us which the gospel setteth out, by- and-by ariseth this great murmuring: without which the gospel cannot be preached. The Jews had this opinion, that if they kept the law they should be justified thereby. Therefore, when they heard that the gospel w^s preached concerning Christ, who came into the world to save, not the righteous, but sinners, and that they should go before them into the kingdom of God, (Matt. XX. 12,) they were wonderfully ofiended, complaining that they had borne the heavy yoke of the law so many years with great labour, and toil, and that they were miserably vexed and op- pressed with the tyranny of the law, without any profit, yea, rather, to their great hurt : again, that the Gentiles, who were idolaters, obtained grace without any labour or travel. So do our Papists murmur at this day, saying, What hath it profited us that we have lived in a cloister twenty, thirty, or forty years; that we have vowed chastity, poverty, obedience ; that we have said so many psalters, and so many canonical hours, and so many masses; that we have so punished our bodies with fast- ing, prayers, chastisements, &c., if a husband, a wife, a prince, a governor, a master, a scholar, if a hireling or a drudge bearing sacks, if a wench sweeping the house, shall not only be made equal with us, but also l3e acceptable as better and more worthy before God than we ? This is, therefore, a hard question, whereunto reason cannot answer, but is greatly offended with it. Reason, after a sort un- derstandeth the righteousness of the law, which also it teacheth and urgeth, and imagineth that the doers of it are righteous: but it understandcth not the office and end of the law. Therefore, when it heareth this sentence of Paul (which is strange and un- known to the world) "that the law was given for transgres- sions," thus it judgeth : Paul abolisheth the law, for he saith that we are not justified through it; yea, he is a blasphemer against God which gave the law, when he saith, "that the law was given for transgressions." Let us live, therefore, as Gen tiles which have no law; "yea, let us sin, and abide in sin, that VER. 19.] EPISTLE TO THE GALATIANS. 383 grace may abound:" also, "let us do evil that good may come thereof." This happened to the apostle Paul. And the selfsame happeneth at this day unto us. For when the common people hear, out of the gospel, that righteousness cometh by the mere grace of God, through faith only, without the law, and without works, they gather by-and-by. of it, as did the Jews in times past : If the law do not justify, then let us work nothing ; and this do they truly perform. What should we then do ? This impiety doth indeed very much vex us, but we cannot remedy it. For when Christ preached, he must needs hear that he was a blasphemer and a seditious person : that is to say, that through his doctrine he deceived men, and made them rebels against Coesar. The self- same thing happened to Paul and all the rest of the apostles. And what marvel is it if the world, in like manner, accuse us at this day ? Let it accuse us, let it slander us, let it persecute us and spare us not : yet must not we, therefore, hold our peace, but speak freely, that afflicted consciences may be delivered out of the snares of the devil. And we must not regard the foolish and ungodly people, in that they do abuse our doctrine : for, whether they have the law or no law, they cannot be reformed. But we must consider how afflicted consciences may be com- forted, that they perish not with the multitude. If we should dissemble and hold our peace, miserable and afflicted consciences should have no comfort, which are so entangled and snared with men's laws and traditions, that they can wind themselves out by no means. As Paul, therefore, when he saw that some resisted his doc- trine, and other some sought the liberty of the flesh, and thereby became worse, comforted himself after this sort : that he was an apostle of Jesus Christ, sent to preach the faith of God's elect ; and that he must suffer all things for the elect's sake ; that they also might obtain salvation ; so we at this day do all things for the elect's sake, whom we know to be edified and com- forted through our doctrine. But as for the dogs and swine, (of whom the one sort persecuteth our doctrine, and the other sort treadeth under foot the liberty which we have in Christ Jesus.) I am so offended with them, that in all my life, for their sakes, I would not utter so much as one word; but I would rather wish that these swine, together with our adversaries the dogs, were yet still subject to the pope's tyranny, rather than that the holy name of God should be so blasphemed and evil spoken of through them. Therefore, albeit not only the foolish and ignorant people, bur they also which seem, in their own conceits, to be very wise, do argue after this sort: If the law do not justify, then it is in vain and of none effect ; yet is it not therefore true. For Uke as this 384 COMMENTARY ON ST. PAUL's [chAP. III. consequence is nothing worth : Money doth not justify, or make a man righteous, therefore it is unprofitable; the eyes do not justify, therefore they must be plucked out; the hands make not a man righteous, therefore they must be cut off: so is this naught also, The law doth not justify, therefore it is unprofitable: for we must attribute unto everything his proper effect and use. We do not therefore destroy or condemn the law, because we say that it doth not justify; but we answer otherwise to this question, "To what end then serveth the law?" than our adversaries do, who do wickedly and perversely counterfeit an office and use of the law, which belongeth not unto it. Against this abuse and forged otlice of the law we dispute, and answer with Paul, that "the law doth not justify." But, in so saying, we afiirm not that the law is unprofitable, as they do by- and-by gather. If the law do not justify (say they) then it is given in vain. No, not so. For it hath its proper office and use; but not that which the adversaries do imagine, namely, to make men righteous: but it accuseth, terrifieth, and condemneth them. We say with Paul, that the law is good, if a man do rightly use it ; that is to say, if he use the law as the law. If I give unto the law his proper definition, and keep it within the compass of his office and use, it is an excellent thing. But if I translate it to another use, and attribute that unto it which I should not, then do I not only pervert the law, but also the whole Scripture. Therefore Paul fighteth here against those pestilent hypocrites who could not abide this sentence : " The law was added for transgressions;" for they think that the office of the law is to justify. And this is the general opinion of man's reason among the sophisters, and throughout the whole world, that righteous- ness is gotten through the works of the law ; and reason will by no means suffer this pernicious opinion to be wrested from it, because it understandeth not the righteousness of faith. Hereof it Cometh that the Papists both foolishly and wickedly do say : The church hath the law of God, the traditions of the fethers, the decrees of councils: if it live after them it is holy. No man shall persuade these men, that, when they keep these things, they please not God, but provoke his wrath. To conclude, they that trust in their own righteousness, think to pacify the wrath of God by their will-worship and voluntary religion. Therefore this opinion of the righteousness of the law is the sink of all evils, and the sin of sins of the whole world. For gross sins and vices may be known and so amended, or else repressed by the punish- ment of the magistrate. But this sin, to wit, man's opinion con- cerning his own righteousness, will not only be counted no sin, but also will be esteemed for a high religion and righteousness. This pestilent sin, therefore, is the mighty power of the devil over the whole world, the very head of the serpent, and the VER. 19.] EPISTLE TO THE GALATIANS. 385 snare whereby the devil entangleth and holdeth all men captive. For naturally all men have this opinion, that they are made righteous by keeping of the law. Paul therefore, to the end he might show the true office and use of the law, and might root out of men's hearts that false opinion concerning the righteous- ness thereof, answereth to this objection. Wherefore then serv- eth the law, if it justify not ? after this sort : It was not given to make men righteous, (saith he,) but, Verse 19. // was added because of transgressions. As things are divers and distinct, so the uses thereof are divers and distinct : therefore they may not be confounded. For if they be, there must needs be a confusion of the things also. A woman may not wear a man's apparel, nor a man a woman's attire. Let a man do the works that belong to a man, and the woman the works that belong to a woman. Let every man do that which his vocation and office requireth. Let pastors and preach- ers teach the word of God purely. Let magistrates govern their subjects, and let subjects obey their magistrates. Let every thing serve in his due place and order. Let the sun shine by day; the moon and the stars by night. Let the sea give fishes ; the earth grain ; the woods wild beasts and trees, &c. In like manner let not the law usurp the office and use of another, that is to say, of justification ; but let it leave this only to grace, to the promise, and to faith. What is then the office of the law ? Transgres- sions ; or else, (as he saith in another place,) " the law entered in that sin should abound." Rom. v. 20. A goodly office, for- sooth ! " The law," saith he, " was added for transgressions ;" that is to say, it was added besides and after the promise, unti. Christ the seed should come, unto whom it was promised. OF THE DOUBLE USE OP THE LAW. Here you must understand that there is a double use of the law. One is civil : for God hath ordained ciyil laws, yea, all laws, to punish transgressions. Every law then is given to re- strain sin. If it restrain sin, then it maketh men righteous. No, nothing less. For in that I do not kill, I do not commit adultery, I do not steal, or in that I abstain from other sins, I do it not willingly, or for the love of virtue, but I fear the prison, the sword, and the hangman. These do bridle and restrain me that I sin not, as bonds and chains do restrain a lion, or a bear, that he tear and devour not every thing that he meeteth : therefore the restraining from sin is not righteousness, but rather a signifi- cation of unrighteousness. For as a mad or wild beast is bound^. lest he should destroy every thing that he meeteth : even so the law doth birdie a mad and a furious man, that he sin not after his own lust. This restraint showeth plainly enough that thev 49 2 K •386 COMMENTARY ON ST. PAUL's [chap. III. which have need of the law (as all they have which are without Christ) are not righteous, but rather wicked and mad men, whom it is necessary, by the bonds and prison of the law, so to bridle, that they sin not. Therefore the law justifieth not. The first use then of the law, is to bridle the wicked. For the devil reigneth throughout the whole world, and enforceth men to all kinds of horrible wickedness. Therefore God hath ordained magistrates, parents, ministers, laws, bonds, and all civil ordinances, that if they can do no more, yet at the least, they may bind the devil's hands, that he rage not in his bond-slaves after his own lust. Like as therefore they that are possessed, in whom the devil mightily reigneth, are* kept in bonds and chains, lest they should hurt others : even so, in the world, which is possessed of the devil, and carried headlong into all kinds of wickedness, the magistrate is present with his bonds and chains; that is to say, with his laws, binding his hands and feet, that he run not headlong into all mischief. And, if he suffer not himself to be bridled after this sort, then he loseth his head. This civil restraint is very necessary, and appointed of God, as well for public peace, as for the preservation of all things, but especially lest the course of the gospel should be hindered by the tumult and seditions of wicked, outrageous, and proud men. But Paul entreateth not here of this civil use and office of the law. It is indeed very necessary, but it justifieth not. For, as a possessed or a mad man is not therefore free from the snares of the devil, or well in his mind, because he hath his hands and his feet bound, and can do no hurt : even so, the world, ahhough it be bridled by the law from outward wickedness and mischief, yet is it not therefore righteous, but still continueth wicked : yea, this restraint showeth plainly that the world is wicked and outrageous, stirred up and enforced to all wickedness by his prince the devil ; for, otherwise, it need not be bridled by laws that it should not sin. Another use oj the law is divine and spiritual, which is (as Paul saith) "to increase transgressions;" that is to say, to reveal unto a man his sin, his blindness, his misery, his impiety, igno- rance, hatred, and contempt of God, death, hell, the judgment and deserved wrath of God. Of this use the apostle entreateth notably in the seventh to the Romans. This is altogether un- known to hypocrites, to the popish sophisters and school-divines, and to all that walk in the opinion of the righteousness of the law, or of their own righteousness. But to the end that God miglit bridle and beat down this monster, and this mad beast, (I mean the presumption of man's righteousness and religion,) which naturally maketh men proud, and puffeth them up in such sort, that they think themselves thereby to please God highly : it behoved him to send some Hercules which might set >BR. 19.] EPISTLE TO THE GALATIANS. 387 upon this monster, with all force and courage, to overthrow him, and utterly to destroy him : that is to say, he was constrained to give a law in mount Sinai, with so great majesty and with so terrible a show, that the whole multitude was astonished. Exod. xix, XX. This, as it is the proper and the principal use of the law, so is it very profitable and also most necessary. For if any be not a murderer, an adulterer, a thief, and outwardly refrain from sin, as the Pharisee did, which is mentioned in the gospel, he would swear (because he is possessed with the devil) that he is right- eous, and therefore he conceiveth an opinion of righteousness, and presumeth of his good works and merits. Such a one God cannot otherwise mollify and humble, that he may acknowledge his misery and damnation, but by the law : for that is the hammer of death, the thundering of hell, and the lightning of God's wrath, that beateth to powder the obstinate and senseless hypo- crites. Wherefore this is the proper and true use of the law, by lightning, by tempest, and by the sound of the trumpet, (as in mount Sinai,) to terrify, and by thundering to beat down and rent in pieces that beast which is called the opinion of righteous- ness. Therefore, saith God, by Jeremy the prophet, " my word is a hammer breaking rocks." Jer. xxiii. 29. For as long as the opinion of righteousness abideth in man, so long there abideth also in him incomprehensible pride, presumption, secu- rity, hatred of God, contempt of his grace and mercy, ignorance of the promises and of Christ. The preaching of free remission of sins, through Christ, cannot enter into the heart of such a one, neither can he feel any taste or savour thereof; for that mighty rock and adamant wall, to wit, the opinion of righteousness, wherewith t^e heart is environed, doth resist it. As therefore the opinion of righteousness is a great and a horrible monster, a rebellious, obstinate and stiff-necked beast, so, for the destroying and overthrowing thereof, God hath need of a mighty hammer, that is to say, the law; which then is in his proper use and office, when it accuseth and revealeth sin after this sort : Behold, thou hast transgressed all the commandments of God, &c. and so it striketh a terror into the conscience, so that it feeleth God to be offended and angry indeed, and itself to be guilty of eternal death. Here the poor afHicted sinner feeleth the intolerable burden of the law, and is beaten down even to desperation ; so that now, being oppressed with great anguish and terror, he desireth death, or else seeketh to destroy himself Wherefore" the law is that hammer, that fire, that mighty strong wind, and that terrible earthquake, renting the mountains, and breaking the rocks, (1 Kings xix. 11, 12, 13,) that is to say, the proud and obstinate hypocrites. Elijah, not being able to abide these terrors of the law, which by these things are signified, cc 388 COMMENTARY ON ST. PAUL's [chAP. III. vered his face with his mantle. Notwithstanding, when the tempest ceased, of which he was a beholder, there came a soft and a gracious wind, in the which the Lord was; but it behoved that the tempest of fire, of wind, and the earthquake should pass, before the Lord should reveal himself in that gracious wind. The terrible show and majesty wherein God gave his law in mount Sinai, did represent the use of the law. There was in the people of Israel which came out of Egypt, a singular holi- ness. They gloried and said, " We are the people of God. Wc will do all those things which the Lord our God hath command- ed." Exod. xix. 8. Moreover, Moses did sanctify the people, and bade them wash their garments, refrain from their wives, and prepare themselves against the third day. There was not one of them but he was full of holiness. The third day, Moses bringeth the people out of their tents to the mountain into the sight of the Lord, that they might hear his voice. What followed then ? When the children of Israel did behold the horrible sight of the mount smoking and burning, the black clouds and light- nings flashing up and down in this horrible darkness, and heard the sound of the trumpet blowing long and waxing louder and louder : and moreover, when they heard the thunderings and the lightnings, they were afraid, and standing afar off, they said unto Moses : " We will do all things willingly, so that the Lord speak not unto us, lest that we die, and this great fire consume us. Teach thou us, and we will hearken unto thee." Exod. xx. 19 Deut. V. 24; xviii. 16, I pray you, what did their purifying, their white garments, and refraining from their wives profit then ? Nothing at all. There was not one of them that could abide this presence of the Lord in his majesty and glory : but all being amazed and shaken with terror, fled back as if they had been driven by the devil. " For God is a consuming fire," in whose sight no flesh is able to stand. Deut. iv. 24. The law of God, therefore, hath properly and peculiarly that office which it had then in mount Sinai, when it was first given, and was first heard of them that were washed, righteous, puri- fied and chaste : and yet, notwithstanding, it brought that holy people into such a knowledge of their own misery, tliat they were thrown down even to death and desperation. No purity nor holiness could then help them ; but there was in them such a feeling of their own uncleanness, un worthiness, and sin, and of the judgment and wrath of God, that they lied from the sight of the Lord, and could not abide to hear his voice. " What flesh was there ever," say they, " that heard the voice of the living God speaking out of the midst of the fire, and yet lived? This day have we seen that God talketh with man, and yet he livcth." Deut. V. 26. They speak now far otherwise than they did a VER. 19.] EPISTLE TO THE GALATIANS. 389 little before, when they said : " We are the holy people of God, whom the Lord hath chosen for his own peculiar people, before all the nations upon the earth. We will do all things which the Lord hath spoken." So it happeneth at length to all justiciaries, who being drunken with the opinion of their own righteousness, do think, when they are out of temptation, that they are beloved of God, and that God regardeth their vows, their fastings, their prayers, and their will-works, and that for the same he must give unto them a single crown in heaven. But when that thun- dering, lightning, fire, and that hammer which breaketh in pieces, that is to say, the law of God, cometh suddenly upon them, re- vealing unto them their sin, the wrath and judgment of God : then the selfsame thing happeneth unto them which happened to the Jews standing at the foot of mount Sinai. Here I admonish all such as fear God, and especially such as shall become teachers of others hereafter, that they diligently learn out of Paul to understand the true and proper use of the law : which, I fear, after our time will be trodden under foot, and utterly abolished by the enemies of the truth. For even now, while we are yet living, and employ all our diligence to set forth the office and use both of the law and the gospel, there be few, yea, even among those which will be counted Christians, and make a profession of the gospel with us, that understand these things rightly, and as they should do. What think ye then shall come to pass when we are dead and gone ? I speak nothing of the Anabaptists, of the new Arians, and such other vain spirits, who are no less ignorant of these matters than are the Papists, although they talk never so much to the contrary ; for they are revolted from the pure doctrine of the gospel, to laws and tradi- tions, and therefore they teach not Christ. They brag and they swear that they seek nothing else but the glory of Christ, and the salvation of their brethren, and that they teach the word of God purely : but in very deed they corrupt it and wrest it to another sense, so that they make it to sound according to their own imagination. Therefore, under the name of Christ, they teach nothing else but their own dreams ; and under the name of the gospel, ceremonies and laws. They are like therefore unto themselves, and so they still continue, that is to say, monks, workers of the law, and teachers of ceremonies, saving that they devise new names, and new works. It is no small matter, then, to understand rightly what the law is, and what is the true use and office thereof. And forasmuch as we teach these things both diligently and faithfully, we do thereby plainly testify that we reject not the law and works, as our adversaries do falsely accuse us: but we do altogether estab- lish the law, and require the works thereof, and we say that the law is good and profitable, but in his own proper use : which is. 390 COMMENTARY ON ST. PAUL's [chap. III. first, to bridle civil transgressions, and then to reveal and to increase spiritual transgressions. Wherefore the law is also a liglit, which showeth and revealeth, not the grace of God, not righteousness and life ; but sin, death, the wrath and judgment of God. For as, in the mount Sinai, the thundering, lightning, the thick and dark cloud, the hill smoking and flaming, and all that terrible show, did not rejoice nor quicken the children of Israel, but terrified and astonished them, and showed how unable they were, with all their purity and holiness, to abide the majesty of God speaking to them out of the cloud: even so the law, when it is in his true use, doth nothing else but reveal sin, engender wrath, accuse and terrify men, so that it bringeth them to the very brink of desperation. This is the proper use of the law, and here it hath an end, and it ought to go no farther. Contrariwise, the gospel is a light which lighteneth, quick- eneth, comforteth, and raiseth up fearful consciences. For it showeth that God, for Christ's sake, is merciful unto sinners, yea, and to such as are most unworthy, if they believe that by his death they are delivered from the curse, that is to say, from sin and everlasting death ; and that through his victory, the blessing is freely given unto them ; that is to say, grace, forgive- ness of sins, righteousness, and everlasting life. Thus, putting a difference between the law and the gospel, we give to them both their own proper use and office. Of this difference between the law and the gospel, there is nothing to be found in the books of the monks, canonists, schoolmen: no, nor in the books of the ancient fathers. Augustine did somewhat understand this dif- ference, and showed it. Jerom and others knew it not. Briefly, there was wonderful silence many years, as touching this differ- ence, in all schools and churches : and this brought men's con- sciences into great danger. For, unless the gospel be plainly discerned from the law, the true Christian doctrine cannot be kept sound and uncorrupt. Contrariwise, if this difference be well known, then is also the true manner of justification known, and then it is an easy matter to discern faith from works, Christ fjrom Moses, and all politic works. For all things without Christ are the ministers of death for the punishing of the wicked. Therefore, Paul answereth to this question after this manner : Verse 19. The law was added ^ because of transgressions. That is to say, that transgressions might increase, and be more known and seen. And indeed so it cometh to pass. For when sin, death, the wrath and judgment of God, and liell, are revealed to a man through the law, it is impossible but that he should become impatient, murmur against God, and despise his will : for he cannot bear the judgment of God, his own death and damnation; and yet, notwithstanding, he cannot escape them. VER. 19.] EPISTLE TO THE GALATIANS. 391 Here he must needs fall into the hatred of God, and blasphemy against God. Beforfe, when he was out of temptation, he was a very holy man ; he worshipped and praised God; he bowed his knee before God, and gave him thanks as the Pharisee did. Luke xviii. Bat now, when sin and death is revealed unto him, he wisheth that there were no God. The law therefore, of itself, bringeth a special hatred of God. And thus sin is not only revealed and known by the law, but also is increased and stir« red up by the law. Therefore Paul saith, " sin, that it might appear to be sin, -wrought death in me by that which was good, that sin might be out of measure sinful by the commandment." Rom. vii. There he entreateth of this effect of the law very largely. Paul answereth therefore to this question, if the law do not justify, to what end then serveth it? Although (saith he) it jus- tify not, yet it is very profitable and necessary. For, first, it civilly restraineth such as are carnal, rebellious, and obstinate. Moreover, it is a glass that showeth unto a man himself, that he is a sinner, guilty of death, and worthy of God's everlasting wrath and indignation. To what end serveth this humbling, this bruising and beating down by this hammer, the law, I mean? To this end, that we may have an entrance into grace. So then the law is a minister that prepareth the way unto grace. For God is the God of the humble, the miserable, the afllicted, the oppressecl, and the desperate, and of those that are brought even to nothing : and his nature is to exalt the humble, to feed the hungry, to give sight to the blind, to comfort the miserable, the afflicted, the bruised and broken-hearted, to justify sinners, to quicken the dead, and to save the very desperate and damned. For he is an almighty Creator, making all things of nothing. Now that pernicious and pestilent opinion of a man's own right- eousness, which will not be a sinner, unclean, miserable, and damnable, but righteous and holy, suffereth not God to come to his own natural and proper work. Therefore God must needs take this maul in hand, (the law, I mean,) to drive down, to beat in pieces, and to bring to nothing this beast, with her vain confi- dence, wisdom, righteousness, and power, that she may so learn at the length, by her own misery and mischief, that she is utterly forlorn, lost, and damned. Here now, when the conscience is thus terrified with the law, then cometh the doctrine of the gos- pel and grace, which raiseth up and comforteth the same again, saying, Christ came into the world, not to break the bruised reed, nor to quench the smoking flax ; but to preach the gospe' of glad tidings to the poor, to heal the broken and contrite in heart, to preach forgiveness of sins to the captives, &c. Isa. xlii. 3. Matt. xii. 20. But here lieth all the difficulty of this matter, that when a man 392 COMMENTARY ON ST. PAUL's [chap. III. is terrified and cast down, he may be able to raise up himself again, and say, Now I am bruised and afflicted enough ; the time of the law hath tormented and vexed me sharply enough ; now is the time of grace ; now is the time to hear ('hrist, out of whose mouth proceed the words of grace and life ; now is the time to see, not the smoking and burning mount Sinai, but the mount Moriah, where is the throne, the temple, the mercy-seat of God, that is to say, Christ, who is the king of righteousness aad peace. There will I hearken what the Lord speaketh unto me, who speakelh nothing else but peace unto his people. Nay, the foolishness of man's heart is so great, that in this conflict of conscience, when the law hath done his office, and ex- ercised his true ministry, he doth not only not lay hold upon the doctrine of grace, which promiseth most assuredly the forgiveness of sins, for Christ's sake, but seeketh and procureth to himself more laws, to satisfy and quiet his conscience. If I live, saith he, I will amend my life. I will do this : I will do that. Here, except thou do quite the contrary ; that is to say, except thou send Moses away, with his law, to those that are secure, proud, and obstinate, and in these terrors and in this anguish lay hold upon Christ, who was crucified and died for thy sins, look for no salvation. So 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. Wherefore we do not abrogate the law, but we show the true office of the law ; to wit, that it is a true and a profitable minister, which driveth a man to Christ. Therefore, after the law hath humbled thee, terrified thee, and utterly beaten thee down, so that now thou art at the very brink of desperation, see that thou learn how to use the law rightly ; for the office and use of it is not only to reveal sin and the wrath of God, but also to drive men unto Christ. This use of the law the Holy Ghost only setteth forth in the gospel, where he witnesseth that God is present unto the afflicted and broken- hearted. Wherefore, if thou be bruised with this hammer, use not this bruising perversely, so that thou load thyself with more laws, but hear Christ, saying, " Come unto me, all ye that labour and are heavy laden, and I will refresh you." Matt. xi. 28. When the law so oppresseth thee, that all things seem to be ut- terly desperate, and thereby driveth thee unto Christ, to seek help and succour at his hands, then is the law in his true use ; and, through the gospel, it helpeth to justification. And this is the best and most perfect use of the law. Wherefore Paul here beginneth afresh to entreat of the law, and defineth what it is, taking occasion of that which he said be- fore ; to wit, that the law justifieth not. For reason, hearing this, by-and-by doth thus infer : then God gave the law in vain. VER. 19.] EPISTLE TO THE GALATIANS. 393 It was necessary, therefore, to seek how to define the 'law truly, and to show what the law is, and how it ought to be understood, that it be not taken more largely or more straitly than it should be. Tliere is no law, saith he, that is of itself necessary to jus- tificatio/i. Therefore, when we reason as touching righteousness, life, and everlasting salvation, the law must be utterly removed out of our sight, as if it had never been, or never should be, but as though it were nothing at all. For, in the matter of justifica- tion, no man can remove the law far enough out of his sight, or behold the only promise of God sufficiently, and as he should do. Therefore I said before that the law and the promise must be separate far asunder, as touching the invyard affections and the inward man ; albeit, indeed, they are nearly joined together. Verse 19. Until the seed came unto the which the promise was made. Paul maketh not the law perpetual, but he saith that it was given and added to the promises for transgressions ; tliat is to say, to restrain them civilly, but especially to reveal and to in- crease them spiritually, and that not continually, but for a time. Here it is necessary to know how long the power and the tyran- ny of the law ought to endure, which discovereth sin, showeth unto us what we are, and revealeth the wrath of God. They whose hearts are touched with an inward feeling of these mat- ters, should suddenly perish, if they should not receive comfort. Therefore, if the days of the law should not be shortened, no man should be saved. A time therefore must be set, and bounds limited to the law, beyond which it may not reign. How long then ought the dominion of the law to endure ? Until the seed, come ; to wit, that seed, of which it is written, " In thy seed shall all the nations of the earth be blessed." The tyranny of the law then must so long continue until the fulness of the time, and until that seed of the blessing come ; not to the end that the law should bring this seed or give righteousness, but that it should civilly restrain the rebellious and obstinate, and shut them up, as it were, in prison ; and then spiritually should reprove them of sin, humble them, and terrify them ; and, when they are thus humbled and beaten down, it should constrain them to look up to that blessed seed. We may understand the continuance of the law both accord- ing to the letter and also spiritually ; according to the letter, thus, that the law continueth until the time of grace. " The law and the prophets," saith Christ, "prophesied until John. From the time of John, until this day, the kingdom of heaven suffereth violence, and the violent take it by force." Matt, xi. 12, 13. In this time Christ was baptized, and began to preach ; at what 50 394 COMMENTARY ON ST. PAUL's [chAP. III. time also, after the letter, the law, and all the ceremonies of Moses ceased. Spiritually the law may be thus understood : that it ought not to reign in the conscience any longer than to the appointed time of this blessed seed. When the law showeth unto me my sin, terrifieth me, and revealeth the law and judgment of* God, so that I begin to tremble and to despair, there hath the law his bounds, his time and his end limited, so that he now ceaseth to exercise his tyranny any more. For when he hath done his office sufficiently, he hath revealed the wrath of God, and terrified enough. Here we must say, Now leave off, law; thou hast done enough; thou hast terrified and tormented me enough. "All thy floods have run over me, and thy terrors have troubled me. Lofd, turn not away thy face in thy wrath from thy servant; rebuke me not, I beseech thee, in thine anger," &c. Ps. xlii. 7. Ixix. 17. vi. 1. When these terrors and troubles come, then is the time and the hour of the blessed seed come. Let the law then give place ; which indeed is added to reveal and to increase transgressions, and yet no longer, but until that blessed seed be come. When that is come, then let the law leave off to reveal sin and to terrify any more, and let him deliver up his kingdom to another ; that is to say, to the blessed seed, which is Christ : who hath gracious lips, wherewith he accuseth and terrifieth not, but speaketh of far better things than doth the law; namely, of grace, peace, forgiveness of sins, victory over sin, death, the devil, and damnation, gotten by his death and passion, unto all believers. Paul therefore showeth by these words: "Until the seed should come, unto whom the blessing was promised," how long the law should endure literally and spiritually. According to the letter, it ceased after the blessed seed came into the world, taking upon him our flesh, giving the Holy Ghost, and writing a new law in our hearts. But the spiritual time of the law doth not end at once, but continueth fast-rooted in the conscience. Therefore it is a hard matter for a man which is exercised with the spiritual use of the law, to see the end of the law. For in these terrors and feeling of sin, the mind cannot conceive this hope, that God is merciful, and that he will forgive sins, for Christ's sake; but it judgeth only that God is angry with sinners, and that he accuseth and condemneth them. If faith come not here to raise up again the troubled and afflicted conscience, or else, according to that saying of Christ, "Where two or three are gathered together in my name," &c. (Matt, xviii. 29,) there be some faithful brother at fiand that may comfort him, by the word of God, which is so oppressed and beaten down by the law, desperation and death must needs follow. Therefore it is a perilous thing for a man to be alone. " Wo be to him that is « VER. 19.] EPISTLE TO THE GALA.TIANS. 395 alone," (saith the preacher,) " for when he falleth, he hath none 10 raise him up." Eccles. iv. 10. Wherefore they that ordained that cursed monkish and soUtary hfe, gave occasion to many thousands to despair. If a man should separate himself from the company of others for a day or two, to be occupied in prayer, (as we read of Christ, that sometimes he went aside alone into the mount, and by night continued in prayer,) there were no danger therein. Matt. xxvi. 39. Luke xxii. 41. But when they constrained men continually to live a solitary life, it was a device of the devil himself. For when a man is tempted and is alone, he is not able to raise up himself, no, not in the least temptation that can be. Verse 1 9. And it was ordained by angels in the hand of a mediator. This is a little digression from his purpose, which he neither declareth nor finisheth, but only toucheth it by the way, and so proceedeth. For he returneth incontinent to his purpose, when he saith, " What, is the law then contrary to the promises of God?" Now, this was the occasion of his digression. He fell into this difference between the law and the gospel : that the law, added to the promises, did differ from the gospel, not only in respect of the time, but also of the author and the efficient cause thereof. For the law was delivered by the angels, (Heb. i.) but the gospel by the Lord himself Wherefore the gospel is far more excellent than the law ; for the law is the voice of the servants, but the gospel is the voice of the Lord himself There- fore, to abase and to diminish the authority of the law, and to exalt and magnify the gospel, he saith that the law was a doc- trine given to continue but for a small time, (for it endured but only until the fulness of the promise, that is to say, until the blessed seed came which fulfilled the promise :) but the gospel was forever. For all the faithful have had always one and the selfsame gospel from the beginning of the world, and by that they were saved. The law, therefore, is far inferior to the gospel, because it was ordained by the angels, which are but servants, and endured but for a short time, whereas the gospel was or- dained by the Lord himself, to continue forever. Heb. i. For it was promised before all worlds. Tit. i. Moreover, the word of the law was not only ordained by the angels being but servants, but also by another servant far inferior -to the angels, namely, by a man ; that is, (as here he saith,) by the hand of a mediator, that is to say, Moses. Now, Christ is not a servant, but the Lord himself He is not a mediator be- tween God and man, according to the law, as Moses was ; but he is a mediator of a belter testament. The law therefore was ordained by angels as servants. For Moses and the people hearo 396 COMMENTARY ON ST. PAUL's [chAP. III. God speaking in the mount Sinai ; that is to say, they heard the angels speaking in the person of God. Therefore Stephen, in the seventh chapter of the Acts, saith, "Ye have received the law by the ministry of angels, and ye have not regarded it." Also the text in the third of Exodus showeth plainly that the angel appeared unto Moses in a flame of fire, and spake unto him from the midst of the bush. Paul therefore signifieth that Christ is a mediator of a far better testament than Moses. And here he alludeth to that history m Moses concerning the giving of the law, which saith that Moses led the people out of their tents to meet with God, and that he placed them at the foot of the mount Sinai. There was a heavy and a horrible sight. The whole mount was on a flame of fire. When the people saw this, they began to tremble ; for they thought that they should have been suddenly destroyed in this fearful tempest. Because therefore they could not abide the law sounding so horribly out of mount Sinai, (for that terrifying voice of the law would have killed the people,) they said unto Moses, their mediator, " Come thou hither, and hear what the Lord saith, and speak thou unto us." And he answered, "I myself," saith he, " was a mediator, and one that stood between God and you," &c. By these places it is plain enough that Moses was appointed a mediator between the people and the law speaking. Wherefore Paul by this history goeth about to declare, that it is impossible that righteousness should come by the law. As if he should say, How can the law justify, seeing the whole people of Israel, being purified and sanctified, yea, and Moses himself, the mediator between God and the people, were afraid, and trembled at the voice of tlie law ? as it is said in the epistle to the Hebrews, " Here was nothing but fear and trembling." But what righteousness and holiness is this, not to be able to bear, yea, not to be able or willing to hear the law, but to fly from it, and so to hate it, that it is impossible to hate and abhor any thing more in the whole world ? As the history most plainly testifieth that the people, when they heard the law, did hate nothing more than the law, and rather wished death, than to hear the law. So, when sin is discovered, as it were, by certain bright beams which the law striketh into the heart, there is nothing more odious and more intolerable to man than the law is. Here he would rather choose death, than be constrained to bear these terrors of the law, never so little a time; which is a most certain token that the law justifieth not. For if the law did justify, then, no doubt, men would love it ; they would delight and take pleasure in it, and would embrace it with hearty good-will. But where is this good-wiU.' Nowhere; neither in Moses, nor in the VER. 19.] EPISTLE TO THE GALATIANS. 397 whole people, for they were all astonished and fled back. And how doth a man love that which he flieth? Or how delighteth he in that which he deadly hateth ? Wherefore this flight showeth a deadly hatred of man's heart against the law, and so consequently against God himself, the author of the law. And if there were no other argument to prove that righteousness cometh not by the law, this one history were enough, which Paul setteth out in these few words: "In the hand of a mediator." As though he would say, Do ye not remember that your fathers were so far unable to hear the law, that they had need of Moses to be their mediator ? And when he was appointed to that office, they were so far from loving of the law, that they, by a fearful flight, together with their medi- ator, showed themselves to hate the same, as the epistle to the Hebrews witnesseth ; and if they could, they would have gone even through an iron mountain back again into Egypt. But they were enclosed round about, so that they had no way to escape. Therefore they cry unto Moses: " Speak thou unto us; for if we hear the voice of the Lord our God any more, we shall die." Exod. xx. 19. Dent. v. 25. Now, therefore, if they be not able to hear the law, how should they be able to accomplish it? Wherefore, if the people that were under the law, were con- strained by necessity to have a mediator, it foUoweth, by an in- fallible consequence, that the law justifieth them not. What did it then ? Even the same thing that Paul saith : " The law is added that sin might abound." Rom. v. 20. The law, therefore, was a light and a sun, which struck his beams into the hearts of the children of Israel, whereby it terrified them, and struck into them such a fear of God, that they hated both the law and the author thereof, which is a horrible impiety. Would ye now say that these men were righteous ? They are righteous which hear the law, and with a good-will embrace the same and delight therein. But the history of giving the law witnesseth that all men in the whole world, be they never so holy, (especially seeing that they which were purified and sanctified could not hear the law,) do hate and abhor the law, and wish that the law were not. Therefore it is impossible that men should be justified by the law ; nay, it hath a clean contrary effect. Although Paul (as I have said) doth but only touch this place by the way, and doth not thoroughly weigh it, nor fully finish the same, yet he that shall diligently and attentively read it, may easily understand that he speaketh very well of both mediators; that is to say, of Moses and of Christ, and compareth the one with the other, as hereafter we will declare. If he would have prosecuted this matter more largely, this only place would have ministered unto him an argument and occasion plentiful enough to write a new epistle : and that history also in the nineteenth 2 L ^^ COMMENTARY ON ST. PAUL's [cHAP. III. and twentieth of Exodus, concerning the giving of the law, would minister matter enough to write a new vohmie, ahhough it were read but slightly, and without affection ; albeit it may seem to be very barren to those which know not the true office and use of the law, if it be compared with other holy histories. Hereby we may see that if all the world had stood at the mount, as the people of Israel did, they would have hated the law, and would have fled from it, as they did. The whole world, therefore, is an enemy to the law, and hateth it most deadly ; but the law is holy, righteous, and good, and is the perfect rule of the will of God. How then can he be righteous, which doth not only abhor and detest the law, and fly from it, but, moreover, is an enen^y of God, who is the author of the law ? And true it is that the flesh can do no otherwise, as Paul witnesseth : (Rom. viii.) "The wisdom of the flesh is enmity against God : for it is not subject to the law of God, neither indeed can it be." Therefore, it is an extreme madness so to hate God and his law, that thou canst not abide to hear it ; and yet, notwithstanding, to affirm that we are made righteous thereby. Wherefore the sophisters and school divines are stark blind, and understand nothing at all of this doctrine. They look only upon the outward vizor of the law, thinking that it is accom- plished by civil works, and that they are righteous before God, which do the same externally, not considering the true and spiritual eflect thereof; which is not to justify, and to quiet and pacify afflicted consciences, but to increase sin, to terrify the con- science, and to engender wrath. They being ignorant of this, do vaunt that man hath a good will, and a right judgment of reason to do the law of God. But whether this be true or no, ask the people of the law, with their mediator, who heard the voice of the law in the mount Sinai. Ask David himself, who, as often as he complaineth in the Psalms that he was cast from the face of God, that he was even in hell, and that he was ter- rified and oppressed with the greatness of his sin, with the wrath and judgment of God, set not sacrifices, nor yet the law itself, against these mighty tyrants, but was raised up and comforted by the only free mercy of God. Therefore, the law justifieth not. If the law should serve mine affections, that is to say, if it should approve mine hypocrisy, mine opinion and confidence of mine own righteousness : if it should say that, without the mercy of God and faith in Christ, through the help of it alone (as all the world naturally judgeth of the law) I might be justified before God : and, moreover, if it should say that God ip pacified and overcome by works, and is bound to reward the doers thereof, that so, having no need of God, I might be a God VER. 19.] EPISTLE TO THE GALA.TIANS. 399 unto myself, and merit grace by my works, and setting my Sa- viour Christ apart, might save myself by my own merits: if, I say, the law should thus serve mine affections, then should it be sweet, delectable, and pleasant indeed ; so well can reason flatter itself. Notwithstanding this should no longer continue, but until the law should come to his own use and office; then should it appear that reason cannot suffer those bright beams of the law. There some Moses must needs come between as a mediator, and yet notwithstanding, without any fruit, as I will declare hereafter. To this purpose serveth that place in the third chapter of the Second Epistle to the Corinthians, concerning the covered face of Moses, where Paul, out of the history of the thirty-fourth chapter of Exodus, showeth that the children of Israel not only did not know, but also could not abide the true and spiritual use of the law ; first, for that they could not look unto the end of the law, (saith Paul,) because of the veil which Moses put upon his face. Again, they could not look upon the face of Moses, being bare and uncovered, for the glory of his countenance. For when Moses went about to talk with them, he covered his face with a veil, without which they could not bear his talk ; that is, they could not hear Moses himself, the mediator, unless he had set another mediator between, that is to say, the veil. How, then, should they hear the voice of God, or of an angel, when they could not hear the voice of Moses, being but a man, yea, and also their mediator, except his face had been covered ? Therefore, except the blessed seed come to raise up and comfort him which hath heard the law, he perisheth through desperation, in detesting of the law, in hating and .blaspheming of God, and daily more and more offending against God. For this fear and confusion of conscience which the law bringeth, the deeper it pierceth, and the longer it continueth, the more it increaseth hatred and blasphemy against God. This history, therefore, teacheth what is the power of free- will. The people are stricken with fear, they tremble, and they fly back. Where is now free-will ? Where is now that good will, that good intent, that right judgment of reason, which the Papists do so much brag of? What availeth free-will here in these sanctified and holy men? It can say nothing. It blindeth their reason ; it perverteth their will : it receiveth not, it saluteth not, it embraceth not, with joy, the Lord coming, with thunder- ing, lightning, and fire, unto the mount Sinai : It cannot hear the voice of the Lord ; but contrariwise, it saith, " let not the Lord speak unto us, lest we die." We see then, what the strength and power of free-will is in the children of Israel, who, though they were cleansed and sanctified, could not abide the hearing of one syllable or letter of the law. Therefore, these high com 400 COMMENTARY ON ST. PAUL's [chAP. III. mendations, which th ^ Papists give to their free-will, are nothing else but mere toys and doting dreams. Verse 20. Now, a mediator is not a mediator of one. Here he compareth these two mediators togetlier, and that with a marvellous brevity: yet so, notwithstanding, that he satisfieth the attentive reader, who, because this word mediator is general, by-and-by understandeth that Paul speaketh of the mediator generally, and not of Moses only. " A mediator," saith he, "is not a mediator of one only." But this word neces- sarily coniprehendeth two, that is to say, him that is offended and him that is the offender : of whom, the one hath need of in- tercession, and the other necdeth none. Wherefore, a mediator is not of one, but of two, and of such two as be at variance between themselves. So Moses, by a general definition, is a mediator, because he doth the office of a mediator between the law and the people, which cannot abide the true and spiritual use of the law. The law, therefore, must have a new face, and his voice must be changed : that is to say, the voice of the law muot be njade spiritual, or the law nuist be made lively in the mward aff"ection, and must put on a vizor or a veil, that it may now become more tolerable, so that the people may be able to hear it by the voice of Moses. Now, the law being thus covered, speaketh no more in his majesty, but by the mouth of Moses. After this manner it doth not his office any more : that is, it terrifieth not the con- science. And this is the cause that they do neither understand nor regard it : by means whereof, they become secure, negligent, and presumptuous hypocrites. And yet, notwithstanding, tlie one of these two must needs be done : to wit, that either the law must be without his use, and covered with a veil, (but then, as I have said, it maketh hypocrites,) or else it must be in his true use without the veil, and then it killeth. For man's heart cannot abide the law in his true use without the veil. It be- lioveth thee, therefore, if thou look to the end of the law with- out the veil, either to lay hold on that blessed seed by faith ; that is to say, thou must look beyond the end of the law unto Christ, which is the accomplishment of the law, which may say unto thee. The law hath terrified thee enough, be of good comfort, my son, thy sins are forgiven thee, (whereof I will speak more anon ;) or else surely thou must have Moses for thy mediator, with his veil. For this cause Paul saith, " A mediator is not a mediator of one." For it could not be that Moses should be a mediator of God alone, for God needeth no mediator. And again, he is not a mediator of the people only, but he doth the office of a mediator between God and the people, which were at variance VEiS. 20.] EPISTLE TO THE GALATIANS. 401 with God. For it is the office of a mediator to pacify the party that is offended, and to reconcile unto him the party that is the offender. Notwithstanding, Moses is such a mediator (as I have said) as doth nothing else but change the voice of the law, and maketh it tolerable, so that the people may abide the hear- ing thereof, but he giveth no power to accomplish the same. To conclude, he is a mediator of the veil, and therefore, he giveth no power to perform the law, but only in the veil. Therefore, his disciples, in that he is a mediator of the veil, must always be hypocrites. But what should have come to pass, think ye, if the law had been given without Moses, either else before or after Moses, and that there had been no mediator, and, moreover, that the people should neither have been suffered to fly, nor to have a mediator? Here the people, being beaten down with intolerable fear, should either have perished forthwith, or if they should have escaped, there must needs have come some other mediator, which should have set himself between the law and the people, to the end that both the people might be preserved, and the law remain in his force, and also an atonement might be made between the law and the people. Indeed, Moses cometh in the mean time, and is made a mediator ; he putteth on a veil and covereth his face ; but he cannot deliver men's consciences from the anguish and terror which the law bringeth. Therefore, when the poor sinner, at the hour of death, or in the conflict of conscience,., feeleth'the wrath and judgment of God for sin, which the law revealeth and increaseth here, to keep him .from desperation, setting Moses aside with his law, he must have a mediator which may say unto him. Although thou be a sinner, yet shalt thou remain ; that is, thou shalt not die, although the law, with his wrath and malediction, do still remain. This mediator is Jesus Christ, which changeth not the voice of the law, nor hideth the same with a veil, as Moses did, nor leadeth me out of the sight of the law ; but he setteth himself against the wrath of the law and taketh it away, and satisfieth the law in his own body by himself And by the gospel he saith unto me, "Indeed, the law threateneth unto thee the wrath of God and eternal death ; but be not afraid : fly not away, but stand fast. I supply and perform all things for thee ; I satisfy the law for thee. This is a mediator which far excelleth Moses, who setteth himself between God being offended, and the offender. The intercession of Moses here profiteth nothing : he hath done his office, and he with his veil is now vanished away. Here the miserable sinner being utterly desperate, or a man now ap- proaching unto death, and God being offended, do encounter together. Therefore, there must come a far other mediator than Moses, which may satisfy the law, take away the wrath thereof, 51 2l2 402 COMMENTARY ON ST. PAUL's [chAP. in. and may reconcile unto God which is angry, that poor sinner, miserable and guilty of eternal death. Of this mediator Paul speaketh briefly when he saith, "a mediator is not a mediator of one." For this word mediator properly signifieth such a one as doth the oflice of a mediator between the party that is offended and the offender. We are the offenders ; God, with his law, is he which is offended : And the offence is such, that God cannot pardon it, neither can we satisfy for the same. Therefore, between God (who of himself is but one,) and us, there is wonderful discord. Moreover, God cannot revoke his law, but he will have it observed and kept. And we, which have transgressed the law, cannot fly from the presence of God. Christ, therefore, hath set himself a mediator between two which are quite contrary, and separate asunder with an infinite and everlasting separation, and hath reconciled them together. And how hath he done this ? " He hath put away (as Paul saith in another place) the handwriting which was against us, which by ordinances (that is, by the law) was contrary unto us, and he hath taken it and fastened it to the cross, and hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them by him- self." Therefore, he is not a mediator of one, but of two^ utterly disagreeing between themselves. • This is also a place full of power and efllicacy to confound the righteousness of the law, and to teach us, that, in the matter of justification, it ought to be utterly removed out of our sight. Also this word [mediator] ministereth sufficient matter to prove that the law justifieth not : for else what need should we have of a mediator ? Seeing then that man's nature cannot abide the hearing of the law, much less is it able to accomplish the law, or to agree with the law. This doctrine (which I do so often repeat, and not without tediousness do still beat into your heads) is the true doctrine of the law, which every Christian ought with all diligence to learn, that ha may be able truly to define what the law is, what is the true use and office, what are the limits, what is the power, the time, and the end thereof For it hath an effect clean contrary to the judgment of all men, which have this pestilent and perni- cious opinion naturally rooted in them, that the law justifieth. Therefore I fear lest this doctrine will be defaced and darkened again, when we are dead. For the world must be replenished with horrible darkness and errors, before the latter day come. Whoso, therefore, is able to understand this, let him under- stand it, that the law, in true Christian divinfty, and in his true and proper definition, doth not justify, but hath quite a contrary effect. For it showeth and revealeth unto us ourselves ; it setteth God before us in his anger ; it revealetli God's wrath ; it terri- VER. 20.] EPISTLE TO THE GALATIANS. 403 fieth us ; and it doth not only reveal sin, but also mightily in- creaseth sin, so that where sin was before but little, now by the law, which bringeth the same to light, it becometh exceeding sinful : so that a man now beginneth to hate the law and fly from it, and with a perfect hatred to abhor God, the maker of the law. This is not to be justified by the law, (and that reason itself is compelled to grant,) but to commit a double sin against the law: first, not only to have a will so disagreeing from the law that thou canst not hear it, but also to do contrary to that which it commandeth : and secondly, so to hate it that thou wouldst wish it were abolished, together with God himself, who is the author thereof, and absolutely good. Now, what greater blasphemy, what sin more horrible can be imagined than to hate God, to abhor his law, and not to suffer the hearing thereof, which notwithstanding is good and holy ? For the history doth plainly witness that the people of Israel refused to hear that excellent law, those holy and most gracious words, namely, " I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other gods, &c. Showing mercy to thousands, &c. Honour thy father and thy mother, that it may go well with thee, and that thy days may be prolonged upon the earth, &c.," (Exod. XX. 2. Deut. iv. 40,) and that they had need of a me- diator. They could not abide this most excellent, perfect, and divine wisdom, this most gracious, sweet, and comfortable doc- trine. " Let not the Lord speak unto us," say they, " lest we die. Speak thou unto us," &c. Doubtless, it is a marvellous thing that a man cannot hear that which is his whole felicity, namely, that he hath a God, yea, and a merciful God, which will show mercy unto him in many thousands of generations, &c. And moreover that he cannot abide that which is his chief safety and defence, namely, " Thou shalt not kill ; thou shalt not com- mit adultery ; thou shalt not steal." For by these words the Lord hath defended and fortified the life of man, his wife, his children, and his goods, as it were, with a wall, against the force and violence of the wicked. The law then can do nothing, saving that by his light it light- eneth the conscience, that it may know sin, death, the judgment, and the wrath of God. Before the law come, I am secure ; I feel no sin. But when the law cometh, sin, death, and hell are revealed unto me. This is not to be made righteous, but guilty, and the enemy of God, to be condemned to death and hell-fire. The principal point therefore of the law in true Christian divinity is to make men not better, but worse ; that is to say, it showeth unto them their sin, that by the knowledge thereof, they may be humbled, terrified, bruised, and broken, and by this mean.s may be driven to seek comfort, and so to come to that blessed seed ^4 COMMENTARY ON ST. PkXfL% [cHAP. lit. Verse 20. But God is one. God offendeth no man, and therefore needeth no mediator. But we offend God, and therefore we have need of a mediator, not Moses, but Christ, which speaketh far better things for us. &c. Hitherto he hath continued in his digression ; now he return eth to his purpose. Verse 21. Is the law I hen against the promise of God? Paul said before that the law justifieth not. Shall we then take away the law ? No, not so. For it bringeth with it a cer- tain commodity. What is that? It bringeth men unto the knowledge of themselves. It discovereth and increaseth sin, &c. Here now ariseth another objection : If the law do nothing else but make men worse, in showing unto them their sin, then is it contrary to the promises of God. For it seemeth that God is but only provoked to anger and offended through the law, and therefore he regardeth not, nor performeth his promises. We Jews have thought the contrary ; to wit, that we are restrained and bridled by this external discipline, to the end that God, being provoked thereby, might hasten the performing of his promise, and that by this discipline we might deserve the promise. Paul answereth : It is nothing so. But contrariwise, if ye have regard to the law the promise is rather hindered ; for na- tural reason offendeth God, which so faithfully promiseth, while it will not hear his good and holy law. For it saith, " Let not the Lord speak unto us," &c. How can it be, then, that God should perform his promise unto those, which not only re- ceive not his law and his discipline, but also with a mortal hatred do shun it, and fly from it? Here, therefore, as I said, riseth this objection : " Is the law against the promise of God ?" This objection Paul toucheth by the way, and briefly answereth, saying, Verse 21. God forbid. Why so? First, for that God maketh no promise unto us because of our worthiness, our merits, our good works : but for his own goodness and mercy sake in Christ. He saith not to Abraham, All nations shall be blessed in thee, because thou hast kept the law. But when he was uncircumcised, had no law, and was yet an idolater, he said unto him : " Go out of thine own land, &c. I will be thy protector, &c. — Also : "In thy seed shall all nations be blessed." Gen. xii. 1 ; xv. 1 ; xxii. 18. These are absolute and mere promises, which God freely giveth unto Abraham, without any condition, or respect of works, either going before, or coming after. This maketh especially against the Jews, which think that the VER. 21.] EPISTLE TO THE GALATIANS. 405 promises of God are hindered because of their sins. " God," (saith Paul,) " doth not slack his promises because of our sins, or hasten the same for our righteousness and merits. He regardeth neither the one nor the other." Wherefore, although we become more sinful, and are brought into greater contempt and hatred of God by means of the law, yet notwithstanding, God is not moved thereby to differ his promise. For his promise doth not stand upon our weakness, but upon his only goodness and mercy. Therefore, where the Jews say, " The Messias is not yet come, because our sins do hinder his coming," it is a detestable dream. As though God should become unrighteous because of our sins, or made a liar because we are liars. He abideth always just and true : his truth, therefore, is the only cause that he accom- plisheth and performeth his promise. Moreover, although the law do reveal and increase sin, yet is it not against the promises of God ; yea, rather, it confirmeth the promises; for as concerning his proper work and end, it humbleth and prepareth a man (so that he useth it rightly) to sigh and seek for mercy. For when sin is revealed to a man, and so increased by the law, then he beginneth to perceive the wickedness and hatred of man's heart against the law, and against God himself, the author of the law. Then he feeleth, indeed, that not only he loveth not God, but also hateth and blasphemeth God, who is full of goodness and mercy, and his law which is just and holy. Then is he constrained to confess that there is no good thing in him. And thus, when he is thrown down and humbled by the law, he acknowledgeth himself to be most miserable and damnable. When the law, therefore, constraineth a man so to acknowledge his own corruption, and to confess his sin from the bottom of his heart, then it hath done his office truly, and his time is accomplished and ended: and now is the time of grace, that the blessed seed may come to raise up and comfort him that is so cast down and humbled by the law. After this manner the law is not against the promises of God. For, first, the promise hangeth not upon the law, but upon the truth and mercy of God only and alone. Secondly, when the law is in his chief end and office, it humbleth a man, and in humbling him, it maketh him to sigh and groan, and to seek the hand and aid of the mediator, and maketh his grace and his mercy exceeding sweet and comfortable, (as is said, " thy mercy is sweet," Ps. cix.) and his gift precious and inestimable. And by this means it prepareth us, and maketh us apt to apprehena and to receive Christ. For, as the poet saith, Dulcia non meruit y qui non gustavit amara : that is. Whoso hath not tasted the things that are bitter. Is not worthy to taste the things that are sweeter. 406 COMMENTARY ON ST. PAUL's [cHAr. III. There is a common proverb, that hunger is the best cook. Like as, therefore, the dry earth coveteth the rain, even so the law maketh troubled and afflicted souls to thirst after Christ. To such, Christ savoureth sweetly : to them he is nothing else but joy, consolation, and life. And there beginneth Christ and his benefit rightly to be known. . This is, then, the principal use of the law : namely, when a man can so use it, that it may humble him and make him thirst after Christ. And, indeed, Christ requireth thirsty souls, whom he most lovingly and graciously allureth and calleth unto him, when he saith, "Come unto me, all ye that labour and are heavy laden, and I will refresh you." Matt. xi. 28. He delighteth, therefore, to water these dry grounds. He poureth not his waters upon fat and rank grounds, or such as are not dry and covet no water. His benefits are inestimable, and therefore, he giveth them to none but mito such as have need of them, and earnestly desire them. He preacheth glad tidings to the poor he giveth drink to the thirsty. " If any thirst," (saith St. John,) "let him come unto me," &c. "He healeth the broken hearted," &c. John vii. 37. Ps. cxlvii. 3. That is, he comforteth those that are bruised and afflicted by the law. Therefore, the law is not against the promises of God. Verse 21. For if there had been a law given which hringeth life, surely righteousness should have been by the law. By these words Paul signifieth, that no law of itself is able to quicken or give life, but only killeth. Therefore, such works as are done, not only according to the laws and traditions of the pope, but also according to the very law of God, do not justify a man before God, but make him a sinner : they do not pacify the wrath of God, but they kindle it : they obtain not righteous- ness, but they hinder it : they quicken not, but they kill and destroy. Therefore, when he saith, " If a law had been given which could have brought life," &c. he teacheth plainly that the law of itself justifieth not, but that it hath a clean contrary effect. Although these words of Paul be plain enough, yet are they obscure and utterly unknown to the Papists. For if they did understand them indeed, they would not so magnify their free will, their own natural strength, the keeping of the counsels, the works of supererogation, &c. But, lest they should seem to be manifestly wicked, and plain infidels, in denying the words of the apostle of Christ so impudently, they have this pestilent gloss always ready, (whereby they pervert the places of Paul con- cerning the law, which revealeth sin and engendereth wrath, that is to say, the ten commandments,) that Paul speaketh only of the ceremonial, and not of the moral law. But Paul speaketh plainly when he saith, "if a law had been given," &c.; and he excepteth TER. 2I.J EPISTLE TO THE GALATIANS. 407 no law. Wherefore, this gloss of the Papists is not worth a rush ; for the laws of the ceremonies were as well commanded of God, and as strictly kept, as the moral laws. The Jews also kept the circumcision as precisely as they did the Sabhath day ; it is evident enough, therefore, that Paul speaketh of the whole law. These words of the apostle are sung and said in the papacy, and in all their churches; and yet, notwithstanding, they both teach and live quite contrary. Paul saith simply that no law was given to quicken and to bring life : but the Papists teach the contrary, and affirm that many and infinite laws were given to quicken and to bring life. Although they say not this in plain words, yet, in very deed, such is their opinion, as their monkish religion doth plainly witness, besides many other laws and tradi- tions of men, their works and merits before grace and after, and innumerable wicked ceremonies and false worshippings, which they have devised of their own heads, and those only have they preached, treading the gospel under their feet, and assuredly promising grace, remission of sins, and life everlasting, to all such as should keep and accomplish the same. This, I say, can- not be denied; for their books which are yet extant, give certain testimony thereof But contrariwise, we affirm with Paul that there is no law, whether it be man's law or God's law, that giveth life. There- fore we put as great a difference between the law and righteous- ness, as is between life and death, between heaven and hell. And the cause that moveth us so to affirm, is that plain and evident place of Paul, where he saith, that the law is not given to justify, to give life, and to save, but only to kill and to destroy, contrary to the opinion of all men : for naturally they can judge no otherwise of the law, but that it is given to work righteous- ness, and to give life and salvation. This difference of the offices of the law and of the gospel, keepeth all Christian doctrine in his true and proper use. Also it maketh a faithful man judge over all kinds of life, over the laAvs and decrees of all men, and over all doctrine whatsoever, and it giveth them power to try all manner of spirits. On the other side, the Papists, because they confound and mingle the law and the gospel together, can teach no certainty touching faith, works, the states and conditions of life, nor of the differ- ence of spirits. Now, therefore, after that Paul hath prosecuted his confutations and arguments sufficiently, and in good order, he teacheth that the law (if ye consider his true and perfect use) is nothing else but as a certain schoolmaster to lead us unto righteousness. For it humbleth men, it prepareth and maketh them apt to receive the righteousness of Christ, when it doth his own proper work 408 COMMENTARY ON ST. PAULAS [cHAP. III. and o/Iice, that is, when it maketh them guilty, terrifieth and bringeth them to the knowledge of sin, wrath, death, and hell. For when it hath done this, the opinion of man's own righteous- ness and holiness vanisheth away, and Christ with his benefits beginneth to wax sweet unto 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 righteous- ness : notwithstanding it humbleth us with his exercise and office, and so maketh us more thirsty, and more apt to receive the benefit of Christ. Therefore, saith he, if any law had been given which might have brought righteousness, and through righteousness life, (for no man can obtain life, except first he be righteous,) then, indeed, righteousness should come by the law. Moreover, if there were any state of life, any work, any religion, whereby a man might obtain remission of sins, righteousness, and life, then should these things indeed justify and give life. But this is impossible : for Verse 22. The Scripture hath included all men under sin. Where? First, in the promises themselves, as touching Christ, as Genesis iii. " the seed of the woman shall break the head of the serpent." And Gen. xxii. "in thy seed," &c. Wheresoever, then, is any promise in the Scriptures made unto the fathers con- cerning Christ, there the blessing is promised, that is, righteous- ness, salvation, and eternal life. Therefore, by the contrary it is evident that they v;hich must receive the blessing are subject to the curse, that is to say, sin and eternal death : for else to what end was the blessing promised ? Secondly, the Scripture shutteth men under sin, and under the curse, especially by the law, because it is his peculiar office to reveal sin and engender wrath, as we have declared through- out this epistle, but chiefly by this sentence of Paul : " Whoso- ever are of the works of the law, are under the curse." Gal. iii. 10. Also by that place which the apostle allegeth out of the twenty-seventh chapter of Deuteronomy: "cursed is every one that abideth not in all the words of this law to do them," &c. For these sentences in plain words do shut under sin and under the curse, not only those which sin manifestly against the law, or do not outwardly accomplish the law ; but also those which are under the law, and with all endeavour go about to perform the same ; and such were the Jews, as before I have said. Much more, then, doth the same place of Paul shut up under sin and under the curse, all monks, friars, hermits, Carthusians, and such- like, with their professions, rules, and religions, to the which they attributed such holiness, that when a man had once made a vow of his profession, if he died by-and-by, they dreamed that he went straight to heaven. But here ye hear plainly that the VER. 22.] EPISTLE TO THE GA.LATIANS. ^ 409 Scripture shutteth all under sin. Therefore, neither the vow nor the rehgion of the Carthusian, be it never so angelical, is right- eousness before God: for the Scripture hath shut all under sin, all are accursed and damned. Who pronounceth this sentence? The Scripture. And where ? First by this promise, " the seed of the woman shall bruise the serpent's head ;" "in thee shall be blessed," &c.; and such-like places : moreover, by the whole law, whereof the principal office is to make men guilty of sin. There- fore, no monk, no Carthusian, no Celestine, bruiseth the serpent's head, but they abide bruised and broken under the head of the serpent, that is, under the power of the devil. Who will believe this ? Briefly, whatsoever is without Christ and his promise, whether it be the law of God or the law of man, the ceremonial or the moral law, without all exception, is shut under sin : for the Scripture shutteth all under sin. Now, he that saith "all," excepteth nothing. Therefore we conclude, with Paul, that the policies and laws of all nations, be they never so good and necessary, with all ceremonies and religions, without faith ia Christ, are and abide under sin, death, and eternal damnation, except faith in Jesus Christ go withal, or rather before, as follow- eth in the text. Of this matter we have spoken largely before. Wherefore this is a true proposition : Only faith justifieth, without works, (which, notwithstanding, our adversaries can by no means abide:) for Paul here strongly concludeth that the law doth not quicken or give life, because it is not given to that end. If, then, the law do not justify and give life, much less do works justify. For when Paul saith that the law giveth not life, his meaning is, that works also do not give life. For it is more to say that the law quickeneth and giveth life, than to say that works do quicken and give life. If, then, the law itself, being fulfilled, (although it be impossible that it should be accom- plished,) do not justify, much less do works justify. I conclude, therefore, that faith only justifieth and bringeth life, without works. Paul cannot suffer this addition : faith joined with works justifieth ; but he proceedeth simply by the negative, (Rom. iii.) as he doth also before in the second chapter: "there- fore by the works of the law (saith he) shall no flesh be justified." And again in this place : " the law is not given to bring life." Verse 22. That the promise hy the faith of Jesus Christ should be given to them that believe. He said before, that the Scripture hath shut all under sm. What! forever? No; but until the promise should be given. Now, the promise is the inheritance itself, or the blessing pro- mised to Abraham ; to wit, the deliverance from the law, sin. ^"i 2 M 410 COMMENTARY ON ST. PAUL's [c HAP. III. death, and the devil, and a free giving of grace, righteousness, salvation, and eternal life. This promise, saith he, is not obtained by any merit, by any law, or by any work, but it is given. To whom ? To those that believe. In whom ? In Jesns Christ, who is the blessed seed, which hath redeemed all believers from the curse, that they might receive the blessing. These words be not obscure, but plain enough : notwithstanding we must mark them diligently, and weigh well the force and weight thereof. For if all be shut inider sin, it foUoweth that all nations are accursed and are destitute of the grace of God : also that they are under the wrath of God, and the power of the devil, and that no man can be delivered from them by any other means than by faith in Jesus Christ. "With these words, therefore, Paul mveigheth mightily against the fantastical opinions of the Papists and all justiciaries touching the law and works, when he saith, " tliat the promise by faith in Jesus Christ might be given to all believers." Now, how we should answer to those sentences which speak of works and rewards, I have sufficiently declared before. And the matter requireth not now that we should speak anything of works. For we have not here taken in hand to entreat of works, but of justification; to wit, that it is not obtained by the law and works, since all things are shut under sin and under the curse : but by faith in Christ. When we are out of the matter of justification, we cannot sufficiently praise and magnify those works which are commanded of God. For who can sufficiently commend and set forth the profit and fruit of only one work, which a Christian doth through faith and in faith. Indeed it is more precious than heaven or earth. The whole world, there- fore, is not able to give a worthy recompense to such a good work. Yea, the world hath not the grace to magnify the holy works of the faithful as they are worthy, and much less to, reward them : for it seeth them not, or if it do, it esteemeth them not as good works, but as most wicked and detestable crimes, and rid- deth the world of those which are the doers thereof, as most pestilent plagues to mankind. So Christ, the Saviour of the world, for a recompense of his incomprehensible and inestimable benefits, was put to the most ignominious death of the cross. The apostles, also, bringing the word of grace and eternal life into the world, were counted the off'-scouring and outcasts of the whole world. This is the goodly reward which the world givetli for so great and unspeakable benefits. But works done without faith, although they have never so goodly a show of holiness, are under the curse. .Where tbie, so far oft' it is, that the doers thereof should deserve grace, righteousness, and eternal life, that rather they heap sin upon sm. After this manner the pope, that child of perdition, and all VER. 23.] EPISTLE TO THE GALATIANS. 411 that follow him, do work. So work all merit-mongers and here- tics, which are fallen from the faith. Verse 23. But before faith came. He proceedeth in declaring the profit and necessity of the law. He said before, that the law "was added for transgressions : not that it was the principal purpose of God to make a law that should bring death and damnation, as he saith, Rom. vii. " Was that which was good," saith he, " made death unto me ? God forbid." For the law is a word that showeth life, and driveth men unto it. Therefore it is not only given as a minister of death, but the principal use and end thereof is to reveal death, that so it might be seen and known how horrible sin is. Notwithstand- ing, it doth not so reveal death, as though it tended to no other end but to kill and to destroy ; but to this end it revealeth death, that when men are terrified, cast down, and humbled, they should fear God. And this doth the twentieth chapter of Exodus de- clare : "Fear not," saith Moses, "for God is come to prove you, and that his fear may be before you, that ye sin not." Exod. XX. 20. The office, therefore, of the law is to kill, and yet so that God may revive and quicken again. The law, then, is not given only to kill : but because man is proud, and dreameth that he' is wise, righteous, and holy : therefore it is necessary he should be humbled by the law, that so this beast, the opinion of righteousness, I say, might be slain : for otherwise no man can obtain life. Albeit then that the law killeth, yet God useth this effect of the law, this death, I mean, to a good end ; that is, to bring life. For God, seeing that this universal plague of the whole world, to wit, man's opinion of his own righteousness, his hypocrisy, and confidence in his own holiness, could not be beaten down by any other means, he would that it should be slain by the law : not for ever ; but that, when it is once slain, man might be raised up again, above and beyond the law, and there might hear this voice, Fear not : I have not given the law, and killed thee by the law, that thou shouldst abide in this death ; but that thou shouldst fear me and live. For the presuming of good works and right- eousness'standeth not with the fear of God ; and where the fear of God is not, there can be no thirsting for grace or life. God must therefore have a strong hammer, or a mighty maul, to break the rocks, and a hot burning fire in the midst of heaven to over- throw the mountains; that is to say, to destroy this furious and obstinate beast, (this presumption, I say ;) that when a man, by this bruising and breaking, is brought to nothing, he should de- spair of his own strength, righteousness, and holiness ; and being thus thoroughly terrified, should thirst after mercy and remission of sins. 412 COMMENTARY ON ST. PJfUlTs [CHAP. m. Verse 23. But before faith came, we were under the law, shut up unto the faith which should afterwards be revealed. This is to say, before the time of the gospel and grace came, the office of the law was, that we should be shut up, and kept under the same, as it were in prison. This is a goodly and a fit similitude, showing the effect of the law, and how righteous it makelh men ; therefore it is diligently to be weighed. No thief, no murderer, no adulterer, or other malefactor, loveth the chains and fetters, the dark and loathsome prison wherein he lieth fast bound ; but rather, if he could, he would beat and break into powder the prison, with his irons and fetters. Indeed, while he is in prison, he refraineth from doing of evil ; but not of a good will, or for righteousness' sake, but because the prison restraineth him, that he cannot do it : and now, being fast fettered, he hateth not his theft and his murder, (yea, he is sorry, with all his heart, that he cannot rob and steal, cut and slay,) but he hateth the prison, and if he could escape, he would rob and kill, as he did before. THE LAW SHUTTETH MEN UNDER SIN TWO WATS, CIVILLY AND SPIRITUALLY. Such is the force of the law, and the righteousness that cometh of the law, compelling us to be outwardly good, when it threat- eneth death, or any other punishment to the transgressors thereof. Here we obey the law, indeed, but for fear of punishment ; that is, unwillingly, and with great indignation. But what righteous- ness is this, when we abstain from evil for fear of punishment? Wherefore, this righteousness of works is indeed nothing else but to love sin and to hate righteousness, to detest God with his law, and to love and reverence that which is most horrible and abo- minable. For look, how heartily the thief loveth the prison and hateth his theft ; so gladly do we obey the law, in accomplish- ing that which it commandeth, and avoiding that which it for- biddelh. Notwithstanding, this fruit and this profit the. law bringeth, although men's hearts remain never so wicked : that, first, out- wardly and civilly, after a sort, it restraineth thieves, murderers, and other malefactors ; for, if they did not see and understand that sin is punished in this life, by imprisonment, by the gallows, by the sword, and such like, and after this life with eternal damnation and hell-fire, no magistrate should be able to bridle the fury and rage of men by any laws, bonds, or chains. — But the threatenings of the law strike a terror into the hearts of ^the wicked, whereby they are bridled after a sort, that they run not headlong, as otherwise they would do, into all kinds of wicked- ness. Notwithstanding, they would rather that there were no VER. 23.] EPISTLE TO THE GALATIANS. 413 law, no punishment, no hell, and, finally, no God. If God had # no hell, or did not punish the wicked, he should be loved and praised of men. But, because he punisheth the wicked, and a]l are wicked; therefore, inasmuch as they are shut under tiie law, they can do no otherwise but mortally hate and blaspheme God. Furthermore, the law shutteth men under sin, not only civilly, but also spiritually; that is to say, the law is also a spiritual prison, and a very hell. For when it revealeth sin, threateneth death, and the eternal wrath of God, a man cannot avoid it, nor find any comfort. For it is not in the power of man to shake off these horrible terrors which the law stirreth up in the con- science, or any other anguish or bitterness of spirit. Hereof come those lamentable complaints of the saints, which are every- where in the Psalms: "In hell, who shall confess thee?" &c. Ps. vi. 5. For then is a man shut up in prison ; out of the which he cannot escape, nor seeth how he may be delivered out of these bonds, that is to say, these horrible terrors. Thus the law is a prison, both civilly and spiritually. For, first, it restraineth and shutteth up the wicked, that they run not headlong, according to their own lust, into all kinds of mischief. Again, it showeth unto us spiritually our sin, terrifieth and hum- bleth us, that, when we are so terrified and humbled, we may learn to know our own misery and condemnation. And this is the true and proper use of the law, so that it be not perpetual. For this shutting up and holding under the law, must endure no longer, but until faith come ; and when faith cometh, then must this spiritual prison have his end. Here again we see, that although the law and the gospel be separate far asunder, yet, as touching the inward affections, they are very nearly joined the one to the other. This Paul showeth when he saith, "we were kept under the law, and shut up unto the faith which should be revealed unto us." Wherefore it is not enough that we are shut under the law: for if nothing else should follow, we should be driven to desperation, and die in our sins. But Paul addeth, moreover, that we are shut up, and kept under a schoolmaster, (which is the law,) not forever, but to bring us unto Christ, who is the end of the law. Therefore, this terrifying, this humbling, and this shutting up must not always continue, but only until faith be revealed; that is, it shall so long continue, as shall be for our profit and our salvation : so that when we are cast down and humbled by the law, then grace, remission of sins, deliverance from the law, sin, and death, may become sweet unto us : which are not obtained by works, but are/received by faith alone. He which, in time of temptation, can join these two things together, so repugnant and contrary; that is to say, which, when he is thoroughly terrified and cast down by the law, doth know 2M.2 414 COMMENTARY ON ST. PAUL's [chAP. III. ♦that the end of the law, and the beginning of grace, or of faith to be revealed, is now come, useth the law rightly. All the wjcked are utterly ignorant of this knowledge and this cunning. Cain kupw it not, when he was shut up in the prison of the law; that is, he felt no terror, although he had now killed his brother; but dissembled the matter craftily, and thought that God was ignorant thereof. "Am I my brother's keeper?" saith he: but when he heard this word : " What hast thou done ? Behold, the voice of the blood of thy brother crieth unto me from the earth," (Genr i. 10,) he began to feel this prison indeed. What did he then ? He remained still shut up in prison. He joined not the gospel with the law, but said : " My punishment is greater than I can bear." Gen. iv. 13. He only respected the prison, not considering that his sin was revealed unto him to this end, that he should fly unto God for mercy and pardon. Therefore he despaired and denied God. He believed not that he was shut up to this end, that grace and faith might be revealed unto him : but only that he should still remain in the prison of the law. These words, " to be kept under, and to be shut up," are not vain and unprofitable, but most true, and of great importance. This keeping under, and this prison signifieth the true and spirit- ual terrors whereby the conscience is so shut up, that in the wide world it can find no place where it may be in safety. Yea, as long as these terrors endure, the conscience feeleth such anguish and sorrow, that it thinketh heaven and earth, yea, if they were ten times more wide and large than they are, to be straiter and narrower than a mouse-hole. Here is a man utterly destitute of all wisdom, strength, righteousness, counsel, and succour. For the conscience is a marvellous tender thing, and therefore when it. is so shut up under the prison of the law, it seeth no way how to get out ; and this straitness seemeth daily so to increase, as though it would never have an end. For then doth it feel the wrath of God, which is infinite and inestimable, whose hand it cannot escape, as the 139th Psalm witnesseth : "Whither shall I fly from thy presence ?" &c. Like as therefore this worldly prison or shutting, up is a bodily affliction, and he that is so shut up can have no use of his body; even so the trouble and anguish of mind is a spiritual prison, and he that is shut up in this prison cannot enjoy quietness of heart and peace of conscience. And yet it is not so forever, (as reason judgeth, when it feeleth this prison,) but until faith be revealed. The silly conscience, therefore, must be raised up, and comforted after this sort : Brother, thou art indeed shut up ; but persuade thyself that this is not done to the end that thou shouldst remain in this prison forever. For it is written, " that we are shut up unto the faith which shall be revealed." Thou art then afllicted in this prison, not to thy destruction, but that VER. 23.] EPISTLE TO THE GALATIANS. 415 thou mayst be refreshed by the blessed seed. Thou art killed by the law, that through Christ thou mayst be quickened again, and restored to life. Despair not, therefore, as Cain, Saul, an;i Judas did, who being thus shut up, looked no farther but to their dark prison, and there still remained : therefore they de- spaired. But thou must take another way in these terrors of conscience than they did; that is, thou must know that it is well done, and good for thee to be so shut up, confounded, and brought to nothing. Use, therefore, this shutting up rightly, and as thou shouldst do : that is, to the end that, when the law hath done his office, faith may be revealed. For God doth not therefore afflict thee, that thou shouldst still remain in this afflic- tion. He will not kill thee, that thou shouldst abide in death. " I will not the death of a sinner," &c. (saith he, by the prophet Ezekiel, chap, xxxiii. 11.) But he will afflict thee, that so thou mayst be humbled, and know that thou hast need of mercy, and the benefit of Christ. The holding in prison, then, under the law, must not always endure, but must only continue to the coming or revealing of faith ; which this sweet verse of the Psalm doth teach us : " the Lord delighteth in those that fear him:" (Ps. cxlvii. 11.) that is to say, which are in prison under the law. But by-and-by after he addeth, "and in those that attend upon his mercy." Therefore, we must join these two things together, which, indeed, are as contrary the one to the other as may be. For what can be more contrary than to hate and abhor the wrath of God ; and, again, to trust in his goodness and mercy? The one is hell, the other is heaven, and yet they must be nearly joined together in the heart. By speculation and naked knowledge a man may easily join them together; but by experience and inward practice so to do, of all things it is the hardest ; which I myself have often proved by my own experience. Of this matter the Papists and sectaries know nothing at all. Therefore, these words of Paul are to them obscure and altogether unknown : and when the law revealeth unto them their sin, accuseth and terrifieth them, they can find no counsel, no rest, no help, or succour ; but fall to desperation, as Cain and Saul did. Seeing the law therefore (as is said) is our tormentor and our prison, certain it is that we cannot love it, but hate it. He, therefore, that saith he loveth the law, is a liar, and knoweth not what he saith. A thief and a robber should show himself to be stark mad, that would love the prison, the fetters and chains. Seeing, then, the law shutteth us up, and holdeth us in prison, it cannot be but we must needs be extreme enemies to the law. To conclude, so well we love the law and the right- eousness thereof, as a murderer loveth the dark prison, the strait bonds and irons. How then should the law justify us ? -♦^ COMMENTARY ON ST. PAUL's [chap. lii. Verse 23. %8^nd sh%it up under the faith which should after be revealed. This Paul speaketh in respect of the fulness of the time wherein Christ came. But we must apply it, not only to thai time, but also to tiie inward man ; for that which is done is a history, and according to the time wherein Christ came, abolishing the law, and bringing liberty and eternal life to light, is always done spi- ritually in every Cljristian, in whom is found continually, some while the time of the law, and some while the time of grace. For the Christian man hath a body, in whose members (as Paul saith in another place) sin dwelleth and warrcth. Now, I under- stand sin to be, not only the deed or the work, but also the root and the tree, together with the fruits, as the Scripture useth to speak of sin ; which is yet not only rooted in the bapiized flesh of every Christian, but also is at deadly war within it, and holdeth it captive : if not to give consent unto it, or to accom- plish the work, yet doth it force him mightily thereunto. For albeit a Christian man do not fall into outward and gross sins, as murder, adultery, theft, and such like, yet is he not free from impatiency, murmuring, hating, and blaspheming of God; which sins, to reason and the carnal man, are altogether unknown. These things constrain him, yea, sore against his will, to detest the law; they compel him to fly from the presence of God; they compel him to hate and blaspheme God. For as carnal lust is strong in a young man, in a man of full age the desire and love of glory, and in an old man covetousness; even so in a holy and a faithful man impatience, nmrmuring, hatred, and blasphemy against God, do mightily prevail. Examples hereof there are many in the Psalms, in Job, in Jeremiah, and throughout the whole Scripture. Paul, therefore, describing and setting forth this spiritual warfare, useth very vehement words, and fit for the purpose, as of fighthig, rebelling, holding and leading captive, &c. Both these times, then, (of the law and the gospel, I mean,) are in a Christian, as touching the affections and inward man. The time of the law is when the law exerciseth me, tormenteth me with heaviness of heart, oppresseth me, bringeth me to the knowledge of sin, and increaseth the same. Here the law is in his true use and perfect work : which a Christian oftentimes feeleth as long as he liveth. So there was given unto Paul a prick in the flesh, that is, " the angel of Satan, to buffet him.'^ 2 Cor. xii. 7. He would gladly have felt every moment the joy of conscience, the laughter of the heart, and the sweet taste of eternal life. Again, he would gladly have been delivered from all trouble and anguish of spirit, and therefore he desired that this temptation might be taken from him. Notwithstanding this was not done, but the Lord said unto him : " My grace is VER. 23.] EPISTLE TO THE GALATIANS. 4lt sufficient for thee : for my power is made perfect through weak- ness." 2 Cor. xii. 9. This battle doth every Christian feel. To speak of myself, there are many hours in the which I chide and contend with God, and impatiently resist him. The wrath and judgment of God displeaseth me; and again, my impatience, my murn)uring, and such like sins, do displease him. And this is the time of the law, under the which a Christian man con- tinually liveth, as touching the flesh. "For the flesh lusteth con- tinually against the spirit, and the spirit against the flesh," (Gal. vi. 17,) but in some more, and in some less. The time of grace is, when the heart is raised up again hy the promise of the free mercy of God, and saith, " Why art thou heavy, 0 my soul, and why dost thou trouble me ?" Ps. xliii. 5. Dost thou see nothing but the law, sin, terror, heaviness, despe- ration, death, hell, and the devil .-* Is there not also grace, remis- sion of sins, righteousness^ consolation, joy, peace, life, heaven, Christ, and God ? Trouble me no more, 0 my soul. What is the law, what is sin, what are all evils in comparison of these things? Trust in God, who hath not spared his own dear Son, but hath given him to the death of the cross for thy sins. This is then, to be shut up under the law after the flesh ; not forever, but till Christ be revealed. Therefore, when thou art beaten down, tormented, and afliicted 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 than thou art ; namely, grace, faith, and blessing. This grace, this faith,, and this blessing, do not accuse me, terrify me, condemn me; but they comfort me, they bid me trust in the Lord, and promise unto me victory and salvation in Christ. There is no cause, therefore, v/hy I should despair. He that is skilful in this art and this cunning, may, indeed, be called a right divine. The fantastical spirits and their disciples at this day, which continually brag of the spirit, do persuade themselves that they are very expert and cunning therein. But I, and such as I am, have scarcely learned the first principles thereof It is learned, indeed; but, so long as the flesh and sin do endure, it can never be perfectly learned, and as it should be. So, then, a Christian is divided into two times. In that he is* flesh, he is under the law ; in that he is spirit, he is under grace Concupiscence, covetousness, ambition, and pride, do always cleave to the flesh; also, ignorance, contempt of God, impatience, murmuring and grudging against God, because he hindereth and breaketh off" our counsels, our devices, and enterprises, and be- cause he speedily punisheth not such as are wicked, rebellious, and contemptuous persons, &c. Such manner of sins are rooted in the flesh of the faithful. Wherefore, if thou behold nothing but the flesh, thou shalt abide always under the time of the law. 53 ilB COMMENTARY ON ST. PAUl's [chAP. Iir. But these days must be shortened, or else no flesh should be saved. . The law must have his time appointed, wherein it must have his end. The time of the law, therefore, is not perpetual, but hath his end, which end is Jesus Christ. But the time of grace is eternal. For " Christ being once dead, dieth no more." Rom. vi. 9. He is eternal : therefore, the time of grace is also eternal. Such notable sentences in Paul, we may not lightly pass over, as the Papists and sectaries are wont to do ; for they contain words of life, which do wonderfully comfort and confirm afflicted consciences, and they which know and understand them well, can judge of faith : they can discern a true fear from a false fear ; they can judge of all inward affections of the heart, and discern all spirits. The fear of God is a holy and a precious thing, but it must not always continue. Indeed, it ought to be always in a Christian, because sin is always in him ; but it must not be alone, for then is it the fear of Cain, Saul, and Judas, that is to say, a servile and a desperate fear. A Christian, therefore, must vanquish fear, by faith in the word of grace ; he must turn away his eyes from the time of the law, and look unto Christ, and unto faith which is to be revealed. Here beginneth fear to be sweet unto us, and maketh us to delight in God. For if a man do only behold the law and sin, setting faith aside, he shall never be able to put away fear, but shall at length fall to despe- ration. Thus doth Paul very well distinguish the time of the law and grace. Let us also learn rightly to distinguish the time of them both, not in words, but in the inward affections: which is a very hard matter. For albeit, these two things are separate far asunder, yet are they most nearly joined together in one heart. Nothing is joined more nearly together than fear and trust, than the law and the gospel, than sin and grace; for they are so united together, that the one is swallowed up of the other. Wherefore, there is no conjunction like unto this. At this place, " Wherefore, then, serveth the law ?" Paul beginneth to dispute of the law ; also of the use and the abuse thereof; taking occasion of that which before he had affirmed, that the faithful do obtain righteousness by grace only, and by the promise, and not by the law. Upon that disputation rose this question : Wherefore, then, serveth the law ? For reason, hearing that righteousness or the blessing is obtained by grace and by the promise, by-and-by inferreth: Then the law profiteth nothing. Wherefore, the doctrine of the law must be diligently considered, that we may know what and how we ought to judge thereof, lest that either we reject the same altogether, as the fantastical spirits do, (which in the year 1525, stirring up the rustical people to sedition, said, that the liberty of the gospel VER. 23.] EPISTLE TO THE GALATIANS. 41^ giveth freedom to all men from all manner of laws :) or else lest we should attribute the force of justification to the law. For both sorts do offend against the law ; the one on the right hand^ which will be justified by the law, and the other on the left hand, which will be clean delivered from the law. We must, therefore, keep the highway, so that we neither reject the law, nor attribute more unto it than we ought to do. That which I have before so often repeated, concerning both the uses of the law, namely, the civil and the spiritual use, do sufficiently declare that the law is not given for the righteous; but, (as Paul saith in another place,) for the unrighteous and re- bellious. Now, of the unrighteous there are two sorts, that is to say, they which are to be justified, and they which are not to be justified. They which are not to be justified must be bridled by the civil use of the law : for they must be bound with the bonds of the law, as savage and untamed beasts are bound with cords and chains. This use of the law hath no end : and of this Paul here speaketh nothing. But they that are to be justified, are exercised with the spiritual use of the law for a time; for it doth not always continue, as the civil use of the law doth, but it look- eth to faith which is to be revealed, and when Christ cometh it shall have its end. Hereby we may plainly see that all the sen- tences wherein Paul entreateth of the spiritual use of the law, must be understood of those which are to be justified, and not of those which are justified already. For they which are justified already, inasmuch as they abide in Christ, are far above all law. The law then must be laid upon those that are to be justified, that they may be shut up in the prison thereof, until the right- eousness of faith come : not that they attain this righteousness through the law, (for that were not to use the law rightly, but to abuse it :) but that when they are cast down and humbled by the law, they should fly unto Christ, " who is the end of the law for righteousness, to every one that believeth." Rom. x. 4. Now, the abusers of the law are, first of all, the justiciaries and hypocrites, which dream that men are justified by the law. For that use of the law doth not exercise and drive a man to faith which is to be revealed, but it mak^th careless and arrogant hy- pocrites, swelling and presuming of the righteousness of the laWj and hindereth the righteousness of faith. Secondly, they abuse the law, which will utterly exempt a Christian man from the law, as the brainsick Anabaptists went about to do : which was the occasion that they raised up that sedition of the rustical peo- ple. Of this sort there are very many also at this day which profess the gospel with us ; who being delivered from the tyranny of the pope by the doctrine of the gospel, do dream that the Christian liberty is a dissolute and a carnal liberty to do what- soever they list. These (as Peter saith, 1 Pet. ii. 1 6) have the <■• COMMENTARY ON ST. PAUL's [cHAr. Ill liberty of the Spirit as a cloak of maliciousness, through which the name of God and the gospel of Christ is slandered every- where, an 1 therefore they shall once suffer worthy punishment for this their ungodliness. Thirdly, such do also abuse the law, who feeling the terrors thereof, do not understand that such ter- rors ought no longer to continue, but unto Christ. This abuse in them is the cause that they fall to desperation; as in the hypocrites it is the cause of arrogancy and presumption. Contrariwise, the true use of the law can never be esteemed and magnified as it is worthy, namely, that when the conscience shut up under the law despaireth not, but being instructed by the wisdom of the Holy Ghost, concliideth with itself after this sort : I am indeed shut up as a prisoner under the law, but not forever ; yea, this shutting up shall turn to my great profit. How so ? Because that I, being thus shut up, shall be driven to sigh and seek the hand of a helper, &c. After this maimer the law is an enforcer, which by compulsion bringeth the hungry unto Christ, that he may satisfy them with his good things. Wherefore the true office of the law is to show unto us our sins, to make us guilty, to humble us, to kill us, and to bring us down to hell, and finally, to take from us all help, all succour, all com- fort ; but yet altogether to this end, that we may be justified, exalted, quickened to life, carried up into heaven, and obtain all good things. Therefore it doth not only kill, but it killeth that we may live. Verse 24. Wherefore the law was our schoolmaster to bring us to Christ. Here again he joineth the law and the gospel together, (which are separate so far asunder,) as touching the affections and in- ward man, when he saith. The law is a schoolmaster to Christ. This similitude also of the schoolmaster is worthy to be noted. Although a schoolmaster be very profitable and necessary to in- struct and to bring up children, yet show me one child or scholar which loveth his master. What love and obedience the Jews showed unto their Moses, it appeareth in that every hour, (as the history witnesseth,) they- would with all their hearts have stoned him to death. Exod. xvii. 4. It is not possible, therefore, that the scholar should love his master; for how can he love him which keepeth him in prison, that is to say, which suff'ereth him not to do that which gladly he would ? And if he do any thing against his commandment, by-and-by he is rebuked and chas- tised, yea, and is contrained, moreover, to kiss the rod when he is beaten. Is not this (I pray you) a goodly righteousness and obedience of the scholar, that he obeyeth his master so severely threatening and so sharply correcting him, and kisseth the rod ? But doth he this with a good will ! As soon as his master hath VER. 24.] EPISTLE TO THE GALATIANS. 421 turned his back, he breaketh the rod, or casteth it into the fire. And if he had any power over his master, he would not suffer himself to be beaten of him, but rather he would beat him ; and yet, notwithstanding, the schoolmaster is very necessary for the child, to instruct and to chastise him : otherwise the child, without his discipline, instruction, and good education, should be utterly lost. The schoolmaster, therefore, is appointed for the child to teach him, to bring him up, and to keep him, as it were, in prison. But to what end, or how long? Is it to the end that this strait and sharp dealing of the schoolmaster should always continue, or that the child should remain in continual bondage ? Not so, but only for a time, that this obedience, this prison and correction might turn to the profit of the child, that when the time cometh he might be his father's heir; for it is not the father's will that his son should be always subject to the schoolmaster, and always beaten with rods: but that by his instruction and discipline he might be made able and meet to be his father's successor. Even so the law (saith Paul) is nothing else but a school- master : not forever, but until it have brought us to Christ : as in other words he said also before : " The law was given for transgressions until the blessed seed should come." Also, " the Scripture hath shut all under sin," &c. Again: "We were kept under, and shut up unto faith which should after be revealed." "Wherefore the law is not only a schoolmaster, but it is a school- master to bring us unto Christ. For what a schoolmaster were he which would always torment and beat the child, and teach him nothing at all? And yet such schoolmasters there were, in time past, when schools were nothing else but a prison and a very hell, and the schoolmasters cruel tyrants and very butchers. The children were always beaten ; they learned with continual pain and travail, and yet few of them came to any proof The law is not such a schoolmaster. For it doth not only terrify and torment, (as the foolish schoolmaster beateth his scholars and teacheth them nothing ;) but with his rods he driveth us unto Christ : like as a good schoolmaster instructeth and exerciseth his scholars in reading and writing, to the end that they may come to the knowledge of good letters and other profitable things, that afterwards they may have a delight m doing of that, which before, when they were constrained thereunto, they did against their wills. By this goodly similitude Paul showeth what is the true use of the law, namely, that it justifieth not hypocrites, for they re- main without Christ in their presumption and security: and con- trariwise, that it leaveth not in death and damnation those that are of a contrite heart (so that they use it as Paul teacheth) but driveth them unto Christ. But they which in these terrors con- 3N 422 COMMENTARY ON ST. PAUL's [chAP. III. tinue still in their wickedness, and do not apprehend Christ by faith, do fall at length into desperation. Paul, therefore in this allegory of the schoolmaster, most lively expresseth the true use of the law. For like as a schoolmaster reproveth iiis scholars, he grieveth them, and maketh them heavy, and yet not to the end that this bondage should always continue, but that it should cease when the children are well brought up and instructed accordingly, and that afterwards, without any constraint of the schoolmaster, they should cheerfully enjoy their liberty and their fathers' goods: even so they which are vexed and oppressed with the law, do know that these terrors and vexations shall not always continue, but that thereby they are prepared to come unto Christ, which is to be revealed, and to receive the liberty of the spirit, &c. Verse 24. That we may be made righteous by faith. The law is not a schoolmaster to bring us unto another law- giver which requireth good works, but unto Christ our justifier and Saviour, that by faith in him we might be justified, and not by works. But when a man feeleth the force and strength of the law, he doth not understand nor believe this ; therefore he saith : I have lived wickedly, for I have transgressed all the commandments of God, and therefore I am guilty of eternal death. If God would prolong my life certain years, or at least certain months, I would amend my life and live holily hereafter. Here, of the true use of the law he maketh an abuse. Reason being overtaken in these terrors and straits, is bold to promise unto God the fulfilling of all the works of the whole law. And hereof came so many sects, and swarms of monks and religious hypocrites, so many ceremonies, and so many works, devised to deserve grace and remission of sins. . And they which devised these things, thought that the law was a schoolmaster to lead them, not unto Christ, but to a new law, or unto Christ as a lawgiver, and not as one that hath abolished the law. But the true use of the law is to teach me that I am brought to the knowledge of my sin, and humbled, that so I may come mito Christ, and may be justified by faith. But faith is neither law nor work, but an assured confidence which apprehendeth Christ, " who is the end of the law." Rom. x. And how ? Not that he hath abolished the old law and given a new : or that he is a judge which must be pacified by works, as the Papists have taught ; but he is the end of the law to all those that believe : that is to say, every one that believeth in him is righteous, and the law shall never accuse him. The law then is good, holy, and just, so that a man use it as he should do. Now, they that abuse the law are, first, the hypocrites which attribute unto the law a power to justify: and, secondly, they which do despair VER. 25.] EPISTLE TO THE GALA.TIANS. 423 not knowing that the law is a schoolmaster to lead men unto Christ: that is to say, that the law hiimbleth them, not to their destruction, but to their salvation. For God woundeth that he may heal again : he killeth that he may quicken again. Now, Paul, as before I have said, speaketh of those which are to be justified, and not of those which are justified already. Therefore, when thou goest about to reason as concerning the law, thou must take the matter of the law, or that whereupon the law worketh, namely, the sinner and the wicked person, whom the law justifieth not, but setteth sin before his eyes, casteth him down, and bringeth him to the knowledge of him- self: It showeth unto him hell, the wrath, and the judgment of God, This is indeed the proper office of the law. Then folio weth the use of this office : to wit, that the sinner may know that the law doth not reveal unto him his sin, and thus humbleth him, to the end he should despair: but that by this accusing and bruising, it may drive him unto Christ the Saviour and comforter. When this is done, he is no longer under the schoolmaster. And this use is very necessary. For seeing the whole world is overwhelmed with sin, it hath need of this minis- try of the law, that sin may be revealed; otherwise no man should ever attain to righteousness, as before we have largely declared. But what worketh the law in them that are already justified by Christ? Paul answereth by these words, which are, as it were, an addition to that which goeth before : Verse 25. But after that faith is come, we are no longer under a schoolmaster. That is to say, we are free from the law, from the prison, and from our schoolmaster; for when faith is revealed, the law terri- fieth and tormenteth us no more. Paul here speaketh of faith as it was preached and published to the world by Christ in the time before appointed. For Christ, taking upon him our flesh, came once into the world: he abolished the law with all his effects, and delivered from eternal death all those which receive his benefit by faith. If, therefore, ye look unto Christ, and that which he hath done, there is now no law. For he, coming in the time appointed, took away the law. Now, since the law is gone, we are not kept under the tyranny thereof any more; but we live in joy and safety under Christ, who now sweetly reigneth in us by his Spirit. Now, where the Lord reigneth, there is libertj^. Wherefore, if we could perfectly apprehend Christ, which hath abolished the law by his death, and hath reconciled us unto his Father, that schoolmaster should have no power over us at all. But the law of the members, rebelling against the law of the mind, letteth us, that we cannot perfectly lay hold upon Christ, The lack, therefore, is not in Christ, but in us, which have not COMMENTARY ON ST. PAUL's [chap. III. yet put off this flesh, to which sin continually cleaveth, as long as we live. Wherefore, as touching ourselves, we are partly free from the law, and partly under the law. According to the spirit, we serve with Paul, the " law of God: but according to the flesh, the law of sin." Rom. vii. Hereof it foUoweth, that, as touching the conscience, we are fully delivered from the law, and therefore that schoolmaster must not rule in it; that is, he must not afiiict it with his terrors, threatenings, and captivity. And albeit it go about so to do never so much, yet is not the conscience moved therewith. For it hath Christ crucified before her eyes, who hath removed all the offices of the law out of the conscience, "putting out the hand- writing of ordinances that was against us," &c. Col. ii. There- fore, even as a virgin knoweth no man, so the conscience must not only be ignorant of the law, but also it must be utterly dead unto the law, and the law likewise unto the conscience. This is not done by any works, or by the righteousness of the law, but by faith, which apprehendeth and layeth hold upon Christ. Not- withstanding sin cleaveth still in the flesh, as touching the effect thereof, which oftentimes accuseth and Iroubleth the conscience. So long, then, as the flesh doth remain, so long this schoolmaster the law doth also remain, which many times terrifieth the con- science, and maketh it heavy by revealing of sin and threatening of death. Yet is it raised up again by the daily coming of Christ, who, as he came once into the world, in the time before appointed, to redeem us from the hard and sharp servitude of our school- master ; even so he cometh daily unto us spiritually, to the end that we may increase 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 law of the flesh and of sin, with the terror of death and all evils that the law bringeth with it, may be daily diminished in us more and more. As long then as we live in the flesh, which is not without sin, the law oftentimes returneth and doth his office, in one more, and in another less, as their faith is strong or weak, and yet not to their destruction, but to their salvation. For this is the exercise of the law in the saints, namely, the continual mortification of the flesh, of reason, and of our own strength, and the daily renewing of our inward man, as it is said in 2 Cor. iv. We receive, then, the first-fruits of the Spirit. The leaven is hid in the mass of the dough ; but all the dough is not yet lea- vened : no, it is yet but only begun to be leavened. If I behold the leaven, 1 see nothing else but pure leaven ; but if I behold the whole mass, I see that it is not all pure leaven. That is to say, if I behold Christ, I am altogether pure and holy, knowing nothing at all of the law ; for Christ is my leaven : but if I behold my own flesh, I feel in myself covetousness, lust, anger, pride, VER. 26.] EPISTLE TO THE GALATIANS. 425 and arrogance ; also, the fear of death, heaviness, hatred, mur- muring, and impatience against God. The more these sins are in me, the more is Christ absent from me; or if he be present, he is felt but a Uttle. Here have we need of a schoolmaster, to exercise and vex this strong ass, the flesh, that by this exercise sins may be diminished, and a way prepared unto Christ. For as Christ came once corporally, at the time appointed, abolished the whole law, vanquished sin, destroyed death and hell ; even so he Cometh spiritually, without ceasing, and daily quencheth and kilieth these sins in us. This I say, that thou mayst be able to answer, if any shall thus object : Christ came into the world, and at once took away all our sins, and cleansed us by his blood : what need we, then, to hear the gospel, or to receive the sacraments? True it is, that inasmuch as thou beholdest Christ, the law and sin are quite abolished. But Christ is not yet come unto thee ; or if he be come, yet notwithstanding there are remnants of sin in thee ; thou art not yet thoroughly leavened ; for where concupiscence, heaviness of spirit, and fear of death is, there is yet also the law and sin. Christ is not yet thoroughly come: but when he cometh indeed, he driveth away fear and heaviness, and bringeth peace and quietness of conscience. So far forth, then, as 1 do appre- hend 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. Right gladly I would that that little light of faith which is in my heart, were spread throughout all my body, and all the members thereof; but it is not done ; it is not by-and- by spread, but only beginneth to be spread. In the mean season this is onr consolation, that we who have the first fruits of the spirit, do now begin to be leavened ; but we shall be thoroughly leavened, when this body of sin is dissolved, and we shall rise new creatures wholly, together with Christ. Albeit then that Christ be one and the same yesterday, to-day, and shall be forever, (Heb. xiii. 8,) and albeit that all the faithful which were before Christ, had the gospel and faith; yet notwith- standing Christ came once in the time before determined. Faith also came once when the apostles preached and published the gospel throughout the world. Moreover, Christ cometh also spiritually every day. Faith likewise, cometh daily by the word of the gospel. Now, when faith is come, the schoolmaster is constrained to give place, with his heavy and grievous office. Christ cometh also spiritually, when we still more and more do know and understand those things which by him are given unto us, and increase in grace and in the knowledge of him, 2 Pet. iii. Verse 26. For ye are all the sons of God by faith in Christ Jesus. Paul, as a true and an excellent teacher of faith, hath always 54 2 N 2 ^world, with all his power, riches, and glory, in comparison of God, whose Son and heir he is? Furthermore, he would heartily desire with Paul, (Philip. i. 23,) to be loosed, and to be with Christ ; and nothing could be more welcome unto him than speedy death, which he would em- brace as a most joyful peace, knowing that it should be the end of all his miseries, and that through it he should attain to his in- heritance, &c. Yea, a man that could perfectly believe this, should not long remain alive, but should be swallowed up incon- tinent with excessive joy. But the law of the members, striving against the law of the mind, hindereth faith in us, and suffereth it not to be perfect. Therefore, we have need of the help and comfort of the ?Ioly Ghost, which in our troubles and afflictions may make interces- sion for us with unspeakable groanings, as before I have said. Sin yet remaineth in the flesh, which oftentimes oppresseth the conscience, and so hindereth faith, that we cannot with joy per- fectly behold and desire those eternal riches which God hath given unto us through Christ. Paul himself, feeling this battle of the flesh against the spirit, crieth out : " 0 wretched man that lam, who shall deliver me from this body of death?" Rom.vii.24. He accuseth his body, which notwithstanding it behoved him to love, calling it by an odious name, his Death. As if he would say: My body doth more afflict me, and more grievously vex me, than death itself For it hindered in him also this joy of spirit. He had not always the sweet and joyful cogitations of the heavenly inheritance to come, but he felt oftentimes also much heaviness of spirit, great anguish, and terrors. Hereby we may plainly see how hard a matter faith is: which is not easily and quickly apprehended, as certain full and loathing VER. 7—9.] EPISTLE TO THE GALATIANS. 463 spirits dream, which swallow up at once all that is contained in the Holy Scriptures. The great infirmity which is in the saints, and the striving of the flesh against the spirit, do sufiiciently witness how feeble faith is in them. For a perfect faith bringeth by-and-by a perfect contempt and loathing of this present life. If we could fully assure ourselves, and constantly believe that God is our Father, and we are his son and heirs, then should we utterly contemn this world, with all the glory, righteousness, wisdom, and power, with all the royal sceptres and crowns, and with all the riches and pleasures thereof. We should not be so careful for this life: we should not be so addicted to the world and worldly things, trusting unto them when we have them, lamenting and despairing when we lose them; but we should do all things with great love, humility, and patience. But we do the contrary : for the flesh is yet strong, but faith is feeble, and the spirit weak. Therefore, Paul saith very well, that we have here, in this life, but only the first-fruits of the Spirit, and that, in the world to come, we shall have the tenths also. Verse 7. Through Christ. Paul hath Christ always in his mouth : he cannot forget him : for he did well foresee that nothing should be less known in the world (yea, among them which should profess themselves to be Christians) than Christ and his gospel Therefore, he talketh of him, and setteth him before our eyes continually. And as often as he speaketh of grace, righteousness, the promise, adoption, and inheritance, he is always wont to add, "in Christ," or "through Christ," covertly impugning the law. As if he would say : These things come unto us neither by the law nor by the works thereof; much less by our own strength, or by the works of men's traditions ; but only by Christ. Verse 8, 9. But even then, when ye kneio not God, ye did ser- vice unto them which by nature are no gods. But noiu, seeing ye know God, yea, rather, are known of God, how turn you again unto impotent and beggarly rudiments, whereunto, as from the beginning, ye ivill be in bondage again ? This is the conclusion of Paul's disputation. From this place unto the end of the epistle he doth not much dispute, but only giveth precepts as touching manners. Notwithstanding, he first reproveth the Galatians, being sore displeased that this divine and heavenly doctrine should be so suddenly and easily removed out of their hearts. And if he would say. Ye have teachers v/hich will bring you back again into the bondage of the law. This did not I ; but by my doctrine I called you out of darkness, and out ♦M COMMENTARY ON ST. PAUL's [chap. IV. of the ignorance of God, into a wonderful light and knowledge of him. I brought you out of bondage, and set you in the free- dom of the sons of God, not by preacliing unto you tlie works of the law, or the merits of men, but the grace and righteous- ness of God, and the giving of heavenly and eternal blessings through Christ. Now, seeing this is true, why do you so soon forsake the light, and return to darkness ? Why do ye suffer yourselves so easily to be brought from grace unto the law, from freedom to bondage ? Here again we see (as before I have said,) that to fall in faith is an easy matter, as the example of the Galatians witnesseth. The example of the Anabaptists, libertines, and such other heretics, witnesseth the same also at this day. We, for our part, do set forth the doctrine of faith with continual travel, by preaching, by reading, and by writing ; we purely and plainly distinguish the gospel from the law, and yet do we little prevail. This cometh of the devil, who goeth about by all subtle means to seduce men, and to hold them in error : he can abide nothing less than the true knowledge of grace, and faith in Christ. There- fore, to the end he may take Christ clean out of sight, he setteth before them other shows, wherewith he so deceiveth them, that by little and little he leadeth them from faith and the knowledge of grace, to the disputation of the law. When he hath brought this about, then is Christ taken away. It is not without cause, therefore, that Paul speaketh so much and so often of Christ, and that he goeth about so purely to set forth the doctrine of faith ; whereunto he attributeth righteousness only and alone, and taketh it from the law, declaring that the law hath a clean contrary effect ; that is, to engender wrath, to increase sin, &c. For he would gladly persuade us that we should not suffer Christ to be plucked out of our heart : that Jhe spouse should not suffer her husband to depart out of her arms, but should always em- brace him, and cleave fast unto him, who being present, there is no danger; yea, there is the faithful groaning, fatherly good will, adoption and inheritance. But why saith Paul that the Galatians turned back again to weak and beggarly rudiments or ceremonies ; that is to say, to the law, whereas they never had the law ; for they were Gen- tiles, (notwithstanding he wrote these things to the Jews alao, as afterwards we will declare,) or why speaketh he not aftur this manner ? Once, when ye knew not God, ye did service unto them which by nature were no gods ; but now, seeing ye know God, why turn ye back again, forsaking the true God, to worship idols ? Doth Paul take it to be all one thing, to fall from the promise to the law, from faith to works, and to do service unto gods which by nature are no gods ? I answer, whosoever is fallen from the article of justification, is ignorant of God, and an VER. 8, 9.] EPISTLE TO THE GALATIANS, 465 idolater. Therefore, it is all one thing, whether he afterwards turn again to the law, or to the worshipping of idols ; it is all one whether he be called a monk, a Turk, a Jew, or an Anabaptist. For when this article is taken away, there rernaineth nothing else but error, hypocrisy, impiety, and idolatry, how much soever it seem in outward appearance to be the very truth, the true ser- vice of God, and true holiness, &c. The reason is, because God will or can be known no otherwise than by Christ, according to that saying of John i. : " The only begotten Son, which is in the bosom of the Father, he hath de- clared him." He is the seed promised unto Abraham, in whom God hath established all his promises. Wherefore, Christ is the only mean, and, as ye would say, the glass, by the which we see God; that is to say, we know his will. For in Christ we see that God is not a cruel exactor or a judge, but a most favourable^ loving, and merciful Father, who, to the end he might bless us, that is to say, deliver us from the law, sin, death, and all evils, and might endue us with grace, righteousness, and everlasting life, " spared not his own Son, but gave him for us all," &c. Rom. viii. 32. This is a true knowledge of God, and a divine persuasion, which deceiveth us not, but painteth out God unto us lively. He that is fallen from this knowledge, must needs conceive this fantasy in his heart : I will set up such a service of God ; I will enter into such an order ; I will choose this or that work : and so I will serve God, and I doubt not but God will accept this, and reward me with everlasting life, for the same. For he is merciful and liberal, giving all good things even to the unworthy and unthankful ; much more will he give unto me grace and everlasting life, for my great and manifold good deeds and merits. This is the highest wisdom, righteousness, and religion, that rea- son can judge of; which is common to all nations, to the Papists, Jews, Turks, heretics, &c. They can go no higher than that Pharisee did, of whom mention is made in the gospel. Luke xviii. 11, 12. They have no knowledge of the Christian right- eousness, or of the righteousness of faith ; " For the natural man perceiveth not the mysteries of God," 1 Cor. ii. 14. Also. " There is none that understandeth, there is none that seeketh after God," &c. Rom, iii. 11. Therefore, there is no difference at all between a Papist, a Jew, a Turk, and an heretic. Indeed, there is a difference of the persons, the places, rites, religions, works, and worshippings ; notwithstanding, there is all one and the same reason, the same heart, opinion, and cogitation in them all. For the Turk thinketh the selfsame thing that the Charter- house monk doth ; namely, if I do this or that work, God will be merciful unto me ; if I do it not, he will be angry. There is ni> mean betwixt man's working and the knowledge of Christ. If 59 466 COMMENTARY ON ST. PAUL's [chAP. IV this knowledge be darkened or defaced, it is all one, whether thou be a monk, a Turk, a Jew, &c. Wherefore, it is an extreme madness that the Papists and Turks do so strive among themselves about the religion and ser- vice of God, contending that both of them have the true religion and true worship of God. And the monks themselves agree not together: for one of them will be accounted more holy than an- other, for certain foolish outward ceremonies; and yet in their hearts, the opinion of them all is so alike, that one egg is not more like to another. For this is the imagination of them all : If I do this work, God will have mercy upon me ; if I do it not, he will be angry. And, therefore, every man that revolteth from the knowledge of Christ, must needs fall into idolatry, and conceive such an imagination of God, as is not agreeable to his nature. As the Charter-house monk for the observing of his rule, the Turk for the keeping of his Alcoran, hath this assurance, that he pleaseth God, and shall receive a reward of him for his labour. Such a god as, after this sort, forgiveth sins, and justifieth sin- ners, can nowhere be found, and therefore this is, but a vain imagination, a dream, and an idol of the heart. For God hath not promised that he will save and justify men for the religions, observations, ceremonies, and ordinances, devised by men ; yea, God abhorreth nothing more (as the whole Scripture witnesselh) than such will-works, such service, rites, and ceremonies ; for the which also he overthroweth whole kingdoms and empires. Therefore, as many as trust to their own strength and righteous- ness, do serve a god, but such a god as they themselves have de- vised, and not the true God indeed. For the true God speaketh thus : No righteousness, wisdom, nor religion pleaseth me, but that only whereby the Father is glorified through the Son. Who- soever apprehendeth this 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 ac- cept, justify, and save. All others abide under wrath, because they worship that thing which by nature is no god. Whosoever forsaketh this doctrine, must needs fall into the ignorance of God; he understandeth not what the true Christian righteousness, wisdom, and service of God is; he is an idolater, abiding under the law, sin, death, and the power of the devil, and all things that he doth, are accursed and condemned. There- fore the Anabaptist, imagining with himself that he pleaseth God, if he be re-baptized, if he forsake his house, wife, and children ; if he mortify his flesh, and suffer much adversity, and at length death itself; yet there is not one drop of the knowledge of Christ in him, but, secluding Christ, he drearneth altogether of his own ^ works, of the forsaking of his goods, of his affliction and morti- fication, and now differeth nothing from the Turk, Jew, or Pa- pist in spirit or in heart, but only in the outward appearance, VER. 8.] EPISTLE TO THE GALATIANS. 467 works and ceremonies which he hath chosen to himself. The same confidence in works have all the monks and other religious orders; notwithstanding, in their apparel and other outward things, there is a difference. There are at this day very many like unto these, which, notwithstanding, would be counted among the true professors and teachers of the gospel ; and, as touching the words, they teach that men are deUvered from their sins by the death of Christ. But because they teach faith in such sort, that they attribute more to charity than to faith, they highly dishonour Christ, and wickedly pervert his word. For they dream that God regardeth and accepteth us for our charities' sake ; whereby, we being reconciled to God, do love God and our neighbour. If this be true, then have we no need of Christ at all. Such men serve not the true God, but an idol of their own heart, which they themselves have devised. For the true God doth not regard or accept us for our charity, virtues, or newness of life, but for Christ's sake, &c. But they make this objection: Yet, notwithstanding, the Scrip- ture commandeth that we should love God with all our heart, &c. It is true. But it followeth not, that because God commandeth lis, therefore we do it. If we did love God with all our heart, &c. then no doubt we should be justified, and live through this obe- dience, as it is written : " He that shall do these things shall live in them." Lev. xviii. 5. Rom. x. 5. But the gospel saith : Thou doest not these things, therefore thou shalt not live in them. For this sentence, "thou shalt love the Lord thy God," &c. re- quireth a perfect obedience, a perfect fear, trust, and love towards God. These things men neither do nor can perform, in this corrupt nature. Therefore this law, " Thou shall love the Lord thy God," &c. justifieth not, but accuseth and condemneth all men, according to that saying, " the law causeth wrath," &c. Contrariwise, " Christ is the finishing and accomplishing of the law to righteousness, to every one that believeth." Rom. iv. 15. X. 4. Of this we have spoken largely before. In like manner the Jew, keeping the law, with this opinion, that he by this obedience will please God, serveth rot the true God ; but is an idolater, worshiping a dream, and an idol of his own heart, which is nowhere to be found. For the God of his fathers, whom he saith he worshippeth, promised to Abraham "a seed," through the which all nations should be blessed. Therefore God is known, and the blessing is given, not by the law, but by the gospel of Christ. Although Paul speaketh these words, " Then, when ye knew not God, ye did service," &c. properly and principally to the Galatians, which were Gentiles ; yet, notwithstanding, by the same words he also toucheth the Jews, who, though they had rejected their idols outwardly, yet 468 COMMENTARY ON ST. PAUL S [cHAP. I in their hearts they worshipped them more than did the Gentiles, as it is said in Rom ii., " Thou abhorrest idols, and committest sacrilege." The Gentiles were not the people of God, they had not his word, and therefore their idolatry was gross, but the idolatrous Jews cloaked their idolatry with the name and word of God, (as all justiciaries which seek righteousness by works, are wont to do,) and so with this outward show of holiness, they deceived many. Therefore, idolatry, the more holy and spiritual it is, the more hurtful it is. But how may these two contrary sayings which the apostle here setteth down, be reconciled together ? " Ye knew not God, and ye worshipped God." I answer, all men naturally have this general knowledge, that there is a God, according to that saying, Rom. i., " Forasmuch as that which may be known of God was manifest in them." For God was manifest unto them, in that the invisible things of him did appear by the creation of the world. Moreover, the ceremonies and religions which were, and always remained among all nations, sufficiently witness that all men have had a certain general knowledge of God. But whether they had it by nature, or by the tradition of their forefathers, I will not here dispute. But here some will object again : If all men knew God, wherefore, then, doth Paul say, that the Galatians knew not God, before the preaching of the gospel ? I answer, there is a double knowledge of God : general and particular. All men have the general knowledge, namely, that there is a God, that he created heaven and earth, that he is just, that he punisheth the wicked. But what God thinketh of us, what his will is towards us, what he will give or what he will do, to the end that we may be delivered from sin and death, and be saved, (which is the true knowledge of God indeed,) this they know not. As it may be that I know some man by sight, whom yet, indeed, I know not thoroughly, because I understand not what affection he beareth towards me. So men know naturally that there is a God ; but what his will is, or what is not his will, they do not know. For it is written, " There is none that understandeth God." Rom. iii. 11. And in another place, "No man hath seen God." John i. 18. That is to say, no man hath known what is the will of God. Now, what doth it avail thee, if thou know that there is a God, and yet art ignorant what is his will towards thee? Here some think one thing, and some another. The Jews imagine this to be the will of God, if they worship him according to the rule of Moses' law ; the Turk, if he observe his Alcoran ; the monk, if he keep his order and perform his vows. But all these are deceived, and become vain in their own cogitations, as Paul saith, (Rom. i.) not knowing "what pleaseth or displeaseth God. Therefore, instead of the true and VER. 9.] EPISTLE TO THE GALATIANS. 469 natural God, they worship the dreams and imaginations of their own heart. This is it that Paul meaneth, when he saith, " When ye knew not God ;" that is, when ye knew not the will of God, ye served those which by nature were no gods, that is to say, ye served the dreams and imaginations of your own heart, whereby ye imagined without the word, that God was to be worshipped with this or that work, with this or that rite or ceremony. For upon this proposition, which all men do naturally hold, namely, that there is a God, hath sprung all idolatry, which, without the knowledge of the Divinity, could never have come into the world. But, because men had this natural knowledge of God, they conceived vain and wicked imaginations of God, without and against the word, which they esteemed and maintained as the very truth itself, and so dreamed that God is such a one, as by nature he is not. So the monk imagineth him to be such a God as forgiveth sins, giveth grace and everlasting life, for the keeping of his rule. This god is nowhere to be found : therefore he serveth not the true God, but that which by nature is no god; to wit, the imagination and idol of his own heart : that is to say, his own false and vain opinion of God, which he dreameth to be an undoubted truth. Now, reason itself will enforce us to con- fess, that man's opinion is no god. Therefore, whosoever will worship God without his word, serveth not the true God, (as Paul saith,) but that which by nature is no God. Therefore, whether ye call " rudiments" here the law of Moses, or else the traditions of the Gentiles, (albeit he speaketh here properly and principally of the rudiments of Moses,) there is no great difference. For he that falleth from grace to the law, falleth with no less danger than he that falleth from grace to idolatry. For without Christ there is nothing else but mere idolatry, an idle and false imagination of God, whether it be called Moses' law, or the pope's ordinances, or the Turk's Alco- ran, &c. Therefore he saith, with a certain admiration, Verse 9. But now, seeing ye knoiv God. As though he would say. This is a marvellous thing, that ye. Knowing God by the preaching of faith, do so suddenly revolt from the true knowledge of his will, (wherein I thought ye were so surely established, that I thought nothing less than that ye should be so easily overthrown,) and do now again, by the insti- gation of the false apostles, return to the weak and beggarly ceremonies, which ye would serve again afresh. Ye heard be- fore, by my preaching, that this is the will of God, to bless all nations ; not by circumcision, or by the observation of the law, but by Christ promised to Abraham. Gal, iii. 7. They that be- iieve in him shall be blessed with faithful Abraham. Gal. iii. 9. 2R 470 COMMENTARY ON ST. PAUL's [chap. IV They are the sons and heirs of God. Thus (I say) have ye known God. Verse 9. Yea, rather are known of God, 4'C. He correcteth the sentence going before, "bat now seeing ye have known God ;" or rather turneth it after this manner, " yea, rather ye are known of God ;" for he feared lest they had lost God utterly. As if he would say : Alas ! are ye come to this point, that now ye know not God, but return again from grace to the law ? Yet, notwithstanding, God knoweth you. And, in- deed, our knowledge is rather passive than active ; that is to say, it consisteth in this, that we are rather known of God, than that we know him. All our doing, that is, all our endeavour to know and to apprehend God, is to suffer God to work in us. He giveth the word, which, when we have received by faith given from above, we are new-born, and made the sons of God. This is, then, the sense and meaning : " Ye are known of God ;" that is, ye are visited with the word, ye are endued with faith and the Holy Ghost, whereby ye are renewed, &c. Wfierefore, even by these words, " ye are known of God," he taketh away all righteousness from the law, anddenieth that we attain the know- ledge of God through the worthiness of our own works. " For no man knoweth the Father, but the Son, and he to whom the Son will reveal him." Luke x. 22. And also, " He by his knowledge shall justify many, because he shall bear their iniqui- ties." Isa. liii. 11. Wherefore, our knowledge concerning God consisteth in suffering, and not in doing. He much marvelleth, therefore, that, seeing they knew God truly by the gospel, they returned so suddenly to weak and beg- garly rudiments, by the persuasion of the false apostles. As I myself also should greatly marvel, if our church (which by the grace of God is godly reformed in pure doctrine and faith) should be seduced and perverted by some fond and frantic head, through the preaching of one or two sermons, that they would not ac- knowledge me for their pastor any more. Which thing, notwith- standing, shall one day come to pass, if not whilst we live, yet when we are dead and gone. For many shall then rise up which will be masters and teachers, who, under a colour of true reli- gion, shall teach false and perverse doctrine, and shall quickly overthrow all that we in so long time and with so great travail have builded. We are not better than the apostles, who, whilst they yet lived, saw (not without their great grief and sorrow) the subversion of those churches which they themselves had planted through their ministry. Therefore it is no great marvel if we be constrained to behold the like evil at this day, in those churches where sectaries do reign, who hereafter, when we are dead, shall possess those churches which we have won and VER. 9.] EPISTLE TO THE GALATIANS. 471 planted by our ministry, and with their poison infect and subvert the same. And yet, notwithstanding, Christ shall remain and reign to the end of the world, and that marvellously, as he did under the papacy. Paul seemeth to speak very spitefully of the law, when he calleth it the rudiments, (as he did also before, in the beginning of this chapter,) and not only rudiments, but weak and beggarly rudiments and ceremonies. Is it not blasphemy to give such odious names to the law of God? The law being in his true use, ought to serve the promises, and to stand with the promises and grace. But if it fight against them, it is no more the holy law of God, but a false and devilish doctrine, and doth nothing else but drive men to desperation, and therefore must be rejected. Wherefore, when he calleth the law weak and beggarly rudi- ments, he speaketh of the law in respect of proud and presump- tuous hypocrites, which would be justified by it, and not of the law being spiritually understood, which engendereth wrath. Rom. iv. 15. For the law (as I have often said) being in his own proper use, accuseth and condemneth a man : and in this respect it is not only a strong and a rich rudiment, but also most mighty and most rich, yea, rather, an invincible power and riches ; and if here the conscience be compared with the law, then is it most weak and beggarly. For it is so tender a thing, that for a small sin it is so troubled and terrified, that it utterly despaireth, unless it be raised up again. Wherefore, the law, in his proper use, hath more strength and riches than heaven and earth is able to contain ; insomuch that one letter or one tittle of the law is able to kill all mankind, as the history of the law given by Moses doth witness. Exod. xix. 20. This is the true and divine use of the law, of which Paul speaketh not in this place. Paul, therefore, entreateth here of hypocrites, which are fallen from grace, or which have not yet attained to grace. These, abusing the law, seek to be justified by it. They exercise and tire themselves day and night in the works thereof, as Paul wit- nesseth of the Jews — " For I bear them record," saith he, " that they have a zeal of God, but not according to knowledge ; for they being ignorant of the righteousness of God," &c. Rom. x. Such do hope so to be strengthened and enriched by the law, that they may be able to set their power and riches, which they have gotten by the righteousness thereof, against the wrath and judgment of God, and so to appease God, and to be saved thereby. In this respect, then, we may well say, that the law is a weak and a beggarly rudiment ; that is to say, which can give neither help nor counsel. And whoso listeth to amplify, this matter, may further say, that the law is a weak and a beggarly rudiment, because it maketh men more weak and beggarly : again, because that of 472 COMMENTARY ON ST. PAUL's [chAP. IV itself it hath no power, or riches, whereby it is able to give or to bring righteousness : and, moreover, that it is not only weak and beggarly, but even weakness and beggary itself. How, then, shall it enrich or strengthen those wliich were before both weak and beggarly ? Therefore, to seek to be justified by the law, is as much as if a man, being weak and feeble already, would seek some other greater evil, whereby he might overcome his weak- ness and poverty, which, notwithstanding, would bring him unto utter destruction. As if he which hath the falling-sickness, would seek to join unto it the pestilence for a remedy ; or if a leper should come to a leper, or a beggar to a beggar, the one to lielp and to emich the other. Paul, therefore, showeth, that they which seek to be justified by the law, have this commodity thereby, that daily they become more and more weak and beggarly. For they be weak and beggarly of themselves ; that is to say, they are by nature the children of wrath, subject to death and everlasting damnation, and yet they lay hold upon that which is nothing else but mere weakness and beggary, seeking to be strengthened and enriched thereby. Therefore, every one that falleth from the promise to the law, from faith to works, doth nothing else but lay upon himself such a burden, being weak and feeble already, as he is not able to bear; (Acts xv.) and in bearing thereof is made ten times more weak, so that at length he is driven to despair, unless Christ come and deliver him. This thing the gospel also witnesseth, speaking of the woman which was grieved twelve years with a bloody issue, and suf- fered many things of many physicians, upon whom she had spent all her substance, and yet could not be cured: but the longer she was under their hands, the worse she was. Mark v. 25. As many, therefore, as do the works of the law, to be justified there- by, are not only not made righteous, but twice more unrighteous than they were before ; that is, (as I have said) more weak and beggarly, and more unapt to do any good work. This have I proved to be true, both in myself and in many others. I have known many monks in the papacy, which with great zeal have done many great works, for the attaining of righteousness and salvation, and yet were they more impatient, more weak, more miserable, more faithless, more fearful, and more ready to despair than any other. The civil magistrates who were ever occupied in great and weighty affairs, were not so impatient, so fearful, so faint-hearted, so superstitious, and so faithless, as these justicia- ries and merit-mongers were. Whosoever, then, seeketh righteousness by the law, what can he imagine else, but that God, being angry, must needs be pacified with works ? Now, when he hath once conceived this fantasy, he beginneth to work. But he can never find so many good VER. 9.] EPISTLE TO THE GALATIANS. * 473 works as are able to quiet his conscience, but still he desireth more ; yea, he findeth sin in those works he hath done already. Therefore, his conscience can never be certified, but must needs be always in doubt, and thus think with itself: Thou hast not sacrificed as thou shouldst do ; thou hast not prayed aright ; this thou hast left undone; this or that sin thou hast committed. Here the heart trenibleth, and feeleth itself oppressed with in- numerable sins, which still increase without end, so that he swerveth from righteousness more and more, until at length he fall to desperation. Hereof it cometh that many, being at the point of death, have uttered these desperate words : 0 wretch that I am! I have not kept mine order.' Whither shall I flee from the wrath of Christ, that angry judge? Would to God I had been made a swineherd, or the vilest wretch in the whole world. Thus the monk, in the end of his life, is more weak, more beg- garly, more faithless and fearful than he was at the beginning, when he first entered into his order. The reason is, because he would strengthen himself through weakness, and enricii himself through poverty. The law, or men's traditions, or the rule of his order, should have healed him when he was sick, and enriched him when he was poor ; but he is become more feeble and more poor than the publicans and harlots. The publicans and harlots have not a heap of good works to trust unto, as the monks have: but, although they feel their sins never so much, yet they can say with the publican, "0 Lord, be merciful unto me a sinner!" Luke xviii. 13. But, contrariwise, the monk, which hath spent all his time in weak and beggarly elements, is confirmed in this opinion : if thou keep thy rule, thou shalt be saved, &c. With this false persuasion he is so deluded and bewitched, that he cannot apprehend grace, no, nor once remember grace. Thus, notwithstanding all the works which either he doth, or hath done, be they never so many and so great, he thinketh that he hath never done enough, but hath still an eye to more works ; and so, by heaping up of works, he goeth about to appease the wrath of God and to justify himself, until he be driven to utter des- peration. Wherefore, whosoever falleth from faith, and folio weth the law, is like to iEsop's dog, which foregoeth the flesh, and snatcheth at the shadow. Wherefore, it is impossible that such as seek righteousness and salvation by the law, (whereunto men are naturally inclined,) should ever find quietness and peace of conscience : yea, they do nothing else but heap laws upon laws, whereby they torment both themselves and others, and afflict men's consciences so miserably, that through extreme anguish of heart, many die before their time. For one law always bringeth forth ten more, and so they increase, without number and without end. 60 2r 2 474 COMMENTARY ON ST. PAUL's [chAP. IV. Now, who would have thought that the Galatians, which had learned so sound and so pure a doctrine, of such an excellent apostle and teacher, could be so suddenly led away from the same, and utterly perverted by the false apostles? It is not without cause that I repeat this so often, that to fall away from the truth of the gospel is an easy matter. The reason is, because men do not sufficiently consider, no, not the very faithful, what an excellent and precious treasure the true knowledge of Christ is. Therefore they do not labour so diligently and so carefully as they should do, to obtain and retain the same. Moreover, the greater part of those that hear the word, are exercised with no cross or affliction* they wrestle not against sin, death, and the devil, but live in security, without any conflict. Such men, because they are not proved and tried with temptations, and therefore are not armed with the word of God against the sub- tleties of the devil, never feel the use and power of the word. Indeed, whilst they are among faithful ministers and preachers, they can follow their words, and say as they say, persuading themselves that they perfectly understand the matter of justifica- tion ; but when they are gone, and wolves in sheep's clothing are come in their place, it happeneth unto them as it did to the Galatians ; that is to say, they are suddenly seduced, and easily turned back to weak and beggarly rudiments. Paul hath here his peculiar manner of speech, which the other apostles did not use. For there was none of them besides Paul, that gave such names to the law ; to wit, that it is a weak and a beggarly rudiment, that is to say, utterly unprofitable to right- eousness. And, surely, I durst not have given such terms unto the law, but should have thought it great blasphemy against God, if Paul had not done so before. But of this I have en- treated more largely before, where I showed when the law is weak and beggarly, and when it is most strong and rich, &c. Now if the law of God be weak and unprofitable to justification, much more are the laws and decrees of the pope, weak and un- profitable to justification. Therefore we give sentence against the ordinances, laws, and decrees of the pope, with such bold- ness and assurance as Paul did against the law of God, that they are not only weak and beggarly rudiments, and utterly unprofit- able to righteousness, but also execrable, accursed, devilish, and damnable : for they blaspheme grace, they overthrow the gospel, abolish faith, take away Christ, &c. Forasmuch, then, as the pope requireth that we should keep his laws as necessary to salvation, he is very Antichrist, and the vicar of Satan ; and as many as cleave unto him, and confirm his abominations and blasphemies, or keep them to this end, that thereby they may merit the forgiveness of their sins, are the servants of Antichrist and of the devil. Now, such hath the VER. 9.] EPISTLE TO THE GALATIANS. 475 doctrine of the papistical church been for a long time, that these laws ought to be kept as necessary to salvation. Thus the pope sitteth in the temple of God, vaunting himself as God : he setteth himself against God, and exalteth himself above all that is called God, or worshipped, &c.; and men's consciences more feared and reverenced the laws and ordinances of the pope, than the word of God and his ordinances. By this means he was made the Lord of heaven, of earth, and of hell, and bare a triple crown upon his head. The cardinals also and bishops, his creatures, were made kings and princes of the world : and therefore, if he did not burden men's consciences with his laws, he could not long maintain his terrible power, his dignity, and his riches ; but his whole kingdom would quickly fall. This place which Paul here handleth, is weighty and of great importance, and therefore the more diligently to be marked; to wit, that they which fall from grace to the law, do utterly lose the knowledge of the truth: they see not their own sins; they neither know God, nor the devil, nor themselves; and, more- over, they understand not the force and use of the law, although they brag never so much that they keep and observe the same.i For without the knowledge of grace, that is to say, without the gospel of Christ, it is impossible for a man to give this definition of the law, that it is a weak and a beggarly rudiment, and un- profitable to righteousness ; but he rather judgeth quite contrary of the law : to wit, that it is not only necessary to salvation, but also that it strengtheneth such as are weak, and enricheth such as are poor and beggarly: that is to say, that such as obey and observe the same, shall be able to merit righteousness and ever- lasting salvation. If this opinion remain, the promise of God is denied, Christ is taken away, lying, impiety, and idolatry is established. Now, the pope, with all his bishops, his schools and whole synagogue, taught that his laws are necessary to sal- vation : therefore, he was a teacher of weak and beggarly ele- ments, wherewith he made the church of Christ, throughout the whole world, most weak and beggarly; that is to say, he bur- dened and miserably tormented the church with his wicked laws, defacing Christ, and burying his gospel. Verse 9. Whereunto ye will he in bondage again. This he addeth, to declare that he speaketh of proud and pre- sumptuous hypocrites, which seek to be justified by the law, as I have shown before. For otherwise he calleth the law holy and good. As, " we know that the law is good, if a man use it rightly," (1 Tim. i. 8,) that is to say, civilly to bridle evil-doers, and spiritually to increase transgressions. Gal. iii. 19. But who- soever observeth the law, to obtain righteousness before God. •naketh the law, which is good, damnable and hurtful unto him- 476 COMMENTARY ON ST. PAUL's [chap. iv. self. He reproveth the Galatians, therefore, because they would be in bondage to the law again, which doth not take away sin, but increaseth sin ; for whilst a sinner, being weak and poor himself, seeketh to be justified by the law, he findeth nothing in it but weakness and poverty itself. And here two sick aiid feeble beggars meet together, of whom the one is not able to help and heal the other, but rather molesteth and troubleth the other. We, as being strong in Christ, Mall gladly serve tiie law ; not the weak and beggarly, but the mighty and rich law ; that is to say, so far forth as it hath power and dominion over the body: for then we serve the law, but only in our body and outward members, and not in our conscience. But the pope requireth that we should obey his laws with this opinion, that if we do this or that, we are righteous: if we do it not, we are damned. Here the law is no more than a weak and beggarly element. For whilst this bondage of the conscience continaeth under the law, there can be nothing but mere weakness and poverty. — Wherefore all the weight of the matter lieth in this word " to serve." The meaning, therefore, of Paul is this: that he would •not have the conscience to serve under the law as a captive, but to be free, and to have dominion over the law. For the con- science is dead to the law through Christ, and the law again unto the conscience. Whereof we have more largely entreated afore in the second chapter. Verse 10. Ve observe days and months, times and years. By these words he plainly declareth what the false apostles taught, namely, the observation of days, months, times and years. The Jews were commanded to keep holy the Sabbath-day, the new moons, the first and the seventh month, the three appointed times or feasts, namely, the paschal or passover, the feast of weeks, of the tabernacles, and the year of jubilee. These cere- monies the Galatians were constrained by the false apostles to keep, as necessary to righteousness. Therefore he saith, that they, losing the grace and liberty which they had in Christ, were turned back to the serving of weak and beggarly elements. For they were persuaded by the false apostles, that these laws must needs be kept, and, by keeping of them, they should obtain righteousness; but if they kept them not, they should be damned. Contrariwise, Paul can in nowise sufl^er that men's consciences should be bound to the law of Moses, but always delivered them from the law. "Behold I, Paul," (saith he, a little after, in the fifth chapter,) "do write unto you, that if ye be circumcised, Christ shall profit you nothing." And, " let no man judge you in meat or drink, or in a piece of a holiday, or of a new moon or Sabbath-day," &c. Col. ii. So saith our Saviour Christ : " the vTER. 11, 12.] EPISTLE TO THE GALATIANS. 477 kingdom of God cometh not with observation of the law." Luke xvii. 20. Much less, then, are men's consciences to be burdened and snared with human traditions. Verse 11. / am in fear of you, lest I have bestowed on you labour in vain. Here Paul showeth himself to be greatly troubled through the fall of the Galatians ; whom he would more bitterly reprove, but that he feareth, lest, if he should deal with them more sharply, he should not only not make them better, but more offend them, and so utterly alienate their minds from him. Therefore, in writing, he changeth and mitigateth his words : and, as though all the harm redounded unto himself, he saith, " I am in fear of you, lest I have bestowed my labour on you in vain :" that is to say, it grieveth me that I have preached the gospel with so great diligence and faithfulness amongst you, and see no fruit to come thereof. Notwithstanding, although he show a very loving and a fatherly affection towards them, yet withal he chideth them somewhat sharply, but yet covertly. For when he saith, that he had laboured in vain ; that is to say, that he had preached the gospel among them without any fruit; he showeth covertly that either they were obstinate unbelievers, or else were fallen from the doctrine of faith. Now both these, as well unbelievers as backsliders from the doctrine of faith, are sinners, wicked, un- righteous, and damned. Such, therefore, do obey the law in vain ; they observe days, months, and years in vain. And in these words, " I am in fear of you, lest I have bestowed on you labour in vain," is contained a certain secret excommunication. For the apostle meaneth hereby that the Galatians were secluded and separate from Christ, unless they speedily returned to sound and sincere doctrine again : yet he pronounced no open sentence against them ; for he perceived that he could do no good with over-sharp dealing; wherefore,he changeth his style,and speaketh them fair, saying. Verse 12. Be ye as I ; for I am even as you. Hitherto Paul hath been occupied wholly in teaching; and being moved with this great enormity and wicked revolting of the Galatians, he was vehemently incensed against them and chid them bitterly, calling them fools, bewitched, not believing the truth, crucifiers of Christ, &c. Now, the greater part of his epistle being finished, he beginneth to perceive that he had handled them too sharply. Therefore, being careful lest he should do more hurt than good through his severity, he showeth that this his sharp chiding proceeded of a fatherly affection and a true apostolical heart ; and so he quahfieth the matter with sweet and gentle words, to the end that, if he had offended any, (as no 4*?§ COMMENTARY ON ST. PAUl's [chap. IV. doubt there were many offended,) by these sweet and loving words, he might win them again. And here, by his own example, he admonisheth all pastors and ministers, that they ought to bear a fatherly and motherly affec- tion, not towards ravening wolves, but towards the poor sheep, miserably seduced, and going astray, patiently bearing with their faults and infirmities, instructing and restoring them with the spirit of meekness: for they cannot be brought in the right way by any other means ; and by over-sharp reproving and rebuking they are provoked to anger, or else to desperation, but not to repentance. And here is to be noted, by the Avay, that such is the nature and fruit of true and sound doctrine, that when it is well taught and well understood, it joineth men's hearts together with a singular concord : but when men reject godly and sincere doctrine, and embrace errors, this unity and concord is soon broken. Therefore, as soon as thou seest thy brethren seduced by vain and fantastical spirits to fall from the article of justifi- cation, thou shalt perceive that by-arid-by they will pursue the faithful with bitter hatred, whom before they most tenderly loved. This we find to be true at this day, in our false brethren and other sectaries, who, at the beginning of the reformation of the gospel, were glad to hear us, and read our books with great zeal and affection ; they acknowledged the grace of the Holy Ghost in us, and reverenced us for the same, as the ministers of God. Some of them also lived familiarly with us for a time, and be- haved themselves very modestly and soberly ; but when they were departed from us, and perverted by the wicked doctrine of the sectaries, they showed themselves more bitter enemies to our doctrine and our name than any other. I do much and often marvel whereupon they should conceive such a deadly hatred against us, whom they before so dearly and so tenderly loved; for we offended them not in any thing, nor gave them any occasion to hate us. Yea, they are constrained to confess that we desire nothing more, than that the glory of God may be advanced, the benefit of Christ truly known, and the truth of the gospel purely taught, Avhich God hath now again in these latter days revealed by us unto this unthankful world; which should rather provoke them to love us, than to hate us. I marvel, therefore, not with- out cause, whereof this change cometh. Verily, there is no other cause, but that they have gotten unto themselves new masters, and heaVkened to new teachers, whose poison hath so infected them, that now of very friends they are become our mortal enemies. And I see the condition of the apostles and all other faithful ministers to be such, that their disciples and hearers being once infected with the errors of the false apostles and heretics, have and do set themselves against them, and be VER. 12.] EPISTLE TO THE GALATIANS. 479 come their enemies. There were very few amongst the Gala- tians which continued in the sound doctrine of the apostles. Ail the rest, being seduced by the false apostles, did not acknow- ledge Paul for their pastor and teacher any more ; yea, there was nothing more odious unto them than the name and doc- trine of Paul. And I fear me, that this epistle brought very few of them back again from their error. If the like case should happen unto us ; that is to say, if, in our absence, our church should be seduced by fantastical heads, and we should write hither, not one or two, but many epistles, we should prevail little or nothing at all. Our men (a few only excepted of the stronger sort) would use themselves no other- wise towards us, than they do at this day which are seduced by the sectaries ; who would sooner worship the pope, than they would obey our admonitions, or approve our doctrine. No man shall persuade them that they, rejecting Christ, do return again to weak and beggarly elements, and to those which by nature are no gods. They can abide nothing less, than to hear that their teachers, by whom they are seduced, are overthrowers of the gospel of Christ, and troublers of men's conscience. The Lutherans (say they) are not the only wise ; they alone do not preach Christ, they alone have not the Holy Ghost, the gift of prophecy, and the true understanding of the Scriptures; our teachers are in nothing inferior unto them ; yea, in many things they excel them, because they follow the Spirit, and teach spiritual things. Contrariwise, they never yet tasted what true divinity meant, but stick in the letter, and therefore, they teach nothing but the catechism, faith, and charity, &c. Wherefore, (as I am wont to say,) like as to foil in faith is an easy matter ; so is it most perilous : to wit, even from high heaven into the deep pit of hell. It is not such as properly folio weth the nature of man, as murder, adultery, and such like ; but devilish, and the proper work of the devil. For they which so fall, cannot be easily recovered, but most commonly they continue perverse and obstinate in their error. Therefore, the latter end of those men is worse than the beginning, as our Saviour Christ wit- nesseth, when he saith, " the unclean spirit being cast out of his house, when he returneth, he entereth in again, not alone, but taketh unto him seven spirits worse than himself, and there dwelleth," &c. Mat. xii. 43. 45. Paul therefore perceiving, through the revelation of the Holy Ghost, that it was to be feared lest the minds of the Galatians, whom of a godly zeal he had called foolish and bewitched, &c., by this sharp chiding should rather be stirred up against him, than amended, (especially since he now knew that the false apos- tle^ were among them, who would expound this sharp chiding, which proceeded from a fatherly affection, unto the worst, crying 480 COMMENTARY ON ST. PAUL's [chap. IV. out, Now Paul, which some of you so greatly praise, showeth what he is, and with what spirit he is led; who, when he was with you, would seem to be unto you a father, but liis letters show, in his absence, that he is a tyrant, &.c.) Therefore he is so troubled, through a godly care and fatherly affection, that he can- not well tell how and what to write to them ; for it is a danger- ous thing for a man to defend his cause against those which are absent, and have now begun to hate him, and are persuaded by others that his cause is not good. Therefore, being in great per- plexity, he saith, a little after, " I am troubled, and at my wit's end for your cause ;" that is, I know not what to do, or how to deal with you. Verse 12. Be ye as I am, for I am as ye are. These words are to be understood, not of doctrine, but of affections. Therefore the meaning is not, " Be ye as I am ;" that is to say, think of doctrine as I do ; but bear such an affec- tion towards me, as I do towards you. As though he would say. Perhaps I have too sharply chidden you, but pardon this my sharpness, and judge not my heart by my words, but my words by the affection of my heart. My words seem rough, and my chastisement sharp, but my heart is loving and fatherly. There- fore, 0 my Galatians ! take this my chiding with such a mind as I bear towards you ; for the matter required that I should show myself so sharp and severe towards you. Even so may we also say of ourselves. Our correction is severe, and our manner of writing sharp and vehement ; but, certainly, there is no bitterness in our heart, no envy, no desire of revenge against our adversaries; but there is in us a godly carefulness and sorrow of spirit. We do not so hate the pope, and other erroneous spirits, that we wish any evil unto them, or desire their destruction ; but rather we desire that they may return again to the right way, and be saved together with us. The schoolmaster chastiseth the scholar, not to hurt him, but to reform him. The. rod is sharp, but correction is necessary for the child, and the heart of Him that correcteth, loving and friendly. So the father chastiseth his son, not to destroy him, but to reform and amend him. Stripes are sharp and grievous to the child, but the father's heart is loving and kind ; and unless he loved his child, he would not chastise him, but cast him off, despair of his welfare, and suffer him to perish. This correction, therefore, Avhich he giveth to his child, is a token of fatherly affection, and is profitable for the child. Even so, 0 my Galatians ! think ye likewise of my dealing towards you : then ye will not judge my chiding to be sharp and bitter, but profitable for you. " Chas- tisement for the present time seemeth not to be joyous, but grievous : but afterwards it bringeth the quiet fruit of righteous- VER. 12.] EPISTLE TO THE GALATIANS. 4S1 ness unto them which are exercised thereby." Heb. xii. 11. Let the same affection, therefore, be in you towards me, which I have towards you. I bear a loving heart towards you : the same I desire again of you. Thus he speaketh them fair, and with this fair speech he still continneth, that he might pacify their minds which were stirred up against him by his sharp chiding. Notwithstanding he re- voketh not his severe words. Indeed, he confesseth that they were sharp and bitter : but necessity (saith he) compelled me to reprehend yon somewhat sharply and severely; but that which I did, proceeded of a sincere and loving heart towards you. The physician giveth a bitter potion to his patient, not to hurt him, but to cure him. If, then, the bitterness of the medicine, which is given to the sick body, is not to be imputed to the physician, but to the medicine and the malady, judge ye also in like manner of my severe and sharp reprehension. Verse 12. Brethren, I beseech you: ye have not hurt me at all. Is this to beseech the Galatians, when he calleth them be- witched, disobedient to the truth, and crucifiers of Christ? It seemeth rather to be a great rebuke. But, contrariwise, Paul saith that it is no rebuke, but an earnest beseeching, and indeed so it is. And it is as much as if he said : I confess that I have chidden you somewhat bitterly, but take it in good part, and then shall ye find this my chiding to be no chiding, but a praying and a beseeching. If a father, likewise, do sharply correct his son, it is as much as if he said, My son, I pray thee to be a good child, &c. It seemeth indeed to be a correction; but if ye respect the father's heart, it is a gentle and earnest beseeching. Verse 12. Ye have not hurt me at all. As if he said, Why should I be angry with you, or of a mali- cious mind speak evil of you, seeing ye have nothing offended me ? Why, then, sayest thou that we are perverted, that we have forsaken thy doctrine, that we are foolish, bewitched, &c. ? These things do witness that we have offended thee. He an- swereth : Ye have not offended me, but yourselves ; and there- fore I am thus troubled, not for mine own cause, but for the love I bear unto you. Think not, therefore, that my chiding did pro- ceed of malice, or any evil affection ; for I take God to witness, ye have done me no wrong, but, contrariwise, ye have bestowed great benefits upon me. Thus speaking them fair, he prepareth their minds to suffer his fatherly chastisement with a childlike affection. And this is to temper wormwood or a bitter potion with honey and sugar, to make it sweet again. So parents speak their children fair when they have well beaten them, giving them apples, pears. 61 2S 482 COMMENTARY ON ST. PAUL's [chap. IV. and other like things, whereby the children know that their pa- rents love them, and seek to do them good, how sharp soever their correction doth appear. Verse 13, 14. Jindye know how, through the infirmity of the flesh, I preached the gospel unto you at the first. Jlnd the trial of me which ivas in my flesh, ye despised not, neither abhorred, but ye received me as an angel of God, yea, as Christ Jesus. Now he declareth what pleasures he had received of the Gala- tians. The first benefit, (saith he,) which I esteem as the greatest of all, was this : When I began first to preach the gospel amongst you, and that through the infirmity of the flesh and great temptations, my cross did nothing at all offend you ; but ye showed yourselves so loving, so kind, and so friendly towards me, that not only ye were not offended with this my infirmity of the flesh, with my temptations and afllictions, wherewith I was almost overwhelmed ; but also ye loved me dearly, and re- ceived me as an angel of God, yea, rather as Christ Jesus him- self. This is, indeed, a great commendation of the Galatians, that they received the gospel of a man so contemptible and afliicted on every side as Paul was. For where he preached the gospel amongst them, both the Jews and Gentiles murmured and raged against him. For all the mighty, wise, religious, and learned men, hated, persecuted, and blasphemed Paul. With all this, the Galatians were no whit offended, but, turning their eyes from the beholding of this infirmity, these temptations and dan- gers, they did not only hear that poor, despised, wretclied, and afflicted Paul, and acknowledged themselves to be his disciples, but also they received and heard him as an angel of God, yea, as Jesus Christ himself This is a worthy commendation, and a singular virtue of the Galatians, and indeed such a commenda- tion as he giveth to none of all those to whom he wrote, besides tliese Galatians. Jerome, and certain other of the ancient fathers, expound this infirmity of the flesh in Paul, to be some disease of the body, or some temptation of lust. These men lived when the church was outwardly in a peaceable and prosperous state, without any cross or persecution ; for then the bishops began to increase in riches, estimation, and glory in the world; and many also exercised tyranny over the people which were committed to their charge, as the ecclesiastical history witnesseth. Few did their duty, and they that would seem to do it, forsaking the doctrine of the gos- pel, set forth their own decrees to the people. Now, when the pastors and bishops are not excised in the word of God, but neg- lect the pure and sincere preaching thereof, they must needs fall into security ; for they are not exercised with temptations, with VER. 13, 14.] EPISTLE TO THE GALATIANS. 483 the cross and persecutions, which are wont always, undoubtedly, to follow the pure preaching of the word ; therefore it was im- possible that they should understand Paul. But we, by the grace of God, have sound and sincere doctrine, which also we preach and teach freely, and therefore are compelled to suffer the bitter hatred, afflictions, and persecutions of the devil and the world. And if we were not exercised outwardly by tyrants and sectaries with force and subtilty, and inwardly with terrors and fiery darts of the devil, Paul should be as obscure and unknown unto us, as he was in times past to the whole world, and yet is to the Papists, the Anabaptists, and other our adversaries. There- fore, the gift of knowledge, and interpretation of the Scriptures, and our study, together with our inward and outward tempta- tions, open unto us the meaning of Paul, and the sense of the Holy Scriptures. Paul, therefore, calleth the infirmity of the flesh, no disease of the body, or temptation of lust, but his suffering and affliction, which he sustained in his body ; which he setteth against the virtue and power of the Spirit. But, lest we should seem to wrest and pervert Paul's words, let us hear himself speaking in 2 Cor. xii. : "Very gladly will I rejoice rather in mine infirmi- ties, that the power of Christ may dwell in me. Therefore, I take pleasure in infirmities, in reproaches, in necessities, in per- secutions, in anguish, for Christ's sake : For when I am weak, then am I strong." And in the eleventh chapter : " In labours more abundant, in stripes above measure, in prisons more plen- teous, in death oft. Of the Jews five times received I forty stripes save one ; I was thrice beaten with rods ; I was once stoned; I suffered thrice shipwreck," &c. These afflictions, which he suffered in his body, he calleth the infirmity of the flesh, and not any corporeal disease. As though he would say, When I preached the gospel amongst you, I was oppressed with sundry temptations and afflictions ; I was always in danger, both of the Jews, of the Gentiles, and also of false brethren. I suf- fered hunger, and wanted all things. I was the very filth and offscouring of the world. He maketh mention of this his in- firmity in many places, as in 1 Cor. iv. 12 ; 2 Cor. iv. 9, 11, 12, and in many other. We see then that Paul calleth afflictions the infirmities of the flesh, which he suff'ered in the flesh, like as the other apostles, the prophets, and all godly men did : notwithstanding he was mighty in spirit. For the power of Christ was in him, which always reigned and triumphed through him. Which thing he testifieth in 2 Cor. xii. in these words: "For when I am weak, then am I strong." Also, " I will gladly rejoice in my infirmi- ties, that the power of Christ may dwell in me." And in the second chapter, " Thanks be to God, who always maketh us tc 484 COMMENTARY ON ST. PAUL's fcHAP. iv. triumph in Christ." As though he would say, Indeed the devil, the Jews, and the Gentiles rage cruelly against us : notwith- standing we continue constant and invincible against all their assaults, and will they, nil they, our doctrine prevaileth and triumpheth. This was the strength and power of spirit in Paul, against which he setteth here the infirmity and bondage of the flesh. Now, this infirmity of the flesh in the godly doth wonderfully offend reason. Therefore, Paul so highly commendeth the Galatians, because they were upt off'ended with this great in- firmity, and with this vile and contemptible form of the cross which they saw in him : but received him as an angel, yea, as Christ Jesus. And Christ himself also armeth the faithful against this base and contemptible form of the cross in which he appeared, Avhen he saith, " Blessed is he that is not offended in me." Matt, xi. 6. And surely it is a great matter that they which believe in him, do acknowledge him to be Lord of all, and Saviour of the world ; whom notwithstanding they hear to have been the most miserable of all others, the least of men, yea, a very scorn of men, and a contempt of the world. Ps. xxii. 7. Briefly, despised and hated of all men, and condemned to the death of the cross, and even of his own people, and especially of those that were esteemed the best, the wisest, and holiest of all other. This is a great matter, I say, not to be moved with these great offences, and to be able, not only to contemn them, but also to esteem this poor Christ, so spitefully scorned, spit upon, whipped, and cruci- fied, more than the riches of all the richest, the strength of all the strongest, the wisdom of all the wisest, the holiness of all the holiest men, with all the crowns and sceptres of all the kings and princes of the whole world. They therefore are worthily called blessed of Christ, which are not offended in him. Now Paul had not only outward temptations, (whereof I have spoken already,) but also inward and spiritual temptations, as Christ had in the garden : such as that was whereof he com- plaineth in 2 Cor. xii. " That he felt the prick or sting of the flesh, and the angel of Satan which buffeted him." This I say by the way, because the Papists expound this to be a motion of fleshly lust ; but it was a spiritual temptation. And herein is no repugnance, that he addeth this word flesh, saying, "A prick was given me in the flesh." Yea, he calleth it of purpose a prick (or thorn) in the flesh. For the Galatians, and others which were conversant with Paul, had seen him oftentimes in great heaviness, anguish, and terror. Wherefore the apostles had not only bodily, but also spiritual temptations; which also he confess- eth in 2 Cor. vii. with these words : " Fightings without, and terrors within." And Luke saith, in the last of the Acts, that Paul, when he had long striven in the tempests of the sea, even VER. 13, 14.] EPISTLE TO THE GALATIANS. 485 unto the heaviness of his spirit, was again refreshed, and waxed hold, Avhen he saw the brethren that came from Rome to meet him at the market of Appius and Three Taverns. Also, in Phil. ii. he confesseth, that God had mercy upon him, in that ho restored Epaphroditus, so weak and near to death, unto health again, lest he should have sorrow upon sorrow. Therefore, besides outward temptations, the apostles also suffered great anguish, heaviness, and terrors. But why saith Paul that he was not despised of the Galatians? It seemeth that they despised him, when they fell away from his gospel. Paul expoundeth himself. When I first preached to you the gospel, (saith he,) ye did not as other people have done, who being greatly offended through this my infirmity and temptation of the flesh, have despised and rejected me. For man's reason is soon offended with this vile and contemptible form of the cross, and judgeth those to be stark mad, which, being so afflicted, will go about to comfort, to help, and to suc- cour others. Also, those that boast of their great riches, that is to say, of righteousness, strength, victory over sin, death, and all evils; of joy, salvation, and everlasting life, and yet, notwith- standing, are needy, weak, heavy-hearted, and despised, evil- entreated, and slain, as very noisome poisons both of common- weals and of rehgion ; and they which kill them, think they do high service unto God. John xvi. 2. Therefore when they promise unto others eternal treasures, and they themselves perish so wretchedly before the world, they are laughed to scorn, and compelled to hear, "Physician, cure thyself." Luke iv. 23. And hereof come these complaints which are everywhere in the Psalms: "I am a worm, and no man," &c. Again, " Depart not from me, for tribulation is at hand, and there is none to help." Ps. xxii. 6, 11. This is, therefore, a great commendation of the Galatians, that they were not offended with this infirmity and temptation of Paul, but received him as an angel of God, yea, as Jesus Christ. It is, indeed, a great virtue, and worthy of great praise, to hear the apostles ; but it is a greater, and a true Christian virtue, to give ear unto one so miserable, weak, and contempt- ible, as Paul was among the Galatians, (as here he witnesseth of himself,) and to receive him as an angel from heaven, and to give him such honour as if he had been Christ Jesus himself; and not to be offended with his afflictions, being so great and so many. Wherefore, by these words, he highly commendeth the virtue of the Galatians, which he saith he will keep in perpetual remembrance; and so greatly esteemeth the same, that he desireth it may be known unto all men. Notwithstanding, in setting forth so highly their benefits and praises, he showeth covertly how entirely they loved him before the coming of the false apostles 2s2 486 COMMENTARY ON ST. PAUL's [chAP. IV. ^ and therewithal he moveth them to continue as they began, and to embrace him with no less love and reverence than they did before. And hereby it may also appear, that the false apostles had greater authority among the Galatians than Paul himself had ; for the Galatians, being moved with their authority, pre- ferred them far above Paul, whom before they so dearly loved, and received as an angel of God, &c. Verse 15. What was then your felicity ? As if he would say : How happy were ye counted ? How- much were ye then praised and commended ? The like manner of speech we have in the song of the Virgin Mary — " All gene- rations shall call me blessed." Luke i. 48. And these words, " What was then your felicity ?" contain in them a certain vehemency. As if he should say. Ye were not only blessed, but in all things most blessed and highly commended. Thus he goeth about to qualify and mitigate his bitter potion, that is to say, his sharp chiding ; fearing lest the Galatians should be offended therewith, especially seeing he knew that the false apostles would slander him, and most spitefully interpret his words ; for this is the quality and nature of these vipers, that they will slander, and maliciously pervert those words which proceed from a simple and sincere heart, and wrest them clean contrary to the true sense and meaning thereof. They are mar- vellous cunning workmen in this matter, far passing all the wit and eloquence of all the rhetoricians in the world. For they are led with a wicked spirit, which so bewitcheth them, that they, being inflamed with a devilish rage against the faithful, can no otherwise do, but maliciously interpret, and wickedly pervert their words and writings. Therefore, they are like unto the spider, that sucketh venom out of sweet and pleasant flowers; and this proceedeth not of the flowers, but of their own venem- ous nature, which turneth that into poison that of itself is good and wholesome. Paul, therefore, by these mild and sweet words, goeth about to prevent the false apostles, to the end they should have no occasion to slander and pervert his words after this manner: Paul handleth you very ungently ; he calleth you foolish, oewitched, and disobedient to the truth, which is a sure token :hat he seeketh not your salvation, but accounteth you as damned and rejected of Christ. Verse 15. For I bear you record, that, if it had been possible^ ye ivoiild have plucked out your own eyes, and have given them to me. He praiseth the Galatians above measure. Ye did not only entreat me (saith he) most courteously, and with all reverence, receiving me as an angel of God, &c., but also, if necessity had , VER. 16.] EPISTLE TO THE GALATIANS. 481 required, ye would have plucked out your own eyes, and given them to me; yea, you would have bestowed your lives for me And, indeed, the Galatians bestowed their lives for him : for in that they received and maintained Paul, (whom the world accounted most execrable and accursed,) they turned upon their own heads, as receivers and maintainers of Paul, the cruel hatred and indignation of all the Jews and Gentiles. So also at this day the name of Luther is most odious to the world. He that praiseth me, sinneth worse than any idolater, blasphemer, perjurer, whoremonger, adulterer, murderer, or thief. It must needs be, therefore, that the Galatians were well-established in the doctrine and faith of Christ, seeing that they with so great danger of their lives received and main- tained Paul, which was hated throughout all the world ; for else they would never have sustained that cruel hatred of the whole world. Verse 1 6. Am I, therefore, become your enemy, because I tell you the truth. Here he showeth the reason why he speaketh the Galatians so fair; for he suspecteth that they take him for their enemy, because he had reproved them so sharply. I pray you (saith he) set apart these rebukes, and separate them from doctrine, and ye shall find that my purpose was not to rebuke you, but to teach you the truth. Indeed, I confess that my epistle is sharp and severe ; but by this severity I go about to call you back again to the truth of the gospel, from the which ye are fallen, and to keep you in the same ; therefore, apply this sharpness and this bitter potion, not to your persons, but to your disease ; and judge me not to be your enemy in rebuking you so sharply, but rather think that I am your father : for unless I loved you dearly, as my children, and knew also that I am beloved of you, I would not have re- proved you so sharply. It is the part of a friend, freely to admonish his friend, if he do amiss; and when he is so admonished, if he be wise, he is not angry with the other, which hath so friendly admonished him and told him the truth, but giveth him thanks. It is com- monly seen in the world that truth bringeth hatred, and that he is accounted an enemy which ?^peaketh the truth. But amongst friends it is not so, much less amongst Christians. Seeing, there- fore, I have reprehended you of mere love, to the end ye might abide in the truth, ye ought not to be offended with me, nor lose the truth, or think me your enemy because of my friendly and fatherly reprehension. All these things are spoken of Paul, to confirm that which he said before : " Be ye as I am ; ye have not hurt me," &c. 488 COMMENTARY ON ST. PAUL's [chAP. iv.. Verse 17. They are jealous over you amiss. He reproveth here the flattery of the false apostles ; for Satan IS wont, by his ministers, through wonderful subtilty and crafty sleights to beguile the simple : as Paul saith, " With fair speech and flattery they deceive the hearts of the simple." Rom. xvi. For, first of all, they make great protestations that they seek nothing else but the advancement of God's glory; and moreover, that they are moved by the Spirit, (because the miserable people are neglected, or else because the truth is not purely taught of others,) to teach the infallible truth, that by this means the elect may be delivered from error, and may come to the true light and knowledge of the truth. Moreover, they promise undoubted sal- vation to those that receive their doctrine. If vigilant and faith- ful pastors do not withstand these ravening wolves, they will do great harm to the church, under this pretence of godliness, and under this sheep's clothing. For the Galatians might say, Why dost thou inveigh so bitterly against our teachers, for that they be jealous over us? for that which they do, they do of zeal and mere love ; this ought not to offend thee, &c. Indeed (saith he) they are jealous over you, but their jealousy is not good. Here note, that zeal or jealousy properly signifieth angry love, or, as ye would say, a godly envy. Elijah saith : " I have been very jealous for the Lord of Hosts." 2 Kings xix. 10. After this manner the husband is jealous towards his wife, the father towards his son, the brother towards his brother, that is to say, they love them entirely; yet so, that they hate their vices, and go about to mend them. Such a zeal the false apostles pre- tended to bear towards the Galatians. Paul, indeed, confesseth that they were very zealous towards the Galatians, but their zeal (saith he) was not good. Now, by this colour and subtle pre- tence the simple are deceived, when these seducers do make them to believe that they bear a great zeal and afl'ection towards them, and that they are very careful for them; Paul therefore warneth us here to put a difference between a good zeal and an evil zeal. Indeed, a good zeal is to be commended, but not an evil zeal. I am as zealous over you (saith Paul) as they: now judge ye which of our zeals is better, mine or theirs ; which is good and godly; which is evil and carnal: therefore let not their zeal so easily seduce you. For, Verse 17. They would exclude us, thai you should altogether love them. As if he said : True it is, that they are very zealous towards you, but by this means they seek that ye again should be zealous towards them, and reject me. If their zeal were sincere and godly, then surely they would be content that I should be be- .VER. 17.] EPISTLE TO THE GALATIANS. 489 loved of you, as well as they. But they hate our doctrine, and therefore their desire is, that it may be utterly abolished, and their own preached amongst you. Now, to the end they might bring this to pass, they go about by this jealousy to pluck your hearts from me, and to make me odious unto you; that when ye have received an hatred against me and my doctrine, and turned your affection and zeal towards them, ye should love them only, and receive no other doctrine but theirs. Thus he bringeth the false apostles into suspicion among the Galatians, showing that by this goodly pretence they go about to deceive them. So our Saviour Christ also warneth us, saying, "Take heed of false pro- phets, which come to you in sheep's clothing." Matt. vii. 15. Paul suffered the same temptation which we suffer at this day. He was marvellously troubled with this enormity, that after the preaching of his doctrine, which was divine and holy, he saw so many sects, commotions, dissipations of commonweals, changes of kingdoms, and other like things, to ensue, which were the cause of infinite evils and offences. He was accused by the Jews to be a pernicious fellow, a mover of sedition in his whole nation, and to be an author of the sect of the Nazarites. Acts xxiv. 5. As if they had said : This is a seditious and a blasphemous fel- low ; for he preacheth such things whereby he not only over throweth the Jewish commonwealth, excellently well ordered and established by the laws of God, but also abolisheth even the ten commandments, the religion and service of God, and our priesthood, and publisheth throughout the world the gospel, (as he calleth it;) whereof are sprung infinite evils, seditions, of- fences, and sects. He was compelled to hear of the Gentiles also, which cried out against him in Philippi, that he was a troubler of the city, and preached ordinances which were not lawful for them to receive. Acts xvi. Such troubles of commonweals, and other calamities, as famine, was, dissensions, and sects, the Jews and Gentiles imputed to the doctrine of Paul, and of the other apostles ; and therefore they persecuted them as common plagues, and enemies of the public peace and of religion. The apostles, notwithstanding all this, did not cease to do their office, but most constantly preached and confessed Christ; for they knew that they should rather obey God than men, (Acts v. 29,) and that it was better that the whole world should be troubled and in an uproar, than that Christ should not be preached, or that one soul should be neg- lected and perish. In the mean time it was (no doubt) a heavy cross to the apos- tles to see these offences ; for they were not made of iron. It was a wonderful grief unto them, that that people, for whose sakes Paul wished to be separate from Christ, should perish with all their ornaments. Rom. ix. They saw that great tumults and 62 490 COMMENTARY ON ST. PAUL's [CHAP. IV changes of kingdoms should follow their doctrine ; and (which was more bitter unto them than death itself, but especially unto Paul,) they saw that, even amongst them, there sprang up many sects. It was heavy news to Paul, when he heard that the Co- rinthians denied the resurrection of the dead ; when he heard that the churches which were planted by his ministry were troubled ; that the gospel was overthrown by the false apostles, and that all Asia was revolted from his doctrine, and certain great personages besides. But he knew that his doctrine was not the cause of these offences and sects, and therefore he was not discouraged ; he forsook not his vocation, but went forward, knowing that the gospel which he preached, was the power of God to salvation to all that believe, howsoever it seemed to the Jews and Gentiles to be a foolish and offensive doctrine, Rom. i. 16. He knew that they are blessed which are not offended by this word of the cross, whether they be teachers or hearers, as Christ himself saith : "Blessed is he which is not offended in me." Contrariwise, he knew that they were condemned, which judged this doctrine to be foolish and heretical. Therefore he saith, as Christ did of the Jews and Gentiles which were offended with his doctrine: "Let them alone, they are blind, and leaders of the blind." Matt. XV. 14. We also are constrained at this day to hear the same spoken of us, which was said of Paul and the other apostles ; to wit, that the doctrine of the gospel, which we profess, is the cause of many and great enormities, as of seditions, wars, sects, and innumerable offences. Yea, they impute unto us all the troubles which are at this day. Surely, we teach no heresies or wicked doctrine, but we preach the glad tidings concerning Christ, that he is our high-priest and our redeemer. Moreover, our adver-r saries are constrained (if they will confess the truth) to grant us this, that we have given no occasion through our doctrine, of seditions, wars, or tumults; but always have taught that honour and reverence must be given to the magistrates, because God hath so commanded. Neither are we the authors of offences . but in that the wicked are offended, the fault is in themselves, and not in us, God hath commanded us to preach the doctrine of the gospel, without any respect of offence. But because this doctrine condemneth the wicked doctrine and idolatry of our adversaries, they, being provoked thereby, raise offences of them- selves, which the schoolmen called offences taken, which, they said, ought not to be avoided, nor can be avoided. Christ taught the gospel, having no regard to the offence of ihe Jews. "Suffer them," (saith he,) "they are blind, and leaders of the blind." Matt. xv. 14. The more the priests forbade the apostles to preach in the name of Christ, the more the apostles VER. 17.] EPISTLE TO THE GALATIANS. 491 gave witness that the same Jesus, whom they had crucified, is both Lord and Christ, and whosoever should call upon him should be saved, and that there is no other name given unto men under heaven, whereby they must be saved, &c. Acts ii. 21, 36; iv. 12. Even so we preach Christ at this day, not regarding the clamours of the wicked Papists and all our adversaries, which cry out that our doctrine is seditious and full of blasphemy, that it troubleth commonweals, overthroweth religion, and teacheth heresies, and briefly, that it is the cause of all evils. When Christ and his apostles preached, the same was said likewise of them. Not long after, the Romans came, and, according to their own prophecy, destroyed both the place and the nation. Where- fore let the enemies of the gospel at this day, take heed that they be not overwhelmned with these evils, which they prophesy unto themselves. These they make grievous and heinous offences, that monks and priests do marry wives, that we eat flesh upon the Fridays, and such-like. But this is no offence to them at all, that by their wicked doctrine they seduce and daily destroy innumerable souls; that by their evil example they offend the weak ; that they blas- pheme and condemn the glorious gospel of the mighty God ; and that they persecute and kill those that love the sincerity of doctrine and the word of life : this (I say) is to them no off'ence, but an obedience, a service, and an acceptable sacrifice unto God. Let us suffer them, therefore : " For they are blind, and leaders of the blind." Matt. xv. 14. " He that hurteth, let him hurt still; and he that is filthy, let him be more filthy." Apoc. xxii. But we, because we believe, will speak and set forth the won- derful works of the Lord, so long as we have breath, and will endure the persecutions of our adversaries until the time that Christ, our high bishop and king, shall come from heaven, who, we hope, will come shortly, as a just judge, to take vengeance of all those that obey not his gospel. So be it. With these offences which the wicked allege, the godly are nothing moved ; for they know that the devil hateth nothing more than the pure doctrine of the gospel, and therefore he goeth about to deface it with innumerable offences, that by this means he might root it out of men's hearts forever. Before, when nothing else was taught in the church but man's tradi- tions, the devil did not so rage. For whilst the strong man kept the house, all that he possessed was in peace ; but now, when a stronger cometh, which vanquisheth and bindeth that strong one and spoileth his house, then he beginneth to rage indeed. Luke xi. 21, 22. And this is an infallible token, that the doctrine which we profess is of God ; for else, (as it is said in the fortieth of Job,) that "Behemoth would lie hid under the trees, in. the covert of the reed and fens." But now that he rangeth 492 COMMENTARY ON ST. PAUL's [chAP. IV. about like a roaring lion, and stirreth np such hurly-burlies, it is a manifest token that he feeleth the power of our preaching. 1 Pet. V. S. When Paul saith, " They are jealous over you, but amiss," he showeth, by the way, who are the authors of sects; to wit, those jealous spirits which m all times overthrow the true doc- trine, and trouble the public peace. For these being stirred np with a perverse zeal, imagine that they have a certain singular holiness, modesty, patience, and doctrine above others, and there- fore they think that they are able to provide for the salvation of all men ; that they can teach more profound and profitable things, ordain better service and ceremonies than all other teachers be- sides, whom they despise as nothing in comparison of themselves, and abase their authority, and corrupt those things which they have purely taught. The false apostles had such a wicked and perverse zeal, stirring up sects, not only in Galatia, but also in all the places wheresoever Paul ai)d the other apostles had preached ; after the which sects followed innumerable offences and marvellous troubles. " For the devil" (as Christ saith) "is a liar and a murderer," (John viii. 44,) and therefore he is wont, not only to trouble men's consciences by false doctrine, but also to stir up tumults, seditions, wars, and all mischief. There are very many at this day which are possessed with this kind of jealousy ; which pretend great religion, modesty, doctrine, and patience, and yet, in very deed, they are ravening wolves, who with their hypocrisy seek nothing else but to dis- credit us, that the people might esteem, love, and reverence them only, and receive no other doctrine but theirs. Now, because these men have a great opinion of themselves and despise others, it cannot be, but that there must needs follow horrible dissen- sions, sects, divisions, and seditions. But what should we do ! We cannot remedy this matter ; as Paul could not do it in his time. Notwithstanding he gained some, which obeyed his ad- monitions ; so I hope, also, that we have called some back from the errors of the sectaries. Verse 18. But it is a good thing to love earnestly always in a good thing, and not only when I am 'present with you. As if he should say : I commend you for this, that ye loved me so entirely when I preached the gospel amongst you in the mfirmity of the flesh. Ye ought to bear the same affection towards me now, when I am absent, even as if I had never de- parted from you ; for, although I be absent in the body, yet have ye my doctrine, which ye ought to retain and maintain, seeing ye received the Holy Ghost through it ; thinking with yourselves that Paul is always present with you, as long as ye have his doc- trine. I do not, therefore, reprehend your zeal, but I praise it, VER. 19.] EPISTLE TO THE GALATIANS. 493 and so far forth I praise it, as it is the zeal of God or of the Spirit, and not of the flesh. Now, the zeal of the Spirit is always good ; for it is an earnest affection and motion of the heart to a good thing, and so is not the zeal of the flesh. He coinmendeth, therefore, the zeal of the Galatians, that thereby he may pacify their mitids, and that they may patiently sufl'er his correction. As if he would say: Take my correction in good part; for it proceedeth of no displeasure, but of a sorrowful heart and care- ful for your salvation. This is a lively example to teach all ministers how to be careful for their sheep, and to assay every way, that by chiding, fair speaking, or entreating, they may keep them in sound doctrine, and turn them from subtle seducers and false teachers. Verse 19. My little children, of ivhom I travail in birth again, until Christ deformed in you. All his words are weighty, and fitly framed to the purpose, that they may move the hearts of the Galatians, and wiu their favour again ; and these are sweet and loving words, when he calleth them his children. When he saith, " Of whom I travail in birth," it is an allegory. For the apostles are in the stead of parents, as schoolmasters also are in their place and calling. For as parents beget the bodily form, so they beget the form of the mind. Now, the form of a Christian mind is faith, or the confi- dence of the heart, that layeth hold upon Christ, and cleaveth to him alone, and to nothing else. 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. Now, this form is given by the ministry of the word, as it is said, 1 Cor. iv. : " I have begotten you through the gospel," that is to say, in spirit, that ye might know Christ and believe in him. Also, 2 Cor. hi. : "Ye are the epistle of Christ, ministered by us and written, not with ink, but with the Spirit of the living God." For the word Cometh from the mouth of the apostle or of the minister, and en- tereth into the heart of him that heareth it. There the Holy Ghost is present, and imprinteth the word in the heart, so that it consenteth unto it. Thus every godly teacher is a father, which engendereth and formeth the true shape of a Christian heart, and that by the ministry of the word. Moreover by these words, " Of whom I travail in birth," he toucheth the false apostles. As though he would say : I did be- get you rightly, through the gospel ; but these corrupters have formed a new shape in your heart, not of Christ, but of Moses : so that now your affiance is not grounded any more upon Christ, but upon the works of the law. This is not the true form of Christ, but is another form, and altogether devilish. And he saith not : of whom I travail in birth until my form be fashioned 2 T 494 COMMENTARY ON ST. PAUl's [chap. iv. in you, but until Christ be formed in you ; that is to say, I travail that ye may receive again the form and similitude of Christ, and not of Paul. In which words he again reproveth the false apos- tles; for they had abolished the form of Christ in the hearts of the believers, and had devised another form, that is to say, their own; as he saith in chap. vi. : "They would have you circum- cised, that they might rejoice in your flesh." Of tins form of Christ he speaketh also in the third to the Colossians: " Put ye on the new man, which is renewed in know- ledge after the image of him that created him." Paul, therefore, goeth about to repair the form of Christ in the Galatians, that was disfigured and corrupted by the false apostles ; which is, that they should think, speak, and will, as God doth, whose thought and will is, that we should obtain remission of our sins and everlasting life, by Jesus Christ his only Son, whom he sent into the world, to the end he might be the propitiation for our sins, and that we should know that through this his Son he is appeased and become our loving Father. They that believe this, are like unto God : that is to say, all their thoughts are of God, as the affection of their heart is; they have the same form in their mind which is in God, or in Christ. This is to be re- newed in the spirit of our mind, and to put on the new man, which, after God, is created in righteousness and true holiness, as Paul saith. Eph. iv. He saith then, that he travailcth agahi of the Galatians in birth ; and yet so, notwithstanding, that the form of the children should not be the form of the apostle, so that the children should not resemble the form of Paul, or of Cephas, &c., but of another father, that is to say of Christ. I will fashion him (saith he) in you, that the same mind may be in you, which was in Christ himself. Phil. ii. 5. To be brief: "I travail of you:" that is to say, I labour carefully to call you back to your former faith, the which ye have lost (being deceived by the craft and subtilty of the false apostles) and are returned to the law and works. Therefore, I must now again carefully travail, to bring you back from the law to the faith of Christ. This he calleth to travail in birth, &.C. Verse 20. Jlnd I would I ivere with you now, that I might change my voice, 8)-c. These are the true cares of an apostle. It is a common say- ing, that a letter is a dead messenger ; for it can give no more than it hath. And no epistle or letter is written so exactly, wherein there is not somewhat lacking. For the circumstances are divers ; there is a diversity of times, places, persons, man ners and affections ; all which no epistle can express : therefore, it moveth the reader diversely, making him now sad, now merry VER. 20,21.] EPISTLE TO THE GALATIANS. 495 as he himself is disposed. But if any thing be spoken sharply, or out of time, the lively voice of a man may expound, mitigate, or correct the same. Therefore, the apostle wisheth that he were with them, to the end he might temper and change his voice, as he should see it needful, by the qualities of their affections. As if he should see any of them very much troubled, he might so temper his words, that they should not be oppressed thereby with more heaviness : contrariwise, if he should see others high-minded, he might sharply reprehend them, lest they should be too secure and careless, and so at length become contemners of God. Wherefore, he could not devise how he, being absent, should deal with them by letters. As if he should say : If my epistle be too sharp, I fear I shall more offend than amend some of you. Again : if it be too gentle, it will not profit those which are per- verse and obstinate : for dead letters and words give no more than they have. Contrariwise, the lively voice of a man, com- pared to an epistle, is a queen ; for it can add and diminish, it can change itself into all manner of affections, times, places, and persons. To be brief, I would gladly convert you by letters, that is to say, call you back from the law to the faith of Jesus Christ; but I fear that I shall not do so by my dead letters. But if I were with you, I could change my voice ; I could reprove them bitterly that are obstinate, and comfort the weak with sweet and loving words, as occasion should require. Verse 20. For I am troubled for you. That is to say, I am so troubled in my spirit, that I know not how by letters to behave myself towards you. Here is a lively description of the true affection of an apostle; he omitteth nothing; he chideth the Galatians, he entreateth them, he speaketh them fair, he highly commendeth their faith, labouring by all means to bring them back again to the truth of the gospel, and to de- liver them out of the snares of the false apostles. These are vehement words, proceeding from a heart stirred up and inflamed with a hot burning zeal, and therefore, ought diligently to be considered. Verse 21. Tell me, ye that will he under the law, do ye not hear the law 7 Here would Paul have closed up his epistle: for he desired not to write any more, but rather to be present with the Galatians, and to speak unto them himself But he, being in great per- 'plexity, and very careful for this matter, taketh by the way this allegory, which then came into his mind; for the people are greatly delighted with allegories and similitudes, and therefore Christ himself oftentimes useth them. For they are, as it were, certain 496 COMMENTARY ON ST. PAUL's [chap. IV. pictures which set forth things as if they were painted before the eyes of the simple, and therefore, they move and persuade very much, especially the simple and ignorant. First, therefore, he stirreth up the Galatians with words and writings. Secondly, he painteth out the matter itself before their eyes with this goodly allegory. Now, Paul was a marvellous cunning workman in handling of allegories ; for he is wont to apply them to the doctrine of faith, to grace, and to Christ, and not to the law and works thereof, as Origen and Hierome do, who are worthily repre- hended for that they turned the plain sentences of the Scrip- ture, where allegories have no place, into unfit and foolish alle- gories. Therefore, to use allegories it is oftentimes a very dan- gerous thing. For unless a man have the perfect knowledge of Christian doctrine, he cannot use allegories rightly and as he should do. But why doth Paul call the book of Genesis, out of the wliich he allegeth the history of Ishmael and of Isaac, the law, seeing that book containeth nothing at all concerning the law ; and especially that place, which he allegeth, speaketh not of any law, but only containeth a plain history of Abraham's two children ? Paul is wont to call the first book of Moses the law, after the manner of the Jews; which, although it contain no law besides the law of circumcision, but principally teacheth faith, and wit- nesseth that the patriarchs pleased God because of their faith, yet the J^ws notwithstanding, because of the law of circumcision therein contained, called the book of Genesis, with the rest of the books of Moses, the law. So did Paul, himself also being a Jew. And Christ under the name of the law comprehendeth not only the books of Moses, but also the Psalms — " But it is, that the word might be fulfilled which is written in their law: they hated me without a cause." John xv. 25. Ps. xxxv. 19. Verse 22, 23. For it is written, that Mraham had two sons, one by a servant, and one by a free-xvoman. But he which was of the servant, was born after the flesh ; and he which was of the free-woman was born after the promise. As if he said : Ye forsake grace, faith, and Christ, and turn back again to the law ; ye will be under the law, and become wise through it ; therefore I will talk with you of the law. 1 ^xdiy you consider the law diligently. Ye shall find that Abra- ham had two sons: Ishmael by Hagar, and Isaac by Sarah. They were both the true sons of Abraham. Ishmael was as well the true son of Abraham as Isaac was, for both came of one father, of one flesh, and of one seed. What was then the differ ence? This maketh not the difference (saith Paul) that the mother of the one was free and the other bond, (albeit it pertain- VER. 22, 23.] EPISTLE TO THE GALATIANS. 497 eth to the allegory;) but that Ishmael, which was born of the bond-woman, was born after the flesh, that is to say, without the promise and the word of God ; but Isaac was not only born of the free-woman, but also according to the promise. What then? Yet was Isaac, notwithstanding, as well born of the seed of Abraham as Ishmael was. I grant that they were both the children of one father, and yet notwithstanding there is a differ- ence ; for although Isaac was born of the flesh, yet the promise went before. None observed this difference but only Paul, which he gathered out of the text of Genesis, after this manner. In that Hagar conceived and brought forth Ishmael, there was no word of God that foreshowed that this should come to pass; but, by the permission of Sarah, Abraham went in to his servant Hagar, whom Sarah, being barren, had given to wife to Abra- ham, as is said in the book of Genesis. For Sarah had heard that Abraham, by the promise of God, should have seed of his body, and she hoped that she should be the mother of this seed. But when she had waited now for the promise many years, with great anguish of spirit, and saw that the matter was so long de- ferred, she was out of hope. This holy woman, therefore, giveth place for the honour of her husband, and resigneth her right to another, that is to say, to her maid. Notwithstanding she suf- fereth not her husband to marry another wife out of his house, but she giveth unto him in marriage her servant, to the end that she might be builded by her. For so saith the history: "Now Sarah, Abraham's wife, bare him no children ; and she had a maid, an Egyptian, Hagar by name. And Sarah said unto Abraham, Behold now the Lord hath restrained me from child- bearing. I pray thee go in to my maid; it may be that I shall be builded by her." Gen. xvi. This was a great humility of Sarah, who so abased herself, and took in good part this temptation and trial of her faith. For thus. she thought: God is no liar; that which he hath promised to my husband, he will surely per- form. But peradventure God will not that I should be the mother of that seed. It shall not grieve me that Hagar should have this honour, unto whom let my lord enter, for I may per- adventure be builded by her. Ishmael therefore is born without the word and promise, at the only request of Sarah. For there is no word of God which commanded Abraham thus to do, or promised unto him a son, but all this is done at adventure. Which also the words of Sarah do declare. "It may be" (saith she) "that I shall be builded by her." Seeing, therefore, there was no word of God spoken to Abraham before, as there was when Sarah should bring forth Isaac, but only the word of Sarah, it is evident enough that Ishmael v/as the son of Abraham after the flesh ,only, without the word of God; therefore he was born at adven- 63 2t2 498 COMMENTARY ON ST. PAUL's [chAP. IV. tiire, and unlooked-for, as another child is. This Paul observed, and diligently considered. In the ninth to the Romans he prosecuteth the same argument which here he repeateth and setteth forth in an allegory, and concludeth strongly, that all the sons of Abraham are not the sons of God. Abraham (saith he) hath two sorts of children. Some are born of his flesh and blood, but the word and promise of God goeth before, as Isaac, Others are born without the promise, as Ishmael. Therefore, the children of the liesh (saith he) are not the children of God, but the children of the promise, &c. And by this argument he mightily stoppeth the mouths of the proud Jews, which gloried that they were the seed and child- ren of Abraham : as also Christ doth, in the third of Matthew, and in the eighth of John. As if he said : It foUoweth not, I am the carnal seed of Abraham, therefore I am the child of God; Esau is the natural son, therefore the heir. Nay, rather, (saith he,) they that will be the children of Abraham, besides their car- nal birth, must be also the sons of the promise, and must believe. And they are the true children of Abraham, and, consequently, of God, who have the promise and believe. But Ishmael, because he was not promised of God to Abra- ham, is a son after the flesh only, and not after the promise, and therefore he was born at adventure, as other children be. For no mother knoweth whether she shall have a child or no, or if she perceive herself to be with child, yet she cannot tell whether it shall be a son or a daughter. But Isaac was expressly named. Gen. xvii. " Sarah thy wife" (saith the angel to Abraham) "shall bear thee a son, and thou shalt call his name Isaac."' Here the son and the mother are expressly named. Thus, for this humility of Sarah, because she gave up her right, and suf- fered the contempt of Hagar, (Gen xiv.) God requited her with this honour, that she should be the mother of the promised son, &c. Verse 24. The which things are spoken by allegories. Allegories do not strongly persuade in divinity, but, as certain pictures, they beautify and set out the matter. For if Paul had not proved the righteousness of faith against the righteousness of works by strong and pithy arguments, he should have little prevailed by this allegory. But, because he had fortified his cause before with invincible arguments, taken of experience, of the example of Abraham, the testimonies of the Scripture and similitudes; now, in the end of his disputations, he addeth an allegory, to give a beauty to all the rest. For it is a seemly thing sometimes to add an allegory, when the foundation is well laid, and the matter thoroughly proved ; for as painting is an rnament to set forth and garnish a house already builded, so is VER. 24,25.] EPISTLE TO THE GALATIANS. 499 an allegory the light of a matter which is already otherwise proved and confirmed. Verse 24, 25. For these mothers are the two Testajnents : the one, which is Ha gar of mount Sinai, which gendereth unto bondage. {For Agar or Sinai is a m,ountain in %drabia.) Abraham is a figure of God, which hath two sons ; that is to say, two sorts of people are represented by Ishmael and Isaac. These two are born unto him by Hagar and Sarah, the which signify the two Testaments, the Old and the New. The Old is of mount Sinai, begetting unto bondage, which is Hagar. For the Arabians in their language call Agar the same mountain which the Jews call Sinai, (which seemeth to have that name of brambles and thorns,) which also Ptolemasus and the Greek commentators do witness. After the same manner divers names are given to many mountains, according to the diversity of nations. So the mount which Moses calleth Hermon, of the Siflonians is called Sirion, and of the Amorites, Senir. Now this serveth very well to the purpose, that mount Sinai, in the Arabian language signifieth as much as a handmaid ; and I think the likeness of this name gave Paul light and occasion to seek out this allegory. Likewise, then, as Hagar the bond- maid brought forth to Abraham a son, and yet not an heir but a servant: so Sinai, the allegorical Agar, brought forth to God a son, that is to say, a carnal people. Again, as Ishmael was the true son of Abraham, so the people of Israel had the true God to be their Father, which gave them his law, his oracles, religion, and true service, and the temple : as it is said, in Psalm cxlvii. " He showeth his word unto Jacob, his statutes and his judgment unto Israel." Notwithstanding this only was the difference: Ishmael was born of a bond-maid after the flesh, that is to say, without the promise, and could not therefore be the heir. So the mystical Agar, that is to say, mount Sinai, where the law was given, and the Old Testament ordained, brought forth to God, who is the great Abraham, a people, but without the pro- mise ; that is to say, a carnal and a servile people, and not the heir of God. For the promises, as touching Christ, the giver of all blessing, and as touching the deliverance from the curse of the law, from sin and death ; also as touching the free re- mission of our sins, of righteousness and everlasting life, are not added to the law, but the law saith, " He that shall do these things shall live in them." Lev. xviii. 5. Rom. x. 5. Therefore, the promises of the law are conditional, promising life, not freely, but to such as fulfil the law ; and therefore they leave men's consciences in doubt : for no man fulfiJleth the law But the promises of the New Testament have no such conditioi-. 500 COMMENTARY ON ST. PAUL's [chap. IV joined unto them, nor require anything of us, nor depend upon any condition of our worthiness, but bring and give unto us freely, forgiveness of sins, grace, righteousness and life everlasting ,for Christ's sake, as I have said more largely in another place. Therefore the law, or the Old Testament, containeth only con- ditional promises ; for it hath always such conditions as these are, joined to it : " If ye hearken to my voice, if ye keep my statutes, if ye walk in my ways, ye shall be my people," &c. The Jews, not considering this, laid hold of those conditional promises, as if they had been absolute and without all condi- tions: which they supposed that God could never revoke, but must needs keep them. Hereupon, when they heard the pro- phets foreshow the destruction of the city of Jerusalem, of the temple, of the kingdom and priesthood, (which could well dis- cern betwixt the corporal promises of the law, and the spiritual promises concerning Christ and his kingdom,) they persecuted and killed them, as heretics and blasphemers of God : for they saw not this condition that was annexed: " If ye keep my com- mandments, it shall go well with you," &c. Therefore Hagar, the bond-maid, bringeth forth but a bond- servant. Ishmael, then, is not the heir, although he be the natural son of Abraham, but remaineth a bond-man. What is here lacking ? The promise, and the blessing of the word. So the law given in mount Sinai, which the Arabians call Agar, beget- teth none but servants. For the promise made, as concerning Christ, was not annexed to the law. Wherefore, 0 ye Galatians! if ye, forsaking the promise and faith, fall back to the law and works, ye shall always continue servants ; that is, ye shall never be delivered from sin and death, but ye shall always abide under the curse of the law. For Hagar gendereth not the seed of the promise and heirs; that is to say, the law justifieth not, it bringeth not the adoption and inheritance ; but rather hindereth the in- heritance, and worketh wrath. Verse 25. */ind it ansivereth to Jeritsalem which now is, and she is in bondage with her children. This is a wonderful allegory. As Paul, a little before, made Hagar of Sinai, so now of Jerusalem he would gladly make Sarah, but he dareth not, neither can he so do ; but is compelled to join Jerusalem with mount Sinai: for he saith, "The same belongeth to Hagar, seeing mount Agar reacheih even to Jeru- salem." And it is true, that there be continual mountains reach- ing from Arabia Petrea unto Cades Bernea of Jury. He saith, then, that this Jerusalem which now is, that is to say, this earthly and temporal Jerusalem is not Sarah, but pertaineth to Hagar, for there Hagar reigneth. For in it is the law begetting unto bondage 5 in it is the worship and ceremonies, the temple, the VER. 26.] EPISTLE TO THE GALATIANS. 501 kingdom, the priesthood ; and whatsoever was ordained in Sinai by the mother, which is the law, the same is done in Jernsalem. Therefore I join her with Sinai, and I comprehend both in one word, to wit, Sinai or Hagar. I durst not have been so bold to handle this allegory after this* manner, but would rather have called Jerusalem Sarah, or the New Testament, especially seeing the preaching of the gospel began in it, the Holy Ghost was there given, and the people of the New Testament were there born ; and I would have thought that I had found out a very fit allegory. Wherefore it is not for every man to use allegories at his pleasure ; for a goodly outward show may soon deceive a man, and cause him to err. Who would not think it a very fit thing to call Sinai Hagar, and Jeru- salem Sarah ? Indeed, Paul maketh Jerusalem Sarah, but not this corporeal Jerusalem which he simply joineth unto Agar ; but that spiritual and heavenly Jerusalem, in which the law reigneth not, nor the carnal people, as in that Jerusalem which is in bondage with her children, but wherein the promise reign- eth, wherein is also a spiritual and a free people. And to the end that the law should be quite abolished, and that whole kingdom which was established in Hagar, the earthly Jerusalem was horribly destroyed, with all her ornaments, the temple, the ceremonies, &c. Now, although the New Testament began in it, and so was spread throughout the whole world, yet notwithstanding it appertaineth to Agar, that is to say, it is the city of the law, of the ceremonies, and of the priesthood, insti- tuted by Moses. Briefly, it is gendered of Hagar the bond- woman, and therefore is in bondage with her children ; that is to say, it walketh in the works of the law, and never attaineth to the liberty of the Spirit, but abideth continually under the law, sin, an evil conscience, the wrath and judgment of God, and under the guilt of death and hell. Indeed it hath the liberty of the flesh, it hath a corporeal kingdom, it hath magistrates, riches, and possessions, and such-like things : but we speak of the liberty of the Spirit, whereby we are dead to the law, to sin, and death, and we live and reign in grace, forgiveness of sins, righteousness, and everlasting life. This cannot the earthly Jerusalem perform, and therefore it abideth with Hagar. Verse 26. But Jerusalem, which is above, is free : ivhich is the mother of us all. The earthly Jerusalem (saith he) which is beneath, having the policy and ordinances of the law, is Hagar, and is in bondage with her children; that is to say, she is not delivered from the law, sin, and death. But Jerusalem, which is above, that is to say, the spiritual Jerusalem, is Sarah, (albeit Paul addeth not the proper name of Sarah, but giveth her another name, calling her SOB COMMEiNTARY ON ST. PAUL S [cHAP. IV the free-woman,) that is to say, that true lady and free-woman ■which is the mother of us all, gendering us unto liberty, and not unto bondage, as Hagar doth. Now this heavenly Jerusalem which is above, is the church, that is to say, the faithful dispersed throughout the whole world, which have one and the same gos- pel, one and the same faith in Christ, the same Holy Ghost, and the same sacraments. Therefore understand not this word "above" of the triumphant church (as the schoolmen call it) in heaven : but of the mihtant church on earth. For the godly are said to have their conversa- tion in heaven : "Our conversation is in heaven," (Phil, iii.,) not locally, but in that a Christian believeth, in that he layeth hold of those inestimable, those heavenly and eternal gifts, he is in heaven : " Which hath blessed us with all spiritual blessings in heavenly things in Christ." Eph. i. We must therefore distin- guish the heavenly and spiritual blessing from the earthly. For the earthly blessing is to have a good civil government, both in commonweals and families: to have children, peace, riches, fruits of the earth, and other corporeal 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 a spiritual conso- lation ; to have the knowledge of Jesus Christ ; to have the gift of prophecy, and the revelation of the Scriptures ; to have the gift of the Holy Ghost, and to rejoice in God. These are the heavenly blessings which Christ giveth to the church. Wherefore Jerusalem which is above, that is to say, the hea- venly Jerusalem, is the church which is now in the world, and not the city of the life to come, or the church triumphant, as the idle and unlearned monks and the school-doctors dreamed, which taught that the Scripture hath four senses; the literal sense, the figurative sense, the allegorical sense, and the moral sense ; and according to these senses they have foolishly inter- preted almost all the words of the Scriptures. As this word Jerusalem literally signified that city which was so named; figu- ratively, a pure conscience ; allegorically, the church militant ; morally, the celestial city, or the church triumphant. With these trifling and foolish fables they rent the Scriptures into so many and diverse senses, that poor silly consciences could receive no certain doctrine of any thing. But Paul saith here that the old and earthly Jerusalem belongeth unto Hagar, and that it is in bondage with her children, and is utterly abolished. But the new and heavenly Jerusalem, which is a queen and a free- woman, is appointed of God in earth and not in heaven, to be the mother of us all, of whom we have been gendered, and yet daily are gendered. Therefore, it is necessary that this our mother should be in earth among men, as also her generation is VER. 26,] EPISTLE TO THE GALATIANS. 503 Notwithstanding she gendereth by the Holy Ghost, by the ministry of the word and sacraments, and not in the flesh. This I say to the end that in this matter we should not be carried away with our cogitations into heaven, but that we should know that Paul setteth the Jerusalem which is above, against the earthly Jerusalem, not locally but spiritually. For there is a distinction between those things which are spiritual, and those which are corporeal or earthly. The spiritual things are above, the earthly are beneath; so Jerusalem which is above, is distinguished from the carnal and temporal Jerusalem which is beneath, not locally (as I have said) but spiritually. For this spiritual Jerusalem, which took her beginning in the corporeal Jerusalem, hath not any certain place as hath the other in Judea ; but it is dispersed throughout the whole world, and may be in Babylon, in Turkey, in Tartary, in Scythia, in Judea, in Italy, in Germany, in the isles of the sea, in the mountains and valleys, and in all places of the world where men dwell which have the gospel and believe in Jesus Christ. Wherefore, Sarah, or Jerusalem, our free mother, is the church itself, the spouse of Christ, of whom we all are gendered. This mother gendereth free children without ceasing, to the end of the world, as long as she preacheth and publisheth the gospel, for this is truly to gender. Now, she teacheth the gospel after this manner: to wit, that we are delivered from the curse of the law, from sin, death, and all other evils, by Jesus Christ, and not by the law, neither by works. Therefore, Jerusalem which is above, that is to say, the church, is not subject to the law and works, but is free and a mother without the law, sin, and death. Now, such a mother as she is, such children she gen- dereth. This allegory teacheth very aptly that the church should do nothing else but preach and teach the gospel truly and sincerely, and by this means should gender children. So, we are all fathers and children, one to another; for we are begotten one of another. I, being begotten by other through the gospel, do now beget other, which shall also beget other hereafter, and so this beget- ting shall endure to the end of the world. Now, I speak of the generation, not of Hagar, the bond-maid, which gendereth her bond-servants by the law ; but of Sarah, the free-woman, who gendereth heirs without the law, and without man's works or endeavours. For in that Isaac is heir, and not Ishmael, (albeit notwithstanding, that both of them were the natural sons of Abraham,) Isaac had the inheritance by the word of promise, namely, " Sarah thy wife shall bring thee a son, and thou shalt call his name Isaac." Gen. xvii. 19. This did Sarah well un- derstand, and therefore, she saith, " Cast out the bond-woman and her son :" and Paul also allegeth these words afterwards S04 COMMENTARY ON ST. PAUL's [chAP. IV. Wherefore, as Isaac bath the inlieritance of his father only by the promise and by his birth, without the law and without works: even so we are born through the gospel of that free- woman Sarah, that is to say, the church, true heirs of the promise. She instructeth us, nourisheth us, and carrieth us in her womb, in her lap, and in her arms : she formeth and fashioneth us to the image of Christ, until we grow up to a perfect man, &c. So all things are done by the ministry of the word. Wherefore, the office of the free-woman is to gender children to God her husband, without ceasing and without end ; that is to say, such children as know that they are justified by faith, and not by the law. Verse 27. For if is written, Rejoice thou barren that bcarest no children ; break forth and cry thou that travailest 7iot ; for the desolate hath many more children than she which hath an husband. Isa. liv. 1. Paul allegeth this place out of Isaiah the prophet, which is altogether allegorical. It is written (saith he) that the mother of many children, and she which hath a husband must bo sick and die ; and contrariwise, that the barren, and she which hath no children, must have abundance of children. After the same manner Hannah singeth in her song, out of the which Isaiah the prophet took his prophecy. 1 Sam. ii. "The bow and the mighty men are broken, and the weak have girded themselves with strength. They that were full are hired forth for bread, and the hungry are no more hired ; so that the barren hath born seven, and she that had many children is feeble." A marvellous matter (saith he :) she that was fruitful shall be made barren, and she that was barren, fruitful. Moreover, such as before were strong, full, rich, glorious, righteous, and blessed, shall become feeble, hungry, poor, ignominious sinners, subject to death and damna- tion ; and contrariwise, the feeble and hungry, &c., shall be strong and satisfied, &c. The apostle showeth, by the allegory of the prophet Isaiah, the difference which is between Hagar and Sarah ; that is to say, between the synagogue and the church, or between the law and the gospel. The law being the husband of the fruitful woman, that is to say, of the synagogue, bcgetteth very many children. For men of all ages, not only idiots, but also the wisest and best, (that is to say, all mankind, except the children of the free-woman,) do neither see nor know any other right- eousness than the righteousness of the law, much less do they know any which is more excellent; wherefore they think them- selves righteous if they follow the law, and outwardly perform tlie works thereof. Now, although these be fruitful, have many disciples, and TER. 27.] EPISTLE TO THE GALATIANS. 505 shine in the righteousness and glorious works of the law, yet notwithstanding they are not free, but bond-servants ; for they are the children of Hagar, which gendereth to bondage. Now, if they be servants, they cannot be partakers of the inheritance, but shall be cast out of the house ; for servants remain not in the house forever. John viii. 35. Yea, they are already cast out of the kingdom of grace and liberty: "for he that believeth not, is condemned already." John iii. 18. They remain, therefore, under the malediction of the law, under sin and death, under the power of the devil, and under the wrath and judgment of God, Now, if the moral law itself, or the ten commandments of God, can do nothing else but gender servants, that is to say, can- not justify, but only terrify, accuse, condemn, and drive men's consciences to desperation ; how then, I pray you, shall the laws of men, or the laws of the pope justify, which are the doctrines of devils ? They, therefore, that teach and set forth either the traditions of men, or the law of God, as necessary to obtain right- eousness before God, do nothing else but gender servants. Not- withstanding, such teachers are counted the best men ; they obtain the favour of the world, and are most fruitful mothers, for they have an infinite number of disciples. For man's reason understandeth not what faith and true godliness is, and therefore it neglecteth and despiseth it, and is naturally addicted to super- stition and hypocrisy; that is to say, the righteousness of works. Now, because this righteousness shineth and fiourisheth every- where, therefore it is a mighty empress of the whole world. They, therefore, which teach righteousness of works by the law, beget many children, which outwardly seem to be free, and have a glorious show of excellent virtues, but in conscience they are servants and bond-slaves of sin ; therefore they are to be cast out of the house and condemned. Contrariwise, Sarah the free-woman, that is to say, the true church, seemeth to be barren. For the gospel, which is the word of the cross and affliction, which the church preacheth, shineth not so brightly as the doctrine of the law and works, and there- fore she hath not so many disciples to cleave unto her; moreover, she beareth this title, that she forbiddeth good works, maketh men secure, idle, and negligent, raiseth up heresies and seditions, and is the cause of all mischief; and therefore she seemeth to bring no success or prosperity, iDUt all things seem to be full of barrenness, desolation, and desperation. Therefore the wicked are certainly persuaded, that the church with her doctrine can- not long endure. The Jews assured themselves that the church which was planted by the apostles should be overthrown ; the which, by an odious name, they called a sect. For thus they speak to Paul, in the 28th chapter of the Acts : " As concerning this sect, we know that everywhere it is spoken against." In 64 2U 506 COMMENTARY ON ST. PAUL's [chap. iv. like manner, how often (I pray you) have our adversaries been deceived, which some-whiles appointed one time, and some- whiles another, when we should be certainly destroyed ? Christ and his apostles were oppressed : but after their death the doc- trine of the gospel was farther spread abroad than it was during their life. In like manner our adversaries may oppress us at this day, but the word of God shall abide forever. How much soever, then, the church seemeth to be barren and forsaken, weak and despised, and outwardly to suffer persecution, and moreover be compelled to hear this reproach, that her doctrine is heretical and seditious, notwithstanding she alone is fruitful before God ; she gendereth, by the ministry of the word, an infi- nite number of children, heirs of righteousness and everlasting life; and although outwardly they suffer persecution, yet in spirit they are most free : who not only are judges over all doctrines and works, but also are most victorious conquerors against the gates of hell. The prophet therefore confesseth that the church is in heavi- ness ; for else he would not exhort her to rejoice. He granteth that she is barren before the world : for else he would not call her barren and forsaken, having no children : but before God, saith he, she is fruitful, and therefore he biddeth her to rejoice. As though he would say: Thou art, indeed, forsaken and barren, and hast not the law for thy husband, and therefore thou hast no children ; but rejoice : for although thou hast not the law for thy husband, but art forsaken as a virgin that is ready to marry, (for he will not call her widow,) which should have a husband if she were not forsaken of him, or if he were not slain, thou (I say) which art solitary and forsaken of thy husband the law, and not subject to the marriage of the law, shalt be a mother of innu- merable children. Wherefore the people, or the church of the New Testament is altogether without the law as touching the conscience, and therefore she seemeth to be forsaken in the sight of the world. But although she seem to be never so barren, without the law and without works, yet notwithstanding she is most fruitful before God, and bringeth forth an infinite number of children, not in bondage but in freedom. By what means ? Not by the law, but by the word and Spirit of Christ, which is given by the gospel, through the which she conceiveth, bringeth forth, and nourisheth her children. Paul, therefore, plainly showeth by this allegory the differenci between the law and the gospel. First, when he calleth Hagar the Old Testament, and Sarah the new ; again, when he calleth the one a bond-maid, the other a free-woman ; moreover, when he saith that the married and fruitful is become barren and cast out of the house with her children ; contrariwise, when the barren and forsaken is become fruitful, and bringeth forth an VER. 27.] EPISTLE TO THE GALATIANS. 507 infinite number of children, and those also inheritors. By these differences are resembled the two sorts of people ; of faith, and of the law, I mean. The people of faith have not the law for their husband, they serve not in bondage, they are not born of that mother Jerusalem which now is; but they have the promise, they are free, and are born of free Sarah. He separateth, therefore, the spiritual people of the New Testament, from the other people of the law, when he saith that the spiritual people are not the children of Hagar the bond-maid, but of Sarah the free-woman, which knowelh nothing of the law ; and by this means he placeth the people of faith far above and without the law. Now, then, if they be above and without the law, then are they justified by the spiritual birth only, which is nothing else but faith ; and not by the law, or by the works thereof. Now, as the people of grace neither have nor can have the law ; so the people of the law neither have nor can have grace ; for it is impossible that the law and grace should stand together. Therefore, we must be justified by faith, and lose the righteousness of the law ; or else be justified by the law, and lose the righteousness of faith. But this is a foul and a lament- able loss, to lose grace, and to return to the law. Contrariwise, it is a happy and a blessed loss, to lose the law, and lay hold of grace. We, therefore, (following the example and diligence of Paul,) do endeavour, as much as is possible, to set forth plainly the diflference between the law and the gospel ; which is very easy as touching the words. For who seeth not that Hagar is not Sarah, and that Sarah is not Hagar ? Also, that Ishmael is not Isaac, and that he hath not that which Isaac hath ? A man may easily discern these things. But in great terrors, and in the agony of death, when the conscience wrestleth with the judgment of God, it is the hardest thing of all others to say, with a sure and a steadfast hope : I am not the son of Hagar, but of Sarah ; that is to say, the law belongeth nothing unto me ; for Sarah is my mother, who bringeth forth free children and heirs, and not servants. )? Paul, then, by this testimony of Isaiah hath proved that Sarah, that is to say, the church, is the true mother, which bringeth forth free children and heirs. Contrariwise, that Hagar, that is to say, the synagogue, gendereth many children indeed, but they are sfervants, and must be cast out. Moreover, because this place speaketh also of the abolishing of the law and of Christian liberty, it ought to be diligently considered. For as it is the most principal and special article of Christian doctrine, to know that we are justified and saved by Christ, so is it also very neces- sary to know and understand well the doctrine concerning the abo'ishment of the law ; for it helpeth very much to confirm our 508 COMMENTARY ON ST. PAUL's [chap. IV. doctrine, as touching faith, and to attain sound and certain con- solation of conscience, when we are assured that the law is abolished, and specially in great terrors and serious conflicts. I have often said before, and now I say again, (for it cannot be too often repeated,) that a Christian laying hold of the benefit of Christ through faith, hath no law, but all the law is to him abolished, with all his terrors and torments. This place of Isaiah teacheth the same thing, and therefore it is very notable and full of comfort, strirring up the barren and forsaken to rejoice, which was counted worthy to be mocked or pitied according to the law. For such as were barren, were accursed according to the law. But the Holy Ghost turneth this sentence, and pronounceth the barren worthy of praise and blessing ; and contrariwise, the fruitful, and such as bring forth children, accursed ; when he saith, " Rejoice, thou barren which bearest not : break forth into joy, and rejoice thou that travailest not: for the desolate hath many more children than the married wife." Isa. liv. 1. How- soever, then, Sarah, that is to say, the church, seemeth to be forsaken and barren before the world, not having the righteous- ness and works of the law ; yet notwithstanding, she is a most fruitful mother, having an infinite number of children before God, as the prophet witnesseth. Contrariwise, although Hagar seem never so fruitful, and to bring forth never so many children, yet notwithstanding she hath no issue remaining; for the children of the bond-woman are cast out of the house together with their mother, and receive not the inheritance with the children of the free-woman : as Paul saith afterwards. Because, therefore, we are the children of the free-woman, the law our old husband is abolished, (Rom. vii.;) who, as long as he had dominion over us, it was impossible for us to bring forth children free in spirit, or knowing grace : but we remained with the other in bondage. True it is, that, as long as the law reigneth, men are not idle, but they labour sore, they bear the burden and the heat of the day, (Matt. xx. 12;) they bring forth and gender many children ; but as well the fathers as the children are bastards, and do not belong to the free-mother, therefore they are at length cast out of the house and inheritance with Ishmael ; they die, and are damned. It is impossible, therefore, that men should attain to the inheritance, that is to say, that they should be justified and saved by the law, although they travail never so much, and be never so fruitful therein. Accursed, therefore, be that doctrine, life, and religion, which endeavoureth to get righteousness before God, by the law or the works thereof But let us prosecute our purpose, as touching the abolishment of the law. The school-doctors, speaking of the abolishment of the law, say, that the judicial and the ceremonial laws are pernicious and VER. 27.] EPISTLE TO THE GALATIANS. 509 deadly, since the coming of Christ ; and, therefore, they are aboUshed, but not the moral law. These blind doctors knew not what they said. But, if thou wilt speak of the abolishment of the law, talk of it as it is, in his own proper use and office, and as it is spiritually taken, and comprehend withal the whole law, making no distinction at all between the judicial, ceremonia', and moral law. For when Paul saith, that we are delivered from the curse of the law by Christ, he speaketh of the whole law, and principally of the moral law, which only accuseth, curseth, and condemneth the conscience, which the other two do not. Wherefore we say that the moral law, or the law of the ten com- mandments, hath no power to accuse and terrify the conscience, in which Jesus Christ reigneth by his grace : for he hath abo- lished the power thereof Not that the conscience doth not at all feel the terrors of the law-, (for indeed it feeleth them,) but that they cannot condemn it, nor bring it to desperation. " For there is no condemnation to them that are in Christ Jesus." Rom. viii. Also, " If the Son shall make you free, ye shall be free indeed." John viii. How- soever, then, a Christian man be terrified through the law show- ing unto him his sin, notwithstanding he despaireth not; for he believeth in Jesus Christ, and being baptized in him and cleansed by his blood, he hath remission of all his sins. Now, when our sin is pardoned through Christ, who is the Lord of the law, (and yet so pardoned that he gave himself for it,) the law, being a servant, hath no more power to accuse and condemn us for sin, seeing it is forgiven us, and we are now made free, forasmuch as the Son hath delivered us from bondage. Wherefore the law is wholly abolished to them that believe in Christ. But thou wilt say : I do nothing. True it is that thou canst do nothing, whereby thou mayest be delivered from the tyranny of the law. But hear this joyful tidings which the Holy Ghost bringeth unto thee out of the words of the prophet : " Rejoice, thou that art barren," &c. As if he would say, Why art thou so heavy, why dost thou so mourn, since there is no cause why thou shouldst so do ? But I am barren and forsaken. Well : although thou be never so barren and forsaken, not having the righteousness of the law, notwithstanding Christ is thy righteous- ness ; he was made a curse for thee, to deliver thee from the curse of the law. If thou believe in him, the law is dead unto thee. And so much as Christ is greater than the law, so much hast thou a more excellent righteousness than the righteousness of the law. Moreover, thou art fruitful and not barren; for thou hast many more children than she which hath a husband. There is also another abolishment of the law, which is out ward : to wit, that the politic laws of Moses do nothing belong unto us. Wherefore we ought not to call them back again, nor 2 u2 510 COMMENTAHY ON ST. PAUL'S [chAP. IV. superstitionsly bind ourselves unto them, as some went about to do, in times past, being ignorant of this Hberty. Now, ahhough the gospel make us not subject to the judicial laws of Moses, yet notwithstanding it doth not exempt us from the obedience of all politic laws, but maketh us subject, in this corporeal life, to the laws of that government wherein we live ; that is to say, it com- mandeth every one to obey his magistrate and laws, " not only because of wrath, but also for conscience sake." 1 Pet. ii. Rom. xiii. And the emperor, or any other prince, should not offend, if he used some of the judicial laws of Moses; yea, he might use them freely, and without offence. Therefore the popish schoolmen are deceived, which dream that the judicial laws of Moses are pernicious and deadly since the coming of Christ. Likewise we are not bound to the ceremonies of Moses, much less to the ceremonies of the pope. But, because this bodily life cannot be altogether without ceremonies, (for there must needs be some introduction,) therefore the gospel suffereth ordinances to be made in the church, as touching days, times, places, &c., that the people may know upon what day, in what hour, and in what place to assemble together to hear the word of God. It permitteth, also, that lessons and readings should be appointed, as in the schools, especially for the instruction of children, and such as are ignorant. These things it permitteth, to the end that all may be done comely and orderly in the church. 1 Cor. xiv. Not that they which keep such ordinances do thereby merit re- mission of sins. Moreover, they may be changed or omitted without sin, so that it be done without offence of the weak. Now, Paul speaketh here especially of the abolishment of the moral law, which is diligently to be considered. For he speaketh against the righteousness of the law, that he might establish the righteousness of faith, concluding thus : If only grace or faith in Christ justify, then is the whole law abolished, without any ex- ception. And this he confirmeth by the testimony of Isaiah, whereby he exhorteth the barren and forsaken to rejoice ; for it seemeth that she hath no child, nor hope ever to have any ; that is to say, she hath no disciples, no favour nor countenance of the world, because she preacheth the word of the cross of Christ cru- cified, against all the wisdom of the flesh. But thou that art barren, (saith the prophet,) let not this any whit trouble thee : yea, rather lift up thy voice and rejoice, for she that is forsaken hath more children than she that hath a husband : that is to say, she that is married and hath a great number of children shall be made weak, and she that is forsaken shall have many children. He calleth the church barren, because her children are not begotten by the law, by works, by any industry or endeavour of man, but by the word of faith in the Spirit of God. Here is nothing else but birth ; no working at all. Contrariwise, they VER. 28,29.] EPISTLE TO THE GALATIANS. 511 that are fruitful, labour and exercise themselves with great travail in bearing and bringing forth. Here is altogether working, and no birth. But, because they endeavour to get the right of children and heirs by the righteousness of the law, or by their own righteousness, they are servants, and never receive the inheritance, no, though they tire themselves to death with continual travail. For they go about to obtain that by their own works against the will of God, which God of his mere grace will give to all believers for Christ's sake. The faithful work well also ; but they are not thereby made sons and heirs, (for this their birth bringeth unto them ;) but this they do, to the end that they, being now made children and heirs, might glorify God by their good works, and help their neighbours. Verse 28. Therefore, brethren, loe are, after the manner of Isaac, children of the promise. That is to say, we are not children of the flesh, as Ishmael, or as all the fleshly Israel, which gloried that they were the seed of Abraham and the people of God. But Christ answered them. John viii. " If ye were the sons of Abraham, ye would not seek to kill me, which speak the truth unto you." Also, "If God were your father, then would ye love me, and receive my word." As if he would say : Brethren born and brought up together in one house know one another's voice : "but ye be of your father the devil," &c. We are not such children (saith he) as they are, which remain servants, and at length shall be cast out of the house ; but we are children of the promise, as Isaac was ; that is to say, of grace and of faith, born only of the promise. Concerning this I have spoken sufficiently before in the third chapter, in treating upon this place : " In thy seed shall all the nations of the earth be blessed." Therefore, we are pro- nounced righteous ; not by the law, by works, or our own right- eousness, but by the mere mercy and grace of God. Paul re- peateth very often, and diligently setteth forth the promise which is received by faith alone ; for he knew that it was very neces- sary so to do. Hitherto, as touching the allegory out of Genesis, to the which Paul annexeth the place of Isaiah as an interpretation. Now, he applieth the history of Ishmael and Isaac, for our example and consolation. Verse 29. But as then he that was born after the flesh, per- secuted him that was horn after the Spirit, even so is it now. This place containeth a singular consolation. Whosoever are born and Hve in Christ, and rejoice in this birth and inheritance of God, have Ishmael for their enemy and their persecutor. This we learn at this day by experience; for we see that all the world 513 COMMENTARY ON ST. PAUL's [chAP. IV. is full of tumults, persecutions, sects, and offences. Wherefore, if we did not arm ourselves with this consolation of Paul and such-like, and well understand this article of justification, we should never be able to withstand the violence and subtle sleights of Satan. For who should not be troubled wiih these cruel persecutions of our adversaries, and with these sects and infinite offences, which a sort of busy and fantastical spirits stir up at this day? Verily, it is no small grief unto us, when we are constrained to hear that all things were in peace and tranquillity before the gospel came abroad; but since the preaching and publishing thereof, all things are unquiet, and the whole world is in an uproar, so that every one armeth himself against another. When a man that is not endued with the Spirit of God heareth this, by-and-by he is offended, and judgeth that the disobedience of subjects against their magistrates, that seditions, wars, plagues, and famine, that the overthrowing of commonweals, kingdoms, and countries, that sects, offences, and such other infinite evils do proceed altogether of the doctrine of the gospel. Against this great offence we must comfort and arm ourselves with this sweet consolation, that the faithful must bear this name and this title in the world, that they are seditious and schismatics, and the authors of innumerable evils. And hereof it cometh, that our adversaries think they have a just cause against us, yea, that they do God high service when they hate, persecute, and kill us. John xvi. 2. It cannot be, then, but that Ishmael must persecute Isaac; but Isaac again persecuteth not Ishmael. Whoso will not sutler the persecution of Ishmael, let him not profess himself to be a Christian. But let our adversaries (which so mightily amplify these evils at this day) tell us what good things ensued the preaching of the gospel of Christ and his apostles. Did not the destruction of the kingdom of the Jews follow? Was not the Roman empire over- thrown ? Was not the whole world in an uproar? And yet the gospel was not the cause hereof, which Christ and his apostles preached for the profit and salvation of men, and not for their destruction. But these things followed through the iniquity of the people, the nations, the kings and princes, who, being pos- sessed of the devil, would not hearken to the word of grace, life, and eternal salvation ; but detested and condemned it as a doc- trine most pernicious and hurtful to religion and commonweals. And that this should so come to pass, the Holy Ghost foretold by David, when he saith, (Ps. ii.) " Why do the heathen rage, and the people murmur in vain ?" &c. Such tumults and hurly-burlies we hear and see at this day. The adversaries lay the fault in our doctrine. But the doctrine of grace and peace stirreth not up these troubles: but the people, nations, kings, and princes of the earth (as the psalmist saith) rage VER. 29.] EPISTLE TO THE GALATIANS. 513 and murmur, conspire and take counsel, not against us (as they think) nor against our doctrine, which they blaspheme as false and seditious, but against the Lord and his anointed. Therefore, all their counsels and practices are and shall be disappointed and brought to naught. "He that dwelleth in the heavens shall laugh: the Lord shall have them in derision." Ps. ii. 4. Let them cry out, therefore, as long as they list, that we raise up these tumults and seditions : notwithstanding this Psalm comforteth us, and saith that they themselves are the authors of these troubles. They cannot believe this, and much less can they believe that it is they which murmur, rise up, and take counsel against the Lord and his anointed ; nay, rather they think that they maintain the Lord's cause, that they defend his glory, and do him acceptable service in persecuting us ; but the Psalm lieth not, and that shall the end declare. Here we do nothing, but we only suffer, as our conscience beareth us witness in the Holy Ghost. Moreover, the doctrine for the which they raise up such tumults and offences, is not ours, but it is the doctrine of Christ. This doctrine wo cannot deny, nor forsake the defence thereof, seeing Christ saith, " Whosoever shall be ashamed of me and of my words, in this adulterous and sinful nation, of him shall the Son of man be ashamed, when he shall come in his glory, and in the glory of the Father and of the holy angels." Luke ix. 26. He, therefore, that will preach Christ truly, and confess him to be our righteousness, must be content to hear that he is a perni- cious fellow, and that he troubleth all things. "They w^hich have troubled the world, (said the Jews, of Paul and Silas,) are also come unto us, and have done contrary to the decrees of Caesar." Acts xvii. And in the 24th of the Acts, " We have found this pestilent fellow stirring up sedition among all the Jews throughout the whole world, and an author of the sect of the Nazarites," &c. In like manner also the Gentiles complain, in the 16th of the Acts, "These men trouble our city." So at this day they accuse Luther to be a troubler of the papacy, and of the Roman empire. If I would keep silence, then all things should be in peace which the strong man possesseth, (Luke xi. 21, 22,) and the pope would not persecute me any more. But by this means the gospel of Jesus Christ should be blemished and defaced. If I speak, the pope is troubled, and cruelly rageth. Either we must lose the pope, an earthly and mortal man, or else the immortal God, Christ Jesus, life, and eternal salvation. Let the pope perish, then, and let God be exalted ; let Christ reign and triumph forever. Christ himself, when he foresaw in spirit the great troubles which should follow his preaching, comforted himself after this manner: "I come (saith he) to send fire upon the earth, and what will I but that it be kindled ?" Luke xii. 49. In like man- 65 514 COMMENTARY ON ST. PAULAS [cHAP. IV. ner we see, at this day, that great troubles follow the preaching of the gospel, through the persecution and blasphemy of our adversaries, and the ingratitude of the world. This matter so grieveth us, that oftentimes, after the flesh and after the judgment of reason, we think it had been better that the doctrine of the gospel had not been published, than that, after the preaching thereof, the public peace shonld be so troubled. But, according to the Spirit, we say boldly with Christ, " I come to send fire upon the earth, and what will I but that it should now be kin- dled.'" Now, after that this fire is kindled, there follow forth- with great commotions. For it is not a king or an emperor that is thus provoked ; but the God of this world, which is a most mighty spirit, and the Lord of the whole world. This weak word, " preaching Christ crucified," setteth upon this mighty and terrible adversary. Behemoth, feeling the divine power of this word, stirreth up all his members, shaketh his tail, and maketh the depth of the sea to boil like a pot. Job xli. Hereof come all these tumults, all these furious and cruel rages of the world. Wherefore let it not trouble us that our adversaries are of- fended and cry out, that there cometh no good by the preaching of the gospel; they are infidels, they are blind and obstinate, and therefore it is impossible that they should see any fruit of the gospel. But contrariwise, we, which believe, do see the inesti- mable profits and fruits thereof; although outwardly, for a time, we be oppressed with infinite evils, despised, spoiled, accused, condemned as the outcasts and filthy dung of the whole world, and put to death, and inwardly afflicted with the feeling of our sin, and vexed with devils. For we live in Christ, in whom and by whom we are made kings and lords over sin, death, the flesh, the world, hell, and all evils ; in whom and by whom, also, we tread under our feet that dragon and basilisk,- which is the king of sin and death. How is this done ? In faith. For the bless- edness which we hope for, is not j^et revealed, which in the mean time we wait for in patience ; and yet, notwithstanding, do now assuredly possess the same by faith. We ought, therefore, diligently to learn the article of justifi- cation ; for that only is able to support us against these infinite slanders and offences, and to comfort us in all our temptations and persecutions. For we see that it cannot otherwise be, but that the world will be offended with the pure doctrine of the gospel, and continually cry out that no good cometh of it. For *• the natural man understandeth not those things which are of the Spirit of God; for they are foolishness to him." 1 Cor. ii. 14, He only beholdeth the outward evils, troubles, rebellions, mur- ders, sects, and other such-like things ; with these sights he is offended and blinded, and finally falleth into the contempt and blaspheming of God and his word. VER.29.] EPISTLE TO THE GALATIANS. 515 On the contrary part, we ought to stay and comfort ourselves in this, that our adversaries do not accuse and condemn us for any manifest wickedness which we have committed, as adultery, murder, theft, and such-like, but for our doctrine. And what do we teach ? That Christ, the Son of God, by the death of the cross, hath redeemed us from our sins, and from everlasting death. Therefore they do not impugn our life, but our doctrine; yea, the doctrine of Christ, and not ours. Therefore, if there be any offence, it is Christ's offence and not ours ; and so the fault wherefore they persecute us, Christ has committed, and not we. Now, whether they will condemn Christ, and pluck him out of heaven, as a heretic and seditious person, for this fault, that he is our only justifier and saviour, let them look to that. As for us, we, commending this his own cause unto himself, are quiet beholders whether of them shall have the victory, Christ or they. Indeed, after the flesh, it grieveth us that these Ish- maelites hate and persecute us so furiously ; notwithstanding, according to the spirit, we glory in these afflictions, both because we know that we suffer them not for our sins, but for Christ's cause, whose benefit and whose glory we set forth, and also because Paul giveth us warning afore-hand, that Ishmael must mock Isaac and persecute him. The Jews expound this place, which Paul allegeth out of the twenty-first of Genesis, of Ishmael mocking and persecuting Isaac after this manner, that Ishmael constrained Isaac to com- mit idolatry. If he did so, yet I believe not that it was any such gross idolatry as the Jews dream of: to wit, that Ishmael made hnages of clay, after the manner of the Gentiles, which he com- pelled Isaac to worship; for this, Abraham would in nowise have suffered. But I think that Ishmael was, in outward show, a holy man, as Cain was, who also persecuted his brother, and at length killed him ; not for any corporeal thing, but because he saw that God esteemed him above the other. In like manner, Ishmael was outwardly a lover of religion ; he sacrificed and exercised himself in well-doing. Therefore he mocked his brother Isaac, and would be esteemed a better man than him, for two causes : first, for his religion and service of God ; secondly, for his civil government and inheritance. And these two things he seemed justly to challenge to himself; for he thought that the kingdom and priesthood pertained to him by the right of God's law, as the first-born, and therefore he persecuted Isaac spiritually because of religion, and corporeally because of his inheritance. This persecution always remaineth in the church, especially when the doctrine of the gospel flourisheth: to wit, that the children of the flesh mock the children of the promise, and per- secute them. The Papists persecute us at this day, and for none other cause, but for that we teach that righteousness cometh hy 516 COMMENTARY ON ST. PAUL's [cHAP. IV. the promise ; for it vexeth the Papists that we will not worship their idols, that is to say, that we set not forth their righteousness, their works and worshippings, devised and ordained hy men, as available to obtain grace and forgiveness of sins. And for this cause they go about to cast us out of the house ; that is to say, they vaunt that they are the church, the children and people of God, and that the inheritance belongeth to them, &c. Contrari- wise, they excommunicate and banish us, as heretics and seditious persons; and, if they can, they kill us also : and in so doing they think they do God good service. So, as much as in them lieth, they cast us out of this life, and of the life to come. The Ana- baptists, and such other, do hate us deadly, because we impugn and detest their errors and heresies, which they spread abroad and daily renew in the church ; and for this cause they judge us to be far worse than the Papists, and therefore they have con- ceived a more cruel hatred against us, than against the Papists. As soon, therefore, as the word of God is brought to light, the devil is angry, and useth all his force and subtle sleights, to per- secute it, and utterly to abolish it. Therefore he can no other- wise do, but raise up infinite sects, horrible ofl'ences, cruel perse- cutions, and abominable murders; for he is the father of lying and a murderer. He spreadeth his lies throughout the world by false teachers, and he killeth men by tyrants. By these means he possesseth both the spiritual and the corporeal kingdom : the spiritual kingdom by the lying of false teachers, (stirring up also, without ceasing, every man, particularly by his fiery darts, to heresies and wicked opinions;) the corporeal kingdom, by the sword of tyrants. Thus this father of lying and of murder, stir- reth up persecution on every side, both spiritual and corporeal, against the children of the free-woman. The spiritual persecu tion which we are at this day constrained to suffer of heretics, is to us most grievous and intolerable, because of the infinite offences and slanders wherewith the devil goeth about to deface our doctrine ; for we are enforced to hear, that the heresies and errors of the Anabaptists and other heretics, and all other enor- mities, do proceed from our doctrine. The corporeal persecution by which tyrants lie in wait for our goods and lives, is more tolerable ; for they persecute us not for our sins, but for the testimony of the word of God. Let us learn, therefore, even by the title which Christ giveth to the devil, to wit, that he is the father of lying and murder, (John viii.) that when the gospel flourisheth, and Christ reigneth, then sects of perdition must needs spring up; and murderers, persecuting the gospel, must rage everywhere. And Paul saith, "That there must be here- sies." 1 Cor. xi. 19. He that is ignorant of this, is soon offended ; and, falling away from the true God and true faith, he returneth to his old god and old false faith. VER. 29.] EPISTLE TO THE GALATIANS. 517 Paul, therefore, in this place armeth the godly beforehand, that they should not be offended with those persecutions, sects, and offences, saying, " But as then he that was born after the flesh," &c. As if he would say. If we be the children of the promise, and born after the spirit, we must surely look to be persecuted of our brother, which is born after the flesh ; that is to say, not only our enemies which are manifestly wicked, shall persecute us, but also such as at the first were our dear friends, with whom we were familiarly conversant in one house, which received from us the true doctrine of the gospel, shall become our deadly enemies, and persecute us extremely. For they are brethren after the flesh, and must persecute the brethren which are born after the Spirit. So Christ (in Ps. xli.) complaineth of Judas, "The man of my peace, whom I trusted, which did eat of my bread, hath lifted up the heel against me." But this is our consolation, that we have not given any occasion to our Ishmaelites to persecute us. The Papists persecute us, because we teach the pure and sincere doctrine of the gospel; which, if we would forsake, they would persecute us no more. More- over, if we would approve the pernicious heresies of the secta- ries, they would praise us. But, because we detest and abhor the impiety both of the one and the other, therefore, do they so spitefully hate and so cruelly persecute us. But not only Paul (as I have said) armeth us against such per- secutions and offences, but Christ himself also most sweetly com- forteth us, in the fifteenth chapter of John, saying, " If ye were of the world, the world would love you; but because ye are not of the world, but I have chosen you out of the world, therefore, the world hateth you." As if he would say, I am the cause of all these persecutions which ye endure ; and if ye be killed, it is I for whose sake ye are killed. For if ye did not preach my words and confess me, the world would not persecute you. But it goeth well with you : for the servant is not greater than his master. If they have persecuted me, they will also persecute you, for my name's sake. John xv. 20. By these words Christ layeth all the fault upon himself, and delivereth us from all fear. As if he would say, Ye are not the cause why the world hateth and persecuteth you, but my name, which ye preach and confess, is the cause thereof "But be of good comfort : I have overcome the world." This comfort up- holdeth us, so that we doubt nothing but that Ciirist is strong enough, not only to bear, but also to vanquish all the cruelty of tyrants, and the subtle sleights of heretics. And this he hath declared, in showing forth his power against the Jews and the Romans, whose tyranny and persecutions he suffered for a time. He also suffered the subtilties and crafty practices of heretics, but in time and place he overthrew them all, and remained 2X' COMMENTARY ON ST. PAUL*S [c HAP. IV. king and conqueror. Let the Papists, then, rage as much as they will ; let the sectaries slander and corrupt the gospel of Christ as much as they can : notwithstanding, Christ shall reign eternally, and his work shall stand forever, when all his enemies shall be brought to nought. Moreover, this is a singular conso- lation, that the persecution of Ishmael against Isaac shall not always continue, but shall endure for a little while, and when that is ended, the sentence shall be pronounced as foUpweth : Verse 30. But what saith the Scripture ? Cast out the ser- vant and her son : for the son of the servant shall not he heir with the son of the free-woman. Gen. xxi. 10. ^ This word of Sarah was very grievous to Abraham ; and, no doubt, when he heard this sentence, his fatherly bowels were moved with compassion towards his son Ishmael ; for he was born of his flesh. And this the Scripture plainly witnesseth, when it saith, "And this thing was very grievous in Abraham's sight, because of his son." But God confirmed the sentence which Sarah pronounced, saying to Abraham : " Let it not be grievous in thy sight for the child and for thy bond-woman ; in all that Sarah shall say unto thee, hear her voice ; for in Isaac shall thy seed be called." The Ishmaelites hear, in this place, the sentence pronounced against them, which overthroweth the Jews, Grecians, Romans, and all others which persecute the church of Christ. The self- same sentence also shall overthrow the Papists, and as many as trust in their own works, which at this day boast themselves to be the people of God, and the church ; which also trust that they shall surely receive the inheritance, and judge us, which rest upon the promise of God, not onlj'- to be Ijarren and forsaken, but also heretics cast out of the church, and that it is impossible that we should be sons and heirs. But God overthroweth their judgment, and pronounceth this sentence against them: that, because they are children of the bond-woman, and persecute the children of the free-woman, therefore, they shall be cast out of the house, and shall have no inheritance with the children of the promise; to whom only the inheritance belongeth, because they are the children of the free-woman. This sentence is ratified, and can never be revoked ; wherefore, it shall assuredly come to pass, that our Ishmaelites shall not only lose the ecclesiastical and politic government which now they have, but also everlast- ing life. For the Scripture hath foretold that the children of the bond-woman shall be cast out of the house, that is to say, out of the kingdom of grace ; for they cannot be heirs together with the children of the free-woman. Now, here is to be noted that the Holy Ghost calleth the people of the law and works, as it were in contempt, the children VER. 30.] EPISTLE TO THE GA.LA.TIANS. 519 of the bond-woman. As if he said, Why do ye vaunt of the righteousness of the law and works, and why do ye glory that ye are the people and children of God for the same ? If ye know not of whom ye are born, I will tell you : ye are bond-servants of a bond-woman. And what servants ? The bond-servants of the law, and consequently of sin, of death, and of everlasting damnation. Now, a servant is no inheritor, but is cast out of the house ; wherefore, the pope, with all his kingdom, and all other justiciaries, (what outward appearance of holiness soever they have,) which hope to obtain grace and salvation by the law, are servants of that bond-woman, and have no inheritance with the children of the free-woman. I speak now, not of the popes, cardinals, bishops, and monks, that were manifestly wicked, who have made their bellies their God, and have com- mitted such horrible sins as I will not willingly name ; but of the best of them, such I mean as lived holily, and went about, through great labour and travail, by keeping of their monkish order, to pacify the wrath of God, and to merit remission of their sins and everlasting life. These hear their sentence here pro- nounced, that the sons of the bond-woman must be cast out of the house, with their mother the bond-woman. Such sentences diligently considered, make us certain of our doctrine, and confirm us in the righteousness of faith against the doctrine and righteousness of works, which the world embraceth and magnifieth, condemning and despising the other. And this troubleth and offendeth weak consciences ; which, albeit they plainly see the impiety, the execrable wickedness, and horrible abominations of the Papists, yet, notwithstanding, they are not easily persuaded that all the multitude which beareth the name and title of the church do err, and that there are but few of them which have a sound and a right opinion of the doctrine of faith. And if the papacy had the same holiness and austerity of life, which it had in the time of the ancient fathers, Hierome, Am- brose, Augustine, and others, when the clergy had not yet so evil a fame for their simony, excess, abundance of riches, dissolute living, voluptuousness, whoredom, sodomitry, and such other in- finite abominations, but lived after the rules and decrees of the fathers, religiously and holily in outward show, and unmarried, what could we do now against the papacy? The single life which the clergy kept very straitly in the time of the fathers, was a goodly thing, and made of men very angels in the sight of the world ; and therefore Paul, in the second chap- ' ter to the Colossians, calleth it the religion of angels. Aird the Papists sing thus of their virgins: they led an angelical life, whilst they lived in the flesh, and yet lived contrary to the flesh. More- over, the life which they call the contemplative life, (whereunto the clergymen were then very much given, utterly neglecting all 520 COMMENTARY ON ST. PAUL's [chap. IV. civil and household government,) had a goodly show of holiness. Wherefore, if that outward show and appearance of the old pa- pacy remained at this day, we should peradventure do but liitle against it by our doctrine of faith, seeing we do now so little pre- vail, when (that old show of outward holiness and severe disci- pline being utterly abolished,) there is nothing to be seen but a very sink and puddle of all vices and abominations. But, admit the case that the old discipline and religion of the papacy were yet remaining : notwithstanding, we ought, by the example of Paul, (who vehemently pursued the false apostles, which outwardly appeared to be very godly and holy men,) to fight against the merit-mongers of tlie papistical kingdom, and to say : Although ye hve a single life, tiring and consuming your bodies with continual travail, and walking in the humility and religion of angels, yet are ye servants of the law, of sin, and of the devil, and must be cast out of the house : for ye seek right- eousness and salvation by your works, and not by Christ. Wherefore we ought not so much to consider the wicked life of the Papists, as their abominable doctrine and hypocrisy, against the which we specially fight. Let us suppose, then, that the religion and discipline of tlie old papacy doth yet still flourish, and that it is now observed with as much severity and slraitness as ever it was, yet must we say, notwithstanding : If ye have nothing but this holiness and chastity of life to set against the wrath and judgment of God, ye are, in very deed the sons of the bond-woman, which must be cast out of the kingdom of heaven, and be damned. And now they themselves do not defend their wicked life; nay, rather, they which are the best and the soundest of them all, do detest it; but they fight for the maintenance and defencp of the doctrine of devils, for hypocrisy, and for the righteousness of works. Here they allege the authority of councils and the examples of holy fathers, whom they affirm to have been the authors of their holy orders and statutes. Therefore, we fight not against the manifest wickedness and abominations of the papacy, but against the greatest holiness and holiest saints thereof, which think they lead an angelical life, whilst they dream that they keep not only the commandments of God, but also the coun- sels of Christ, and do works of supererogation, and such as they are not bound to do. This, we say, is to labour in vain, except they take hold of that only and alone, which Christ saith is only necessary, and choose the good part with Mary, which shall not be taken from them. This did Bernard, a man so godly, so holy, and so chaste, that he is to be commended and preferred above them all. He being once grievously sick, and having no hope of life, put not his trust in his single Ufe, wherein he had lived most chastely ; not in his VER. 31.] EPISTLE TO THE GALA.TIANS. 521 good works and deeds of charity, whereof he had done many ; but removed them far out of his sight, and, receiving the benefit of Christ by faith, he said : " I have Uved wickedly. But thou, Lord Jesus Christ, by double right dost possess the kingdom of heaven : first, because thou art the Son of God ; secondly, be- cause thou hast purchased it by thy death and passion. The first thou keepest for thyself, by thy birth-right. The second thou givest to me, not by the right of my works, but by the right of grace." He set not against the wrath of God his monkery, nor his angelical life ; but he took hold of that one thing which was necessary, and so was saved. I think that Hierome, Gregory, and many others of the fathers, were saved after the same sort. And it is not to be doubted but that also, in the Old Testament, many kings of Israel and other idolaters were saved in like man- ner, who, at the hour of death, casting away their vain trust which they had in idols, took hold of the promise of God, which was made unto the seed of Abraham, that is to say, Christ, in whom all nations shall be blessed. And if there be any of the Papists which shall be saved, they must simply lean not to their own good deeds and deserts, but to the mercy of God offered unto us in Christ, and say with Paul : " I have not mine own righteousness which is of the law, but that which is by faith in Christ." Phil. iii. 9. Verse 31. Then, brethren, we are not children of the servant but of the free-woman. Paul here concludeth his allegory of the barren church, and of the fruitful people of the law. We are not (saith he) the children of the bond-woman ; that is to say, we are not under the law, which begetteth unto bondage, that is, which terrifieth, accuseth, and bringeth to desperation ; but we are delivered from it by Christ : therefore it cannot terrify nor condemn us. Of this we have spoken enough before. Moreover, although the sons of the bond-woman do persecute us never so much for a time, yet this is our comfort, that they shall be compelled to leave the inheritance unto us, which belongeth unto us that are the sons of the free-woman, and shall at length be cast into utter darkness. Matt. xxv. 30. Paul, therefore, by these words [bond-woman and free-woman] took occasion (as we have heard) to reject the righteousness of the law, and to confirm the doctrine of justification. And of purpose he taketh hold of this word [free-woman] vehemently urging and amplifying the same, especially in the beginning of the chapter following. Whereupon he taketh occasion to reason of Christian liberty, the knowledge whereof is very necessary; for the pope hath in a manner quite overthrown it, and made the church subject to man's traditions and ceremonies, and to a 66 2x2 522 COMMENTARY ON ST. PAULAS [cHAP. V. most miserable and filthy bondage. That Hberty which is pur- chased by Christ, is unto us at this day a most strong fort, whereby we defend ourselves against the tyranny of the pope. "Wherefore we must diligently consider this doctrine of Christian liberty, as well to confirm the doctrine of justification, as also to raise up and comfort weak consciences against so many troubles and oflences, which our adversaries do impute unto the gospel. Now, Christian liberty is a very spiritual thing, which the carnal man doth not understand. Rom. ix. 32. Yea, they which have the first fruits of the Spirit, and can talk well thereof, do very hardly retain it in their heart. It seemeth to reason that it is a matter of small importance ; therefore, if the Holy Ghost do not magnify it, that it may be esteemed accordingly, it is condemned. CHAPTER V. Paul now drawing towards the end of his epistle, disputeth very vehemently in defence of the doctrine of faith and Christian liberty, against the false apostles, the enemies and destroyers of the same ; against whom he casteth out very thundering words to beat them down, and utterly to vanquish them. And there- withal he exhorteth the Galatians to fly their pernicious doctrine as a dangerous poison. In this exhortation he intermingleth threatenings and promises, trying every way that he may keep them in that liberty which Christ hath purchased for them, saying : Verse 1. Standfast, therefore, in that liberty ivherein Christ hath made us free. That is to say, Be ye steadfast. So Peter saith, (1 Pet. v. 8, 9,) " Be sober, and watch ; for your adversary the devil, as a roaring lion walketh about, seeking whom he may devour; whom resist, being steadfast in the faith.'* Be ye not careless, (saith he,) but steadfast and constant. Lie not down and sleep, but stand up. As if he would say : It standeth you in hand to be watchful and constant, that ye may keep and hold fast that liberty wherein Christ hath made you free. They that are secure and negligent, cannot keep this liberty ; for Satan most deadly hateth the light of the gospel, that is to say, the doctrine of grace, liberty, con- solation, and life. Therefore, when he seeth that it beginneth once to appear, forthwith he fighteth against it with all might VER. 1.] EPISTLE TO THE GALATIANS. 523 and main, stirring up storms and tempests to hinder the com-se thereof, and utterly to overthrow it. Wherefore Paul warneth the faithful not to sleep, not to be neghgent ; but constantly and valiantly to resist Satan, that he spoil them not of that Uberty which Christ hath purchased for them. Every word hath here a certain vehemency. " Stand," (saith he :) as if he should say, Here have ye need of great diligence and vigilance. "In that liberty." In what liberty? Not in that wherewith the emperor hath made us free, but in that wherewith Christ hath made us free. The emperor hath given, or rather was compelled to give to the bishop of Rome a free city, and other lands; also immunities, privileges and prerogatives, &c. This is also a liberty ; but it is a civil liberty, whereby the pope, with all his clergy, is exempt from all public charges. Moreover, there is a fleshly, or rather a devilish liberty, whereby the devil chiefly reigneth throughout the whole world ; for they that enjoy this liberty, obey neither God nor laws, but do what they list. This liberty the people seek and embrace at this day : and so do the sectaries, which will be at liberty in their opinions and in all their doings, to the end they may teach and do whatsoever they dream to be good and sound, without apprehension. These stand in that liberty wherein the devil hath made them free. But we speak not here of this liberty, albeit the whole world seeketh no other liberty ; neither do we speak of the civil liberty, but of a far other man- ner of liberty, which the devil hateth and resisteth with all his power. This is that liberty whereby Christ hath made us free, not from an earthly bondage, from the Babylonical captivity, or from the tyranny of the Turks, but from God's everlasting wrath. And where is this done ? In the conscience. There resteth our liberty, and goeth no farther. 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 conscience is free and quiet, not fearing the wrath of God to come. This is that true and inestimable liberty, to the excellency and majesty whereof if we compare the other, they are but as one drop of water in respect of the whole sea. For who is able to express what a thing it is, when a man is assured in his heart that God neither is, nor will be angry with him, but will be forever a merciful and a loving Father unto him, for Christ's sake ? This is indeed a marvellous and incompre- hensible liberty, to have the most high and sovereign majesty so favourable unto us, that he doth not only defend, maintain, and succour us in this life, but also as touching our bodies, will so deliver us, that our bodies, which are sown in corruption, in dis- honour and infirmity, shall rise again in incorruption, in glory, and power. 1 Cor. xv. 42 — 44. Wherefore this is an inestimable 524 COMMENTARY ON ST. PAUL's [cHAP. V liberfy, that we are made free from the wrath of God forever , and is greater tlian heaven and earth and all other creatures. Of this liberty there folio weth another, whereby, through Christ, ■we are made free from the law, sin, death, the power of the devil, hell, &c. For, as the wrath of God cannot terrify us, for that Christ hath delivered us from the same, so the law, sin, and death, cannot accuse and condemn us. And although the law- accuse us, and sin terrify us, yet they cannot drive us to despe- ration ; for faith, which overcometh the world, by-and-by saith : These things belong not unto me; for Christ hath made me free, and delivered me from them all. Likewise death, which is the most mighty and most dreadful thing in all the world, is utterly vanquished in the conscience by the liberty of the Spirit. Where- fore the majesty of this Christian liberty is highly to be esteemed, and diligemly considered. It is an easy matter for a man to speak these words, " Freedom from the wrath of God, sin, and death ;" but in the time of temptation, experience, and practice, to apply them to himself, and to feel the excellency of this liberty and the fruit thereof, it is a harder matter than can be expressed. Therefore our conscience must be instructed and prepared beforehand, that when we feel the accusations of the law, the terrors of sin, the horror of death, and the wrath of God, we may remove these heavy sights and fearful fantasies out of our minds, and set in the place thereof the freedom purchased by Christ, the forgiveness of sins, righteousness, life, and the ever- lasting mercy of God. And albeit the feeling of the contrary be very strong, yet let us assure ourselves that it shall not long endure, according to that saying of the prophet, " For a moment, in mine anger, I hid my face from thee for a little season, but with everlasting mercy I have compassion on thee," Isa. liv. 8. But this is very hard to do. Wherefore, that liberty which Christ hath purchased for us, is not so soon believed as it is named. If it could be apprehended with a sure and a steadfast faith, then no rage or terror of the world, of the law, sin, death, or the devil, could be so great, but by-and-by it should be swallowed up, as a little drop of water is swallowed up of the main sea. 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 the stead thereof, it placeth righteousness, peace, and everlasting life, &c. Luke xi. 28. But blessed is he that understandeth and believeth. Let us learn, therefore, to magnify this our liberty, purchased by Jesus Christ the Son of God; by whom all things were created, both in heaven and earth. Which liberty he hath purchased with no other price than with his own blood, to deliver us, not from any bodily or temporal servitude, but from a spiritual and VER. 1.] EPISTLE TO THE GALATIANS. 525 everlasting bondage under mighty and invincible tyrants, to wit, the law, sin, death, and the devil, and so to reconcile us unto God his Father. -Now, since these enemies are overcome, and we reconciled unto God by the death of his Son, it is certain that we are righteous before God, and that whatsoever we do, pleaseth him. And although there be certain remnants of sin yet still in us, they are not laid to our charge, but pardoned for Christ's sake. Paul nseth words of great force and vehemency. " Stand (saith he) in that liberty wherein Christ hath made you free." This liberty, then, is not given unto us by the law, or for our righteousness, but freely for Christ's sake, which thing Paul here witnesseth, and plainly declareth throughout his whole epistle. Christ also, in the eighth of John, saith, "If the Son shall make you free, ye shall be free indeed." He only is set betwixt us and the evils which trouble and afflict us : he hath overcome them, and taken them away, so that they can no more oppress us, nor condemn us. In the stead of sin and death, he giveth unto us righteousness andeverlasting life ; and by this means he changeth the bondage and terrors of the law, into the liberty of conscience and consolation of the gospel, which saiih, " Be of good comfort, my son, thy sins are forgiven thee." Matt. ix. 2. Whosoever, then, believeth in Christ the Son of God, he hath this liberty. • Reason cannot perceive the excellency of this matter ; which, when a man considereth in spirit, he shall see that it is ines- timable. For who is able to conceive in his mind how great and unspeakable a gift it is to have the forgiveness of sins, righteous- ness, and everlasting life, in the stead of the law, sin, death, and the wrath of God, and to have God himself favourable and mer- ciful forever? The Papists, and the hypocrites that seek the righteousness of the law, or their own righteousness, do glory that they likewise have remission of sins, righteousness, hfe, and the grace of God. For they vaunt that they also have this Uberty, and they promise the same unto others ; but, in very deed, they are the servants of corruption, and in the time of temptation all their confidence vanisheth away, even in a moment. For they trust unto the works and satisfactions of men, and not to the word of God, nor unto Christ. 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. Contrariwise, our liberty hath for her foundation Christ him- self, who is our everlasting high bishop, sitting at the right hand of God, and making intercession for us. Wherefore, the for- giveness of sins, righteousness, life, and liberty, which we have through him, is sure, certain, and perpetual, so that we believe 526 COMMENTARY ON ST. PAUL's [chap. V. the same. Wherefore, if we cleave unto Christ with a steadfast faith, and stand fast in that Hberty wherein he hath made us free, we shall obtain those inestimable gifts; but if we be careless and negligent, we shall lose them. It is not without cause that Paul biddeth us to watch and stand fast; for he knew that the devil seeketh nothing more than to spoil us of this liberty, which cost Christ so great a price, and to entangle us again by his ministers in the yoke of bondage, as foUoweth. Verse 1. Jind be not entangled again with the yoke of bondage. Paul hath spoken most effectually and profoundly as concern- ing grace and Christian liberty, and with high and mighty words hath exhorted the Galatians to continue in the same, for it is easily lost; therefore, he biddeth them stand fast, lest that, through neghgence or security, they fall back again from grace and faith, to the law and works. Now, because reason judgeth that there can be no danger in preferring the righteousness of the law before the righteousness of faith ; therefore, with a certain indig- nation, he inveigheth against the law, and with great contempt he calleth it a yoke, yea, a yoke of bondage. So Peter calleth it also, " Why tempt ye God, to lay a yoke on the disciples' necks, which neither our fathers nor we are able to bear?" Acts xv. And thus he turneth all things to the contrary. For the false apostles did abase the promise, and magnified the law and the works thereof in this wise : " If ye will be made free" (say they) "from sin and death, and obtain righteousness and life, fulfil the law, be circumcised, observe days, months, times, and years, offer sacrifices, and do such other like things ; then shall this obedience of the law justify and save you." But Paul saith the contrary. They (saith he) that teach the law after this sort, do not set men's consciences at liberty, but snare and entangle them with a yoke, yea, and that with a yoke of bondage. He speaketh, therefore, of the law very basely and con- temptuously, and calleth it a hard bondage, and a servile yoke ; and this he doth not without great cause. For this pernicious opinion of the law, that it justifieth and maketh men righteous before God, is deeply rooted in man's reason, and all mankind is so wrapped in it, that it can hardly get out. And Paul seemeth here to compare those that seek righteousness by the law, unto oxen that be tied to the yoke, to the end he might take from it tlie glory of justifying and of righteousness. For, like as oxen that draw in the yoke with great toil, receive nothing thereby but forage or pasture, and when they be able to draw the yoke no more, etre 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 VER. 1.] EPISTLE TO THE GA.LATIANS. 527 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. And wherefore ? Even of sin, death, God's wrath, and of the devil. Wherefore, there is no greater or harder bondage than the bondage of the law. Jt is not without cause, then, that Paul calleth it the yoke of bondage. For, as we have often said before, the law doth but reveal, increase, and aggravate sin, accuse, terrify, condemn, and gender wrath, and finally, it driveth poor consciences into despe- ration, which is the most miserable and most grievous bondage that can be. Rom. in. 3 — 5. He useth, therefore, very vehement words ; for he would gladly persuade them that they should not suffer this intolerable burden to be laid upon their shoulders by the false apostles, or be entangled again with the yoke of bondage. As if he should say. We stand not here upon a matter of small importance, but either of everlasting liberty or everlasting bondage. For like as freedom from God's wrath and all evils is not temporal or carnal, but everlasting ; even so the bondage of sin, death, the devil, and damnation (wherewith all they be oppressed which will be made righteous and saved by the law) is not corporeal, and such as continueth for a time, but everlasting. For such workers of the law as go about to perform and accomplish all things precisely and exactly, (for of such Paul speaketh,) can never find quietness and peace of conscience in this life. They always doubt of the good will of God towards them ; they are always in fear of death, of the wrath and judgment of God; and after this life they shall be punished for their unbelief with ever- lasting damnation. Therefore the doers of the law, and such as stand altogether upon the righteousness and works thereof, are rightly called the devil's martyrs. They take more pains, and punish themselves more in purchasing hell, (according to the proverb,) than the martyrs of Christ do in obtaining heaven. For they are ♦or- mented two manner of ways : first, they miserably afflict them- selves whilst they live here, by doing of many hard and great works, and all in vain ; and afterwards, when they die, they reap for a recompense eternal damnation. Thus are they most miserable martyrs, both in this life and in the life to come, and their bondage is everlasting. Contrariwise, the godly have troubles in this world, but in Christ they have peace, because they believe that he hath overcome the world. John xvi. 33. Wherefore we must stand fast in that freedom which Christ hath purchased for us by his death, and we must take good heed that we be not entangled again with the yoke of bondage ; as it happeneth at this day to the fantastical spirits, who, falling away from faith and from this freedom, have procured unto themselves 528 COMMENTARY ON ST. PATJL's [chAP. V. here a temporal bondage, and in the world to come shall be oppressed with an everlasting bondage. As for the Papists, the most part of them are become at this day plain epicures. Tliere- fore, while they may, they use the liberty of the flesh, singing this careless song, '^ Ede, bibe, lude, post mortem nulla vohip- tas:'' that is, " eat, drink, and make good cheer, for alter this life there is no pleasure." But they are the very bond-slaves of the devil, by whom they are holden captives at his will and pleasure: therefore they shall feel this everlasting bondage in hell. Hitherto, Paul's exhortation hath been vehement and earnest, but that which followeth doth far pass it. Verse 2. Behold I, Paul, say unto you, that if yc be circum- cised, Christ shall profit you nothing. Paul here, wonderfully stirred up with zeal and fervency of spirit, thundereth against the law and circumcision : and these thunderiiigs, proceeding of great zeal, the Holy Ghost wresteth from him, when he sauh, "Behold, I, Paul," &c. I (I say) who know that I have not received the gospel by man, but by the revelation of Jesus Christ, and have commission and authority from above, to publish and to preach the same unto you, do tell you, that, if ye be circumcised, Christ shall profit you nothing at all. This is a very hard sentence, whereby Paul declareth, that to be circumcised is as much as to make Christ utterly un- profitable ; not in respect of himself, but of the Galatians, who, being deceived by the subtilty of the false apostles, believed, that, besides faith in Christ, it was needful for the faithful to be circumcised, without the which they could not obtain salvation. This place is as it were a touchstone, whereby we may most certainly and freely judge of all doctrines, works, religions, and ceremonies of all men. Whosoever teach that there is any thing necessary to salvation (whether they be Papists, Turks, Jews, or sectaries) besides faith in Christ, or shall devise any work, or religion, or observe any rule, tradition, or ceremony whatsoever, with this opinion, that by such things they shall obtain forgive- ness of sins, righteousness, and everlasting life ; they hear in this place the sentence of the Holy Ghost pronounced against them by the apostle, that Christ profiteth them nothing. Seeing Paul durst give this sentence against the law and circumcision, which were ordained of God himself, what durst he not do against the chaff and the dross of men's traditions ? Wherefore, this place is a terrible thunderbolt against all the kingdom of the pope. For all the priests, monks, and hermits, that live in their cloisters (I speak of the best of them) reposed all their trust and confidence in their own works, righteousness, vows, and merits, and not in Christ, whom they most wickedly and blasphemously imagined to be an angry judge, an accuser and VER. 2.] EPISTLE TO THE GALATIANS. 529 condemner ; and therefore here they hear their judgment, that Christ profiteth them nothing. For if they can put away sins, and deserve forgiveness of sins and everlasting Hfe, through their own righteousness and straitness of Hfe, then to what purpose was Christ born ? What profit have they by his death and blood-shedding, by his resurrection, victory over sin, death, and the devil, seeing they are able to overcome these monsters by their own strength? And what tongue can express, or what heart can conceive how horrible a thing it is to make Christ un- profitable ? Therefore the apostle casteth out these words with great displeasure and indignation, " If ye be circumcised, Christ shall profit you nothing;" that is to say, no profit shall redound unto you of all his benefits, but he hath bestowed them all upon you in vain. Hereby it appeareth sufficiently, that nothing under the sun is more hurtful than the doctrine of men's traditions and works: for they utterly abolish and overthrow at once the truth of the gospel, faith, the true worshipping of God, and Christ himself, in whom the Father hath ordained all things. In Christ are hid all the treasures of wisdom and knowledge; "in him dwelleth the fulness of the Godhead bodily." Col. ii. Wherefore all they that are either authors or maintainers of the doctrine of works, are oppressors of the gospel ; they make the death and victory of Christ unprofitable, blemish and deface his sacraments, and utterly take away the true use thereof; and, briefly, they are blasphemers, enemies and deniers of God, and of all his promises and benefits. Whoso is not moved with these words of Paul, (which calleth the law a yoke of bondage, and saith, that they which affirm the keeping of circumcision to be necessary to sal- vation, make Christ unprofitable,) and cannot be driven from the law and circumcision, nor yet from the confidence which he hath in his own righteousness and works, nor be stirred up to seek that liberty which is in Christ, his heart is harder than stone and iron. This is, therefore, a most certain and clear sentence, that Christ is unprofitable, that is to say, he is born, crucified, and risen again in vain to him that is circumcised, that is, which putteth his trust in circumcision. For (as I have said before) Paul speaketh not here of the work of circumcision, (which hurtelh not him that hath no affiance or opinion of righteousness in it,) but of the use of the work, that is to say, of the confidence and righteous- ness which is annexed to the work ; for we must understand Paul according to the matter whereof he entreateth, or according to the argument which he hath in hand, which is, that men be not justified by the law, by works, by circumcision, or such-like. He saith not, that works of themselves are nothing, but the con- fidence and righteousness of works are nothing ; for that maketh 67 2 Y 1580 COMMENTARY ON ST. PAUL's [chAP. V. Christ unprofitable. Therefore, whoso receiveth circumcision, with this opinion, that it is necessary to justification, to him Christ availeth nothing. Let us bear this well in mind in our private temptations, when the devil accuseth and terrifieth our conscience, to drive it to des- peration. P'or he is the father of lying, and the enemy of Chris- tian Uberty ; therefore he tormenteth us every moment with false fears, that when our conscience hath lost this Christian liberty, it should feel the remorse of sin and condemnation, and always re- main in anguish and terror. When that great dragon, (I say,) that old serpent the devil, (who deceiveth the whole world, and accuseth our brethren in the presence of God day and night, (Apoc. xii.) Cometh and layeth unto thy charge, that thou hast not only done no good, but hast also transgressed the law of God, say unto him. Thou troublest me with the remembrance of my sins past ; thou puttest me also in mind that I have done no good. But this is nothing to me; for if either I trusted in mine own ■good deeds, or distrusted because I have done none, Christ should both ways profit me nothing at all. Therefore, whether thou lay my sins before me, or my good works, I pass not; but, removing both far out of my sight, I only rest in that liberty wherein Christ hath made me free. I know him to be profitable unto me, there- fore I will not make him unprofitable ; which I should do, if either I should presume to purchase myself favour and everlast- ing life by my good deeds, or should despair of salvation because of my sins. Wherefore let us learn with all diligence to separate Christ fai from all works, as well good as evil : from all laws, both of God and man, and from all troubled consciences ; for with all these Christ hath nothing to do. He hath to do, I grant, with afflicted consciences : howbeit, not to afflict them more, but to raise them up, and in their affliction to comfort them. Therefore, if Christ appear in the likeness of an angry judge, or of a lawgiver that requireth a strait account of our life past, then let us assure our- selves that it is not Christ, but a raging fiend. For the Scripture painteth out Christ to be our reconciliation, our advocate, and •our comforter. Such a one he is and ever shall be : he cannot be unlike himself. Therefore, whensoever the devil, transforming himself into the likeness of Christ, disputeth with us after this manner : This thou oughtest, being admonished by my word, to have done, and hast not done it ; and this thou oughtest not to have done, and hast •done it: know thou, therefore, that I will take vengeance on thee, &c. Let this nothing at all move us, but by-and-by let us thus think with ourselves: Christ speaketh not to poor, afflicted, and ■despairing consciences after this manner : he addeth not affliction 40 the afflicted; he breaketh not the bruised reed, neither quench TER. 3.] EPISTLE TO THE GALATIANS. 531 eth he the smoking flax. Isa. xlii. 2. Indeed to the hard-hearted he speaketh sharply ; but such as are terrified and afflicted, he most lovingly and comfortably allureth unto him, saying, " Come unto me, all ye that travail and be heavy laden, and I will re- fresh you." Matt. xi. 28. " I came not to call the righteous, but sinners to repentance." Matt. ix. 13. " Be of good comfort, my son, thy sins are forgiven thee." Matt. ix. 2. " Be not afraid, I have overcome the world." John xvi. 33. « The Son of man came to seek out and to save that which was lost." Luke xix. 10. We must take good heed, therefore, lest that we, being de- ceived by the wonderful sleights and infinite subtleties of Satan, do receive an accuser and condemnor in the stead of a com- forter and saviour ; and so, under the vizor of a false Christ, that is to say, of the devil, we lose the true Christ, and make him un- profitable unto us. Thus much have we said as touching private and particular temptations, and how we should use ourselves therein. Verse 3. For I testify again unto every man which is cir- cumcised, that he is bound to keep the luhole law. The first inconvenience is, indeed, very great, where Paul saith, that Christ profiteth them nothing which are circumcised, and this that followeth is nothing less, where he saith, that they which are circumcised, are bound to keep the whole law. He speaketh these words with such earnestness and vehemency of spirit, that he confirmeth them with an oath : " I testify," that is to say, I swear by the living God. But these words may be ex- pounded two ways, negatively and affirmatively. Negatively, after this manner : I testify unto every man which is circumcised, that he is bound to keep the whole law, that is to say, that he performeth no piece of the law : yea, that in the very work of circumcision he is not circumcised, and even in the fulfilling of the law he fulfilleth it not, but transgresseth it. And this seena- eth to me to be the simple and true meaning of Paul in this place. Afterwards, in the sixth chapter, he expoundeth himself, saying, " they themselves which are circumcised keep not the law." So he saith also before, in the third chapter, " whosoever are of the works of the law, are under the curse." As if he said. Although ye be circumcised, yet are ye not righteous and free from the law ; but by this deed ye are rather debtors and bond-servants of the law ; and the more ye go about to satisfy the law, and to be set free from it, the more ye entangle and snare yourselves in the yoke thereof, so that it hath more power to accuse and condemn you. This is to go backward like the crab, and to wash away filth with filth. And this which I say by occasion of Paul's words, I ha.ve learned both in myself and others. I have seen many which 599 COMMENTARY ON ST. PAUL's [chaP. V. have painfully travailed, and upon mere conscience have done as much as was possible for them to do, in fasting, in prayer, in wearing of hair, in punishing and tormenting their bodies with sundry exercises, (whereby at length they must needs have utterly consumed them, yea, although they had been made of iron,) and all to this end that they might obtain quietness and peace of con- science : notwithstanding, the more they travailed, the more they were stricken down with fear, and especially when the hour of death approached, they were so fearful, that I have seen many murderers and other malefactors condemned to death, dying more courageously than they did, which notwithstanding had lived very holily. Therefore it is most true, that they which do the law, do it not ; for the more they go about to fulfil the law, the more they transgress it. Even so we say and judge of men's traditions. The more a man striveth to pacify his conscience thereby, the more he troubleth and tormenteXh it. When I was a monk, I endeavoured, as much as possible, to live after the strait rule of mine order. I was wont to shrive myself with great devotion, and to reckon up all my sins, (yet being always very contrite before :) and I returned to confession very often, and thoroughly performed the penance that was enjoined unto me ; yet, for all this, my conscience could never be fully certified, but was always in doubt, and said, "This or that thou hast not done rightly; thou wast not contrite and sorrowful enough; this sin thou didst omit in thy confession," &c. Therefore, the more I went about to help my weak, wavering, and afilicted conscience, by men's traditions, the more weak and doubtful, and the more alliicted I was. And ihus, the more I observed men's traditions, the more I transgressed them, and in seeking after righteousness by mine order, I could never attain unto it ; for it is impossible (as Paul saith) that the conscience should be pacified by the works of the law, and much more by men's traditions, without the promise and glad tidings concerning Christ. Wherefore, they that seek to be justified and quickened by the law, are much farther off from righteousness and life, than the publicans, sinners, and harlots. For they cannot trust to their own works, seeing they be such that they cannot hope to obtain grace and forgiveness of sins thereby; for if righteousness, and works done according to the law, do not justify, liow can sins justify which are committed contrary to the law ? Therefore, in this point they are in far better case than the justiciaries; for they have no afiiance in their own works, which greatly hindereth true faith in Christ, if it do not utterly take it away. Contrari- wise, the justiciaries, which abstain outwardly from sins, and hve holily atid without blame in the sight of the world, cannot be without the opinion of their own righteousness, with which VER. 3.] EPISTLE TO THE GALATIANS. 533 the true faith in Christ cannot stand ; and for this cause they be more miserable than the publicans and harlots, who offer not their good works to God in his displeasure, that for the same he may recompense them with everlasting life, (as the justiciaries do,) for they have none to offer ; but desire that their sins may be pardoned for Christ's sake. The other exposition is affirmative. He that is circumcised is also bound to keep the whole law ; for he that receiveth Moses in one point, must of necessity receive him in all. And it helpeth nothing to say, that circumcision is necessary, and not the rest of Moses's laws; for by the same reason that thou art bound to keep circumcision, thou art also bound to keep the whole law. Now, to be bound to keep the whole law, is nothing else but to show, in effect, that Christ is not yet come. If this be true, then are we bound to keep all the Jewish ceremonies, and laws touching meats, places, and times ; and Christ must be looked for as yet to come, that he may abolish the Jewish kingdom and priest- hood, and set up a new kingdom throughout the whole world. But the whole Scripture witnesseth, and the sequel thereof plainly declareth, that Christ is already come; that, by his death, he hath redeemed mankind; that he hath abolished the law; and that he hath fulfilled all things which all the prophets have fore- told of him. Therefore, the law being clean abolished, and quite taken away, he hath given unto us grace and truth. It is not then the law, nor the works thereof, but it is faith in Jesus Christ, that maketh a man righteous. Some would bind us, at this day, to certain of Moses's laws that like them best, as the false apostles would have done at that time. But this is in nowise to be suffered. For, if we give Moses leave to rule over us in any thing, we are bound to obey him in all things; wherefore, we will not be burdened with any law of Moses. We grant that he is to be read amongst us, and to be heard as a prophet and a witness-bearer of Christ; and moreover, that out of him we may take good examples of good laws and holy life ; but we will not suffer him in anywise to have dominion over our conscience. In this case let him be dead and buried, and let no man know where his grave is. Deut, xxxiv. 6. The former exposition, that is to say, the negative, seemeth to me to be more apt and more spiritual ; notwithstanding both are good, and both do condemn the righteousness of the law. The first is, that we are so far from obtaining righteousness by the law, that the more we go about to accomplish the law, the more we transgress the law; the second is, that he, which will perform any piece of the law, is bound to keep the whole law ; and, to conclude, that Christ profiteth them nothing at all which will be justified by the law. 2 r 2 584 COMMENTARY ON ST. PAUl's [chap. V. Hereby it appeareth that Paul meaneth nothing else, but that the law is a plain denial of Christ. Now, it is a wonderful thing that Paul dare affirm that the law of Moses, which was given by God to the people of Israel, is a denial of Christ. Why, then, did God give it? Before the coming of Christ, and before his manifestation in the flesh, the law was necessary ; for the law is our schoolmaster to bring us unto Christ. But, now that Christ is revealed, in that we believe in him, we are no longer under the schoolmaster. Hereof we have spoken largely enough before, in the end of the third chapter. Whoso teacheth, then, that the law is necessary to righteousness, teacheth a plain denial of Christ and of all his benefits; he maketh God a liar, yea, he maketh the law also a liar; for the law itself beareth witness of Christ, and of the promises made us concerning Christ, and hath foretold that he should be a king of grace, and not of the law. Verse 4. Ye are abolished {or. separated) from Christ, who- soever are justified by the law ; ye are fallen from grace. Here Paul expoundeth himself, and showeth that he speaketh not simply of the law, nor of the work of circumcision, but of the confidence and opinion that men have to be justified thereby. As if he would say, I do not utterly condemn the law or cir- cumcision, (for it is lawful for me to drink, to eat, and to keep company with the Jews, according to the law ; it is lawful for me to circumcise Timothy,) but to seek to be justified by the law, as if Christ were not yet come, or, being now present, he alone were not able to justify, this is it which I condemn ; for this is to be separated from Christ. Therefore, saith he, ye are abolished, that is, ye are utterly void of Christ ; Christ is not in you, he worketh not in you any more : ye are not partakers of the knowledge, the spirit, the fellowship, the favour, the liberty, the life, or the doings of Christ, but ye are utterly separate from him, so that he hath no more to do with you, nor ye with him. These words of Paul are diligently to be noted, that to seek righteousness by the law, is nothing else but to be separated from Christ, and to make him utterly unprofitable. What can be spoken more mightily against the law ? What can be set up against this thunderbolt? Wherefore, it is impossible that Christ and the law should dwell together in one heart; for either the law or Christ must give place. But, if thou think that Christ and the law can dwell together, then be thou sure that Christ dwellelh not in thy heart; but the devil, in the likeness of Christ, accusing and terrifying thee, and straitly exacting of thee the laws and the works thereof; for the true Christ (as I have said before) neither calleth thee to a reckoning for thy sins, nor biddeth thee to trust to thine own good works. And the true knowledge of Christ, or faith, disputeth not whether thou hast VER. 4.] EPISTLE TO THE GALATIANS. 535 done good works to righteousness, or evil works to condemna- tion ; but simply concludeth aftei tiiis sort : If thou have done good works, thou art not, therefore, justified ; or if thou have done evil works, thou art not, therefore, condemned. I neither take from good works their praise, nor commend evil works ; but in the matter of justification, I say, we must look how we may hold Christ, lest, if we seek to be justified by the law, we make him unprofitable unto us. For it is Christ alone that justifieth me, both against my evil deeds, and without my good deeds. If I have this persuasion of Christ, I lay hold of the true Christ. But if I think that he exacteth the law and works of me to salvation, then he becometh unprofitable unto me, and I am utterly separated from him. These are dreadful sentences and threatenings against the righteousness of the law, and man's own righteousness. More- over, they are also most certain principles which confirm the article of justification. This is, then, the final conclusion : Either thou must forego Christ, or the righteousness of the law. If thou retain Christ, thou art righteous before God ; but if thou stick to the law, Christ availeth thee nothing ; thou art bound to keep the whole law, and thou hast now sentence already pro- nounced against thee : " Cursed is every one that fulfilleth not all the things that are written in this law." Deut. xxvii. 26. As we have said of the law, so we say also of men's traditions. Either the pope, with his religious rout, must reject all those things wherein hitherto he hath put his trust, or else Christ shall be unprofitable to them. And hereby we may plainly see how pernicious and pestilent the Popish doctrine hath been; for it hath led men clean away from Christ, and made him altogether unpro- fitable. God complaineth in the twenty-third of Jeremiah, that the prophets prophesied lies and the dreams of their own heart, to the end that his people should forget his name. Therefore, Hke as the false prophets, leaving the right interpretation of the law, and the true doctrine concerning the seed of Abraham, in whom all the nations of the earth should be blessed, preached their own dreams, to the end that the people should forget their God ; even so the Papists having darkened and defaced the doctrine of Christ, so that they made it of none effect, taught and set forth nothing else but the doctrine of works, whereby they drew the whole world away from Christ. Whoso earnestly considereth this matter, cannot but fear and tremble. Verse 4. Ye are fallen from grace. That is to say, ye are no longer in the kingdom of grace. For like as he that is in a ship, on which side soever he falleth into the sea, is drowned, even so he which is fallen from grace mjst needs perish. He, therefore, that will be justified by the law, is 536 COMMENTARY ON ST. PAUL's [chap. V. fallen into the sea, and hath cast himself into danger of eternal death. Now, if tliey fall from grace which will be just^fied by the moral law, whither shall they foil, I pray you, which will be justified by their own traditions and vows } Even to the bottom of hell. No, forsooth, they fly up into heaven : for so they them- selves have taught us. " Whosoever live (say they) according to the rule of St. Francis, Domitiick, Benedict, or such other, the peace and mercy of God is upon them." Again, "All they that observe and keep chastity, obedience, &c,, shall have everlasting life." But let these toys go ther devil, from whence they came, and hearken what Paul teacheth thee here, and what Christ teacheth, saying, " he that' believeth in the Son of God, hath ever- lasting life : but he that believeth not in the Son, shall not see life, but the wrath of God abideth upon him." John iii. 36. Again, "he that believeth not is judged already," John iii. 18. Now, like as all the doctrine of the Papists (to note this by the waj ) concerning men's traditions, works, vows, and merits, was most common in the world, so was it thought to be the best and most certain of all others ; whereby the devil hath both set up and established his kingdom most mightily. Therefore, when we at this day do impugn and vanquish this doctrine by the power of God's word, as chaff is driven away by the wind, it is no marvel that Satan rageth so cruelly against us, raiseth up slanders and offences everywhere, and setteth the whole world in our tops. Then will some men say, it had been better to have held our peace ; for then had none of these evils been raised up. But we ought more to esteem the favour of God, whose glory we set forth, than to care for the tyranny of the world which persecuteth us. For what is the pope and the whole world in comparison of God ? Indeed, we are weak, and bear a heavenly treasure in brittle and earthly vessels ; but, although the vessels be never so brittle, yet is the treasure inestimable. 2 Cor, iv. 7. These words, " ye are fallen from grace," must not be coldly or slenderly considered: for they are weighty, and of great im- portance. He that falleth from grace, utterly loseth the atone- ment, the forgiveness of sins, the righteousness, liberty, and life, that Jesus Christ hath merited for us by his death and resurrec- tion ; and, instead thereof, he purchaseth to himself the wrath and judgment of God, sin, death, the bondage of the devil, and everlasting damnation. And this place strongly confirmeth and fortifieth our doctrine concernmg faith, or the article of justifica- tion, and marvellously comforteth us against the cruel rage of the Papists, that persecute and condemn us as heretics because we teach this article. Indeed, this place ought to fear the enemies of faith and grace, that is to say, all that seek righteousness by works, from persecuting and blaspheming the word of grace, life, and everlasting salvation. But they be so hard-hearted and ob- VER. 5.] EPISTLE TO THE GALA.TIANS. 537 stinate, that seeing they see not, and hearing they hear not ; and when they read this dreadful sentence of the apostle pronounced against them, they understood it not. Let us leave them, there- fore, unto themselves ; for they are blind, and leaders of the blind. Matt. xv. 14. Verse 5. For we, in spirit, wait for the hope of righteousness through faith. Paul here knitteth up the matter with a notable conclusion, saying, Ye will be justified by the law, by circumcision, and by works; but we seek not to be justified by this means, lest Christ should be made utterly unprofitable unto us, and we become debtors to perform the whole law, and so finally fall away from grace : but we wait in spirit, through faith, for the hope of right- eousness. Every word is here diligently to be noted, for they are pithy and full of power. He doth not only say, as he is wont, we are justified by faith, or in spirit by faith, but moreover he addeth, " We wait for the hope of righteousness," including hope also, that he may comprehend the whole matter of faith. Hope, after the manner of the Scriptures, is taken two ways: namely, for the thing that is hoped for, and for the affection of him that hopeth. For the thing that is hoped for, it is taken in the first chapter to the Colossians : " For the hope's sake which is laid up for you in heaven," that is to say, the thing which ye hope for. For the affection of him that hopeth, it is taken in the eighth to the Romans : " For we are saved by hope." So hope in this place also may be taken in two ways, and so it yieldeth a double sense. The first is : We wait in spirit, through faith, for the hope of righteousness, that is to say, the righteousness hoped for, which shall be certainly revealed in such tinie as pleaseth the Lord to give it. The second : We wait in spirit, by faith for righteousness with hope and desire : that is to say, we are righteous; howbeit our righteousness is not yet revealed, but hangeth yet in hope. For as long as we live here, sin re- maineth in our flesh ; there is also a law in our flesh and mem- bers, rebelling against the law of our mind, and leading us cap- tives unto the service of sin. Rom. vii. 23. Now, when these affections of the flesh do rage and reign, and we on the other side do, through the Spirit, wrestle against the same, then is there a place for hope. Indeed we have begun to be justified through faith, whereby also we have received the first-fruits of the Spirit ; and the mortification of the flesh is also begun in us; but we be not yet perfectly righteous. It remaineth, then, that we be perfectly justified, and this is it which we hope for. So our righteousness is not yet in actual possession, but lieth under hope. This is a sweet and a sound consolation, whereby afilicted and G8 538 COMMENTARY ON ST. PAULAS [CHAP. V. troubled consciences, feeling their sin, and terrified with every fiery dart of the devil, may be marvellously comforted. For the feeling of sin, the wrath of God, death, hell, and all other ter- rors, is wonderful strong in the conflict of conscience ; as I myself, being taught by experience, do know. Then counsel must be given to the poor afflicted, in this wise : Brother, thou desirest to have a sensible feeling of thy justification ; that is, thou wouldst have such a feeling of God's favour, as thou hast of thine own sin ; but that will not be. But thy righteousness ought to surmount all feeling of sin ; that is to say, thy right- eousness, or justification, whereupon thou boldest, standeth not upon thine own feeling, but upon the hoping that it shall be re- vealed when it pleaseth the Lord. Wherefore, thou must not judge according to the feeling of sin which troubleth and terrifieth thee, but according to the promise and doctrine of faith, whereby Christ is promised unto thee, who is thy perfect and everlasting righteousness. Thus the hope of the afflicted, consisting in the inward affection, is stirred up by faith, in the midst of all terrors and feeling of sin, to hope that he is righteous. Moreover, if hope be here taken for the thing which is hoped for, it is thus to be understood, and that which a man now seeth not, he hopeth in time shall be made perfect and clearly revealed. Either sense may well stand; but the first, touching the inward desire and affection of hoping, bringeth more plentiful consola- tion, for my righteousness is not yet perfect, it cannot yet be felt: yet I do not despair : for faith showeth unto me Christ, in whom I trust, and when I have laid hold of him by faith, I wrestle against the fiery darts of the devil, and I take a good heart through hope against the feeling of sin, assuring myself that I have a perfect righteousness prepared for me in heaven. So both these sayings are true, that I am made righteous already by that righteousness which is begun in me ; and also I am raised up in the same hope against sin, and wait for the full consum- mation of perfect righteousness in heaven. These things are not rightly understood, but when they be put in practice. WHAT DIFFERENCE THERE IS BETWEEN FAITH AND HOPE. Here ariseth a question. What difference there is between faith and hope ? The sophisters and schoolmen have laboured very much in this matter, but they could never show any certainty. Yea, to us which travail in the Holy Scriptures with much dili- gence, and also with more fulness and power of spirit, (be it spoken without any brag,) it is hard to find any diflerence. For there is so great affinity between faith and hope, that the one cannot be separate from the other. Notwithstanding, there is a difference between them, which is gathered of their several offices, diversity of working, and of their ends. VER. 5.] EPISTLE TO THE GALATIANS. 539 First, tliey differ in respect of their subject, that is, of the ground wherein they rest. For faith resteth in the understanding, and hope resteth in the will ; but, in very deed, they cannot be separated, the one having respect to the other, as the two cheru- bims of the mercy-seat, which could not be divided. Exod. XXV. 20. Secondly, they differ in respect of their office, that is, of their working. For faith telleth what is to be done ; it teacheth, pre- scribeth, and directeth, and it is a knowledge. Hope is an ex- hortation which stirrcth up the mind that it may be strong, bold, and courageous; that it may suffer and endure adversity, and in the midst thereof wait for better things. Thirdly, they difl'er as touching their object, that is, the special matter whereunto they look. For faith hath for her object the truth, teaching us to cleave surely thereto, and looking upon the word and promise of the thing that is promised. Hope hath for her object the goodness of God, and looketh upon the thing which is promised in the word, that is, upon such matters as faith teacheth us to be hoped for. Fourthly, they differ in order. For faith is the beginning of life before all tribulation. Heb. xi. But hope cometh afterwards, proceeding of tribulation. Rom. v. Fifthly, they differ by the diversity of working. For faith is a teacher and a judge, fighting against errors and heresies, judging spirits and doctrines; but hope is, as it were, the general or captain of the field, fighting against tribulation, the cross, impa- tiency, heaviness of spirit, weakness, desperation, and blasphemy, and it waiteth for good things, even in the midst of all evils. Therefore, when I am instructed by faith in the word of God, and lay hold of Christ, believing in him with my whole heart, then am I righteous by this knowledge. When I am so justified by faith, or by this knowledge, by-and-by cometh the devil, the father of wiles, and laboureth to extinguish my faith by wiles and subtleties; that is to say, by lies, errors, and heresies. More- over, because he is a murderer, he goeth about also to oppress it by violence. Here hope wrestling, layeth hold on the thing revealed by faith, and overcometh the devil that warreth against faith; and after this victory folio weth peace and joy in the Holy Ghost. So that in very deed, faith and hope can scarcely be discerned the one from the other, and yet is there a certain dif- ference between them. And that it may be the better perceived. I will set out the matter by a similitude. In civil government, prudence and fortitude do differ, and yet these two virtues are so joined together, that they cannot easily be severed. Now, fortitude is a constancy of mind, which is not discouraged in adversity, but endureth valiantly, and wait- 540 COMMENTARY ON st. PAUL's [chap. T. eth for better things. But if fortitude be not guided by'prudence, it is but temerity and rashness. On the other side, if fortitude be not joined with prudence, that prudence is but vain and un- profitable. Therefore Hke as, in poHcy, prudence is but vain without fortitude ; even so, in divinity, faith without hope is nothing: for hope endureth adversity and is constant therein, and in the end overcometh all evils. And on the other side, like as fortitude without prudence is rashness, even so hope without faith is presumption in spirit, and a tempting .of God : for it hath no knowledge of Christ and of the truth which faith teacheth, and therefore it is but a blind rashness and arrogancy. Wherefore a godly man, afore all things, must have a right understanding instructed by faith, according to the which the mind may be guided in afflictions, that it may hope for those good things which faith hath revealed and taught. To be short, faith is conceived by teaching ; for thereby the mind is instructed in what the truth is. Hope is conceived by exhortation ; for by exhortation hope is stirred up in afflictions, which confirmeth him that is already justified by faith, that he be not overcome by adversities, but that he may be able more strongly to resist them. Notwithstanding, if the spark of faith should not give light to the will, it could not be persuaded to lay hold upon hope. We have faith, then, whereby we are taught, imderstand, and know the heavenly wisdom, apprehend Christ, and continue in his grace. But, as soon as we lay hold upon Christ by faith, and confess him, forthwith our enemies, the world, the flesh, and the devil, rise up against us, hating and persecuting us most cruelly, both in body and spirit. Wherefore we, thus believing and justified by faith in spirit, do wait for the hope of our righteousness : and we wait through patience ; for we see and feel the flat contrary. For the world, with his prince the devil, assaileth us mightily, both within and without. Moreover, sin yet still remaineth in us, which driveth us into heaviness. Notwithstanding we give not over for all this, but raise up our mind strongly through faith, which Hghteneth, teacheth, and guideth the same. And thus we abide firm and constant, and overcome all adversaries through him which hath loved us, until our righteousness which we believe and wait for, be revealed. By faith therefore we began, by hope we continue, and by reve- lation we shall obtain the whole. In the mean time, whilst we live here, because we believe, we teach the word, and publish the knowledge of Christ unto others. Thus doing, we suffer persecution (according to this text, "I believed, and therefore did I speak; and I was sore troubled," Ps. cxvi. 10) with patience, being strengthened and encouraged through hope ; whereunto the Scripture exhorteth us with most sweet and comfortable pro- VER. 5.J EPISTLE TO THE GALATIANS. 541 raises taught and revealed unto us by faith. And thus doth hope spring up and increase in us, (Rom. xv.) : " That through pa- tience and comfort of the Scripture, we may have hope. Paul therefore, not without cause, joineth patience in tribula- tions and hope together, in the fifth and eighth to the Romans, and in other places also, for by them hope is stirred up. But faith (as also I have showed before) goeth before hope; for it is the beginning of life, and beginneth before all tribulation ; for it learneth Christ, and apprehendeth him, without the cross. Not- withstanding, the knowledge of Christ cannot be long without the cross, without troubles and conflicts. In this case the mind must be stirred up to a fortitude of spirit, (for hope is nothing else but a spiritual fortitude, as faith is nothing else but a spiritual pru- dence,) which consisteth in suffering, according to this saying, "That through patience," &c. These three things, then, dwell together in the faithful : Faith, which teacheth the truth, and defendeth from errors ; Hope, which endureth and overcometh all adversities, as well bodily as ghostly; and Charity, which worketh all good things, as it followeth in the text. And so is a man entire and perfect in this life, as well within as without, until the righteousness be revealed which he waiteth for ; and this shall be a perfect and an everlasting righteousness. Moreover, this place containeth both a singular doctrine and consolation. As touching the doctrine, it showeth that we are made righteous, not by the works, sacrifices, or ceremonies of Moses's law, much*less by the works and traditions of men, but by Christ alone. Whatsoever, then, the world counteth to be good and holy without Christ, is nothing else but sin, error, and flesh. Wherefore circumcision and the observation of the law, also works, religions and vows of the monks, and of all such as trust in their own righteousness, are altogether carnal. But we (saith Paul) are far above all these things in the spirit and inward man ; for we possess Christ by faith, and in the midst of our afflictions, through hope, we wait for that righteousness which we possess already by faith. The comfort is this: that, in serious conflicts and terrors, wherein the feeling of sin, heaviness of spirit, desperation, and such-like, is very strong, (for they enter deeply into the heart and mightily assail it,) thou must not follow thine own feeling; for if thou do, thou wilt say: I feel the horrible terrors of the law and the tyranny of sin, not only rebelling against me, but also subduing and leading me captive, and I feel no comfort or righteousness at all. Therefore I am a sinner, and not righteous. If I be a sinner, then am I guilty of everlasting death. But against this feeling thou must wrestle, and say: Although I feel myself utterly overwhelmed and swallowed up with sin, and my heart telleth me that God is offended and angry with me, yet 2Z 542 COMMENTARY ON ST. PAULAS [cHAP. v. in very deed it is not true, but that mine own sense and feeling so judgeth. The word of God (which in these terrors I ought to follow, and not mine own sense) teacheth a far other thing; namely, "That God is near unto them that are of a troubled heart, and saveth them that are of an humble spirit." Ps. xxxiv. 18. Also, " He despiseth not an humble and contrite heart." Ps. li. 17. Moreover, Paul showeth here, that tiiey which are justified in spirit by faith, do not yet feel the hope of righteousness, but wait still for it. Wherefore, when the law accuseth and sin terrifieth thee, and thou feelest nothing but the wrath and judgment of God, despair not for all that, but take unto thee the armour of God, the shield of faith, the helmet of hope, and the sword of the spirit, and try how good and how valiant a warrior thou art. Lay hold of Christ by faith, who is the Lord of the law and sin, and of all things else which accompany them. Believing in him thou art justified: which thing reason and the feeling of thine own heart, when thou art tempted, do not tell thee, but the word of God. More- over, in the midst of these conflicts and terrors, which often return and exercise thee, wait thou patiently through hope for righteousness, which thou hast now by faith, although it be yet but begun and imperfect, until it be revealed and made perfect in the kingdom of heaven. But thou wilt say, I feel not myself to have any righteousness, or, at the least, I feel but very little. Thou must not feel, but believe that thou hast righteousness. And except thou believe that thou art righteous, thou dost great injury unto Christ, who hath cleansed thee by the washing of water through the word, (Eph. V. 26,) who also died upon the cross, condemned sin and. killed death, that through him thou mightest obtain righteous- ness and everlasting life. 1 Cor. xv. 3. These things thou canst not deny (except thou wilt openly show thyself to be wicked and blasphemous against God, and utterly to despise God and all his promises, Jesus Christ with all his benefits,) and so consequently thou canst not deny but that thou art righteous. Let us learn, therefore, in great and horrible terrors, when our conscience feeleth nothing but sin, and judgeth that God is angry with us, and that Christ hath turned his face from us, not to follow the sense and feeling of our own heart, but to stick to the word of God, which saith, that God is not angry, but looketh to the afiiicted, and to such as are troubled in spirit and tremble at his word, (Isa. Ixvi, 2,) and that Christ turneth not himself away from such as labour and are heavy laden, but refresheth and comforteth them. Matt. vi. 28. This place, therefore, teacheth plainly, that the law and works bring unto us no righteousness or comfort at all ; but this doth the Holy Ghost only in the faith of Christ, who raiseth up hope in terrors and tribulations, which VER. 6.] EPISTLE TO THE GALATIANS. 543 endureth and overcometh all adversities. Very few there be that know how weak and feeble faith and hope are under the cross, and in the conflict. For it seemeth that they are but as smoking flax, which is ready by-and-by to be put out with a vehement wind. Isa. xlii, 3. But the faithful, who believe in the midst of these assaults and terrors, hoping against hope, that is. to say, fighting through faith in the promise, as touching Christ, against the feeling of sin and of the wrath of God, do afterwards find, by experience, that this spark of faith, being very little (as it appeareth to natural reason, for reason can scarcely feel it) is as a mighty fire, and swalloweth up all our sins and all terrors. There is nothing more dear or precious in all the world, to the true children of God, than this doctrine. For they that un- derstand this doctrine, do know that whereof all the world is ignorant ; namely, that sin, death, and all other miseries, afilic- tions and calamities, as well corporeal as spiritual, do turn to the benefit and profit of the elect. Moreover, they know that God is then most near unto them, when he seemeth to be farthest off"; and that he is then a most merciful and loving Saviour, when he seemeth to be most angry, to afflict, and to destroy. Also they know that they have an everlasting right- eousness, which they wait for through hope, as a certain and sure possession laid up for them in heaven ; even when they feel the horrible terrors of sin and death. Moreover, that they are then lords of all things, when they are most destitute of all things, according to that saying, " having nothing, and yet pos- sessing all things." This, saith the Scripture, is to conceive comfort through hope ; but this cunning is not learned without great and often temptations. Verse 6. For in Jesus Christ neither circumcision availeth any thing, neither iincircumcision, but faith tuhich worketh by love. That is to say, faith which is not feigned nor hypocritical, but true and lively. This is that faith which exerciseth and re- quireth good works through love. It is as much as to say, he that will be a true Christian indeed, or one of Christ's kingdom, must be a true believer. Now he believeth not truly, if works of charity follow not his faith. So on both hands, as well on the right hand as on the left, he shutteth hypocrites out of Christ's kingdom. On tVe left hand, he shutteth out the Jews, and all such as will work their own salvation, saying, " In Christ neither circumcision^" that is to say, no works, no service, no worshipping, no kind of life in the world, but faith, without , any trust in works or merits, availeth before God. On the right hand he shutteth out all slothful and idle persons, which say, if 544 COMMENTARY ON ST. PAUL's [cHAP. V. faith justify without works, then let us work nothing, but let us only believe and do what we list. Not so, ye enemies of grace ; Paul saith otherwise. And although it be true, that only faith justifieth, yet he speaketh here of faith in another respect ; that is to say, that, after it hath justified, it is not idle, but occupied and exercised in working through love. Paul, therefore, in this place, setteth forth the whole life of a Christian man, namely, that inwardly it consisteth in faith towards God, and outwardly in charity and good works toward our neighbour. So that a man is 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. Therefore, when we have heard or understood of this form of Christian life, to wit, that it is faith and charity, (as I have said,) it is not yet declared what faith or what charity is ; for this is another question. For as touching faith, or the inward nature, force, and use of faith, he hath spoken before, where he showed that it is our righteousness, or rather our justification before God. Here he joineth it with charity and works, that is to say, he speaketh of the external office thereof, which is to stir us up to do good works, and to bring forth in us the fruits of charity, to the profit of our neighbour. Verse 7. Ye did rim well : who did lei you, thai ye did not obey the truth'} These are plain words. Paul affirmeth that he teacheth them the truth, and the selfsame thing that he taught them before, and that they ran well so long as they obeyed the truth, that is, they believed and lived rightly : but now they did not so, since they were misled by the false apostles. Moreover, he useth here a new kind of speech in calling the Christian life a course, or a race. For among the Hebrews, to run or to walk sigiiifieth as much as to live, or to be conversant. The teachers do run when they teach purely, and the hearers or learners do run when they receive the word with joy, and when the fruits of the Spirit do follow ; which thing was done as long as Paul was present, as he witnesseth before, in the third and fourth chapters. And here he sahh, " Ye did run well," that is to say, all things v.^ent for- ward well and happily among you; ye lived very well, ye went on the right way to everlasting life, which the word of God promised you, &c. These words, " Ye did run well," contain in them a singular •'.omfort. This temptation oftentimes exerciseth the godly, that their life seemeth unto them to be rather a certain slow creeping than a running. But if they abide in sound doctrine, and walk in the Spirit, let this nothing trouble them, though their doings seem to go slowly forward, or rather creep. God judgeth for VER. 7, 8.] EPISTLE TO THE GALATIANS. 545 Otherwise ; for that which seemeth unto lis to be very slow and scarcely to creep, runneth swiftly in God's sight. Again, that which is to us nothing else but sorrow, mourning, and death, is before God joy, mirth, and true happiness. Therefore Christ saith, "Blessed are ye that mourn and weep, for ye shall receive comfort," (Matt. v. 4 ;) "ye shall laugh," &c. Luke vi. 21. All things shall turn to the best, to them which believe in the Son of God, be it sorrow, or be it death itself. Therefore they be true runners indeed, and whatsoever they do, it runneth well and goeth happily forward, by the furtherance of God's Spirit, which cannot skill of slow proceedings. Verse 7. Who did let you, that you did not obey the truth ? They are hindered in this course which fall away from faith and grace, to the law and works; as it happened to the Gala- tians, being misled and seduced by the false apostles, which covertly he reprehendeth with these words : " Who did let you, that you did not obey the truth?" In like manner he said before, in the third chapter, "Who hath bewitched you, that you should not obey the truth ?" And here Paul showeth, by the way, that men are so strongly bewitched with false doctrine, that they embrace lies and heresies, in the stead of the truth and spiritual doctrine. And on the other side, they say and swear that the sound doctrine, which before they loved, is erroneous ; and that their error is sound doctrine, maintaining and defending the same with all their power. Even so the false apostles brought the Galatians (which ran well at the beginning) into this opinion, to believe that they erred, and went very slowly forward when Paul was their teacher. But afterwards, they being seduced by the false apostles, and falling clean away from the truth, were so strongly bewitched by their false persuasion, that they thought themselves to be in a happy state, and that they ran very well. The same happeneth at this day to such as are seduced by the sectaries and fantastical spirits. Therefore I am wont to say, that falling in doctrine cometh not of man, but of the devil, and is most perilous, to wit, even from the high heaven to the bottom of hell. For they that continue in error, are so far off from acknowledging their sin, that they maintain the same to be high righteousness. Wherefore it is impossible for them to obtain pardon. Verse 8. // is not the persuasion of him that calleth you. This is a great consolation, and a singular doctrine, whereby Paul showeth how the false persuasion of such as are deceived by wicked teachers may be rooted out of their hearts. The false apostles were jolly fellows, and in outward appearance far passing Paul, both in learning and godliness. The Galatians 69 2z2 -546 COMMENTARY ON ST. PAUL's [chap. V. being, deceived with this goodly show, supposed that when they heard them, they heard Christ himself, and therefore they judged their persuasion to be of Christ. Contrariwise, Paul showelh that this persuasion and doctrine was not of Christ, wiio had called them in grace, but of the devil ; and by this means he •won many of them from this false persuasion. Likewise we at this day revoke many from error that were seduced, when we show that their opinions are fantastical, wicked, and full of blas- . phemies. Again, this consolation pertaineth to all those that are afflicted, which, through temptation, conceive a false opinion of Christ. For the devil is a marvellous persuader, and kiioweth how to amplify the least sin, yea, a very trifle, in such sort, that he which is tempted shall think it to be a most heinous and horribls crime, and worthy of eternal damnation. Here the troubled conscience must be comforted and raised up in such sort as Paul raised up the Galatians, to wit, that this cogitation or persuasion cometh not of Christ, forasmuch as it fighteth against the word of the gospel, which painteth out Christ, not as an accuser, a cruel exactor, &c., but as a meek, humble-hearted, and merciful Saviour and comforter. But if Satan (who is a cunning workman, and will leave no way unassayed) overthrow this, and lay against thee the word and example of Christ, in this wise : True it is, that Christ is meek, gentle, and merciful, but to those which are holy and righteous : contrariwise, to the sinners he threateneth wrath and destruction. Luke xiii. Also he pronounceth that the unbeliev- ers are damned already. John iii. Moreover, Christ wrought many good works; he suffered also many evils, and commandeth us to follow his example. But thy life is neither according to Christ's word, nor his example ; for thou art a sinner, and there is no faith in thee: yea, thou hast done no good at all, and there- fore those sentences which set forth Christ as a severe judge, do ■ belong to thee, and not those comfortable sentences which show him to be a lovnig and a merciful Saviour, &c. Here let him that is templed comfort himself after this manner: The Scripture setteth out Christ unto us two manner of ways: First, as a gift. If I take hold of him in this sort, I can want nothing. " For in Christ are hid all the treasures of wisdom and knowledge." Col. ii. 3. He, with all that is in him, "is made unto me of God, wisdom, righteousness, sanctification, and re- demption." 1 Cor. i. 30. Therefore, although I have committed both many and grievous sins, yet notwithstanding, if I believe in him, they shall all be swallowed up by his righteousness. Secondly, the Scripture setteth him forth as an example to be followed. Notwithstanding, I will not suffer this Christ (I mean, as he is an example) to be set before me, but only in the time of VER. 9.] EPISTLE TO THE GALATIANS. 547 joy and gladness, when I am out of temptation, (where I can scarcely follow the thousandth part of his example,) that I may have him as a mirror to behold and view how much is yet want- ing in me, that I become not secure and careless. But in the time of tribulation I will not hear nor admit Christ, but as a gift, who, dying for my sins, hath bestowed upon me his righteous- ness, and hath done and accomplished that for me, which was wanting in my life : " For he is the end and fulfilling of the law unto righteousness to every one that believeth." Rom. x. 4. It is good to know these things, not only to the end that every one of us may have a sure and a certain remedy in the time of temptation, whereby we may eschew that venom of desperation wherewith Satan thinketh to poison us: but also to the end we may be able to resist the furious sectaries and schismatics of our time. For the Anabaptists count nothing more glorious in their whole doctrine, than that they so severely urge the example of Christ and the cross ; especially seeing the sentences are mani- fest wherein Christ commendeth the cross to his disciples. We must learn, therefore, how we may withstand this Satan, trans- forming himself into the likeness of an angel; which we shall do, if we make a difference between Christ set forth unto us some- times as a gift, and sometimes as an example. The preaching of him both ways hath his convenient time, which if it be not observed, the preaching of salvation may so be turned into poi- son. Christ, therefore, must be set forth unto those which 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 exam- ple or a lawgiver. But to those that are secure and obstinate, he must be set forth as an example. Also the hard sentences of the Scripture, and the horrible examples of the wrath of God, must be laid before them; as of the drowning of the whole world, of the destruction of Sodom and Gomorrah, and such other like that they may repent. Let every Christian, therefore, when he is terrified and afflicted, learn to cast away the false persuasion which he hath conceived of Christ, and let him say : 0 cursed Satan, why dost thou now dispute with me of doing and working, seeing I am terrified and afflicted for my sins already? Nay, rather, seeing I now labour and am heavy laden, (Matt. xi. 28,) I will not hearken to thee, which art an accuser and a destroyer, but to Christ, the Saviour of mankind, which saith that he came into the world to save sinners, to com- fort such as are in terror, anguish, and desperation, and to preach deliverance to the captives, &c. This is the true Christ, and there is none other but he. I can seek examples of holy Hfe in Abraham, Isaiah, John Baptist, Paul, and other saints: but they cannot forgive my sins, they cannot deliver me from the power of the devil and from death, they cannot save me and lit COMMENTARY ON ST. PAUL's [chAP. Y. give me everlasting life. For these things belong to Christ alone, whom God the Father hath sealed, (John vi. 27,) therefore I will not hear thee, nor acknowledge thee for my teacher, O Satan, but Christ, of whom the Father hath said, " This is my beloved Son, in whom I am well pleased ; hear him." Let us learn in this wise to comfort ourselves through faith in tempta- tion, and in the persuasion of false doctrine ; else the devil will either seduce us by his ministers, or kill us with his fiery darts. Verse 9. t/S little leaven doth leaven the whole lump. This whole epistle sufficiently witnesseth how Paul was grieved with the fall of the Galatians, and how often he beat into their heads (sometimes chiding and sometimes entreating them) the exceeding great and horrible enormities that should ensue upon this their fall, unless they repented. This fatherly and apostolical care and admonition of Paul moved some of them nothing at all: for many of them acknowledged Paul no more for their teacher, but preferred the false apostles far above him : of whom they thought themselves to have received the true doc- trine, and not of Paul. Moreover, the false apostles, no doubt, slandered Paul among the Galatians, saying, that he was an obstinate and a contentious fellow, which for a light matter would break the unity of the churches, and for no other cause but that he alone would be counted wise, and be magnified of them. Tlirough this false accusation they made Paul very odious unto many. Some others which had not yet utterly forsaken his doctrine, thought that there was no dangel* in dissenting a little from him in the doctrine of justification and faith ; wherefore, when they heard that Paul made so heinous a matter of that which seemed unto them to be but light, and of small importance, they mar- velled, and thus they thought with themselves : Be it so that we have swerved something from the doctrine of Paul, and that there hath been some fault in us ; yet that being but a small matter, he ought to wink thereat, or at least not so vehemently to amplify it, lest by the occasion thereof the concord of the churches should be broken. Whereunto he answereth with this sentence : " A little leaven leaveneth [or maketh sour] the whole lump of dough." And this is a caveat or an admonition which Paul standeth much upon. And we also ought greatly to esteem the same at this day. For our adversaries in like manner object against us that we are contentious, obstinate, and intractable in defending our doctrine, and even in matters of no great impor- tance. But these are the crafty fetches of the devil, whereby he goeth about utterly to overthrow our doctrine. To this we answer, therefore, with Paul, that "a little leaven soureth the whole lump." In philosophy, a small fault in the beginning, is a great and a VER. 9.] EPISTLE TO THE GALATIANS. 54^ foul fault in the end. So in divinity, one little error over- throweth the whole doctrine ; wherefore, we must separate life and doctrine far asunder. The doctrine is not ours, but God's, whose ministers only we are called ; therefore, we may not change or diminish one tittle thereof The life is ours: there- fore, as touching that, we are ready to do, to suffer, to forgive, &c., whatsoever our adversaries shall require of us, so that faith and doctrine may remain sound and uncorrupt; of the which we say always with Paul, "a little leaven leaveneth," &c. A small mote in the eye hurteth the eye. And our Saviour Christ saith : " The light of the body is the eye : therefore, when thine eye is single, then is thy whole body light: but if thine eye be evil, then thy body is dark." Again, " If thy body shall have no part dark, then shall all be light." Luke xi. 34, 36. By this allegory Christ signifieth that the eye, that is to say, the doc- trine, ought to be most simple, clear, and sincere, having in it no darkness, no cloud, &c. And James the apostle saith, " He that faileth in one point, is guilty of all." This place, therefore, maketh very much for us against these cavillers, which say that we break charity, to the great hurt and damage of the churches. But we protest that we desire nothing more than to be at unity with all men : so that they leave unto us the doctrine of faith, entire and uncorrupt; to the which all things ought to give place, be it charity, an apostle, or an angel from heaven. Let us suffer them, therefore, to extol charity and concord as much as they list ; but, on the other side, let us magnify the majesty of the word and faith. Charity may be neglected in time and place without any danger ; but so cannot the word and faith be. Charity suffereth all things, giveth place to all men. Contrariwise, faith suffereth nothing, giveth place to no man. Charity, in giving place, in believing, in giving and forgiving, is oftentimes deceived ; and yet, notwithstanding, being so de- ceived, it suffereth no loss which is to be called true loss indeed ; that is to say, it loseth not Christ : therefore, it is not offended, but continueth still constant in well-doing, yea, even towards the unthankful and unworthy. Contrariwise, in the matter of faith and salvation, when men teach lies and errors under the colour of truth, and seduce many, here hath charity no place : for here we lose not any benefit bestowed upon the unthankful, but we lose the word, faith, Christ, and everlasting life. Let it not move us, therefore, that they urge so much the keeping of charity and concord ; for whoso loveth not God and his word, it is no matter what or how much he loveth. Paul, therefore, by this sentence admonisheth as well teachers as hearers, to take heed that they esteem not the doctrine of faith as a light matter, -wherewith they may dally at their pleasure. It is as a bright sunbeam coming down from heaven, which light- 660 COMMENTARY ON ST. PAUL's [cHAP. V. eneth, directeth, and guideth us. Now, like as the world, with all the wisdom and power thereof, is not able to stop or turn away the beams of the sun coming down from heaven unto the earth: even so can there be nothing added to the doctrine of faith, or taken from it ; for that is an utter defacing and overthrowing of the whole. Verse 10. I have itnisi in you through the Lord. As if he would say, I have taught, admonished, and reproved you enough, so that you would hearken unto me ; notwithstand- ing, I hope well of yon in the Lord. Here riseth a question, whether Paul doth well, when he saith he hath a good hope or trust of the Galatians, seeing the Holy Scripture forbiddeth any trust to be put in men ? 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, it cannot be deceived : Charity believeth man, and therefore, it is often deceived. Now, this faith that springeth of charity is so neces- sary to this present life, that without it life cannot continue in the world ; for if one man should not believe and trust another, what life should we live upon earth ? The true Christians do sooner believe and give credit through charity, than the children of this world do. For faith towards men is a fruit of the Spirit, or of Christian faith in the godly. Hereupon Paul had a trust in the Galatians, yea, though they were fallen from his doctrine: but yet in the Lord. As if he should say, I have a trust in you so far forth as the Lord is in you, and ye in him, that is to say, so far forth as ye abide in the truth. From which if you fall away, seduced by the ministers of Satan, I will not trust unto you any more. Thus it is lawful for the godly to trust and be- lieve men. Verse 10. That ye will he none otherwise minded. To wit, concerning doctrine and faith, than I have taught you, and ye have learned of me ; that is to say, I have a good hope of you, that ye will not receive any other doctrine which shall be contrary to mine. Verse 10. But he that trouble th you shall bear his condemna- tion, whosoever he be. By this sentence, Paul, as it were a judge sitting upon the judgment-seat, condemneth the false apostles, calling them by a very odious name, troublers of the Galatians ; whom they es- teemed to be very godly men, and far better teachers than Paul. And withal he goeth about to terrify the Galatians with this hor rible sentence, whereby he so boldly condemneth the false apos- tles, to the end that they should fly their false doctrine as a most dangerous plague. As if he should say. What mean ye, to give oar to those pestilent fellows which teach you not, but only trou VER. 10.] EPISTLE TO THE GALATIANS. 551 ble you ? The doctrine that they deliver unto you is nothing else but a trouble unto your consciences. Wherefore, how great soever they be, they shall bear their condemnation. Now, a man may understand by these words, " whosoever he be," that the false apostles, in outward appearance, were very good and holy men ; and peradventure there was amongst them some notable disciple of the apostles, of great name and authority. For it is not without cause that he useth such vehement and pithy words. He speaketh after the same manner, also, in the first chapter, saying : " If we or an angel from heaven preach unto you otherwise than we have preached unto you, let him be ac- cursed." And it is not to be doubted, but that many were of- fended with this vehemency of the apostle, thinking thus with themselves : Wherefore doth Paul break charity ? Why is he obstinate in so small a matter? Why doth he so rashly pro- nounce sentence of eternal damnation against those that are mi- nisters as well as he? He passeth nothing of all this; but pro- ceedeth on still, and boldly curseth andcondemneth all those that pervert the doctrine of faith, be they never so highly esteemed, seem they never so holy and learned. Wherefore (as I give often warning) we must diligently dis- cern between doctrine and life. Doctrine is heaven, life is the earth. In life is sin, error, uncleanness, and misery, mingled with vinegar, as the proverb saith. There let charity wink, for- bear, be beguiled, believe, hope, and suffer all things: there let forgiveness of sins prevail as much as may be, so that sin and error be not defended and maintained. But in doctrine, like as there is no error, so it hath no need of pardon ; wherefore there is no comparison between doctrine and life. One little point of doctrine is of mpre value than heaven and earth ; and therefore we cannot abide to have the least jot thereof to be corrupted ; but we can very well wink at the offences and errors of life, for we also do daily err in life and conversation, yea, all the saints err, and this do they earnestly confess in the Lord's Prayer, and in the articles of our faith. But our doctrine, blessed be God, is pure; we have all the articles of our faith grounded upon the Holy Scripture : those the devil would gladly corrupt and over- throw; therefore he assaileth us so craftily with this goodly ar- gument, that we ought not to break charity and the unity of the churches. Verse 11. Jind brethren, if I yet preach circumcision, ivhy do I yet suffer persecution ? Then is the slander of the cross abolished. Paul, labouring by all means possible to call the Galatians back again, reasoneth now by his own example. I have pro- cured to myself (saith he) the hatred and persecution of the 552 COMMENTARY ON ST. PAUL's [chap. V. priests and elders, (Acts xiii. 50,) and of my whole nation, be- cause I take away righteousness from circumcision ; wliicii if I would attribute unto it, the Jews would not only cease to perse- cute me, but also would love and highly commend me. But now, because I preach the gospel of Christ and the righteousness of faith, abolishing the law and circumcision, therefore I sutler persecution. Contrariwise, the false apostles, to avoid the cross and this deadly hatred of the Jewish nation, do preach circumci- sion ; and by this means they obtain and retain the favour of the Jews, as he saith in the sixth chapter following: "They compel you to be circumcised," &.c. Moreover, they would gladly bring to pass that there should be no dissension, but peace and con- cord between the Gentiles and the Jews. IBut that is impossible to be done without the loss of the doctrine of faith, which is the doctrine of the cross, and full of offences. Wherefore, when he saith, " If I yet preach circumcision, why do I yet suffer perse- cution ? Then is the slander of the cross abolished :" he meuneth that it were a great absurdity and inconveniency, if the offence of the cross should cease. After the same manner he speaketh, " Christ sent me to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of none effect." 1 Cor. i. 17. As if he said, I would not that the offence and cross of Christ should be abolished. Here may some man say, the Christians, then, are madmen, to cast themselves into danger of their own accord; for what do they else by preaching and confessing the truth, but procure unto themselves the hatred and enmity of the whole world, and raise offences ? This, saith Paul, doth nothing at all offend or trouble me, but maketh me more bold, and causeth me to hope well of the happy success and increase of the church, which flourisheth and groweth under the cross ; for it behoveth that Christ, the head and spouse of the church, should reign in the midst of all his enemies. Ps. ex. On the contrary part, when the cross is abolished, and the rage of tyrants and heretics ceaseth on the one side, and offences on the other side, and all things are in peace, the devil keeping the entry of the house, this is a sure token that the pure doctrine of God's word is taken away. Bernard, considering this thing, saith, that the church is then in best state, when Satan assaileth it on every side, as well by subtle sleights as by violence ; and contrariwise, that it is then in worst case when it is most at ease, and he allegeth very well, and to the purpose, that sentence of Hezekiah in his song, " Be- hold, for felicity I had bitter grief," (Isa. xxxviii. 17,) applying it to the church living in ease and quietness. Wherefore, Paul taketh it for a most certain sign that it is not the gospel, if it be preached in peace. Contrariwise, the world taketh it for a most certain sign that the gospel is heretical and seditious doctrine, • VER. 11.] EPISTLE TO THE GALATIANS. 553 because it seeth great uproars, tumults, offences and sects, and such-like, to follow the preaching thereof. Thus God sometimes showeth himself in the similitude of the devil, and the devil likewise showeth himself in the likeness of God: and God will be known under the similitude of the devil, and will have the devil known under the likeness of God. The cross immediately foUoweth the doctrine of the word, according to that saying, " I believed, and therefore have I spoken, and I was sore troubled." Ps. cxvi. Now, the cross of Christians is persecution, with reproach and ignominy, and with- out any compassion, and therefore it is very offensive. First, they suffer as the vilest people in the world ; and so did the prophet Isaiah foreshow even of Christ himself; " He was reputed amongst the wicked." Isa. liii. Moreover, murderers and thieves have their punishments qualified, and men have compassion on them. Here is no offence or slander joined with the punishment. Contrariwise, like as the world judgeth the Christians to be of all other men the most pestilent and pernicious, so doth it think that no torments are sufficient to punish them for their heinous ofiences. Neither is it moved with any compassion towards tbem, but putteth them to the most opprobrions and shamefid kiUds of death that can be; and it thinketh that it gaineth hereby a double commodity. For, first, it imagineih that it doth high service unto God in killing of them. John xvi. 23. Secondly, that the common peace and tranquillity is restored and established by taking away such noisome plagues. Therefore the death and cross of the faithful is full of offences. But let not this re- proachful dealing (saith Paul) and the continuance of Christ's cross and offence thereof move you, but rather let it confirm you. For as long as the cross endureth, it shall go well with the gospel. In like manner Christ also comforteth his disciples in the fifth of Matthew, " Blessed are ye (saith he) when men revile you, and persecute you, and shall falsely say all manner of evil against you, for my name's sake. Rejoice and be glad, for great is your reward in heaven ; for so persecuted they the prophets which were before you." The church cannot suffer this rejoicing to be . wrested from her ; wherefore I would not wish to be at concord with the pope, the bishops, the princes, and the sectaries, unless they would consent unto our doctrine ; for such concord were a certain token that we had lost the true doctrine. To be short, as long as the church teacheth the gospel it must suffer persecu- tion. For the gospel setteth forth the mercy and glory of God ; it discloseth the malice and sleights of the devil, painteth him out in his right colours, and plucketh from him the counterfeit visor of God's majesty, whereby he deceiveth the whole world ; that is to say, it showeth that all worshippings, religious orders invented by men, and traditions concerning single life, meats, 70 3 A 554 COMMENTARY ON ST. PAUL's [chap. V. and such other things, whereby men think to deserve forgiveness of sins and everlasting Hfe, are wicked things and devilish doc- trine. Tliere is nothing, then, that more stirreth np the devil, than the preaching of the gospel ; for that plucketh from him the dissembled visor of God, and bewrayeth him to be as he is indeed, that is to say, the devil, and not God. Wherefore it cannot be but that, as long as the gospel flourisheth, the cross and the offence thereof must needs follow it, or else truly the devil is not rightly touched, but slenderly tickled. But if he be rightly hit indeed, he resteth not, but beginneth horribly to rage, and to raise up troubles everywhere. If Christians, then, will hold the word of life, let them not be afraid or offended, when they see that the devil is broken loose, and rageth everywhere ; that all the world is in an uproar; that tyrants exercise their cruelty, and heresies spring up ; but let them assure themselves that these are signs, not of terror, but of joy, as Christ himself expoundeth them, saying, "Rejoice and be glad," &c. God forbid, therefore, that the offence of the cross sliould be taken away ; which thing should come to pass, if we should preach that which the prince of this world and his mem- bers should gladly hear, that is to say, the righteousness of works. Tlien should we have a gentle devil, a favourable world, a graci- ous pope, and merciful princes. But, because we set forth the benefits and glory of Christ, they persecute and spoil us both of our goods and lives. Verse 12. Would to God they were cut off that do disquiet you. Is this the part of an apostle, not only to denounce the false apostles to be troublers of the church, to condemn them, and to deliver them to Satan, but also to wish that they might be utterly rooted out and perish? And what is this else but plain cursing? Paul, (as I suppose,) alludeth here to circumcision. As if he would say, they compel you to cut off the foreskin of your fiesh ; but I would that they themselves might utterly be cut off by the root. Here riseth a question, whether it be lawful for Christians to. curse ? Why not ? Howbeit not always, nor for every cause : but when the matter is come to this point, that God's word must be evil spoken of, and his doctrine blasphemed, and so conse- quently God himself, then must we turn this sentence, and say. Blessed be God and his word, and whatsoever is without God and his word, accursed be it ; yea, though it be an apostle, or an angel from heaven. So he said before, in the fifth chapter. "Although we or an angel frorji heaven preach otherwise unto you than that which we have preached, let him be accursed.*' Gal. i. 8, 9. »i VER. 12.] EPISTLE TO THE GALATIANS. 555 Hereby it may appear how great a matter Paul made of a little leaven, which for the same durst curse the false apostles, who, in outward appearance, were men of great authority and holiness. Let not us, therefore, make little account of the leaven of doctrine ; for although it be never so little, yet if it be neglected, it will be the cause that by little and little the truth and our sal- vation shall be lost, and God himself be denied. For when the word is corrupted, and God denied and blasphemed, (which must needs follow, if the word be corrupted,) there remaineth no hope of salvation. But for our parts, if we be cursed, railed upon, and slain, there is yet one that can raise us up again, and deliver us from the curse, death, and hell. Wherefore let us learn to advance and extol the majesty and authority of God's word. For it is no small tritle, (as brainsick heads surmise at this day ;) but every tittle thereof is greater than heaven and earth. Wherefore, in this respect, we have no regard of Christian charity or concord, but we sit, as it were, oa the judgment-seat; that is to say, we curse and condemn all men which in the least point do deface or corrupt the majesty of God's word: " for a little leaven maketh sour the whole lump." But if they leave us God's word entire and sound, we are not only ready to keep charity and peace with them ; but also we offer ourselves to be their servants, and to do for them whatsoever we are able : if not, let them perish and be cast down into hell ; and not only they, but even the whole world also, so that God and his true word do remain. For as long as he remaineth, life, sal- vation, and the faithful shall also remain. Paul therefore doth well, in cursing those troublers of the Ga- latians, and in pronouncing sentence against them, to wit, that they are accursed, with all that they teach and do, and in wishing that they might be cut off, especially that they might be rooted out of the church of God, that is, that God should not govern nor prosper their doctrine nor their doings. And this cursing proceedeth from the Holy Ghost ; as Peter also, in the eighth of the Acts, curseth Simon the sorcerer, " thy money and thou perish together." And the Holy Scripture oftentimes useth cursing against such troublers of men's consciences, and chiefly in the Psalms, as, " Let death come upon them ; let them go quick into the pit of corruption." Ps. Iv. 15. Also, "Let sinners be turned down into hell, and all they that forget God." Hitherto Paul hath fortified the place of justification with strong and mighty arguments ; moreover, to the end he might omit nothing, here and there he hath intermingled chidings, praisings, exhortations, threatenings, and such-like. In the end, he addeth also his own example, namely, that he suffereth per- secution for this doctrine, thereby admonishing all the faithful, not to be offended nor dismayed when they shall see such up- 556 COMMENTARY ON ST. PAUL's [chAP. V. roars, sects, and offences raised up in the time of the gospel, but rather to rejoice and be glad ; for the more the world rageth agaitist the gospel, the more the gospel prospereth, and goeth happily forwards. This consolation ought at this day to encourage us: for it is certain that the world hateth and persecuteth us for none other cause, but for that we profess the truth of the gospel. It doth not accuse us for theft, murder, whoredom, and such-like ; but it detesteth and abhorreth us, because we teach Christ faithfully and purely, and give not over the defence of the truth. There- fore, we may be out of all doubt, that this our doctrine is holy and of God, because the world hateth it so bitterly: for other- wise there is no doctrine so wicked, so foolish, and pernicious, which the world doth not gladly admit, embrace, and defend: and moreover it reverently entertaineth, chorisheth, and flatter- eth the professors thereof, and doth all that may be done for them. Only the true doctrine of the gospel, life, and salvation, and the ministers thereof, it utterly abhorreth, and worketh all the spite that may be devised against them. It is an evident token, therefore, that the world is so cruelly bent against us for no other thing, but because it hateth the word. Wherefore, when our adversaries charge us, that there riseth nothing of this doctrine but wars, seditions, offences, sects, and other such infi- nite enormities, let us answer. Blessed be the day wherein we may see these things. But the whole world is in an uproar. And well done : for if the world were not so troubled ; if the devil did not rage and stir up such broils, we should not have the pure doctrine of the gospel, which cannot be preached but these broils and turmoils must needs follow. Therefore that which ye count to be a great evil, we take to be a special. happiness. THE DOCTRINE OP GOOD WORKS. Now follow exhortations, and precepts of life and good works. For it is the custom of the apostles, after they have taught faith and instructed men's consciences, to add precepts of good works, whereby they exhort the faithful to exercise the duties of charity towards one another. And reason itself, after a sort, teacheth and understandeth this part of doctrine ; but as touching the doc- trine of faith, it knoweth nothing at all. To the end, therefore, that it might appear, that Christian doctrine doth not destroy- good works, or fight against civil ordinances, the apostle also exhorteth us to exercise ourselves in good works, and in an honest and outward conversation, and to keep charity and con- cord one with another. The world cannot, therefore, justly accuse the Christians that they destroy good works, that they are troublers of the public peace, civil honesty, &c. For they teach good works and all other virtues better than all the phi- VER. 13.] EPISTLE TO THE GALATIANS. 557 losophers and magistrates of the world, because they adjoin faith with their doings. Verse 13. For, brethren, ye have been called unto liberty only use not your liberty as an occasion unto the flesh, but by love serve one another. As if he would say : Ye have now obtained liberty through Christ, that is to say, ye be far above all laws, as touching con- science and before God : ye be blessed and saved; Christ is your life. Therefore, although the law, sin, and death trouble and terrify you, yet can they not hurt you, nor drive you to despair; and this is your excellent and inestimable liberty. Now standeth it you in hand to take good heed that ye use not that liberty as an occasion to the flesh. This evil is common, and the most pernicious of all others that Satan stirreth up in the doctrine of faith ; namely, that in very many he turneth this liberty, wherewith Christ hath made us free, into the liberty of the flesh. Of this the apostle Jude also complaineth in his epistle ; " There are crept in certain wicked men (saith he) which turn the grace of our God into wanton- ness." Jude 4. For the flesh is utterly ignorant of the doctrine of grace, that is to say, it knoweth not that we are made right- eous, not by works, but by faith only, and that the law hath no authority over us. Therefore, when it heareth the doctrine of faith, it abuseth and turneth it into wantonness, and by-and-by thus it gathereth : If we be without law, let us then live as we list ; let us do no good, let us give nothing to the needy, and let us not suffer any evil, for there is no law to constrain us^ or bind us so to do. Wherefore there is danger on either side, albeit the one is more tolerable than the other. If grace or faith be not preached, no man can be saved ; for it is faith alone that justifieth and saveth. On the other side, if faith be preached, (as of necessity it must be,) the more part of men understand the doctrine of faith carnally, and draw the liberty of the spirit into the liberty of the flesh ; this may we see in all kinds of life, as well of the high as the low. All boast themselves to be professors of the gospel, and all brag of Christian liberty; and yet, serving their own lusts, they give themselves to covetousness, pleasures, pride, envy, and such other vices. No man doth his duty faithfully, no man charitably serveth the necessity of his brother. The grief hereof maketh me sometimes so impatient, that many times I wish such swine, which tread precious pearls under their feet, were yet still remain- ing under the tyranny of the pope ; for it is impossible that this people of Gomorrah should be governed by the gospel of peace. Moreover, even we which teach the word, do not know our duty with so great zeal and diligence in the light of the gospel, as 3a2 55S COMMENTARY ON ST. PAUL's [cHAP. V. we did afore in the darkness of ignorance ; for the more certain we be of the freedom purchased unto us by Christ, so much the more cold and negligent we be in handling the word, in prayer, in well-doing, and in suffering adversities. And if Satan did not vex us inwardly with spiritual temptations, and outwardly with the persecutions of our adversaries, and moreover with the con- tempt and ingratitude of our own fellows, we should become utterly careless, negligent, and untoward to all good works; and so in time we should lose the knowledge and faith of Christ, for- sake the ministry of the word, and seek an easier kind of life for the flesh ; which thing many of our men begin to do, for that they, travailing in the ministry of the word, cannot only not live of their labour, but also are most miserably entreated even of those whom they delivered from the servile bondage of the pope by the preaching of the gospel. These men, forsaking poor and offensive Christ, entangle themselves with the affairs of tliis pre- sent life, serving their own bellies, and not Christ; but with what fruit, that shall they find by experience in time to come. Forasmuch, then, as we know that the devil layeth wait most of all for us that hate the world, (for the rest he holdeth in cap- tivity and slavery at his pleasure,) and laboureth, with might and main, to take from us the liberty of the spirit, or at least wise to turn the same into the liberty of the flesh; we teach and exhort our brethren with singular care and diligence, by the example of Paulj that they think not this liberty of the spirit, purchased by the death of Christ, to be given unto them, that they should make it an occasion of carnal liberty, or, (as Peter saith, 1 Pet. ii. 16,) should use the same as a cloak for their wickedness, but that they should serve one another through love. To the end, therefore, that Christians should not abuse this liberty, as I have said, the apostle layeth a yoke and bondage upon their flesh, by the law of mutual love. Wherefore, let the godly remember, that in conscience, before God, they be free from the curse of the law, from sin, and from death, for Christ's sake : but, as touching the body, they are servants, and must serve one an- other through charity, according to this commandment of Paul. Let every man, therefore, endeavour to do his duty diligently in his calling, and to help his neighbour to the uttermost of his power. This is it which Paul here requireth of us, " serve ye one another through love ;" which words do not set the Christians at liberty, but shut them under bondage as touching the flesh. Moreover, this doctrine concerning mutual love, which we must maintain and exercise one towards another, cannot be beaten into the heads of carnal men, nor sink into their hearts. The Christians do gladly receive and obey this doctrine. OtherS; as soon as liberty is preached, by-and-by do thus infer: If I be free, then may I do what I list; this thing is mine own, why, then, VER. 15.] EPISTLE TO THE GALATIANS. 559 should I not sell it for as much as I may get? Moreover, seeing we obtain not salvation by our good works, why should we give any thing to the poor? Thus do they most carelessly shake oif the yoke and bondage of the flesh, and turn the liberty of the spirit into wantonness and fleshly liberty. But we will tell such careless contemners, (although they believe us not, but laugh us to scorn,) that if they use their bodies and their goods after their own lust, (as indeed they do, for they neither help the poor, nor lend to the needy, but beguile their brethren in bargaining, snatching, and scraping unto themselves, by hook or by crook, whatsoever they can get,) we tell them (I say) that they be not free, brag they never so much of their liberty, but have lost Christ and Christian liberty, are become bond-slaves of the devil, and are seven times worse under the name of Christian liberty, than they were before under the tyranny of the pope. For the devil which was driven out of them, hath taken unto him seven other fiends worse than himself, and is returned unto them again; therefore, the end of these men is worse than the beginning. As touching us, we have a commandment of God to preach the gospel, which off'ereth to all men liberty from the law, sin, death, and God's wrath, freely for Christ's sake, if they believe. It is not in our power to conceal or revoke this liberty now published by the gospel ; for Christ hath given it unto us freely, and pur- chased it by his death. Neither can we constrain those swine which run headlong into all licentiousness and dissoluteness of the flesh, to help other men with their bodies or goods: therefore, we do what we can, that is to say, we diligently admonish them that they ought so to do. If we nothing prevail by these admoni- tions, we commit the matter to God, and he will recompence these scorners with just punishment in his good time. In the meanwhile, this is our comfort; that, as touching the godly, our labour is not lost ; of whom many, no doubt, by our ministry are delivered out of the bondage of the devil, and translated into the liberty of the spirit. These (which, notwithstanding, are but few) which acknowledge the glory of this liberty of the spirit, on the other side are ready through charity to serve other men, and know themselves to be debtors to their brethren as touching the flesh, do more rejoice us, than the innumerable multitude of those that abuse this liberty are able to discourage us. Paul useth here very apt and plain words, when he saith, "Brethren, ye are called into liberty." And because no man should dream that he speaketh of the liberty of the flesh, he ex- poundeth himself what manner of liberty he meaneth, saying, "only use not your liberty as an occasion to the flesh, but serve ye one another through love." Wherefore, let every Christian know, that, as touching the conscience, Christ hath made him lord over the law, sin, and death, so that they have no power over him 560 COMMENTARY ON ST. PATJL's [chap. V. Contrariwise, let him know that this outward bondage is laid upon his bodv, that he should serve his neighbour through love. They that understand Christian liberty otherwise, enjoy the com- modities of tlie gospel to their own destruction, and are worse idolaters under the name of Christ, than they were before under the pope. Now Paul goeth about to declare, out of the ten com- mandments, what it is to serve one another through love. Verse 14. For the whole law is fulfilled in o?ie word, which is this : Thou shall love thy neighbour us thyself. Paul, after that he hath laid the foundation of Christian doc- trine, is wont to build gold, silver, and precious stones upon it. Now, there is no other foundation, as he himself saith to the Co- rinthians, than Jesus Christ, or the righteousness of Christ. 1 Cor. iii. 11. Upon this foundation he buildeth now good works, yea, good works indeed; all which he comprehendeth in one precept, "Thou shalt love thy neighbour as thyself." As if he should say, when I say that ye must serve one another through love, I mean the same thing that the law saith in another place, "Thou shalt love thy neighbour as thyself." Lev. xix. 18. And this is truly to interpret the Scripture and God's commandments. Now, in giving precepts of love, he covertly toucheth by the way the false teachers; against whom he setteth himself mightily; that he may defend and establish his doctrine of good works against them. As if he said, 0 ye Galatians, I have hitherto taught you the true and spiritual life, and now also I will teach you what be good works indeed. And this will I do to the end ye may know that the vain and foolish works of ceremonies, which the false apostles do only urge, are far inferior to the works of charity. For such is the foolishness and madness of all wicked teachers and fantastical spirits, that not only they leave the true foundation and pure doctrine, but also, continuing always in their superstitions, they never attain to good works. Therefore (as Paul saith, (1 Cor. iii. 12, 13,) they build nothing but wood, hay and stubble upon the foundation. So the false apostles, which were the most earnest defenders of works, did not teach or require the works of charity, as that Christians should love one another, that they should be ready to help their neighbours in all necessi- ties, not only with their goods, but also with their body, that is to say, with tongue, hand, heart, and with their whole strength ; but only they required that circumcision should be kept, that days, months, years and times should be observed, (Gal. iv. 10,) and other good works they could teach none. For after they had destroyed the foundation, which is Christ, and darkened the doctrine of faith, it was impossible that there could remain any true use, exercise, or opinion of good works. Take away the tree, and the fruit must needs perish. VER. 14] EPISTLE TO THE GALATIANS. 561 The apostle, therefore, diligently exhorteth the Christians to exercise themselves in good works, after that they have heard and received the pure doctrine of faith. For the remnants of sin do yet still remain, even in those that be justified; which, as they are contrary to faith, and hinder it, so do they hinder us from doing good works. Moreover, man's reason and the flesh, which in the saints themselves resisteth the Spirit, and in the wicked doth mightily reign, is naturally delighted with pharisaical super- stition ; that is to say, it taketh more pleasure in measuring God by her own imagination, than by his word ; and doth the works that she herself hath chosen, with far greater zeal than those which God hath commanded. Wherefore it is necessary that the godly preachers should as diligently teach and urge the doc- trine of good works as the doctrine of faith, for Satan is a deadly enemy to both. Notwithstanding, faith must first be plat)ted ; for without faith it is impossible to understand what a good work is, or what pleaseth God. Let no man think, therefore, that he thoroughly knoweth this commandment: "Thou shalt love thy neighbour as thyself.'*^ Indeed, it is very short and easy, as touching the works; but show me the teachers and hearers that, in teaching, learning, and living, do exercise and accomplish it rightly. Therefore these words, " Serve ye one another through love ;" and these also, " Thou shalt love thy neighbour as thyself," are full of spirit, and none of the faithful do sufficiently consider, urge, and exer- cise the same. And (which is wonderful) the faithful have this temptation, that if they omit never so light a matter which they ougiit to do, by-and-by their conscience is wounded ; but they are not so troubled if they neglect the duties of charity, (as daily they do,) or bear not a sincere and brotherly-love and affection towards their neighbour. For they do not so much regard the commandment of charity, as their own superstitions, from the which they be not altogether free during this life. Paul therefore reprehendeth the Galatians in these words, "For the whole law is fulfilled in one word." As if he said: Ye are drowned in your superstitions and ceremonies concerning places and times, which profit neither yourselves nor others: and in the meanwhile ye neglect charity, which ye ought only to have kept. What madness is this? So saith Jerome: We wear and consume our bodies with watching, fasting, and labour ; but we neglect charity, which is the only lady and mistress of works. And this may be well seen in the monks, who straitly observe their tradi- tions concerning their ceremonies, fasting, watching, apparel, and such-like. In this case, if they omit any thing, be it never so little, they sin deadly : but when they do not only neglect charity, but also hate one another to the death, they sin not, no offend God at all. 71 562 COMMENTARY ON ST. PAUL's [chAP. V. , Therefore, by this commandment Paul not only teacheth good works, but also condemneth fantastical and superstitious works. He not only buildeth gold, silver, and precious stones upon the foundation, but also throweth down the wood, and burneth up the hay and stubble. God witnesseth, by examples in the Old Testament, how much lie did always esteem of charity : where- unto he would have the very law itself, and the ceremonies thereof, to give place. At such time as David and they that were with him were hungry, and had not what to eat, they did eat the holy show-bread, which by the law the lay-people might not eat, but only the priests. 1 Sam. xxi. 6. Christ's disciples brake tiie Sabbath, in plucking the ears of corn; yea, and Christ himself brake the Sabbath, (as said the Jews,) in healing the sick on the Sabbath-day. Matt. xii. 1, 10. All these things show that charity or love ought to be preferred before all laws and ceremonies, and that God requireth nothing so much at our hands as love towards our neighbour. ' The same thing Christ also witnesseth, when he saith, " And the second is like unto this." Matt. xxii. 39. Verse 14. For all the law is fulfilled in one word. As if he said. Why do ye burden yourselves with the law ? Why do ye so toil and turmoil yourselves about the ceremonies of the law, about meats, days, places, and such other things ; as how ye ought to eat, drink, keep your feasts, sacrifices, &c. ? Leave off these follies, and hearken what I say : All the law is fully comprehended in this one saying, " Thou shalt love thy neighbour as thyself." God delighteth not in the observation of the ceremonies of the law, neither hath he any need of them. The only thing that he requireth at your hands is this, that ye believe in Christ whom he hath sent; in whom ye are made per- fect, and have all things. But if unto faith, which is the most acceptable service of God, ye will also add laws, then assure your- selves that all laws are comprehended in this short command- ment, " Thou shalt love thy neighbour as thyself" Endeavour yourselves to keep this commandment, which being kept, ye iiave fulfilled all law. Paul is a very good expounder of God's commandments ; for he dravveth all Moses into a brief sum, showing that nothing else is contained in all his laws (which are in a manner infinite) but this short sentence: "Thou shalt love thy neighbour as thyself." Natural reason is offended with this baseness and shortness of words; for it is soon said, " believe in Christ;" and again, " love •thy. neighbour as thyself" Therefore it despiseth both the doc- trine of faith and true good works. Notwithstanding, this base and vile word of faith, (as reason taketh it,) " believe in Christ," is the power of God to the faithful, whereby they overcome sin, VER. 14.] EPISTLE TO THE GALA.TIANS. « 56S deat?i, the devil, &c. ; whereby also they attain salvation and eternal life. Thus, to serve one another through love, that is, to instruct him that goeth astray, to comfort him that is afflicted, to raise up him that is weak, to help thy neighbour by all means possible, to bear with his infirmities, to endure troubles, labours, ingratitude and contempt in the church, and in civil life and con- versation to obey the magistrate, to give due honour to thy parents, to be patient at home with a froward wife and an unruly family, &c. ; these (I say) are works which reason judgeth to be of no value. But, indeed, they are such works, that the whole world is not able to comprehend the excellency and worthiness thereof, (for it doth not measure works or any other thing by the word of God, but by the judgment of wicked, blind, and foolish reason :) yea, it knoweth not the value of any one of the least good works that can be, which are true good works indeed. Therefore, when men dream that they know well enough the commandment of charity, they are utterly deceived. Indeed, they have it written in their heart ; for they naturally judge that a man ought to do unto another, as he would another should do unto him. But it foUowetVi not, therefore, that they understand it ; for if they did, they would also perform it indeed, and would prefer love and charity before all their works. They would not so highly esteem their own superstitious toys, as to go with a heavy countenance, hanging down the head, to live unmarried, to live with bread and water, to dwell in the wilderness,. to be poorly apparelled, &c. These monstrous and superstitious works, which they have devised and chosen unto themselves, God neither commanding nor approving the same, they esteem to be so holy and so excellent, that they surmount and darken charity, which is, as it were, the sum of all good works. So great and incom- prehensible is the blindness of man's reason, that it is unable, not only to judge rightly of the doctrine of faith, but also of external conversation and works. Wherefore, we must fight strongly, as well against the opinions of our own heart, (to the which we are naturally more inclined in the matter of salvation than to the word of God,) as also against the counterfeit visor and holy show of our own will-works ; that so we may learn to magnify the works which every man doth in his vocation, although they seem outwardly never so base and contemptible, if they have the war- rant of God's word ; and contrariwise, to despise those works which reason chooseth without the commandment of God, seem they never so excellent and holy. Of this commandment I have largely entreated in another place, and therefore I will now but lightly overrun it. Indeed, this is briefly spoken, " Love thy neighbour as thyself;" but yet very aptly and to the purpose. No man can give a more certain, a better, or a nearer example than a man's own self. Therefore, if thou wouldst know how thy neighbour ought to be loved, and 564 COMMENTARY ON ST. PAUL's [chap. r. "woiildst have a plain example thereof, consider well how thou lovest thyself. If thou shouldst be in necessity or danger, thou wouldst be glad to have the love and friendship of all men, to be holpen with the counsel, the goods, and the strength of all men, and of all creatures. Wherefore thou hast no need of any book to instruct and to admonish thee how thou oughtest to love thy neighbour; for thou hast an excellent book of all laws, even in thy heart. Thou needest no schoolmaster in this matter; ask counsel only of thine own heart, and that shall teach thee suffi- ciently that thou oughtest to love thy neighbour as thyself. Moreover, love or charity is an excellent virtue, which not only maketh a man wilUng and ready to serve his neighbour with tongue, with hand, with money and worldly goods, but with his body, and even with his life also. And thus to do, it is not pro- voked by good deserts or anything else, neither is it hindered through evil deserts or ingratitude. The mother doth, therefore, nourish and cherish her child, because she loveth it. Now, my neighbour is every man, especially which hath need of my help, as Christ expoundeth it in the tenth chapter of Luke; who, although he hath done me some wrong, or hurt me by any manner of way, yet notwithstanding he hath not put off the nature of man, or ceased to be flesh and blood, and the creature of God most like unto myself; briefly, he ceaseth not to be my neighbour. As long, then, as the nature of man remaineth in him, so long also remaineth the commandment of love, which requireth at my hand that I should not despise mine own flesh, nor render evil for evil ; but overcome evil with good, or else shall love never be as Paul describeth it. 1 Cor. xiii. Paul therefore commendeth charity to the Galatians, and to all the faithful, (for they only love indeed,) and exhorteth them that, through charity, one of them should serve another. As if he would say. Ye need not to burden yourselves with circum- cision, and with the ceremonies of Moses's law : but, after all things, continue in the doctrine of faith which ye have received of me. Afterwards, if ye will do good works, I will in one word show you thechiefest and greatest works, and how ye shall fulfil all laws : " Serve ye one another through love." Ye shall not lack them to whom ye may do good, for the world is full of such as need the help of others. This is a perfect and a sound doc- trine of faith and love ; and also the shortest and the longest di- vinity. The shortest, as touching the words and sentences ; but, as touching the use and practice, it is more large, more long, more profound, and more high than the whole world. Verse 15. If y& hite and devour one another, take heed lest ye be consumed one of another. By these words Paul witnesseth, that if the foundation, that is Id say, if faith in Christ be overthrown by wicked teachers, no ▼ER. 15.] EPISTLE TO THE GALATIANS. 565 peace or concord can remain in the church, either in doctrine or life ; but there must needs be divers opinions and dissensions from time to time, both in doctrine and life, whereby it cometh to pass that one biteth and devoureth another ; that is to say, one judgeth and condemneth another, until at length they be con- sumed. Hereof not only the Scripture, but also the examples of all times bear witness. After that Africa was perverted by the Manichees, by-and-by followed the Donatists, who also dis- agreed among themselves, were divided into three sundry sects. And how many sects have we at this day springing up one after another ? One sect bringeth forth another, and one condemneth another. Thus when the unity of the spirit is broken, it is im- possible that there should be any concord either in doctrine or life, but daily new errors must needs spring up, without measure and without end. Paul, therefore, teacheth that such occasions of discord are to be avoided, and he showeth how they may be avoided. This, (saith he,) is the way to unity and concord : Let every man do his duty in that kind of Hfe which God hath called him unto ; let him not lift up himself above others, nor find fault with any other men's works, and commend his own, but let every one serve another through love. This is a true and simple doctrine, touching good works. This do they not teach which have made shipwreck of faith, and have conceived fantastical opinions con- cerning faith and good works : but disagreeing among themselves, as touching the doctrine of faith and works, they bite and devour, that is to say, they accuse and condemn one another, as Paul here saith of the Galatians : " If ye bite and devour one another, take heed lest ye be consumed one of another." As if he would say. Do not accuse and condemn one another for circumcision, for observing of holydays, or other ceremonies, but rather give yourselves to serve and help one another through charity ; or else, if ye continue in biting and devouring one another, take heed that ye be not consuraied, that is to say, that ye perish not utterly, yea, and that bodily, which commonly happeneth, espe- cially to the authors of sects, as it did to Arius and others, and to certain also in our time. For he that hath laid his foundation on the sand, and buildeth hay, stubble, and such-like, must needs fall and be consumed; for all those things are ordained for the fire. I will not say, that, after such bitings and devourings, the ruin and destruction, not of one city, but of whole countries and kingdoms are wont to follow. Now the apostle showeth what it is to serve one another through love. It is a hard and a dangerous matter to teach that we are made righteous by faith without works, and yet to require works withal. Here, except the ministers of Christ be faithful, and wise disposers of the mysteries of God, rightly dividing the word ' 3B 566 COMMENTARY ON ST. PAUL's [chap. V. of truth, faith and works are by-and-by confounded. Both these doctrines, as well of faith as of works, must be diligently taught and urged ; and yet so that both may remain within their bounds. Otherwise, if they teach works only, (as they do in the pope's kingdom,) then is faith lost. If faith only be taught, then carnal men by-and-by dream that works be not needful. The apostle began, a little before, to exhort men to do good works, and to teach that the whole law was fulfilled in one word, namely, " Thou shalt love thy neighbour as thyself" Here will some man say : Paul throughout his whole epistle taketh away righteousness from the law ; for saith he, " By the works of the law shall no flesh be justified." Gal. ii, 16. Also, " As many as are under the works of the law, are under the curse." Gal. iii. 10. But now, when he saith that the whole law is ful- filled in one word, he seemeth- to have forgotten the matter whereof he hath entreated in all this epistle, and to be of a quite contrary opinion : to wit, that they which do the works of charity, fulfil the law and be righteous. To this objection he answereth after this manner. Verse 16. But I say^ walk in the Spirit, and ye shall not ful Jil the works of the flesh. As if he should have said : I have not forgotten my former discourse concerning faith, neither do I now revoke the same, in that I exhort you to mutual love, saying, " that the whole law is fulfilled through love ;" but I am still of the same mind and opinion that I was before. To the end, therefore, that ye may rightly understand me, I add this moreover, " Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." A CONFUTATION OP THE ARGUMENT OF THE SCHOOLMEN .* LOVE IS THE FULFILLING OF THE LAW ; THEREFORE THE LAW JUS- TIFIETH. . Although Paul speaketh here expressly and plainly enough, ; yet hath he little prevailed ; for the schoolmen, not understand- ing this place of Paul, "Love is the fulfilling of the law," have gathered out of it after this manner: If love be the fulfilling of the law, it folio weth then that love is righteousness; therefore, if we love, we be righteous. These profound clerks do argue from the word to the work, from doctrine or precepts, to life, after this sort : The law hath commanded love, therefore, the work of love followeth out of hand. But this is a foolish con- sequence, to draw an argument from precepts, and to ground the conclusion upon works. True it is that we ought to fulfil the law, and to be justified through the fulfilling thereof; but sin hindereth us. Indeed, the law prescribeth and commandeth that we should love God with VER. 16.] EPISTLE TO THE GALATIANS. 567 all our heart, &c., and that we should love our neighbour as our- selves: but it followelh not, this is written, therefore, it is done: the law commandeth love, therefore, we love. There is not one man to be found upon the whole earth, which so loveth God and his neighbour as the law requireth. But, in the life to come, where we shall be thoroughly cleansed from all vices and sins, and shall be made as pure and as clear as the sun, we shall love perfectly, and shall be righteous through perfect love. But in this life that purity is hindered by the flesh ; for as long as we live, sin re- maineth in the flesh; by reason whereof, the corrupt love of our- selves is so mighty, that it far surmounteth the love of God and of our neighbour. In the mean time, notwithstanding that we may be righteous in this life also, we have Christ the mercy-seat and throne of grace, and because we beUeve in him sin is not imputed unto us. Faith, therefore, is our righteousness in this life ; but in the life to come, when we shall be thoroughly cleansed and delivered from all sins and concupiscence, we shall have no more need of faith and hope, but we shall then love perfectly. It is a great error, therefore, to attribute justification or right- eousness to love, which is nothing; or if it be any thing, yet it is not so great that it can pacify God ; for love, even in the faith- ful, (as I have said,) is imperfect and impure. But no unclean thing shall enter into the kingdom of God. Apoc. xxi. 27. Not- withstanding, in the meanwhile, this trust and confidence sus- taineth us: that Christ, who alone committed no sin, and in whose mouth was never found any guile, doth overshadow us with his righteousness. Isa. liii. 9. 1 Pet. ii. 22. We being covered with this cloud, and shrouded under this shadow, this heaven of remission of sins and throne of grace, do begin to love and to fulfil the law ; yet for this fulfilling we are not justified, nor accepted of God, whilst we Uve here. But, when Christ hath delivered up the kingdom to God his Father, and abolished all principality, and God shall be all in all, then shall faith and hope cease, and love shall be perfect and everlasting. 1 Cor. xii. This thing the popish schoolmen understand not; and, therefore, when they iiear that love is the sum of the whole law, by-and-by they infer : ergo, the law justifieth. Or contrariwise, when they read in Paul that faith maketh a man righteous; yea, say they, faith formed and furnished with charity. But that is not the meaning of Paul, as I have largely declared before. If we were pure from all sin, and were inflamed with perfect love both towards God and our neighbour, then should we, in- deed be righteous and holy through love, and God could require no more of us. This is not done in this present life, but is defer- red until the life to come. Indeed, we receive here the gift and first-fruits of the Spirit, so that we begin to love, (Rom. viii. 23,) howbeit very slenderly. But, if we loved God truly and perfectly, 568 COMMENTARY ON ST. PAUL's [chap. r. as the law of God requireth, which saith : (Deut. vi. 5,) "Thou shall love the Lord thy God with all thy heart, with all thy soul, and with all thy strength," (Matt. xxii. 37;) then should we be as well contented with poverty as with wealth, with pain as with pleasure, and with death as with life, yea, he that could love God truly and perfectly indeed, should not long continue in this life, but should straightway be swallowed up by this charity. But now man's nature is so corrupt and drowned in sin, that it cannot have any right sense or cogitation of God. It loveth not God, but hateth him deadly. Wherefore, as John saith : (1 John iv. 10,) " We loved not God, but he loved us, and sent his Son to be a reconciliation for our sins." And as Paul saith before in the second chapter, " Christ hath loved me, and given himself for me." And in the fourth chapter, " But when the fulness of time was come, God sent forth his Son made of a woman, and made under the law, that he might redeem them which were under the law." We, being redeenjed and justified by the Son, begin to love ; according to that saying of Paul in the eighth to the Romans, " That which was impossible to the law, (inasmuch as it was weak because of the flesh,) God send- ing his own Son in the similitude of sinful flesh, and for sin con- demned sin in the flesh, that the righteousness of the law might be fulfilled in us ;" that is, might begin to be fulfilled. They are mere dreams, therefore, wliich the sophisters and schoolmen have taught concerning the fulfilling of the law. Wherefore, Paul showeth by these words : " Walk in the Spirit," how he would have that sentence to be understood, where he said, " Serve ye one another through love." And again, "Love is the fulfilling of the law," &c. As if he should say, When I bid you love one another, this is it that I require of you, that you walk in the Spirit. For I know that ye shall not fulfil the law, because sin dvvelleth in you as long as ye live, therefore, it is impossible that ye should fulfil the law. Notwith- standing, in (he meanwhile, endeavour yourselves diligently to walk in the Spirit, that is, wrestle in spirit against the flesh, and follow spiritual motions, &c. • It appeareth, then, that he had not forgotten the matter of justification ; for when he biddeth them to walk in the Spirit, he plainly denieth that works do justify. As if he should say, When I speak of the fulfilling of the law, I mean not that ye are justified by the law ; but this I mean, that there be two con- trary captains in you, the Spirit and the flesh. God hath stirred up in your bodies a strife and a battle ; for the Spirit wrestleth against the flesh, and the flesh against the Spirit. Gal. v. 17. Here I require nothing else of you, but that ye follow the Spiri"t as your captain and guide, and that ye resist that captain the flesh; for that is all that ye be able to do. Obey the Spirit, and fight against % R. 16.] EPISTLE TO THE GALATIANS. 569 the flesh. Therefore, when I teach you to observe the law, and exhort you to love one another, thhik not that I go about to re- voke that which I have taught concerning the doctrine of faith, and that I now attribute justification to the law or to charity; but my meaning is, that ye should walk in the Spmt, and that ye should not fulfil the lusts of the flesh. Paul useth very fit words and to the purpose. As if he would say. We come not yet to the fulfilling of the law ; therefore we must walk in the Spirit, and be exercised therein, that we may think, say, and do those things which are of the Spirit, and resist those thijigs which are of the flesh : therefore he addelh, Verse 16. ^nd ye shall not fulfil the lusts of the flesh. As if he would say, The desires or lusts of the flesh be not yet dead in us, but spring up again and fight against the Spirit. The flesh of no faithful man is so good, which being off"ended would not bite and devour, or at the least omit somewhat of that com- mandment of love. Yet even at the first brunt he cannot refrain himself, but is angry with his neighbour, desireth to be revenged, and hateth him as an enemy, or at the least loveth him not so much as he should do, and as this commandment requireth ; and this happeneth even to the faithful. Therefore the apostle hath given this rule for the faithful: that they should serve one another through love ; that they should bear the burdens and infirmities one of another; and that they should forgive one another. And without this bearing and for- bearing, through love, it is impossible that love and concord should continue among Christians, ^ox it cannot be, but that thou must needs often offend, and be offended. Thou seest many things in me which offend thee, and I again see many things in thee which mislike me. Here, if one bear not with another, through love, there shall be no end of dissension, discord, envy, hatred, and malice. Wherefore Paul would have us to walk in the Spirit, lest we fulfil the lusts of the flesh. As if he should say. Although ye be moved with wrath and displeasure against your brother, offending you, or doing any thing heinously against you, yet notwithstand- ing resist and repress these violent motions through the Spirit. Bear with his weakness, and love him according to that com- mandment, "Thou shalt love thy neighbour as thyself." For thy brother doth not therefore cease to be thy neighbour, be- cause he slippeth, or offendeth thee ; but then hath he most need that thou shouldst exercise and show thy charity towards him. And this commandment, "Thou shalt love thy neighbour as thy- self," requireth the selfsame thing; to wit, that thou shouldst I ot obey the flesh, which, when it is offended, hateth, biteth, and evoureth ; but wrestle against it in spirit, and continue through 72 3b 2 ^ 570 COMMENTARY ON ST. PAUL's [chap. f the same in the love of thy neighbour, although thou find nothing in him worthy of love. The schoolmen take the concupiscence of the flesh for carnal lust. Indeed it is true that even the godly, especially the younger sort, are tempted with fleshly lust. Yea, they also that be mar- ried (so corrupt and pestilent is flesh) are not without such carnal lust. Here let every one (I speak now to the godly being mar- ried, both man and wife) diligently examine himself, and no doubt many shall find this in themselves, that the beauty and conditions of another man's wife pleaseth him better than of his own, and so contrariwise, his own lawful wife he loatheth or misliketh, and loveth her which is unlawful. And this commonly is wont to happen, not in marriage only, but in all other matters. Men set light by that which they have, and are in love with that which they have not, as the poet saith : *' Nitimur in vetitum semper, eupimusque negata.'^ That is. Of things most forbidden we always are fain : And things most denied we seek to obtain. I do not deny, therefore, but that the concupiscence of the flesh comprehendeth carnal lust, but not that only. For concupiscence comprehendeth all other corrupt aflections, wherewith the very faithful are infected, some more, some less: as pride, hatred, covetousness, impatiency, and such-like. Yea, Paul rehearseth afterwards among the works of the flesh, not only these gross vices, but also idolatry, heresies, and such other. It is plain, therefore, that he speaketh of the whole concupiscence of the flesh, and of the whole dominion of sin, which stirreth, even in the godly who have received the first-fruits of the Spirit, against the dominion of the Spirit. He speaketh therefore not only of carnal lust, pride, covetousness, &c. but also of incredulity, distrust, despair, hatred and contempt of God, idolatry, heresies, and such other, when he saith, "And ye shall not fulfil the lusts of the flesh." As if he should say, I write unto you that you should love one another. This ye do not, neither can ye do it, because of the flesh, which is infected and corrupted with coticupiscence, and doth not only stir up sin in you, but also is sin itself For if ye had perfect charity, no heaviness, no adversity could be so great, which should be able to hurt or hinder that charity ; for it would be spread throughout the whole body. There should be no wife, were she ever so hard favoured, whom her husband would not love entirely, loathing all other women, though they were never so fair and beautiful. But this is not done, therefore it is impossible for us to be made righteous through love. Wherefore think me not to revoke and unsay that which I have taught concerning faith : for faith and hope must continue, that by the one we may be justified, and by the other we may be raised up in adversities, and. endure unto the end. Moreover, *ER. 16.] EPISTLE TO THE GALATIANS. 571 we serve one another through charity, because faith is not idle : but charity is weak and Utile. Therefore, when I bid you walk in the Spirit, I do sufficiently declare that ye are not justified through charity. And when I exhort you to walk in the Spirit, that ye fulfil not the concupiscence of the flesh, I do not require of you that ye should utterly put off the flesh, or kill it, but that ye should bridle and subdue it. For God will have mankind to endure even to the last day ; and this cannot be done without parents, which do beget and bring up children. These means continuing, it must needs be the flesh also that must continue, and consequently sin, for flesh is not without sin. Therefore, in respect of the flesh we are sinners; but in respect of the Spirit, we are righteous. Not- withstanding, our righteousness is much more plentiful than our sin, because the holiness and righteousness of Christ our mediator doth far exceed the sin of the whole world; and the forgiveness of sins, which we have through him, is so great, so large, and so infinite, that it easily swallovveth up all sins, so that we walk according to the Spirit, &c. The Papists dreamed that this commandment belongeth only to their clergymen, and that the apostle exhorteth them to live chastely, by subduing the flesh with watching, fasting, labour, &c.,and then they should not fulfil the concupiscence of the flesh, that is to say, carnal lust. As though the whole concupiscence of the flesh were overcome, when this fleshly lust is subdued ; which, notwithstanding, they were never able to suppress and keep under, with any yoke that they could lay upon the flesh Which thing Jerome, (I say nothing of others,) who was a mar- vellous lover and defender of chastity, doth plainly confess. " 0 (saith he) how often have I thought myself to be in the midst of the vain delights and pleasures of Rome, even when I was in the wild wilderness, which, being burnt up with the heat of the sun,yielde.th an ouglesome habitation to the monks !" &c. Again, "1, who for fear of hell had condemned myself to such a prison, thought myself oftentimes to be dancing among young women, when I had no other company but scorpions and wild beasts. My face was pale with fasting, but my mind was inflamed with desires in my cold body; and although my flesh was half dead already, yet the flames of fleshly lust boiled within me," &c. If Jerome felt in himself such flames of fleshly lust, who lived m the barren wilderness with bread and water, what do our holy belly-gods, the clergymen, feel, think ye, who so stuff and stretch themselves with all kinds of dainty fare, that it is marvel their bellies burst not ? Wherefore these things are written not to her- mits and monks, (as the Papists dream,) nor to sinners in the world only, but to the universal church of Christ, and to all the faithful : whom Paul exhorteth to walk in the Spirit, that they 572 COMMENTARY ON ST. PAULAS [cHAP. V. fulfil not the lusts of the flesh, that is to say, not only to hridle the gross motions of the flesh, as carnal lust, wrath, impatiency, and such-like ; but also the spiritual motions, as doubting, blas- phemy, idolatry, contempt and hatred of God, &c. Paul (as I have said) doth not require of the godly, that they should utterly put off" or destroy the flesh, but that they should so bridle it, that it might be subject to the Spirit, In the tenth to the Romans, he biddeth us cherish the flesh. For, as we may not be cruel to other men's bodies, nor vex them with unreason- able labour, even so we may not be cruel to our own bodies. Eph. v. 29. Wherefore, according to Paul's precept, we must cherish our flesh, that it may be able to endure the labours bo^h of the mind and of the body ; but yet only for necessity's sake, and not to nourish the lusts thereof Therefore, if the flesh begin to wax wanton, repress it and bridle it by the Spirit. If it will not be, marry a wife, for it is better to marry than to burn. Thus doing, thou walkest in the Spirit ; that is, thou followest God's word, and doest his will. Verse 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh. When Paul saith that the flesh lusteth against the Spirit, and the Spirit, against the flesh, he admonisheth us that we must feel the concupiscence of the flesh, that is to say, not only carnal lust, but also pride, wrath, heaviness, impatience, incredulity, and such-like. Notwithstanding, he would have us so to feel them, that we consent not unto them, nor accomplish them ; that is, that we neither think, speak, nor do those things which the flesh provoketh us unto. As, if it move us to anger, yet we should be angry in such wise, (as we are taught in the fourth Psalm,) that we sin not. As if Paul would thus say : I know that the flesh will provoke you unto wrath, envy, doubting, incredulity, and such-like ; but resist it by the Spirit, that ye sin not. But if ye forsake the guiding of the Spirit, and follow the flesh, he shdll fulfil the lusts of the flesh, and ye shall die, as Paul saith in the eighth' to the Romans. So this saying of the apostle is to be un- derstood, not of fleshly lusts only, but of the whole kingdom of sin. Verse 17. t^nd these are contrary one to the other, so that ye cannot do the same things that ye loould. These two captains or leaders, (saith he,) the flesh and the Spirit, are one against another in your body, so that ye cannot do what ye would. And this place witnesseth plainly that Paul writeth these things to the faithful, that is, to the church believ- ing in Christ, baptized, justified, renewed, and having full for- giveness of sins. Yet notwithstanding, he saith that she hath VER. 17.] EPISTLE TO THE GALATIANS. 573 flesh rebelling against the Spirit. After the same manner he speaketh of himself, in the seventh to the Romans, " I (saith he) am carnal, and sold under sin." And again, " I see another law in my members, rebelling against the law of my mind, and lead- ing me captive unto the law of sin which is in my members." Also, " 0 wretched man that I am, who shall deliver me from the body of this death?" &c. Here, not only the schoolmen, but also some of the old fathers are much troubled, seeking how they may excuse Paul. For it seemeth unto them absurd and unseemly to say, that the elect vessel of Christ should have sin. But we credit Paul's own w^rds, wherein he plainly confesseth that he is sold under sin, that he is led captive of sin, that he hath a law in his members rebelling against him, and that in the flesh he serveth the law of sin. Here again they atiswer, that the apostle speakelh in the person of the wicked. But the wicked do not complain of the rebellion of their flesh, of any battle or conflict, or of the capti- vity and bondage of sin; for sin mightily reigneth in them. This is therefore the very complaint of Paul, and of all the faithful. Wherefore they have done very wickedly which have excused Paul and all the faithful to have no sin ; for by this persuasion (which proceedeth of ignorance of the doctrine of faith) they have robbed the church of a singular consolation: they have abo- lished the forgiveness of sins, and made Christ of none effect. Wherefore, when Paul saith, " I see another law in my mem- bers," &c., he denieth not that he hath flesh, and the vices of the flesh in him. It is likely, therefore, that he felt sometimes the motions of carnal lust ; but yet (no doubt) these motions were well suppressed in hipii, by the great and grievous afflictions and temptations, both of mind and body, wherewith he was in a man- ner continually exercised and vexed, as his epistles do declare. Or if he at any time, being merry and strong, felt the lust of the flesh, wrath, impatieacy, and such-like, yet he resisted them by the Spirit, and suffered not these motions to bear rule in him. Therefore, let us in nowise suffer such comfortable places (where- by Paul describeth the battle of the flesh against the Spirit, in his own body) to be corrupted with such foolish glosses. The school- men, the monks, and such other, never felt any spiritual tempta- tions, and therefore they fought only for the repressing and over- coming of fleshly lusts and lechery; and being proud of that vic- tory which they never yet obtained, they thought themselves far better and more holy than married men. I will not say, that, under this holy pretence, they nourished and maintained all kinds of horrible sins, as dissension, pride, hatred, disdain, and despis- ing of their neighbours, trust in their own righteousness, presump- tion, contempt of all godliness and of the word of God, infidelity, blasphemy, and such-like. Against these sins they never fought, 574 COMMENTARY ON ST. PAUL's [chAP. V. nay, rather, they took them to he no sins at all : they put right- eousness in the keeping of their foolish and wicked vows, and nnrighteousness in the neglecting and contemning of the same. But this must he our ground and anchor-hold, that Christ is our only and perfect righteousness. If we have nothing whereunto we may trust, yet these three things, (as Paul saith,) faith, hope, and love, do remain. Therefore we must always believe, and always hope; we must always take hold of Christ, as the head and foundation of our righteousness. He that believeth in him shall not be ashamed. Rom. ix. 33. Moreover, we must labour to be outwardly righteous also : that is to say, not to consent to the flesh, which always enticeth us to some evil, but to resist it by the S[)irit. We must not be overcome with impatiency for tne unthankfulness and contempt of the people, which abuseth the Christian liberty; but through the Spirit, we must overcome this and all other temptations. Look, then, how much we strive against the flesh by the Spirit, so much we are outwardly right- eous; albeit this righteousness doth not commend us before God. Let no man, therefore, despair, if he feel the flesh oftentimes to stir up new battle against the Spirit, or if he cannot by-and-by subdue the flesh, and make it obedient nnto the Spirit. I also do wish myself to have a more valiant and constant heart, which might be able, not only boldly to contemn the threatenings of tyrants, the heresies, offences and tumults which Satan and his soldiers, the enemies of the gospel, stir up ; but also might by-and-by shake off" the vexations and anguish of spirit, and briefly, might not fear the sharpness of death, but receive and embrace it as a most friendly guest. But I find another law in my members, rebelling against the law of my mind, &c. Some other do wrestle with infe- rior temptations, as poverty, reproach, impatiency, and such-like. Let no man marvel, therefore, or be dismayed, when he feeleth in his body this battle of the flesh against the Spirit; but let him pluck up his heart, and comfort himself with these words of Paul ; "the flesh lusteth against the Spirit;" also, "these are contrary one to another, so that ye do not those things that ye would;" for by these sentences he comforteth them that be tempted. As if he should say, It is impossible for you to follow the guiding of the Spirit in all things, without any feeling or hinderance of the flesh. Nay, the flesh will resist; and so resist and hinder you, that ye cannot do those things that gladly ye would. Here it shall be enough if ye resist the flesh, and fulfil not the lust thereof; that is to say, if ye follow the Spirit and not the flesh, which easily is overthrown by impatiency, coveteth to revenge, biteth, grudg- eth, hateth God, is angry with him, despaireth, &c. Therefore, when a man feeleth this battle of the flesh, let him not be dis- couraged therewith, but let him resist in spirit, and say, I am a sinner, and I feel sin in me j for I have not yet put oft" the flesh. VER. 17.] EPISTLE TO THE GALATIA.NS. 575 in which sin dwelleth so long as it liveth. But I will obey the Spirit, and not the flesh : that is, I will by faith and hope lay hold upon Christ, and by his word I will raisi up myself, and being so raised up, I will not fulfil the lust of the flesh. It is very profitable for the godly to know this, and to bear it ■well in mind ; for it wonderfully comforteth them when they are tempted. When I was a monk, I thought by-and-by that I was utterly cast away, if at any time I felt the lust of the flesh ; that is to say, if I felt any evil motion, fleshly lust, wrath, hatred, or envy against any brother. I assayed many ways to help and to quiet my conscience, but it would not be : for the concupiscence and lust of my flesh did always return, so that I could not rest, but was continually vexed with these thoughts : This or that sin thou hast committed, thou art infected with envy, with impa- tiency, and such other sins: therefore, thou art entered into this holy order in vain, and all thy good works are unprofitable. If, then, I had rightly understood these sentences of Paul, "The flesh lusteth contrary to the Spirit, and the Spirit contrary to the flesh, and these two are one against another, so that ye carmot do the things that ye would do ;" I should not have so miserably tormented myself, but should have thought and said to myself, as now commonly I do : " Martin, thou shalt not utterly be without sin, for thou hast flesh; thou shalt, therefore, feel the battle thereof, according to that saying of Paul ; ' The flesh resisteth the Spirit.' Despair not, therefore, but resist it strongly, and fulfil not the lust thereof Thus doing, thou art not under the law." I remember that Staupitius was wont to say, " I have vowed unto God, above a thousand times, that I would become a better man; but I never performed that which I vowed. Hereafter I will make no such vow; for I have now learned by experience, that I am not able to perform it. Unless, therefore, God be favourable and merciful unto me for Christ's sake, and grant unto me a blessed and a happy hour, when I shall depart out of this miserable life, I shall not be able, with all my vows and all my good deeds, to stand before him." This was not only a true, but also a godly and a holy desperation ; and this must all they confess, both with mouth and heart, which will be saved. For the godly trust not to their own righteousness, but say with David, " Enter not into judgment with thy servant, for in thy sight shall none that liveth be justified." Ps. cxliii. 2. Again: "If thou, 0 Lord, should straitly mark iniquities, 0 Lord, who shall stand ?" Ps. cxxx. 3. They look unto Christ their re- conciler, who gave his life for their sins. Moreover, they know that the remnant of sin which is in their flesh, is not laid to their charge, but freely pardoned. Notwithstanding, in the mean while they fight in spirit against the flesh, lest they should fulfil the lusts thereof. And although they feel the flesh to rage and 576 COMMENTARY ON ST. PAUL's [chAP. V. rebel against the Spirit, and themselves also do fall sometimes into sin through infirmity, yet are they not discouraged, nor think therefore, that their state and kiud of life, and the works which are done according to their calling, displease God ; but they raise up themselves by faith. The faithful, therefore, receive great consolation by this doc- trine of Paul, in that they know themselves to have part of the flesh, and part of the Spirit, but yet so notwithstanding that the Spirit ruleth, and the flesh is subdued and kept under awe, that righteousness reigneth, and sin serveth. He that knoweth not this doctrine, and thinketh that the faithful ought to be without all fault, and yet seeth the contrary in himself, must needs at the length be swallowed up by the spirit of heaviness, and fall into desperation. But whoso knoweth this doctrine well, and useth it rightly, to him the things that are evil turn unto good. Rom. viii. 28. For when the flesh provoketh him to sin, by occasion thereof he is stirred up and forced to seek forgiveness of sins by Christ, and to embrace the righteousness of faith, which else he would not so greatly esteem, nor seek for the same with so great desire. Therefore, it profiteth us very much to feel sometimes the wickedness of our nature and corruption of our flesh, that yet by this means we may be waked and stirred up to faith, and to call upon Christ. And by this occasion a Christian becometh a mighty workman and a wonderful creator, which of heaviness can make joy, of terror comfort, of sin righteousness, and of death life, when he, by this means repressing and bridling the flesh, maketh it subject to the Spirit. Wherefore, let not them which feel the lust of the flesh despair of their salvation. Let them feel it, and all the force thereof, so that they consent not to it; let the passions of lust, wrath, and such other vices shake them, so that they do not overthrow them ; let sin assail them, so that they do not accomplish it ; yea, the more godly a man is, the more doth he feel that battle. And hereof come those lamentable complaints of the faithful in the Psalms and in the whole Scripture. Of this battle, the hermits, the monks, the schoolmen, and all that seek righteousness and salvation by works, know nothing at all. But here may some man say, that it is a dangerous matter to teach that a man is not condemned, if by-and-by he overcome not the notions and passions of the flesh which he feeleth. For when this doctrine is taught amongst the common people, it maketh them careless, negligent, and slothful. This is it which I said a little before, that if we teach faith, then carnal men neglect and reject works: if works be required, then is faith and consolation of conscience lost. Here no man can be com pelled, neither can there be any certain rule prescribed ; but l©i every man diligently try himself to what passion of the flesh he VER. 17.] EPISTLE TO THE GALATIANS. 577 is most snbjectj and when he findeth that, let him not be care- less, nor flatter himself; but let him watch and wrestle in spirit against it, that if he cannot altogether bridle it, yet at the least he do not fulfil the lust thereof. This battle of the flesh against the Spirit, all the children of God have had and felt ; and the selfsame do we also feel and prove. He that searcheth his own conscience, if he be not a hypocrite, shall well perceive that to be true in himself which Paul here saith : that the flesh lusteth against the Spirit. All the faithful, therefore, do feel and confess that their flesh resisteth against the Spirit, and that these two are so contrary, the one to the other in themselves, that, do what they can, they are not able to perform that which they would do. Therefore, the flesh hindereth us, that we cannot keep the commandments of God, that we can- not love our neighbours as ourselves, much less can we love God with all our heart; therefore, it is impossible for us to become righteous by the works of the law. Indeed there is a good will in us, and so must there be, (for it is the Spirit itself which re- sisteth the flesh,) which would gladly do good, fulfil the law, love God and his neighbour, and such-like, but the flesh obeyeth not this good will, but resisteth it; and yet God imputeth not unto us this sin; for he is merciful to those that believe, for Christ's sake. But it followeth not, therefore, that thou shouldst make a light matter of sin, because God doth not impute it. True it is that he doth not impute it ; but to whom, and for what cause ? To such as repent and lay hold by faith upon Christ the mercy-seat, for whose sake, as all their sins are forgiven them, even so the remnants of sin, which are in them, be not imputed unto them. They make not their sin less than it is, but amplify it, and set it out as it is indeed ; for they know that it cannot be put away by satisfactions, works, or righteousness, but only by the death of Christ. And yet, notwithstanding, the greatness and enormity of their sin doth not cause them to despair, but they assure them- selves that the same shall not be imputed tmto them, or laid unto their charge. This I say, lest any man should think that, after faith is re- ceived, there is little account to be made of sin. Sin is truly sin, whether a man commit it before he hath received the knowledge of Christ, or after. And God always hateth sin ; yea, all sin is damnable, as touching the fact itself; but in that it is not damn- able 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 also are sin ; according to that saying, " Whatsoever is not of faith is sin." Rom. xiv. 23. Therefore, the error of the schoolmen is most pernicious, which do distinguish sins according to the fact, and not according to the person. He that believeth, hath as 73 3C 57fi COMMENTARY ON ST. PAUL's [chaP. V. great sin as the unbeliever ; but to him that believeth, it is for- given and not imputed: to the unbeUever it is not pardoned, but imputed. To the believer it is venial ; to the unbeliever it is mortal and damnable : not for any difference of sins, or because the sin of the believer is less, and the sin of the unbeliever greater ; but for the difference of the persons. For the faithful assureth himself, by faith, that his sin is forgiven him, forasmuch as Christ hath given himself for it. Therefore, although he have sin in him, and daily sinneth, yet he continuelh godly ; but con- trariwise, the unbeliever continueth wicked. And tliis is the true wisdom and consolation of the godly, that although they have and commit sins, yet they know that for Christ's sake they are not imputed unto them. This I say for the comfort of the godly. For they only feel indeed that they have and do commit sins, that is to say, they feel that they do not love God so fervently as they should do ; that they do not believe him so heartily as they would, but rather they oftentimes doubt whether God have a care of them or no ; they are impatient, and are angry with God in adversity. Hereof (as I have said) proceed the sorrowful complaints of the faithful in the Scriptures, and especially in the Psalms ; and Paul himself complaineth that he is sold under sin. Rom. vii. 14. And here he saith that the flesh resisteth and rebelleth against the Spirit. But because they mortify the deeds of the flesh by the Spirit, (as he saith in another place, and also in the end of this chapter, " They crucify the flesh, with the desires and lusts thereof," Gal. V. 24,) therefore, these sins do not hurt them, nor condemn them. But if they obey the flesh, in fulfilling the lusts thereof, then do they lose faith and the Holy Ghost ; and if they do not abhor their sin, and return unto Christ, (who hath given power to his church, to receive and raise up those that be fallen, that so they may recover faith and the Holy Ghost,) they die in their sins. Wherefore, we speak not of them which dream that they have faith, and yet continue still in their sins. These men have their judgment already : they that live after the flesh shall die. Also, " The works of the flesh are manifest, which are adultery, forni- cation, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murder, drunkenness, gluttony, and such-like, whereof I tell you before, as also I have told you, that they which do such things shall not inherit the kingdom of God." Hereby we may see who be the very saints indeed. They be not stocks and stones, (as the monks and schoolmen dream,) so that they are never moved with any thing, never feel any lust, or desires of the flesh ; but as Paul saith, their flesh lusteth against the Spirit, and therefore, they have sin, and both can and do sin. And the thirty-second psalm witnesseth, that the faithful VER. 18.] EPISTLE TO THE GALATIANS. 579 do confess their unrighteousness, and pray that the wickedness of their sin may be forgiven, where it saith : " I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Therefore shall every one that is godly make his prayer unto thee," &c. Moreover, the whole church, which indeed is holy, prayeth that her sins may be for- given her, and it believeth the forgiveness of sins. And in Psalm cxliii. David prayeth : " 0 Lord, enter not into judgment with thy servant, for in thy sight shall none that liveth be justi- fied." And in Psalm cxxx. " If thou, 0 Lord, shouldst straitly mark iniquities, Lord, who shall stand in thy presence? But with thee is mercy," &c. Thus do the chiefest saints and children of God speak and pray ; as David, Paul, &c. All the faithful, therefore, do speak and pray the same thing, and with the same spirit. The popish sophisters read not the Scriptures, or, if they read them, they have a veil before their eyes ; and therefore, as they cannot judge rightly of any thing, so can they not judge rightly either of sin or of holiness. Verse 18. If ye he led by the Spirit, ye are not under the law. Paul cannot forget the doctrine of faith, but still repeateth it, and beateth it into their heads, yea, even when he treateth of good works. Here some man may object: How can it be that we should not be under the law? And yet thou, notwithstanding, 0 Paul, teachest us that we have flesh, which lusteth against the Spirit, and fighteth against us, tormenteth us, and bringeth us into bondage. And, indeed, we feel sin, and cannot be delivered from the feeling thereof, though we should never so fain ; and what is this else but to be under the law? But, saith he, let this nothing trouble you; only do your endeavour that ye may be led by the Spirit; that is to say, show yourselves willing to follow and obey that will which resisteth the flesh, and doth not accomplish the lusts thereof, (for this is, to be led and to be drawn by the Spirit,) then are ye not under the law. So Paul speaketh of himself, (Rom. vii.) "In my mind I serve the law of God:" that is to say, in Spirit I am not subject to any sin ; but yet in my flesh I serve the law of sin. The faithful, then, are not under the law, that is to say, in Spirit ; for the law cannot accuse them, nor pronounce sentence of death against them, although they feel sin, and con- fess themselves to be sinners. For the power and strength of the law is taken from it by Christ, " who was made" under the law, that he might redeem them which were under the law." Gal. iv. 4. Therefore the law cannot accuse that for sin in the faithful, which is sin indeed and committed against the law. So great, then, is the power and dominion of the Spirit, that the law cannot accuse the godly, though they commit that which is sin indeed. For Christ is our righteousness, whom we appre- ' -i."* 5S0 COMMENTARY ON ST. PAUL's [chap. V. hend by faith; he is without all sin, and therefore the law cannot accuse him. As long as we cleave fast unto him, we are led by the Spirit, and are free from the law. And so the apostle, even when he teacheth good works, forgetteth not his doctrine con- cerning justification, but always showeth that it is impossible for us to be justified by works. For the remnants of sin cleave fast in our flesh, and therefore, so long as our flesh liveth, it ceaseth not to lust contrary to the Spirit. Notwithstanding there cometh no danger unto us thereby, because we be free from the law, so that we walk in the Spirit. And with these words, " If ye be led by the Spirit, ye be not under the law," thou mayst greatly comfort thyself, and others that be grievously tempted; for it oftentimes cometh to pass, that a man is so vehemently assailed with wrath, hatred, impatiency, carnal desire, terror and anguish of spirit, or some other lust of the flesh, that he cannot shake them ofi", though he would never so fain. What should he do in this case ? Should he despair ? No, God forbid: but let him say thus with himself: thy flesh fighteth and rageth against the Spirit. Let it rage as long as it listeth; only see thou that, in any case, thou consent not to it, to fulfil the lusts ther6of, but walk wisely, and follow the leading of the Spirit. In so doing, thou art free from the law. It ac- cuseth and terrifieth thee, (I grant,) but altogether in vain. In this conflict, therefore, of the flesh against the Spirit, there is nothing better than to have the word of God before thine eyes, and therein to seek the comfort of the Spirit. And let not him that suff'ereth this temptation, be dismayed, in that the devil can so aggravate sin, that during the conflict he thinketh himself to be utterly overthrown, and feeleth nothing else but the wrath of God and desperation. Here in anywise let him not follow his own feeling and the judgment of reason, but let him take sure hold of this saying of Paul, "If ye be led by the Spirit;" that is, to wit, if ye raise up and comfort yourselves through faith in Christ, ye be not under the law. So shall he have a strong buckler, wherewith he may beat back all the fiery darts which that wicked fiend assaileth him withal. How much soever, then, the flesh doth boil and rage, yet cannot her motions and rages hurt and condemn him ; forasmuch as he, following the guiding of the Spirit, doth not consent unto the flesh, nor fulfil the lusts thereof Therefore, when the motions of the flesh do rage, the only remedy is to take to us the sword of the Spirit, that is to say, the word of salvation, (which is, that God would not the death of a sinner, but that he convert and live,) and to fight against them; which if we do, let us not doubt but we shall obtain the victory, although, so long as the battle endurelh, we feel the plain contrary. But set the word out of sight, and there is no counsel nor help remaining. Of this that I say, I myself VER. 19.J EPISTLE TO IHE GALATIANS. 581 have good experience. I ha^re suffered many great passions, and the same also vehement and great ; but so soon as I have laid hold of any place of Scipture, and stayed myself upon it, as upon my chief anchor-hold, straightways my temptations did vanish away ; which, without the word, it had been impossible for me to endure any little space, and much less to overcome them. The sum or effect, therefore, of all that which Paul hath taught m this disputation or discourse, concerning the conflict or battle between the flesh and the Spirit, is this : that the saints and the elect of God cannot perform that which the Spirit desireth. For the Spirit would gladly be altogether pure, but the flesh be- ing joined unto the Spirit, will not suffer that. Notwithstanding they be saved by the remission of sins, which is in Christ Jesus. Moreover, because they walk in the Spirit, and are led by the Spirit, they be not under the law, that is to say, the law cannot accuse or terrify them ; yea, although it go about never so much so to do, yet shall it never be able to drive them to desperation. Verse 19. Moreover ^ the works of the flesh be manifest, which are, SfC. This place is not unlike to this sentence of Christ, " By their fruits ye shall known them. Do men gather grapes of thorns, or figs of brambles .'' So every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit," &c. Matt. vii. 16. Paul teacheth the very same thing which Christ taught, that is to say, that works and fruits do sufficiently testify whether the trees be good or evil : whether men follow the guiding of the flesh, or of the Spirit. As if he should say, lest some of you might say for himself, that he understandeth me not, now when I treat of the battle between the flesh and the Spirit, I will set before your eyes first the works of the flesh, whereof many are known even to the ungodly ; and then also the works of the Spirit. And this doth Paul, because there were many hypocrites amongst the Galatians, (as there are also at this day among us,) which outwardly pretended to be godly men, and boasted much of the Spirit, and, as touching the words, they understood the true doctrine of the gospel ; but they walked not according to the Spirit, but according to the flesh, and performed the works thereof. Whereby Paul manifestly convinceth them to be no such holy men indeed as they boasted themselves to be. And lest they should despise this his admonition, he pronounceth against them this dreadful sentence, that they should not be inheritors of the kingdom of heaven, to the end that being thus admonished, they might amend. Every age, even in the faithful, hath its peculiar temptations : as fleshly lusts assail a man most of all in his youth; in his middle age, ambition and vaihglory ; and in his old age covetousness. There was never yet any of the faithful whom 3g 2 T»2 COMMENTARY ON ST. PAUL's [cHAr. V. the flesh hath not often in his hfetime provoked to impatiency, anger, vainglory, &c. Paul, therefore, speaking here of the faithful, saith that the flesh lusteth in them against the Spirit, &c., therefore they shall never be without the desires and battles of the flesh ; notwithstanding, they do not hurt them. But of this matter we must thus judge, that it is one thing to be provoked of the flesh, and yet not willingly to yield to the lusts and desires thereof, but to walk after the leading of the Spirit, and to resist the flesh ; and another thing to assent unto the flesh, and, with- out all fear or remorse, to perform and fulfil the works thereof, and to continue therein, and yet notwithstanding to counterfeit holiness, and to brag of the Spirit. The first he comforteth, when he saith that they be led by the Spirit, and be not under the law. The other he threateneth with everlasting destruction. Notwithstanding sometimes it happeneth that the saints also do fall, and perform the lusts of the flesh ; as David fell horribly into adultery. Also he was the cause of the slaughter of many men, when he caused Urias to be slain in the forefront of the battle ; and thereby also he gave occasion to the enemies to glory and triumph over the people of God, to worship their idols, and to blaspheme the God of Israel. Peter also fell most grievously and horribly, when he denied Christ. But although these sins were great and heinous, yet were they not committed upon any contempt of God, or of a wilful and obstinate mind, but through infirmity and weakness. Again, when they were admonished, they did not obstinately continue in their sins, but repented. Such he willeth afterwards, in the sixth chapter, to be received, in- structed, and restored, saying, " If a man be fallen by occasion into any sin, ye which are spiritual restore such a one with the spirit of meekness, considering thyself lest thou also be tempted/' To those, therefore, which sin and fall through infirmity, pardon is not denied, so that they rise again and continue not in their sin : for of all things continuance in sin is the worst. But if they re- pent not, but still obstinately continue in their wickedness, and perform the desires of the flesh, it is a certain token that there is deceit in their spirit. No man, therefore, shall be without lusts and desires, so long as he liveth in the flesh, and therefore no man shall be free from temptations. Notwithstanding, some are tempted one way and some another, according to the difference of persons. One man is assailed with more vehement and grievous motions, as with bitter- ness and anguish of spirit, blasphemy, distrust, and desperation; another with more gross temptations, as with fleshly lusts, wrath, envy, covetousness, and such-like. But in this case, Paul re- quirelh of us that we walk in the Spirit, and resist the flesh. But whosn obeyeth the flesh, ahdcontinueth, without any fear of God or remorse of conscience, in accomplishing the desires and lusts VER. 19.J EPISTLE TO THE GALATIANS. 583 thereof, let him know that he pertaineth not unto Christ ; and, although he brag of the name of a Christian never so much, yet doth he but deceive himself; for they which are of Christ, do crucify their flesh, with the affections and lusts thereof. WHO BE RIGHTLY CALLED SAINTS, AND BE SO INDEED? This place (as I have also forewarned you by the way) con- taineth in it a singular consolation ; for it teacheth us that the saints and most holy men in this world live not without concu- ' piscence and temptations of the flesh, nor yet without sins. It ' warneth us, therefore, to take heed that we do not as some did, of whom Gerson writeth, which laboured to attain to such per- fection, that they might be without all feeling of temptations or sins ; that is to say, very stocks and stones. The like imagination the monks and schoolmen had of their saints, as though they had been very senseless blocks and without - all affections. The Virgin Mary felt great grief and sorrow of spirit when she missed her Son. Luke ii. David, in the Psalms, complaineth that he is almost swallowed up with excessive sor- row, for the greatness of his temptations and sins. Paul also complaineth that he hath battles without, and terrors within, ^ {2 Cor. vii, 5,) and that in his flesh he serveth the law of sin. He saith, that he is careful for all the churches, (2 Cor. xi. 28,) and that God showed great mercy towards him, in that he deli- vered Epaphroditus, being at the point of death, to life again, lest he should have had sorrow upon sorrow. Therefore, the saints of the Papists are like to the Stoics, who imagined such wise men as in the world were never yet to be found. And by this foolish and devilish persuasion, which proceedeth from the ignorance of this doctrine of Paul, the schoolmen brought both themselves and f* others without number into horrible desperation. When I was a monk, I did oftentimes most heartily wish that I might once be so happy as to see the conversation and life of some saint or holy man. But in the mean time I imagined such a saint as lived in the wilderness, abstaining from meat and drink^ and living only with roots of herbs and cold water; and this opinion of those monstrous saints, I had learned not only out of the books of the sophisters and schoolmen, but also out of the books of the fathers. For thus writeth Jerome, in a certain place . "As touching meats and drinks I say nothing, forasmuch as it is excess, that even such as are weak and feeble should use cold water, or eat any sodden thing/' &c. But now in the light of the gospel we plainly see who they are whom Christ and his apostles call saints. Not they which live a sole and a single life, or straitly observe days, meats, apparel, and such other things, or in outward appearance do other great and monstrous works, (as we read of many in the lives of the fathers :) but they which 584 COMMENTARY Obr ST. PAUL's [chap. V. being called by the sound of the gospel and baptized, do believe that they be justified and cleansed by the death of Christ. So, Paul everywhere writing to Christians, calleth them holy, the children and heirs of God, &c. Whosoever, then, do beheve in Christ, whether they be men or women, bond or free, are all saints : not by their own works, but by the works of God, which they receive by faith ; as his wotd, his sacraments, the passion of Christ, his death, resurrection, victory, and the sending of the Holy Ghost. To conclude, they are saints through such a holiness as they freely receive, not through such a holiness as they them- selves have gotten by their own industry, good works, and merits. So the ministers of the word, the magistrates of commonweals, parents, children, masters, servants, &.C., are true saints, if, first, and before all things, they assure themselves that Christ is their wisdom, righteousness, sanctification, and redemption: secondly, if every one do his duty in his vocation, according to the rule of God's word, and obey not the flesh, but repress the lust and desire thereof by the Spirit. Now, whereas all be not of like strength to resist temptations, but many infirmities and offences are seen in the most part of men; this nothing hindereth their holiness, so that their sins proceed not of an obstinate wilfulness, but only of frailty and infirmity. For (as I have said before) the godly do feel the desires and lusts of the flesh, but they resist them, to the end that they accomplish them not. Also, if they at any time unadvisedly fall into sin, yet notwithstanding they obtain forgive- ness thereof, if by faith in Christ they be raised up again ; who would not that we should drive away, but seek out and bring home the straying and lost sheep, &c. Therefore, God forbid that I should straitway judge those which are weak in faith or manners, to be profane or unholy, if I see that they love and reverence the word of God, to come to the supper of the Lord, &c. For these God hath received, and counteth them righteous, through the remission of sins ; to him they stand or fall, &c. Wherefore, with great rejoicing I give thanks to God, for that he hath abundantly and above measure granted that unto me, which I so earnestly desired of him when I was a monk : for he hath given unto me the grace to see not one but many saints, yea, an infinite number of true saints; not such as the sophisters have devised, but such as Christ himself and his apostles do de- scribe. Of the which number I assure myself to be one. For I am baptized, and I do believe that Christ my Lord, by his death, hath redeemed and delivered me from all my sins, and hath given to me eternal righteousness and holiness. And let him be holden accursed, whosoever shall not give this honour unto Christ, to be- lieve that by his death, his word, &c., he is justified and sanctified. Wherefore, rejecting this foolish and wicked opinion con- cerning the name of saints, (which, in the time of popery and VER. 19.] EPISTLE TO THE GALATIANS. 585 ignorance, we thought to pertain only to the saints which are in heaven, and in earth to the hermits and monks, which did cer- tain great and strange works,) let us now learn by the Holy Scripture, that all they which faithfully believe in Christ are saints. The world hath in great admiration the holiness of Be- nedict, Gregory, Bernard, Francis, and such-like, because it heareth that tliey have done, in outward appearance, and in the judgment of the world, certain great and excellent works. Doubtless, Hilary, Cyril, Athanasins, Ambrose, Augustine, and others, were saints also, which lived not so strait and severe a life as they did, but were conversant amongst men, and did eat com- mon meats, drank wine, and used cleanly and comely apparel; so that in a manner there was no difference between them and other honest men, as touching the common custom, and the use of things necessary for this life, and yet were they to be preferred far above the other. These men taught the doctrine and faith of Christ sincerely and purely, without any superstition ; they resisted heretics ; they purged the church from innumerable errors; their company and familiarity was comfortable to many, and specially to those which were afflicted and heavy-hearted, whom they raised up and comforted by the word of God. For they did not with- draw themselves from the company of men, but they executed their offices even where most resort of people was. Contrari- wise, the others not only taught many things contrary to the faith, but also were themselves the authors and first inventors of many superstitions, errors, abominable ceremonies, and wicked worship- pings. Therefore, except at the hour of death they laid hold of Christ, and reposed their whole trust in his death and victory, their strait and painful life availed them nothing at all. These things sufficiently declare who be the true saints indeed, and which is to be called a holy life. Not the life of those which lurk in caves and dens, which make their bodies lean with fasting, which wear hair, and do other like things, with this persuasion and trust that they shall have some singular reward in heaven above all other Christians ; but of those which be baptized and believe in Christ, which put off" the old man with his works, but not at once : for concupiscence and lust remaineth in them so long as they live : the feeling whereof doth hurt them nothing at all, if they suffer it not to reign in them, but subdue it to the Spirit. This doctrine bringeth great consolation to godly minds, that when they feel these darts of the flesh, wherewith Satan assaileth the Spirit, they should not despair ; as it happeneth to many in the papacy, which thought that they ought to feel no concu- piscence of the flesh; whereas, notwithstanding, Jerome, Gregory, Benedict, Bernard, and others, (whom the monks set before them as a perfect example of chastity and of all Christian virtues,) conld never come so far as to feel no concupiscence or lust of the flesh; 74 586 COMMENTARY ON ST. PAUL's [chAP. v yea, they felt it, and that very strongly ; which thing they ac- knowledge and plainly confess in divers places of their books. Therefore, we rightly confess, in the articles of our belief, that we believe there is a holy church; for it is invisible, dwelling in spirit in a place that none can attain unto, and therefore, her holiness cannot be seen ; for God doth so hide and cover her with infirmities, with sins, with errors, with divers forms of the cross and offences, that according to the judgment of reason it is nowhere to be seen. They that are ignorant of this, when they see the infirmities and sins of those which are baptized, which have the word and believe it, are by-and-by offended, and judge them not to pertain to the church ; and in the meanwhile they dream that the hermits, the monks, and such other shaveUngs, are the church which honour God with their lips, and worship him in vain, because they follow not the word of God, but the doc- trines and commandments of men, and teach others to do the same. And because they do certain superstitious and monstrous works, which carnal reason magnifieth and highly esteemeth, therefore, they judge them only to be saints, and to be the church: and, in so doing, they change and turn this article of faith clean contrary, " I believe that there is a holy church," &c.; and in the stead of this word [I believe] they put in [I see.] These kinds of righteousness, and holiness of man's own devising, are nothing else but spiritual sorceries, wherewith the eyes and minds of men are blinded, and led from the knowledge of true holiness. But thus teach we, that the church hath no spot nor wrinkle, but is holy, and yet through faith only in Christ Jesus. Again, that she is holy in life and conversation, by abstaining from the lusts of the flesh, and exercise of spiritual works ; but yet not in such sort that she is delivered from all evil desires, or purged from all wicked opinions and errors; for the church always confesseth her sins, and prayeth that her faults may be pardoned : also, she believeth the forgiveness of sins. The saints, therefore, do sin, fall, and also err ; but yet through ignorance. For they would not willingly deny Christ, forsake the gospel, &c., therefore, they have remission of sins. And if through ignorance they err also in doctrine, yet is this pardoned ; for in the end they acknow- ledge their error, and rest only upon the truth, and the grace of God offered in Christ, as Jerome, Gregory, Bernard, and others did. Let Christians, then, endeavour to avoid the works of the flesh, but the desires or lusts of the flesh they cannot avoid. It is very profitable, therefore, for them to feel the unclean lusts of the flesh, lest they should be puffed up with some vain and wicked opinion of the righteousness of their own works, as though they were accepted before God for the same. The monks, being puffed up with this opinion of their own right- eousness, thought themselves to be so holy, that they sold their VER. 19.] EPISTLE TO THE GALATIANS. 587 righteousness and holiness to others, although they were con- vinced, by the testimony of their own hearts, that they were unclean. So pernicious and pestilent a poison it is for a man to trust in his own righteousness, and to think himself to be clean. But the godly, because they feel the uncleanness of their own hearts, therefore, they cannot trust to their own righteousness. This feeling so maketh them to stoop, and so humblelh them, that they cannot trust to their own good works, but are con- strained to fly unto Christ, their mercy-seat and only succour, who hath not a corrupt and sinful, but a most pure and holy flesh, which he hath given for the life of the world. John vi. 51. In him they find a sound and perfect righteousness. Thus they continue in humility ; not counterfeit and monkish, but true and uhfeigned, because of the uncleanness which yet remaineth in their flesh ; for the which, if God would straitly judge them, they should be found guilty of eternal death. But because they lift not up them- selves proudly against God, but with a broken and a contrite neart, humbly acknowledging their sins, and resting wholly upon the benefit of the mediator Christ, they come forth into the pre- sence of God, and pray that for his sake their sins may be for- given them; God spreadeth over them an infinite heaven of grace, and doth not impute unto them their sins, for Christ's sake. This I say, to the end that we may take heed of the pernicious errors of the Papists touching the holiness of our life, wherein our minds are so wrapped, that without great difliculty we could not wind ourselves out of them. Wherefore, do you endeavour with diligence, that ye may discern and rightly judge between true righteousness and holiness, and that which is hypocritical ; then shall ye behold the kingdom of Christ with other eyes than carnal reason doth, that is, with spiritual eyes, and certainly judge those to be true saints indeed, which are baptized and believe in Christ ; and afterwards, in the same faith whereby they are jus- tified, and their sins both past and present are forgiven, do abstain from the desires of the flesh. But from these desires they are not thoroughly cleansed ; for the flesh lusteth against the Spirit. Notwithstanding, these unclean and rebellious lusts do still remain in them to this end, that they may be humbled, and being so humbled, they may feel the sweetness of the grace and benefit of Christ. So these remnants of unclean lusts and sins do nothing • at all hinder, but greatly further the godly ; for the more they feel their infirmities and sins, so much the more they fly unto Christ the throne of grace, and more heartily crave his aid and succour; to wit, that he will cover them with his righteousness, that he will increase their faith, that he will endue them with his Holy Spirit, by whose gracious leading and guiding they may over- come the lusts of the flesh, that they may rule and reign not over them, but may be subject unto them. Thus true Christians do 588 COMMENTARY ON ST. PAUL's [chap. V. continually wrestle with sin, and yet, notwithstanding, in wrest- ling they are not overcome, but obtain the victory. This have I said, that ye may understand, not by men's dreams, but by the word of God, who be true saints indeed. We see, then, how greatly Christian doctrine helpeth to the raising up and comforting of weak consciences; which treateth not of cowls, shavings, shearings, fraternities, and such-like toys, but of high and weighty matters, as how we may overcome the flesh, sm, death, and the devil. This doctrine, as it is unknown to justici- aries, and such as trust in their own works, so it is impossible for them to instruct or bring into the right way one poor conscience wandering and going astray ; or to pacify and comfort the same when it is in heaviness, terror, or desperation. Verse 19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry^ witchcraft, 4'C. Paul doth not recite all the works of the flesh, but useth a certain number for a number uncertain. First, he reckoneth up the kinds of lusts, as adultery, fornication, uncleanness, wanton- ness, &c. Now, not only carnal lust is a work of the flesh, as the Papists dreamed, who called marriage also a work of the flesh, (so chaste and holy are these men,) whereof God himself is the author, which also they themselves reckoned among their sacraments; but he numbereth also amongst the works of the flesh (as I have said before) idolatry, witchcraft, hatred, and such other, which hereafter follow. Wherefore, this place alone doth sufliciently show what Paul meaneth by the flesh. These words are so well known that they need no interpretation. IDOLATRY. All the highest religions, the holiness and most fervent devo- tions of tliose which do reject Christ the Mediator, and worship God without his word and commandment, are nothing else but plain idolatry. As in popery it was counted a most holy and spiritual act, when the monks, being shut up in their cells, did muse and meditate of God or of his works, and when they, being inflamed with most earnest devotions, kneeled down, prayed, and were so ravished with the contemplations of heavenly things, that they wept for joy. There was no thinking of women, or of any other creature, but only of God the Creator, and of his wonderful works ; and yet this most spiritual work (as reason esteemeth it) is, according to Paul, a work of the flesh, and plain idolatry. Wherefore all such religion, whereby God is worship- ped without his word and commandment, is idolatry. And the more holy and spiritual it seemeth to be in outward show, so much the more dangerous and pernicious it is. For it turneth VER. 19.] EPISTLE TO THE GALATIANS. 589 men away from faith in Christ, and causeth them to trust to then: own strength, works, and righteousness. And such is the reli- gion of the Anabaptists at this day ; albeit they daily more and rnore bewray themselves to be possessed with the devil, and to be seditious and bloody men. Therefore the fasting, the wearing of hair, holy works, strait rule, and whole life of the Carthusians and Charterhouse monks, whose order, notwithstanding, is of all other the straitest and sharpest, be very works of the flesh, yea, plain idolatry. For they imagine themselves to be saints, and to be saved, not by Christ, (whom they fear as a severe and cruel judge,) but by ob- serving of their rules and orders. Indeed, they think of God, of Christ, and of heavenly things, but after their own reasons, and not after the word of God : to wit, that their apparel, their man- ner of living, and their whole conversation is holy and pleaseth Christ : whom not only they hope to pacify by this straitness of life, but also to be rewarded of him for their good deeds and righteousness. Therefore, their most spiritual thoughts (as they dream of them) are not only most fleshly, but also most wicked ; for they would wipe away their sins, and obtain grace and ever- lasting life, by the trust and affiance they have in their own righteousness, rejecting and despising the word, faith, and Christ. All the worshippings and services of God, therefore, and all reli- gions without Christ are idolatry and idol service. In Christ alone, the Father is well pleased; whoso heareth him, and doth that which he hath commanded, the same is beloved because of " the Beloved." He commandeth us to believe his word, and to be baptized, &c., and not to devise any new worshipping or service of God. I have said before, that the works of the flesh be manifest ; as adultery, fornication, and such-like, be manifestly known to all men. But idolatry hath such a goodly show, and is so spiritual, that it is known but to very few, that is, to the faithful, to be a work of the flesh. For the monk when he liveth chastely, fast- eth, prayeth, or saith mass, is so far from thinking himself to be an idolater, or that he fulfilleth any work of the flesh, that he is assuredly persuaded that he is led and governed by the Spirit; that he walketh according to the Spirit ; that he thinketh, speak- eth, and doeth nothing else but mere spiritual things ; and that he doth such service unto God as is most acceptable unto him. No man can at this day persuade the Papists that their mass is a great blasphemy against God, and idolatry, yea, and that so hor- rible, as never was any in the church since the apostle's time. For they are blind and obstinate, and therefore they judge so perversely of God and God's matters, thinking that idolatry to be a true service of God, and contrariwise, faith to be idolatry. But we, which believe in Christ and know his mind, are able to 3D 590 COMMENTARY ON ST. PAUL'S [chAP. V judge and to discern all things, and cannot truly and before God be judged of any man. Hereby it is plain that Paul calleth flesh whatsoever is in man, comprehending all the three powers of the soul; that is, the will that lusteth, the will that is inclined to anger, and the understand- ing. The works of the will that lusteth are, adultery, fornication, uncleanness, and such-like. The works of the will inclined to wrath, are quarrellings, contentions, murder, and such other. The works of understanding or reason, are errors, false religions, su- perstitions, idolatry, heresies, that is to say, sects, and such-like. It is very necessary for us to know these things ; for this word [flesh] is so darkened in the whole kingdom of the pope, that they have taken the work of the flesh to be nothing else but the accomplishing of fleshly lust, or the act of lechery ; wherefore it was not possible for them to understand Paul. But here we may plainly see that Paul reckoneth idolatry and heresy amongst the works of the flesh, which two (as before we have said) reason esteemeth to be most high and excellent virtues, wisdom, religion, holiness, and righteousness. Paul (Col. ii.) calleth it the religion of angels. But, although it seem to be never so holy and spiritual, yet it is nothing else but a work of the flesh, an abomination and idolatry against the gospel, against faith, and against the true service of God. This do the faithful see, for they have spiritual eyes ; but the justiciaries judge the contrary : for a monk cannot be persuaded that his vows are works of the flesh. So the Turk believeth nothing less than that his Alcoran, his washings, and other ceremonies which he observeth, be works of the flesh. WITCHCRAFT. * Of witchcraft I have spoken before, in the third chapter. This vice was very common in these our days, before the light and truth of the gospel was revealed. When I was a child, there were many witches and sorcerers, which bewitched both cattle and men, but specially children, and did great harm also other- wise ; but now, in the light of the gospel, these things be not so commonly heard of, for the gospel thrusteth the devil out of his seat, with all his illusions. But now he bewitcheth men much more horribly, namely, with spiritual sorcery and witchcraft. Paul reckoneth witchcraft among the works of the flesh, which notwithstanding, as all men know, is not a work of fleshly lust or lechery, but a kind of idolatry. For witchcraft covenanteth with the devil ; superstition or idolatry covenanteth with God : albeit, not with the true God, but with a counterfeit god. Where- fore idolatry is, indeed, a spiritual witchcraft. For as witches do enchant cattle and men, so idolaters, that is to say, all justiciaries, orjustifiers of themselves, go about to bewitch God, and to make liim such a one as they do imagine. Now they imagine him to VER. 19.] EPISTLE TO THE GALATIANS. 591 be such a one as will justify them, not of his mere grace and mercy, and through faith in Christ, but in respect of their will- worshippings, and works of their own choosing, and in recom- pence thereof will give them righteousness and life everlasting. But whilst they go about to bewitch God, they bewitch them- selves ; for if they continue in this wicked opinion which they conceive of God, they shall die in their idolatry and be damned. The works of the flesh are well known for the most part, there- fore they shall not need any further declaration. SECTS. By the name of sects, Paul meaneth here, not those divisions or contentions which rise sometimes in the government of house- holds, or of commonweals, for worldly and earthly matters; but those which rise in the church, about doctrine, faith, and works. Heresies, that is to say, sects, have always been, in the church, as we have said before, in divers places. Notwithstanding, the pope is an arch-heretic, and the head of all heretics ; for he hath filled the world, as it were, with a huge flood of infinite sects and errors. What concord and unity was there in so great diver- sity of the monks, and other religious orders ? No one sort or sect of them could agree with another ; for they measured their holiness by the straitness of their orders. Hereof it cometh that the Carthusian will needs be counted holier than the Franciscan, and so likewise the rest; wherefore there is no unity of spirit, nor concord of minds, but great discord in the papistical church ; there is no conformity in their doctrine, faith, religion, or serving of God, but all things are clean contrary. Contrariwise, amongst the Christians, the word, faith, religion, sacraments, service, Christ, God, heart, soul, mind, and understanding, are all one and common to all ; and, as touching outward conversation, the diversity of states, degrees, and conditions of life, hindereth this spiritual concord and unity nothing at all, as before I have said. And they which have this unity of the spirit, can certainly judge of all sects, which otherwise no man understandeth ; as, indeed, no divine in the papacy understood that Paul in this place con- demneth all the worshippings, religions, continency, honest con- versation, and holy life in outward appearance, of all the Papists, sectaries, and schismatics ; but they all thought that he speaketh of the gross idolatry and heresies of the Gentiles and Turks, which manifestly blaspheme the name of Christ. DRUNKENNESS, GLUTTONY. Paul doth not say that to eat and drink be works of the flesh, but to be drunken and to surfeit, which of all other vices are most common at this day. Whoso are given to this beastly dissolute- ness and excess, let them know that they are not spiritual, how 592 COMMENTARY ON ST. PAUL's [chap. V. mnch soever they boast themselves so to be, but they follow the flesh, and perform the filthy works thereof. Therefore is this horrible sentence pronounced against them, that ihey shall not be inheritors of the kingdom of God. Paul would therefore that Christians should fly drunkenness and surfeiting, hving soberly and moderately, without all excess, lest by pampering the flesh they should be provoked to wantonness; as, indeed, after surfeit- ing and belly-cheer, the flesh is wont to wax wanton, and to be inflamed with outrageous lust. But it is not sufficient only to restrain this outrageous wantonness and lust of the flesh, which followeth drunkenness and surfeiting, or any manner of excess; but also the flesh, when it is most sober and in his best temper ance, must be subdued and repressed, lest it fulfil his lusts and desires. For it oftentimes cometh to pass, that even they which are most sober, are tempted most of all : as Jerome writeth of himself: " My face," saith he, " was pale with fasting, and my mind was inflamed with fleshly desires in my cold body; and although my flesh was half dead already, yet the flames of un- clean lust boiled within me." Hereof I myself also had experi- ence when I was a monk. The heat, therefore, of unclean lusts is not quenched by fasting only, but we must be aided also by the Spirit, that is, by the meditation of God's word, faith, and prayer. Indeed, fasting represseth the gross assaults of fleshly lust ; but the desires of the flesh are overcome by no abstinence from meats and drinks, but only by the meditation of the word of God and invocation of Christ. Verse 21. Jiiid such-like. For it is impossible to reckon up all the works of the flesh. Verse 21. Whereof I tell you, as I have also told you before^ that they which do such things, shall not inherit the king- dom of God. This is a very hard and terrible saying, but yet very necessary against false Christians and careless hypocrites, which brag of the gospel, of faith, and of the Spirit, and yet in all security they per- form the works of the flesh. But chiefly the heretics, being puffed up with opinions of spiritual matters, (as they dream,) are pos- sessed of the devil, and altogether carnal ; therefore they perform and fulfil the desires of the flesh, even with all the powers of the soul. Therefore most necessary it was that so horrible and ter- rible a sentence should be pronounced by the apostle against such careless contemners and obstinate hypocrites, (namely, that all they which do such works of the flesh as Paul hath recited, shall not inherit the kingdom of God,) that yet some of them, being terrified by this severe sentence, may begin to fight against the works of the flesh by the Spirit, that they accomplish not the same. VER. 22.J EPISTLE TO THE GALATIANS. 593 Verse 22. But the fruits of the Spirit are love, joy, peace, long-svff'onng, .siveetness, goodness, faithfulness, gentleness or meekness, temperance. The apostle saith not, the works of the Spirit,as he said the works of the flesh, but he adorneth these Christian virtues with a more honourable name, calling them the fruits of the Spirit; for they bring with them most excellent fruits and commodities; for they that have them give glory to God, and with the same do allure and provoke others to embrace the doctrine and faith of Christ. LOVE. It had been enough to have said, " love," and no more : for love extendeth itself unto all the fruits of the Spirit. And in 1 Cor. xiii. Paul attributeth to love all the fruits which are done in the Spirit, when he saith, " Love is patient, courteous," &c. Notwithstanding he would set it here by itself, amongst the rest of the fruits of the Spirit, and in the first place thereby to admo- nish the Christians that before all things they should love one another, giving honour one to another, (Rom. xii. 10,) every man esteeming better of another than of himself, and serving one an- other, because they have Christ and the Holy Ghost dwelling in them, and because of the word, baptism, and other gifts of God> which Christians have. JOY. This is the voice of the bridegroom and of the bride ; that is to say, sweet cogitations of Christ, wholesome exhortations, plea- sant songs or psalms, praises and thanksgivings, whereby the godly do instruct, stir up, and refresh themselves. Therefore God loveth not heaviness and doubtfulness of spirit ; he hateth uncomfortable doctrine, heavy and sorrowful cogitations, and loveth cheerful hearts. For therefore hath he sent his Son, not to oppress us with heaviness and sorrow, but to cheer up our souls in him ; for this cause the prophets, the apostles, and Christ himself do exhort us, yea, they command us to rejoice and be glad. Zech. ix. 9 : " Rejoice, thou daughter of Zion ; be joyful, thou daughter of Jerusalem ; for behold, thy king cometh to thee." And in the Psalms it is often said : " Be joyful in the Lord." Paul saith : " Rejoice in the Lord always," &c. And Christ saith : " Rejoice, because 3'^our names are written in hea- ven." Where this joy of the Spirit is, there the heart inwardly rejoiceth through faith in Christ, with full assura^nce that he is our Saviour and our bishop, and outwardly it expresseth this joy with words and gestures. Also, the faithful rejoice when they see that the gospel spreadeth abroad, that many be won to the faith, and the kingdom of Christ is enlarged. 75 3 D 2 5&4 COMMENTARY ON ST. PAUL's [cHAP. V. PEACE, Both towards God and men, that Christians may be peaceable and quiet : not contentious, nor hating one another, but one bear- ing another's burden, through long-suffering or perseverance, without the which peace cannot continue, and therefore Paui putteth it next after peace. LONG-SUFFERING OR PERSEVERANCE. Whereby a man doth not only bear adversities, injuries, re- proaches, and such-like, but also vyith patience waiteth for the amendment of those which have done him any wrong. When the devil cannot by force overcome those which are tempted, then seeketh he to overcome them by long-continuance. For he knoweth that we be earthen vessels, which cannot long endure and hold out many knocks and violent strokes, therefore with long-continuance of temptations he overcometh many. To van- quish these his continual assaults, we must use long-suffering, which patiently looketh, not only for the amendment of those which do us wrong, but also for the end of those temptations which the devil raiseth up against us. GENTLENESS. Which is, when a man is gentle and tractable in his conversa- tion, and in his whole life. For such as will be true followers of the gospel, must not be sharp and bitter, but gentle, mild, courteous, and fair-spoken, which should encourage others to de- light in their company ; which can wink at other men's faults, or, at least, expound them to the best ; which will be well con- tented to yield and give place to others ; contented to bear with those which are fro ward and intractable, as the very heathen said: " Thou must know the manners of thy friend, but thou must not hate them." Such a one was our Saviour Christ, as everywhere is to be seen in the gospel. It is written of Peter, that he wept so often as he remembered the sweet mildness of Christ, which he used in his daily conversation. It is an excellent virtue, and most necessary in every kind of life. GOODNESS. Which is, when a man willingly helpeth others in their neces- sity by giving, lending, and such other means. FAITH. When Paul here reckoneth faith amongst the fruits of the Spirit, it is manifest that he speaketh not of faith which is in Christ, but of the fidelity and humanity of one man towards an- other. Hereupon, he saith, in the thirteenth chapter of the first of the Corinthians, that charity believeth all things. Therefore lie that hath this faith is not suspicious but mild, and taketh all thmgs to the best ; and although he be deceived, and fiiideth him- VER. 23.] EPISTLE TO THE GALATIANS. 595 self to be mocked, yet such is his patience and softness, that he letteth it pass ; briefly, he is too ready to believe all men, but he trusteth not all. On the contrary, where this virtue is lacking, there men are suspicious, froward, wayward, dogged, and so neither will believe any thing, nor give place to any body ; they can suffer nothing ; whatsoever a man saith or doth never so well, they cavil and slander it, so that whoso serveth not their humour can never please them. Therefore it is impossible for them to keep charity, friendship, concord, and peace with men. But if these virtues be takeil away, what is this life, but biting and devouring one of another! Faith, therefore, in this place is, when one man giveth credit to another in things pertaining to this present life ; for what manner of life should we lead in this world, if one man should not credit another ? MEEKNESS. Which is, when a man is not lightly moved or provoked to anger. There be infinite occasions in this life which provoke men to anger, but the godly overcome them by meekness. TEMPERANCE, CHASTITY, OR CONTINENCY. This is a sobriety or modesty in the whole life of man, which virtue Paul setteth against the works of the flesh. He would, therefore, that Christians should live soberly and chastely ; that they should be no adulterers, no fornicators, no wantons ; and if they cannot live chastely, he would have them to marry. Also, that they should not be contentious or quarrellers, that they should not be given to drunkenness or surfeiting, but that they should abstain from all these things. Chastity or continency containeth all these. Jerome expoundeth it of virginity only, as though they that be married could not be chaste ; or as though the apostle did write these things only to virgins. In the first and second chapter to Titus, he warneth also bishops, young women, and married folks, both man and wife, to be chaste and pure. Verse 23. Jigainst such there is no lain. Indeed there is a law, but not against such. As he saith also in another place, " The law is not given to the righteous man.'* For the righteous liveth in such wise that he hath no need of any law, to admonish or to constrain him : but without constraint of the law, he willingly doth those things which the law requireth. Therefore, the law cannot accuse or condemn those that believe in Christ. Indeed, the law troubleth and terrifieth our consciences; but Christ, apprehended by faith, vanquisheth it, with all his terrors and threatenings. To them, therefore, the law is utterly abolished, and hath no power to accuse them ; for they do that of their own accord, which the law requireth. They have re- ceived the Holy Ghost by faith, who will not suffer them to be idle ; although the flesh resist, yet do they walk after the Spirit ^^6 COMMENTARY ON ST. PAUL's [chAP. V. So a Christian accomplisheth the law inwardly by faith, (for Christ is the perfection of the law unto righteousness, to all that do believe,) outwardly by works and remission of sins; but those which perform the works or desires of the flesh, the law doth accuse and condemn both civilly and spiritually. Verse 24. For they that are Christ's, have crucified the flesh with the affections and lusts thereof. This whole place, concerning works, showeth, that the true believers are no hypocrites. Therefore, let no man deceive him self; for whosoever, saith he, pertain unto Christ, have crucified the flesh, with all the vices and lusts thereof For the saints, in- asmuch as they have not yet utterly put off the corrupt and sinful flesh, are inclined to sin, and do neither fear nor love God so perfectly as they ought to do ; also, they be provoked to anger, to envy, to impatience, to unclean lusts, and such-like motions, which notwithstanding they accomplish not; for (as Paul here saith) they crucify the flesh, with all the affections and lusts thereof; which thing they do, not only when they repress the wantonness of the flesh with fasting and other exercises, but also (as Paul said before) when they walk according to the Spirit; that is, when they, being admonished by the threatenings of God, whereby he showeth that he will severely punish sin, are afraid to commit sin ; also when they, being armed with the word of God, with faith, and with prayer, do not obey the lusts of the flesh. When they resist the flesh after this manner, they nail it to the cross with the lusts or desires thereof: so that, although the flesh be yet alive, yet can it not perform that which it would do, for- asmuch as it is bound both hand and foot, and fast nailed to the cross. The faithful, then, so long as they live here, do crucify the flesh, that is to say, they feel the lusts thereof, but they obey them not. For they being furnished with the armour of God, that is, with faith, hope, and the sword of the Spirit, do resist the flesh, and with these spiritual nails they fasten the same unto the cross, so that it is constrained to be subject to the Spirit. After- wards, when they die, they put it off" wholly; and when they shall rise again from death to life, they shall have a pure and uncorrupt flesh, without all affections and lusts. Verse 25. If we live in the Spirit, let us also walk in the Spirit. The apostle reckoned before, amongst the works of tlie flesh, heresy and envy, and pronounced sentence against those which are envious, and which are authors of sects, that they should not inherit the kingdom of God; and jiow, as if he had forgotten that which he said a little before, he again reproveth those which provoke and envy one another. Why doth he so ? Was it not sufficient to have done it once? Indeed, he doth it of purpose; for he taketh occasion here to inveigh against that execrable vice VEB. 26.] EPISTLE TO THE GALATIANS. 597 of vainglory, which was the cause of the troubles that were in all the churches of Galatia,and hath been always most pernicious and hurtful to the whole church of Christ. Therefore, in his epistle to Titus, he would not that a proud man should be ordained a bishop ; for pride (as Augustine truly saith) is the mother of all heresies, or rather the head-spring of all sin and confusion; which thing all histories, as well holy as profane, do witness. Now, vainglory or arrogancy hath always been a common poison in the world, which the very heathen poets and his- toriographers have always vehemently reproved. There is no village wherein there is not some one or other to be found, that would be counted wiser, and be more esteemed than all the rest ; but they are chiefly infected with this disease, which stand upon their reputation for learning and wisdom. In this case, no man will yield to another, according to this saying, "Ye shall not lightly find a man that will yield unto others the praise of wit and skill ; for it is a goodly thing to see men point at one, and say this is he." But it is not so hurtful in private persons, no, nor in any kind of magistrate, as it is in them that have any charge in the church ; albeit in civil government (especially if it be in great personages) it is not only a cause of troubles and ruins of commonweals, but also of the troubles and alterations of kingdoms and empires ; which thing the histories both of the Scripture and profane writers do witness. But when this poison creepeth into the church, or spiritual kingdom^ it cannot be expressed how hurtful it is ; for there is no contention as touching learning, wit, beauty, riches, kingdoms, empires, and such-like; but as touching salvation, or damnation; eternal life, or eternal death. Therefore, Paul earnestly exhorteth the ministers of the word to fly this vice, saying : "If we live in the Spirit," &c. As if he should say: If it be true that we live by the Spirit, let us also proceed and walk in the Spirit. For where the Spirit is, it reneweth men, and worketh in them new motions: that is to say, whereas they were before vainglorious, wrathful, and envious, it maketh them now humble, gentle, and patient. Such men seek not their own glory, but the glory of God ; they do not provoke one another, or envy one another, but give place one to another, and in giving honour prevent one another. Contrariwise, they that be desirous of glory, and envy one another, may boast that they have the Spirit and live after the Spirit; but they deceive themselves: they follow the flesh and do the works thereof, and they have their judgment already, that they shall not inherit the kingdom of God. Now, a? nothing is more dangerous to the church than this execrable vice, so is there nothing more common; for v/hen God sendeth forth labourers into his harvest, by-and-by Satan raiseth up his ministers also, who will in nowise be counted inferior to 598 COMMENTARY ON ST. PAUL's [cuap. V. those that are rightly called. Here straightway riseth dissension. The wicked will not yield one hair's breadth to the godly ; for they dream that they far pass them in wit, in learning, in godli- ness, in spirit, and other virtues. Much less ought the godly to yield to the wicked, lest the doctrine of faith come in danger. Moreover, such is the nature of the ministers of Satan, that they can make a goodly show, that they are very charitable, humble, lovers of concord, and are endued with other fruits of the Spirit; also, they protest that they seek nothing else but the glory of God and the salvation of men's souls ; and yet are they full of vainglory, doing all things for none other end but to get praise and estimation among men. To be short, they think that gain is godliness, (1 Tim. vi. 5,) and that the ministry of the word is delivered unto them that they may get fame and estimation there- by ; wherefore they cannot but be authors of dissensions and sects. Forasmuch, then, as the vainglory of the false apostles was the cause that the churches of Galatia were troubled and forsook Paul, therefore in this chapter specially his purpose was to sup- press that execrable vice; yea, this mischief gave the apostle occa- sion to write this whole epistle. And if he had not so done, all his travail bestowed in preaching of the gospel among the Gala- tians had been spent in vain. For in his absence the false apostles, vi^hich were men in outward show of great authority, reigned in Galatia ; who, besides that they would seem to seek the glory of Christ and the salvation of the Galatians, pretended also that they had been conversant with the apostles, and that they, followed their footsteps, saying, that Paul had not seen Christ in the flesh, nor had been conversant with the rest of the apostles, and there- fore they made no account of him, but rejected his doctrine, and boasted their own to be true and sincere. Thus they troubled the Galatians, and raised sects among them, so that they provoked and envied one another ; which was a sure token that neither the teachers nor hearers lived and walked after the Spirit, but followed the flesh and fulfilled the works thereof; and so, con- sequently, lost the true doctrine, faith, Christ, and all the gifts of the Holy Ghost, and were now become worse than the heathen. Notwithstanding he doth not only inveigh against the false apostles, which in his time troubled the churches of Galatia, but also he foresaw in Spirit, that there should be an infinite number of such, even to the world's end, which being infected with this pernicious vice, should thrust themselves into the church, boasting of the Spirit and heavenly doctrine, and under this pretence should quite overthrow the true doctrine and faith. Many such have we also seen in these our days, who have thrust themselves into the kingdom of the Spirit, that is to say, into the ministry of the word ; and by this hypocrisy they have purchased unto them- selves fame and estimation, that they were great doctors and VER. 25.] EPISTLE TO THE GALATIANS. 599 pillars of the gospel, and such as lived in the Spirit, and walked according to the same. But because their glory consisted in men's months, and not in God, therefore it could not be firm and stable; but, according to Paul's prophecy, it turned to their own confusion, and their end was destruction. For " the wicked shall not stand in judgment, but shall be taken away like chaff, and scattered abroad with the wind." Ps. i. 4. The same judgment remaineth for all such as in preaching the gospel seek their own profit, and not the glory of Jesus Christ. For the gospel is not delivered unto us that we should thereby seek our own praise and glory, or that the people should honour and magnify us which are the ministers thereof; but to the end that the benefit and glory of Christ might be preached and pub- lished, and that the Father might be glorified in his mercy off'ered unto us in Christ his Son, whom he delivered for us all, and with him hath given us all things. Wherefore the gospel is a doctrine wherein we ought to seek nothing less than our own glory. It setteth forth unto us heavenly and eternal things, which are not our own, which we have neither done nor deserved; but it offer- eth the same unto us, I say, which are unworthy, and that through the mere goodness and grace of God. Why should we then seek praise and glory thereby? He, therefore, that seeketh his own glory in the gospel, speaketh of himself; and he that speaketh of himself is a liar, and there is unrighteousness in him. Con- trariwise, he that seeketh the glory of him that sent him, is true, and there is no unrighteousness in him. John vii., Paul therefore giveth earnest charge to all the ministers of the word, saying, " If we live in the Spirit, let us walk in the Spirit," that is to say, let us abide in the doctrine of truth which hath been taught unto us, in brotherly love and spiritual concord ; let us preach Christ and the glory of God in simplicity of heart ; and let us confess that we have received all things of him; let us not think more of ourselves than of others ; let us raise up no sects. For this is not to walk rightly, but rather to range out ot the way, and to set up a new and a perverse way of walking. Hereby we may understand that God, of his special grace, maketh the teachers of the gospel subject to the cross and to all kinds of afflictions, for the salvation of themselves and of the peo- ple; for otherwise they could by no means repress and beat down this beast which is called vainglory. For if no persecution, no cross or reproach followed the doctrine of the gospel, but only praise, reputation, and glory amongst men, then would all the professors thereof be infected and perish through the poison of vainglory. Jerome saith, that he had seen many which could suffer great inconveniences in their body and goods, but none that could despise their own praises ; for it is almost impossible for a man not to be puffed up, when he heareth any thing spoken 600 COMMENTARY ON ST. PAUL's [chAP. V in the praise of his own virtues. Paul, notwithstanding that he had the Spirit of Christ, saith, tliat there was given unto him the messenger of Satan to buffet him, because he should not be exalted out of measure, through the greatness of his revelations. Therefore Augustine saith very well, " if a minister of the word be praised, he is in danger: if a brother despise or dispraise him, he is also in danger. He that heareth a preacher of the word, ought to reverence him for the word's sake ; but if he be proud thereof, he is in danger. Contrariwise, if he be despised, he is out of danger; but so is not lie which despised him." Wherefore, we must honour our great benefit, that is, of the preaching of the word and receiving of the sacraments. Rom. xiv. 16. We must also reverence one another, according to that say- ing, "in giving honour one to another, &c. Rom. xii. 10. But wheresoever this is done, by-and-by the flesh is tickled with vain- glory and waxeth proud ; for there is none (no, not among the godly) which would not rather be praised than dispraised, except perhaps some will be so well established in this Ijehalf, that he will be moved neither with praises nor reproaches; as that woman said of David, (2 Sam. xiv.) " My lord the king is like an angel of God, which will neither be moved with blessing nor cursing." Likewise Paul saith, "by honour and dishonour, by evil report and good report," &c. 2 Cor. vi. 8. Such men as be neither puffed up with praise, nor thrown down with dispraise, but en- deavour simply to set forth the benefit and glory of Christ, and to seek the salvation of souls, do walk orderly. Contrariwise, they which wax proud in hearing of their own praises, not seek- ing the glory of Christ but their own, also they which being moved with reproaches and slanders, do forsake the ministry of the word, walk not orderly. Wherefore let every one see that he walk orderly, and specially such as boast of the Spirit. If thou be praised, know that it is not thou that is praised, but Christ, to whom all praise is due. For in that thou teachest the word purely, and livest godly, these are not thine own gifts, but the gifts of God ; therefore thou art not praised, but God in thee. When thou dost acknowledge this, thou wilt walk orderly, and not be puffed up with vainglory, (" for what hast thou that thou hast not received ?" 1 Cor. iv. 7,) but wilt confess that thou hast received the same of God, and wilt not be moved with injuries, reproaches, or persecutions, to forsake thy calling. God, therefore, of his special grace at this day covereth our glory with infamy, reproach, mortal hatred, cruel persecution, railing and cursing of the whole world : also with the contempt and ingratitude even of those among whom we live, as well the common sort, as also the citizens, gentlemen, and noblemen, (whose enmity, hatred, ai>d persecution against the gospel, like VER. 25.] EPISTLE TO THE GALATIANS. 601 as it is privy and inward, so it is more dangerous than the cruel and outrageous dealings of our open enemies,) that we should not wax proud of the gifts of God in us. This mill-stone must be hanged about our neck, that we be not infected with that pestilent poison of vainglory. Some there be of our side, which love and reverence us for the ministry of the word ; but where there is one that reverenceth us, there be on the other side a hundred that hate and persecute us. These spiteful dealings, therefore, and these persecutions of our enemies, this great con- tempt and ingratitude, this cruel and privy hatred of them among whom we live, are such pleasant sights, and make us so merry, that we easily forget vainglory. Wherefore, rejoicing in the Lord who is our glory, we remain in order. Those gifts which we have, we acknowledge to be the gifts of God, and not our own, given for the edifying of the body of Christ, (Eph. iv. 12,) therefore we be not proud of them. For we know that more is required of them to whom much is com- mitted, than of them which have received but little. Moreover, we know that there is no respect of persons before God. Acts x. 34. Therefore, a poor artificer, faithfully using the gift which God hath given him, pleaseth God no less than a preacher of the word ; for he serveth God in the same faith, and with the same spirit. Wherefore we ought no less to regard the meanest Christ- ians, than they regard us. And by this means shall we continue free from the poison of vainglory, and walk in the Spirit. Contrariwise, the fantastical spirits, which seek their own glory, the favour of men, the peace of the world, the ease of the flesh, and not the glory of Christ, nor yet the health of men's souls, (although they protest that they seek nothing else,) cannot choose but discover themselves in commending their own doctrine and industry, and dispraising other men's, and all to get them a name and praise. These vainglorious spirits do not rejoice and glory in the Lord; but then do they glory, then are they stout and hardy, when they are magnified -of the people, whose hearts they win by wonderful sleights and subtleties; for in their words, gestures, and writings, they can counterfeit and dissemble all things. But when they are not praised and commended of the people, then be they the most fearful men in the world ; for they hate and shun the cross of Christ and persecution. On the con- trary, when they are praised and magnified, (as I said,) none are so stout, no Hector or Achilles so bold and hardy as tliey. Such a sly and crafty beast, therefore, is flesh, that for no other cause it forsaketh his function, corrupteth true doctrine, and break eth the concord of the church, than only upon this cursed vain- glory. Therefore it is not without cause that Paul so sharply in- veigheth against it, both here and in other places, as before in the fourth chapter, "they are (saith he) jealous over you amiss; yea, 76 3E 602 COMMENTARY ON ST. PAUL's [chap. V. they would exclude you from me, that ye should altogether love them:" that is to say, they would discredit me, that they them- selves might he famous. They seek not Christ's glory and your salvation, but their own glory, my reproach, and your bondage. Verse 26. Let us not be desirous of vainglory. Which is to glory, not in God (as I have said) but in lies, in the opinion, liking, and estimation of the people. Here is no right foundation of true glory, but a false foundation, and therefore impossible long to stand. He that praiseth a man as he is a man, is a liar: for there is nothing praiseworthy in him, but all things are worthy of condemnation. Therefore, as touching our person, this is our glory, that all men have sinned, and are guilty of ever- lasting death before God. But the case is otherwise, when our ministry is praised. Wherefore we must not only wish, but also to the utmost of our power endeavour, that men may magnify it, and have it in due reverence; for this shall turn to their salvation. Paul warneth the Romans that they offend no man, to the end (saith he) " that our commodity be not evil spoken of" Rom. xiv. 16. And in another place, " that our ministry be not repre- hended." 2 Cor. vi. ,3. Therefore, when our ministry is praised, we be not praised for our own person's sake, but (as the Psalm saith) we are praised in God, and in his holy name. Verse 26. Provoking one another, and envying one another. Here he describeth the effect and fruit of vainglory. He that teacheth any error, or is an author of any new doctrine, cannot but provoke others ; and when they do not approve and receive his doctrine, by-and-by he beginneth to hate them most bitterly. We see at this day with what deadly hatred the sectaries are inflamed against us, because we will not give place to them, and approve their errors. We did not first provoke them, nor spread abroad any wicked opinion in the world ; but, rebuking certain abuses in the church, and faithfully teaching the article of justification, have walked in good order. But they, forsaking this article, have taught many things contrary to the word of God. Here, because we would not lose the truth of the gospel, we have set ourselves against them, and have condemned their errors ; which thing, because they could not abide, they did not only provoke us first without cause, but also do still most spitefully hate us, and that upon no other occasion but only upon'vain- glory; for they would gladly deface us, that they alone might rule and reign; for they imagine that it is a great glory to profess the gospel, whereas, indeed, there is no greater ignominy in the sight of the world. .'^^xj^^mtk'¥ VER. l.J EPISTLE TO THE GALATIANS. 603 CHAPTER VI. Verse 1. Brethren^ if a man be overtaken ivith any faulty ye which are spiritual restore such a one with the spirit of Tncekness. He that diligently weigheth the words of the apostle, may plainly perceive that he speaketh not of errors and offences against doctrine, but of far lesser sins, into the which a man falleth not wilfully, and of set purpose, but of infirmity ; and hereof it cometh that he useth so gentle and fatherly words, not calling it error or sin, but a fault. Again, to the intent to diminish, and as it were to excuse the sin, and to remove the whole fault from man, he addeth, " If any man be overtaken," that is to say, be beguiled of the devil, or of the flesh. Yea, and this term or name of man helpeth something also to dimi- nish and qualify the matter. As if he should say. What is so proper unto man as to fall, to be deceived, and to err? So saith Moses, in Lev. vi. 3 : " They are wont to sin like men." Wherefore this is a sentence full of heavenly comfort, which once in a terrible conflict delivered me from death. Forasmuch, then, as the saints in this life do not only live in the flesh, but now and then also, through the enticement of the devil, fulfil the lusts of the flesh, that is to say, fall into impatiency, envy, wrath, error, doubting, distrust, and such-like, (for Satan always assail- eth both, that is, as well the purity of doctrine, which he laboureth to take away by sects and dissensions, as also the soundness of life, which he corrupteth with daily offences ;) therefore Paul teacheth how such men that are fallen should be dealt withal; namely, that they which are strong, should raise up and restore them again with the spirit of meekness. These things it behoveth them specially to know, which are in the ministry of the word, lest, while they go about to touch all things to the quick, they forget the fatherly and motherly affec- tion which Paul here requireth of those that have the charge of souls. And of this precept he hath set forth an example, (2 Cor. li.) where he saith that it was sufficient that he which was ex- communicate was rebuked of many, and that they ought now to forgive him and comfort him, lest he should be swallowed up with overmuch sorrow. Wherefore, I beseech you, (saith he,) use charity towards him. Therefore the pastors and ministers must indeed sharply rebuke those which are fallen, but when they see that they are sorrowful for their offences, then let them begin to raise them up again, to comfort them, and to diminish and qualify their faults as much as they can ; but yet through mercy 604 COMMENTARY ON ST. PAUL'S [chap. VI. only, which they must set against sin, lest they that be fallen be swallowed up with overmncli heaviness. As the Holy Ghost is precise in maintaining and defending the doctrine of faith, so is he mild and pitiful iu forbearing and qualifying men's sins, if they which have committed them be sorrowful for the same. But as for the pope's synagogue, like as in all other matters it hath both taught and done clean contrary to the commandment and example of Paul, even so hath it done in this thing also. The pope, with all his bishops, have been very tyrants and butch- ers of men's consciences; for they have burdened them from time to time with new traditions, and for every light matter have vexed them with their excommunications; and, that they might the more easily obey their vain terrors, they annexed thereunto these sentences of Pope Gregory, " It is a part and property of good minds to be afraid of a fault where no fault is." And again, " Our censures must be feared, yea, though they be unjust and wrongful." By these sayings, (which were brought into the church by the devil,) they established their excommunication, and this majesty of the papacy, which is so terrible to the whole world. There is no need of such humility and goodness of minds, to be afraid of a fault where none is. 0, thou Romish Satan, who gave thee this power to terrify and condemn men's con- sciences, that were terrified enough before, with thy unjust and wrongful sentences ? Thou oughtest rather to have raised them up, to have delivered them from false fears, and to have brought them from lies and errors to the truth. This thou omittest, and according to thy title and name, to wit, the man of sin and child of perdition, thou imaginest a fault where no fault is. This is, indeed, the craft and deceit of Antichrist, whereby he hath, most mightily established his excommunication and tyranny. For whosoever despised his unjust sentences was accounted very ob- stinate and wicked ; as some princes did, howbeit against their consciences ; for in those times of darkness, they did not under- stand that the pope's curses were vain. Let them, therefore, to whom the charge of men's consciences is committed, learn by this commandment of Paul, how they ought to handle those that have offended. Brethren, (saith he,) if any man be overtaken with sin, do not trouble him or make him more sorrowful : be not bitter unto him ; do not reject or con- demn him, but amend him and raise him up again : and by the spirit of lenity and mildness restore that which in him is decayed by the deceit of the devil, or by the weakness of the llesh. For the kingdom whereunto ye are called, is a kingdom not of terror or of heaviness, but of boldness, joy, and gladness. Therefore, if ye see any brother cast down and afflicted by occasion of sin which he hath committed, run unto him, and reaching out your hand, raise him up again, comfort him with sweet words, and VER. 1.] EPISTLE TO THE GALATIANS. 605 embrace him with motherly arms. As for those that be hard- hearted and obstinate, which without fear continue careless m their sins, rebuke them sharply. But on the other side (as I said) they that be overtaken with any sin, and are heavy and sorrow- ful for their fault which they have committed, must- be raised up and admonished by you that are spiritual, and that in the spirit of meekness, and not in the zeal of severe justice, as some liave done, who, when they should have refreshed tliirsty consciences with some sweet consolation, gave them gall and vinegar to drink, as the Jews did unto Christ hanging on the cross. Ezekiel saith of the shepherds of Israel, that they ruled the flock of God with cruelty and rigour: but a brother ought to comfort his brother that is fallen, with a loving and meek spirit. Again, let him that is fallen hear the word of him that raiseth him up, and believe it. For God would not have those that are bruised to be cast away, but to be raised up, as the psalm saith. For God hath bestowed more upon them than we have done, that is to say, the life and blood of his own Son. Wherefore, we ought also to receive, to aid, and to comfort such, with all mildness and gentleness. Verse 1. Considetniig thyself, lest thou also be te7npted. This is a very necessary admonition to beat down the sharp dealings of such pastors as show no pity in raising up and re- storing again them which are fallen. " There is no sin (saith Augustine) which any n)an hath done, but another man may do the same." We stand on a slippery ground; therefore, if we wax proud and leave oif our duty, there is nothing so easy unto us as to fall. It .was well said, therefore, of one in the book called " The Lives of the Fathers," when it was told him that one of his brethren was fallen into whoredom, " He fell yester- day, (saith he,) and I may fall to-day." Paul, therefore, addeth this earnest admonition, that the pastors should not be rigorous and unmerciful towards the offenders, or measure their own holi- ness by other men's sins ; but that they should bear a motherly affection towards them, and think thus with themselves : This man is fallen ; it may be that I also sl?all fall more dangerously and more shamefully than he did. And if they which be so ready to judge and condemn others, would well consider their own sin, they should find the sins of others which are fallen to be but motes, and their own sins to be great beams. Matt. vii. 3. "Let him, therefore, that standeth, take heed lest he fall." 1 Cor. X. 12. If David, which was so holy a man, full of faith and the Spirit of God, which had such notable promises of God. which also did so many and great things for the Lord, did fail so grievously, and being now stricken in years, was overthrown with youthful lusts, after so maqy and divers temptations, where- with God had exercised him, why should we presume of our own 3 E 2 606 COMMENTARY ON ST. PAUL's [chap. VI. constancy ? And God, by such examples, doth show unto us, first, our weakness, that we should not wax proud, but stand in fear; then he showeth unto us his judgments, that he can bear nothing less than pride, either against himself, or against our brethren. Paul, therefore saith, not without cause, "considering- thyself, lest thou also be tempted." They that be exercised witli temptations, do know how necessary this commandment is. On the other side, they which be not tried therewith, do not un- derstand Paul, and therefore, are not touched with any pity to^rds them that are fallen; as was to be seen in popery, where nothing else reigned but tyranny and cruelty. Verse 2. Bear ye one another^s burdens, and so fulfil the law of Christ. This is a gentle commandment, to the which he joineth a great commendation. The law of Christ is the law of love. Christ, after he had redeemed us, renewed us, and made us his church, gave us no other law but the law of mutual love : "A new com- mandment give I to you, that ye love together," &c. John xiii. 34. And to love is not (as the popish sophisters dream) to wish well one to another, but one to bear anotlier's burden, that is, to bear those things which be grievous unto thee, and which thou wouldst not willingly bear. Therefore, Christians must have strong shoulders and mighty bones, that they may bear flesh, that is, the weakness of their brethren ; for Paul saith that they have burdens and troubles. Love, therefore, is mild, courteous, patient, not in receiving, but in giving : for it is constrained to wink at many things, and to bear them. 1 Cor. xiii. 4. Faithful teachers do see in the church many errors and offences which they are compelled to bear. In the commonweal, subjects are never so obedient to the laws of the magistrates as they should be. Therefore, unless the magistrate can wink and dissemble in time and place, he shall never be meet to rule the commonwealth. In household affairs there be many things done which displease the master of the house. But if we can bear and wink at our own vices and offences which we daily commit, let us also bear other men's faults, according to this saying, "Bear ye one an- other's burdens," &c. Again, " Thou shall love thy neighbour as thyself" Rom. xiii. 9. Seeing, then, there be vices in every state of life, and in all men, therefore, Paul setteth forth the law of Christ unto the faith- ful, whereby he exhorteth them to bear one another's burdens. They which do not so, do plainly witness that they understand not one jot of the law of Christ, which is the law of love; which, as Paul saith, (1 Cor. xiii.) believeth all things, hopeth all things, and beareth all the burdens of the brethren ; yet always holding notwithstanding the first commandment, wherein they that offend VER. 3.] EPISTLE TO THE GALATIANS. 607 do not transgress the law of Christ, that is to say, the law of charity ; they do not hurt or offend their neighbour, but Christ and his kingdom, which he hath purchased with his own blood. This kingdom is not maintained by the law of charity, but by the word of God, by faith, and by the Holy Ghost. This com- mandment, then, of bearing one another's burden belongeth not to them which deny Christ, and not only do not acknowledge their sin, but also defend it ; neither doth it belong unto those which continue still in their sins, (who also do partly deny Christ;) but such must be forsaken, lest we become partakers of their evil works. 1 Tim. vi. 11. On the contrary, they which willingly hear the word of God and believe, and yet notwithstanding, against their will do fall into sin, and after they be admonished, do not only receive such admonition gladly, but also detest their sin and endeavour to amend ; these, I say, are they which be overtaken with sin, and have the burdens that Paul commandeth us to bear. In this case, let us not be rigorous and merciless; but after the example of Christ, who beareth and forbeareth such, let us bear and forbear them also ; for if he punish not such, (which thing, notwithstanding, he might justly do,) much less ought we so to do. Verse 3. For if any man think himself to be somewhat, when indeed he is nothing, he deceiveth himself Here again he reprehendeth the authors of sects, and painteth them out in their right colours, to wit, that they be hard-hearted, merciless, and without compassion; such as despise the weak and will not vouchsafe to bear their burdens, but require all things straitly and precisely, (like wayward husbands and severe school- masters,) whom nothing can please but what they themselves do, who also will be always thy bitter enemies, unless thou commend whatsoever they say or do, and in all things frame thyself accord- ing to their appetite. Of all men, therefore, they are the proudest, and dare take upon them all things. And this is that Paul saith here, they think themselves to be somewhat ; that is to say, that they have the Holy Ghost, that they understand all the mysteries of the Scriptures, that they cannot err, &c. Wherefore Paul addeth very well, that they are nothing; but that they deceive themselves with the foolish persuasions of their own wisdom and holiness. They understand nothing, therefore, either of Christ, or of the law of Christ; for if they did, they would say. Brother, thou art infected with such a vice, and I am infected with another: God hath forgiven me ten thousand talents, and 1 will forgive thee a hundred pence. Matt, xviii, 24. 28. But when they will require all things so exactly, and with such per- fection, and will in nowise bear the burdens of the weak, they offend many with this their sharpness and severity, who begin to 608 COMMENTARY ON ST. PAUL's [chap. VI. despise, hate, and shun them, and seek not comfort or counsel at their hands, nor regard what or how they teach. Wliereas, con- trariwise, pastors ought so to behave themselves towards those over whom they have taken charge, that they might love and reverence them, not for their person, but for their oliice and Chris- tian virtues, which especially ought to shine in them. Paul, therefore, in this place hath rightly pointed out such severe and merciless saints, when he saith, "They think them- selves to be somewhat," that is to say, being puffed up with their own fooHsh opinions and vain dreams, they have a marvellous persuasion of their own knowledge and holiness, and yet in very deed they are nothing, and do but deceive themselves. For it is a manifest beguiling, when a man persuadeth himself that he is somewhat when indeed he is nothing. Such men are well described in the third of the Apocalypse in these words, " Thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Verse 4. But let every man try his oiun worJe, and then he shall have rejoicing in himself only, and not in another. He goeth forward in painting out those proud and vainglorious fellows; for the desire of vainglory is an odious and cursed vice; it is the occasion of all evils, and troubleth both commonweals and consciences; and, specially, in spiritual matters it is such an evil as is incurable. And albeit that this place may be under- stood of tlie works of this life, or civil conversation, yet princi- pally the apostle speaketh of the work of the ministry, and inveigh- eth against those vainglorious heads, which with their fantastical opinions do trouble well-instructed consciences. And this is the property of those which are infected with this poison of vainglory, that they have no regard whether theii works, that is to say, their ministry, be pure, simple, and faithful, or not ; but this they only seek that they may have the praise of the people. So the false apostles, when they saw that Paul preach- ed the gospel purely to the Galatians, and that they could not bring any better doctrine, they began to find fault at those things which he had godly and faithfully taught, and to prefer their own doctrine before the doctrine of Paul, and by this subtlety they won the favour of the Galatians, and brought Paul into hatred among them. Therefore the proud and vainglorious do join these three vices together. First, they are greedy of glory; secondly, they are marvellous witty and wily in finding fault with other men's doings and sayings, thereby to purchase the love, the well- liking, and praise of the people ; and, thirdly, when they have once gotten a name, (though it be by other men's travail,) they become so stout and full of stomach that they dare venture upon VBR. 4,] EPISTLE TO THE GALATIANS. 609 all things. Therefore they are •pernicious and pestilent fellows, whom I hate even with my very heart ; for they seek their own, and not that which is of Jesus Christ, &c. Phil, ii, 21. Against such Paul speaketh here; as if he should say: Such vainglorious spirits do their work, that is to say, they teach the gospel, to this end, that they may win praise and estimation among men ; that is, that they may be counted excellent doctors, with whom Paul and others might not be compared. And when they have gotten this estimation, then begin they to reprehend the say- ings and doings of other men, and highly commend their own ; and by this subtlety they bewitch the minds of the people, who, because they have itching ears, are not only delighted with new opinions, but also rejoice to see those teachers which they had afore to be abased and defaced by these new upstarts and glorious heads, and all because they are come to a fulness and loathing of the word. Thus it ought not to be, saith he, but let every man be faithful in his office. Let him not seek his own glory, nor depend upon the praise and commendation of the people, but let his only care be to do his work truly, that is,. let him teach the gospel purely; and if his work be sincere and sound, let him assure himself that he shall lack no praise either before God or among the godly. In the mean space, if he be not commended of the unthankful world, let this nothing move him ; for he knoweth that the end of his ministry is, not that he, but that Christ should be glorified thereby. Wherefore, being furnished with the armour of right- eousness on the right hand and on the left, let him say, I began not to teach the gospel to the end that the world should magnify me, and therefore I will not shrink from that which I have begun, if the world hate, slander, or persecute me. He that is such a one, teacheth the word and attendeth upon his office faithfully, without any worldly respect, that is, without regard of glory or gain, without the strength, wisdom, or authority of any man. He leaneth not to the praise of other men, for he hath it in himself. Wherefore, he that truly and faithfully executeth his office careth not what the world speak of him : He careth not whether the world praise or dispraise him, but he hath praise in himself, which is the testimony of his conscience, and praise or glory in God. He may therefore say with Paul, This is our rejoicing, this is our praise and glory, even the testimony of our conscience, that in simplicity and sincerity before God, and not in fleshly wisdom, but in the grace of God, we have had our conversation in the world. This glory is uncorrupt and steadfast ; for it de- pendeth not on other men's judgments, but of our own conscience, which beareth us witness that we have taught the word purely, ministered the sacraments rightly, and have done all things well, and therefore it cannot be defaced or taken from us. The other glory, which these proud spirits do seek, is uncertain 77 610 COMMENTARY ON ST. PAUL's [chap. VI. and most perilous, for that they'have it not in themselves, but it consistetli in the mouth and opinion of the people; therefore can they not have the testimony of their own conscience, that they have done all things with simplicity and sincerity, for the ad- vancing of the glory of God only, and the salvation of souls. For this is it which they seek, that they may be counted famous through the work and labour of their preaching, and be praised of men. They have therefore a glory, a trust, and a testimony, hut before men, not in themselves, nor before God. The godly do not desire glory after this manner. If Paul had had his praise before men, and not in himself, he should have been compelled to despair when he saw many cities, countries, and all Asia fall from him ; when he saw so many offences and slanders, and so many heresies to follow his preaching. Christ, when he was alone, that is, when he was not only sought for by the Jews to be put to death, but also was forsaken of his disciples, was not yet alone, but the Father was with him, for he had glory and rejoicing in himself. John xvi. 32. So at this day, if our trust, our glory and rejoicing did depend upon the judgment and favour of men, we should die with very anguish and sorrow of heart. For so far off is it that the Papists, sectaries, and the whole world do judge us worthy of any rever- ence or praise, that they hate and persecute us most bitterly; yea, they would gladly overthrow our ministry, and root out our doctrine forever. We have therefore nothing before men but reproach ; but we rejoice and we glory in the Lord, and there- fore we attend upon our office cheerfully and faithfully, which we know is acceptable to him. Thus doing, we care not whether our work do please or displease the devil, whether the world love us, or hate us. For we, knowing our work to be well done, and having a good conscience before God, go forward by honour and dishonour, by evil report and good report, &c. 2 Cor. vi. 8. This, saith Paul, is to have rejoicing or glory in thyself. And this admonition is very necessary against that execrable vice of vainglory. The gospel is a doctrine, which both of itself, and also by the malice of the devil, bvingeth with it the cross and persecution. Therefore, Paul is wont to call it the word of the cross and of offence. It hath not always steadfast and con- stant disciples. Many there be that to-day make profession thereof and embrace it, which to-morrow, being offended with the cross, will fall from it, and deny it. They, therefore, that teach the gospel to the end that they may obtain the favour and praise of men, must needs perish, and their glory be turned to shame, when the people cease to reverence and magnify them. Where- fore, let all pastors and ministers of the word learn to have glory and rejoicing in themselves, and not in the mouth of other men. If there be any that praise them, as the godly are wont to do, VER. 4.] EPISTLE TO THE GALATIANS. 611 ("by evil report and good report," saith Paul,) yet 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. He that doth so, proveth his own work, that is, he regardeth not his own glory, but his only care is to do his office faithfully; that is to say, to teach the gospel purely, and to show the true use of the sacraments. When he thus proveth his own work, he hath glory and rejoicing in himself, which no man can take from him ; for he hath it surely planted and grounded in his own h*eart, and not in other men's mouths, whom Satan can very easily turn away, and can make that mouth now full of cursing, which a little before was full of blessing. Therefore, saith Paul, if ye be desirous of vainglory, seek it where it should be sought, not in the mouth of other men, but in your own heart ; which ye then do, when ye execute your office truly and faithfully. So shall it come to pass, that besides the glory which ye have in yourselves, ye shall have praise and com- mendation also before men. But if ye glory in other men, and not in yourselves, that shame and confusion which ye have in yourselves, shall not be without reproach and confusion also before men. This have \(re seen in certain fantastical. spirits in these our days, which proved not their work; that is, they did not seek only to preach the gospel purely and simply, but misused it, to gain praise among men, contrary to the second command- ment. Therefore, after their inward confusion, there followed also an outward confusion and shame among men, according to that saying, " The Lord will not hold him guiltless that taketh his name in vain." Exod. xx. 7. And again, " They which despise me, shall be despised." 1 Sam. ii. 30. Contrariwise, if we seek first the glory of God, by the ministry of the word, then surely our glory will follow, according to that saying, " Him that honoureth me, I will glorify." To conclude, let every man prove his work ; that is, let him do his endeavour that his ministry may be faithful ; for this above all things is re- quired in the ministers of the word. 1 Cor. iv. As if he should say, let every man endeavour purely and faithfully to teach the word, and let him have an eye to nothing else but the glory of God, and the salvation of souls ; then shall his work be faithful and sound; then shall he have glory and rejoicing in his own con- science, so that he may boldly say, this my doctrine and ministry pleaseth God. And this is, indeed, an excellent glory. This sentence may also be well applied to those works which are done of the faithful in every state of life. As if a magistrate, a householder, a servant, a schoolmaster, a scholar, abide in his vocation, and do his duty therein faithfully, not troubling himself with those works which pertain not to his vocation, he may glory and rejoice in himself; for he may say, I have done the works 612 COMMENTARY ON ST. PAUL's [chAP. V^ of my vocation appointed unto me by God, with such faithful- ness and diligence as I was able. Therefore I know that this work, being done in faith and obedience to God, pleaseth God. If others speak evil of it, I pass little thereof For there be always some which despise and slander the doctrine and life of the godly; but God hath threatened to destroy all lying lips and slanderous tongues. Therefore, whilst such men do greedily seek after vain- glory, and with lies and slanders go about to deface the godly, it happenetli to them as Paul saith, " Whose glory is their shame." Phil. iii. 19. And in another place, " Their foolishness shall be known to all men. 2 Tim. iii. 9. By whom? Even by God the righteous judge, who as he will utter their false accusations and slanders, so will he reveal the righteousness of the godly like the noonday, as it is said. Psalm xxxvii. This clause, " in himself," (to touch this also by the way,) must so be understood that God be not excluded : That is, that every man may know, in what godly state of life soever he be, that his work is a divine work ; for it is a work of his vocation, having the commandment of God. Verse 5. For every man shall bear his oion burden. This is, as it were, the reason or confirmation of the former sentence, lest any man should lean to other men's judgment in praising and commending of him. As if he said : It is extreme madness for thee to seek glory in another, and not in thyself; for in the agony of death, and in the last judgment, it shall nothing profit thee that other men have praised thee ; for other men shall not bear thy burden; but thou shalt stand before the judgment- seat of Christ, and shalt bear thy burden alone. There thy praisers shall nothing help thee. For when we die, these praises shall cease. And in that day, when the Lord shall judge the se- crets of all hearts, the witness of thine own conscience shall stand either with thee or against thee, Rom. ii. 15. Against thee, if thou glory in other men ; with thee, if thou have it in thyself, that is to say, if thy conscience bear thee witness that thou hast done thy duty in the ministry of the word, or otherwise according to thy calling, sincerely and faithfully, having respect to the glory of God only, and the salvation of souls. And these words, " Every man shall bear his own judgment," are very vehement, and ought so to terrify us, that we should not be desirous of vainglory. And this moreover is to be noted, that we are not here in the matter of justification, where nothing availeth but mere grace and forgiveness of sins, which is received by faith alone ; where all our works also, yea, even our best works, and such as are done according to God's calling, have need of forgiveness of sins ; but this is another case. He treateth not here of the remission of sins, but compareth true works and hypocritical works together. VER. C] EPISTl^E TO THE GALATIANS.