x ^ ' / / -^ /*« . PRINCETON, N. J. '^frv/f/r(/ {"y .ai^<.,^Zfc^ ; d d d^Lu^S(h. P: sex: A COMMENTARY UPON TH? EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS. THEREIN IS SET FORTH MOST EXCELLENTLY, The glorious riches of God's grace, and the power of the Gofpel, with the difFercnce between the La%v and the Gofpel^ and the ftrength oi Faith declar- ed; to the joyful comfort and confirmation of all true chriflian believers cfpecially f'uch as are inwardly afflided and grieved in confcience, and do hunger and thirft for juflificatiori in Chrijl 'Jefus. For v^hofe cafe mofi: chiefly this book is tranflatcd, printed, and dedicated to the fame. Br Mr, martin LUTHER. TO WHICH IS PREFIXED, AN ACCOUNT OF THE LIFE OF THE AUTHOR. He that heiieveth and is lapti%ed, shall he saved ; hut he that bc' Ikveth noty shall be damned, Mark xvi. 1 6. Walk while ye have the light, lest darkness come vpon you, John xii. 35. PHILADELPHIA: PRINTED ^ SOLD BY R. AITKEN, N°. 22, Market Street. 1801. From the London Folio Edition, ** WHEREAS, Luther, in this Commentary, in* veighs much againft a fe6l called Anabaptijlsy as they were a feditious and turbulent fet of people ; the candid reader will find, in perufmg thefe difcourfes, that they are not at all like thofe chriftian congregations, at this day, called Baptijls, ** M. MADAN." Southampton- RotUi 1 Jan. 9, 1760. j ^sisa. M' AN ACCOUNT OF THE iCife of tf)e ^ut{)or> "ARTIN LUTHER, the celebrated author of the Reformation, was ^.^ a native of Eifleben in Saxony, and born in 1483. Though his pa- rents were poor, he received a learned education ; during the progrefs of which, he gave many indications of uncommon vigour and acutenefs of genius. As his mind was naturally fufceptible of ferious impreffions, and tidured with fomewhat of that religious melancholly which delights in the folitude and devotion of a monaftic life, he retired into a convent of Au- guftinian friars ; where he acquired great reputation, not only for piety, but for love of knowledge, and unwearied application to ftudy. The caufe of this retirement is laid to have been, that he was once ftrutk by lightnmg, and his companion killed by his fide by the fame flafli. He had been taught the fcholaftic phiiofophy which was in vogue in thofe days, and made confiderable progrefs in it : but happening to find a copy of the Bible, whjch lay negledled in the library of his monaftery, he applied hlmfelf to the fludy of ic with fuch eageniefs and afliduity, as quice aftoniftied the monks, and increafed his reputation for fanclity fo much, that he was chofen pro- fcflbr, firfi of phllolophy, and afterwards of theology, at Wittemberg on the Elbe, where Frederic, ele6lor qf Saxony, had founded an univerfxty. While Luther conrhuieJ to enjoy the highell reputation for fandity and learning, Tetzel, a Dominican friar, came to Wittemberg in order to pub- lifli indulgencies. Luther beheld his fuccefs with great concern ; and hav. ing firil "inveighed againft indulgences from the pulpit, he afterwards publifhed 95 thefes, containing hU fentiments on that fubjedl. Thefe he propofed, not as points fully eitabhfhed, but as fubjeds of enquiry and dif- putarion. He appointed a day on which the learned were invited to impugn them either in perfon or by writing ; and to the whole he fubjoined folemn proteftations of* his high rcfj^fetSl for the apoftolic fee, and of his implicit fubniiffion to its authority- No opponent appeared at the time prefixed ; the thefes fpread over Germany with allonifliing rapidity, and were read with the g3;eateil eagernefs. Though Luther met with no oppofition for fome little time after he began to publilh his new doctrines, it was not long before many zealous cham- pions arofe to defend thole opinions with which the wealth and power of the clergy were fo ftridly connedlcd. Their caufe, however, v.'as by no means promoted by thefe endeavours; the people began to call in queftion even the authority of the canon law, and of the pope himfelf. — The court of Rome at firft defpifed thefe new dodrines and difputes ; but at laft the attention of the pope being raifed by the great fuccefs of the reformer, and the complaints of his adverfaries, Luther was fummoned, in the month of July J518, to appear at Rome, within 60 days, before the auditor of the chamber. One of Luther's adverfaries, named Prierias, who had written againft him, was appointed to examine his dodlrines, and to decide con- cerning; them. The pope wrote at the fame time to the eleftor of Saxony, befeechinr- him not to prctcd a man v/hofe heretical and profane tenet?. B r, LIFE or TflE AUTHOIt. wercfo Pic 'rf~"V f^ pious ear*; ard enjoined the provlr.fials of the Anj^H^- linidn»t.. rhcik hy hi^ .Tithnrity th-r ndhncfs of an arrocr^nr monk, which hr..u;^ht dif^^rnco upon their order, and gave offciice and cliiturbaiite to the whnlc thurch. . . Imm fhrfe letters, and the appointment of his open enemy rnenns to be hii jnd«:e, l.iirher eafily faw what Icntencc he might cxped at Rome; and then fore f*:f:ovcred the utmoll folicitudc tt have his caufe tried in Gcr- mnny. and before a Jcfs lufpedcd trihimaL He wrote a fubmiffive letter to the pone, in w^ith he promilrd an unrcfervcd obedience to his will, icr as ye: nc entertained no doubt of the divine original of the pope's authoruy ; and hy the intcrtefnon of" the other profelTor-*, Cr.jetan the pope's lej;atc in Germany was appointed to hear an(i detcrn^.ine the caufe. 1-uther appeared before him without hefitr.tion; but Caj^tan thought it below his die- nity to difputt the i t.int with a perfon fo miich his infrvior in rr.nV. ; i-nd therefore required him, by virtue of the apoOolic pov ers with which he wasclofh.erl. to retract the errors which lie had uttered with rejijard to in- dnlpenccs and tlr- nnture of laith, and to abltain for the future from the pubhcation of i;cw and dan;rert>us ojunioDf; and at the la lb forbade hini to appear in liis preftnce, unlcfs he propofed to comply with wliat liad been required of him. 1 his hauylitv and violent manner of prcreedinj:, toj^etfer with fome other rirrtimftance?, ir^ve Lu'hcr's friend^ luch Itrong realon? to fufpedt that even the imperial fafe-condii6l would not he able to protccfl him from the legate's power and roentnunt, that they prevailed on him ftcretiy to with- draw from Aii;2ffburg, where he had attended the legate, and to return to his own country, but before his departure, according to 3 form of which thfre had been fome examples, he prepared a folemn appeal from the pope, j^l-inf(unicd at t! at time conctini:!}:: his caufe, to the pope, when he fliould rereivc more fullintim.ition with, refpct^ to it. C.'ajetan, enraed to quit Saxony, he had no other afylum, and muft ftand expofed to whatever punifhment the r.igf or bigotry of his enemies could inflidl ; and fo ready were his advcrfa- rirs to condemn him, that he had been declared a heretic at Rome before the (o days allowed him in the citation for making his appearance. Not- wthl^antling all this, however, he difcovered no lymptoms of timidity or rcmiirncft; but continued to vindicate his own condud and opinions, and to inveijrh agairft thole of his adverfaries with more vehemence than ever. Being convinced, therefore, that the pope would foon proceed to the moll violrnt meslurcs againft him, lie appealed to a general council, which he af- firm.ed to he the representative of the Caihohc church, and fuperior in power to the pope, who, being a fallible man might err, as ft. Peter, the molt pcrfcifl of his prcdcctlTurs had done. LIFE OF THE AUTHOR. in The court of Rome were equally affiduous in the mean time to crufli the author of thcle new dodrines, which gave them fo much uneafinels, A bull was iffued by the pop?, of a date prior to Lurher's appeal in which he magnitJe'lthe virtuts of indult^cnces, and fubjeded to ths hcavieft ecclc- Si?ftlc;a cenfures all who prcfumed to teach a contrary rioarine. Such a dear decifloii of the fovcrtign pontiff atrainil him, might have been very futal to Luther's caule, had not the death of the Emperor Maximilian, U'hich happened rn January 17th, 1519, contributed to give matters a dif- f'TcntturV. Both the principles and interell of Maximilian had prompted him to fiTOport the authority of the fee of Rome : but, in conlequcnce of his dea.h/the vicarate of that part of Germany, which is ^roverned by the Sax;s, he oblcrvcs tn the diet, how he had heard, wirh grief, thit .\!aiiin l.uthcr, alter the fcntcncc of Leo X. whiji was ordered to he executed by rhe cdi*H of Worn.s. continued to teach the lame errors, and d.ily fo f uhlfh hooks full of hcrcfif-; that it appeared llrangc to him, that fu idT^e mid lo rch;;ious a nation could be fednced by a wretched apoilaK- friar: Thnt nothing, however, could be more pernicious to Chritlcndom; and that therefore he exhorts them to ufe their utmoil endeavors to make l^uthcr, and the authors of thefc tiin\ults, return to their duty; or, if they rcfufc and cmtinuc obllinate, to proceed aj^ainlt them according to the law* of the empire, and the fcverity of the lall edi xvitl i and though Meiancfthon had promifed Erafmus, that Luther Ihould anfwer him with civility and moderation, yet Luther had lo little regard to Me- landlhon's promife, that he never wrote any thing iharper. He accufed Eralmus of being carelels about religion, and little felicitous what became of it, provided the world continued in peace; and that his notions were rather philofophical than chriilian, Eralmus immediately replied to Luth'.r, in a piece called Hypemfpijfes ; in the iiril part of which he anfwers his ar- guments, and in the fecond his perfonal rciledlions. InOtftober, 1524, Luther flung off the monadic h2Mt; vvhich, though not premeditated and defigned, was yet a very proper preparative to a ilep he took the year after; we m.ean, his marriage with Catharine de Bore. Catharine de Bore was a gentleman's daughter, who had been a nun, and was taken, as we have obferved out of the nunnery of KimptfLhen, in the year 1523. Luther had a delign, as Mekhior Adam relates, to marry her to Glacius, a miniller of Ortamundcn ; but Ihe did not like Glacius; and fo Luther married her himlelf, upon the 13th of June 15^5. This conduil: of his was blamed, not only by the Catholics, but, as Melandhon fays, by thoie olhis own party. He v/as even for fome time afhained of it himfclf j and owns, that his marriage had made him fo defpicable, that he hoped his humiliation would rejoice the angels, and vex the devils. Melandlhon found him fo afRided with what he had done, that he wrote fome letters of confo- lation to him. It was not fo much the marriage, as the circumirances of the time, and the precipitation with vvhich it was done, that occafioned the cenfures paffed upon Luther. He married all of a fudden, and at a time. when Germany was groaning under the miferies oi a war, which was faid at lead to be owing to Lutheranifm. Then, again, it was thought an inde- cent thing in a man of 42 year? of age, who was then, as he pretended, reftoring the gofpcl and reforming mankind, to involve himfcll in marriage with a woman of 26, either through incontinence, or any account v»'hate- ver. But Luther, as foon as he iiad recovered himfcif a little from hisabafli* ment, affumeci his former air of intrepidity, and boldly fupportcd what he had done with reafons. " I took a wife, (fays he), in obedience to my father'e commands; and haftened the confummation, in order to prevent impediments, and Hop the tongues of flanderers." It appears from his own confeffion, that this reformer was very fond of Mrs. de Bore, and ufed to call her his Catharine; which made profane people think and fay wicked things of him : " And therefore," fays he, " k am married of a fudden, not only that I might not be obliged to hear the clamours which I knew would be raifed againft me, but to flop the mouths of thofe vv'ho reproached me with Catharine de Bore." Luther alio gives us to underftand, that he did it partly concurir^g with his grand fcheme of oppofmg the Catholics. Luther, notwithftanding, was not himfelf altogether fatisfied with thefe reafons. He did not think the flep he had taken could be fufficiently jufli- lied upon the principles of human prudence; and therefore we find him, in other places, endeavoring to account for it from a fupernatural impulfe. But whether there was any thing divine in it or not, Luther lound himfelf extremely happy in his new flate, and efpecially afti.r his wife had brought him a fon. " My rib Kate (fays he in the joy of iiis heart) defiresher com- pliments to you, and thanks you for the favor of your kind letter. She is very well, through God's mercy. She is obedient and complying withJme in all things; and more agreeable, I thank God, than I could have expetS^ed; fo that I would not change my poverty for the wealth of Crafus." He was heard to fay, (Seckendorf tells-, us, ) tliat he would not exchange his wife for the kingdom of France, nor for the riches of the Venetians; and that for three reafons : Firft, becaufe fhe had been given him by God, at the time when he implored the affiftaucc of the Holy Ghoft in finding a g^^od wife; / tiii LIFE OF THE AUTHOR. becaufe, though fhe was not without faults, yet fhe had fewer than other tvomen; and, thirdly, bccuufe flie rcligioufly oblcrved the conjugal fidelity Ihe owed him. There went at lirlt a report, that Catharine dc Bore was brought to bed foon attcr her marriage with Luther; but Eralmus, who had wrote that news to his friends, acknowledged the falfity of it a little after. His marriage, however, did not retard his adivity and diligence in the •work of reformation. He revifed the Augiburg confeflion of faith, and apo- logy for the Proteftants, when the Protcitant religion wasfirll eftubliflied on a firm bafis. Alter this, Luther had little elfe to do than to fit down and contemplate the mighty work he had finilhed; for that a finglc monk (hould be able to give the church fo rude a fliotk, that there needed but fuch another entirely to overthrow it, may vciy well feem a mighty work. He did indeed little elfe; for the remainder of his life was fpent in exhorting princes, Hates, and univerfJties, to confirm the reformation which had been brought about through him ; and publifhing from time to time fuch writings as might en- courage, diredl, and aid them in doing it. The emperor threatened temporal punilhment vfith armies, and the pope eternal with bulls and anathemas; but Luther cared for none of their threats. His friend and coadjutor Me- landhon was not fo indiiferent ; for Melandlhon had a great deal of foftnefs, moderation, and diffidence in his make, which made him very uneafy, and even forrowful, in the prefcnt diforders. Hence we find many of Luther's letters written on purpofe to fupport and comfort him under thefe feveral diftrefles and anxieties. In the year 1333, Luther wrote a confolatory epiftle to the citizens of Ofchacz, who had fufFered fome hardihips for adhering to the Augfburg con- feflion of faith ; in which, among other things, he fays: " The devil is the hofi:, and the world is his inn ; fo that wherever you come, you fhall be fare to find this ugly hoft.'' He had alfo about this time a terrible controverfy with ( Jcorge, duke of Saxony, who had fuch an averfion to Luther's docflrine, that he obliged his fubjeils to take an oath thiit they would never embrace it. However, 60 or 70 citizens of Leipfic were found to have deviated a little from the Catholic way in fome point or other, and they were known to have confulted Luther about it : Upon which George complained to the cledcor John, that Luther had not cnly ahufed his perfon, but alfo preached up rebellion among hisfuhjedls. The eiedtor ordered L-uther to be acquaint- ed with this; and to be told at the lame time, that if he did not clear him- felf of the charge, he could not poflibly efcape punilhment. Sut Luther eafily refuted the accufation, by proving, that he had been fo far from flir- ring up hisfubjeds againft him, on the fcore of religion, that, on the con- trary, he had exhorted them rather to undergo the greatcft hardihips, and even fuffer themfelves to be banilhed. In the year 1534, the Bible tranflated by him into German vvas firfh print- ed, as the old privilege, dated at Bibliopolis, under the ele*51or's han«l, Ihows: and it was publiflied the year alter. He alfo publiflied this year a book againft mafles and the confecration of the priefts, in which he relates a conference he had with the devil on thofe points; for it is remarkable, in Luther's whole hillory, that he riever had any conflids of any kind within, but the devil was always his antagonift. In February 153 7> an affemhly was held at Smalk.dd about matters of religion, to which Luther and Mc- landhon were called. At this meeting Luther was feized with fo grievous an illnefs, that there were no hopes of his recovery. He was afilided with the llone, and had a ftoppage of urine for it days. In this terrible con- dition he would needs undertake to travel, notwithftanding all that hi* friends could lay or do to prevent him : his refolution, however, was at« tended with a good eftetil ; for the night after his departure, he began to be better. As he vvas carried along, he made his will, in which he be- queathed his deteftation of popery to his friends and brethren ; agreeably to what he often ufed to fay : FeJIis eram vivus, moritns ero mors tua^ papa ; •* I was the plague of popery in my life, and (hall continue to be fo in my death." LIFE OF THE AUTHOR. Ix This year the pope and the court of Rome, finding it impoflible to deal with the proteftants by force, began to have recourfc to ftratagem. They afTedled therefore to think, that though Luther had indeed carried things on with a hii^h hand and to a violent extreme, yet what he had pleaded in defence of thefe was not entirely without foundation. I'hey talked with afecmino- fliow of moderatioti; and Pius III. who fuceeded Clement VH. propofed^a reformation fnlt among themfelves, and even went fo far as to fix a place for a council to meet at fur that purpofe. But Luther treated this farce as it deferved to be treated; unmaflced and detedled it immediately; and, to ridicule it the more ftrorgly, caufed a pid^.ure to be drawn, in which •was'reprefeiited the pope feated on high upon a throne, fomc cardinals about him with foxes tails 'on, and feeming to evacuate upwards and downwards, (furfum dcorfum repnrgare, as Melchior Adam cxprcills it.) This was fixed over-againil the title page, to let the readers lee tt once the fcopc and defign of the 'book; which was, to cxpofe that cunning- and artifice with which thole fubtle' politicians afFecled to cleanfe and purify themfelves from their errors and fut)eiftitions. Luther pubHfhed about the fame time a confutation of the pretended grant of Conltantine to Sylvefter, bifnop of Rome ; and alfo feme letters of John Hufs, written from his prifon at Conftance, to the 13ohemian3. . . , , In this manner was Luther employed till his death, wnieh happened in the year 1546. That year, accompanied by MelanAhon, he paid a vilit to his own country, which he had not feen for many years, and returned again in fafecy. But foon after, he viras called thither again by the Earls of Mans- feidt, to compofe forne differences which had arifen about their boundaries. Luther had not been ulcd to fuch matters; but becaufe he was born at Eille- ben, a town in the territory of Mansfeldt, he was willing to do his country whatfervlce he could, even in this way. Preaching his laft fermon there- fore at Wittemberg, upon the 17th of January, he fet off on the 33d ; and at Hall in Saxony lodged with Jufcus Jonas, with whom he ftayed three days becaufe the waters were out. Upon the 28th, he pafled over the river with his three fons r.nd Dr. Jonas ; and being in fome danger, he faid to the Doc- tor, " do not you think it would rejoice the devil exceedingly, if I and you and my three fonsihould be drowned?" When he entered the territories of the Earls of Mansfeldt, he was received by 100 horfemen, or more, and condiidled in a very honourable manner; but was at the fame time fo very ill, that it was feared he would die. He faid, that thefe fits of ficknefs often came upon him, when he had any great bufinefs to undertake : of this, however, he did not recover; but died upon the 18th of February, in the 63d year of his age. A little before he expired, he admonilhed thofe that were about him to priy to God for the propagation of the Gofpel ; " becaufe (fold he,) the council of Trent, which had fat once or twice, and the pope, would devife ftrange things againft it." Soon after, his body was put into a leaden cofhn, and carried with funeral pomp to the church at Eiileben, when D r. Jonas preached a fermon upon the occafion. The Earls of Mans- fe'dt defired that his body Ihould be interred in their territories; but the cledor of Saxony infilled upon his being brought back to Wittemberg, which was accordingly' done ; and there he was buried with the greateft pomp that perhaps ever happened to any private man. Princes, earls, nobles, and ftudents without number, attended the procefLon; and Melandhcn mads his funeral oration. ^ A thoufand lies were invented by the PapiRs about Luther s death. Seme faid that he died fuddenly; others, that he killed himfelf ; others, that the devil ftrangled him; others, that his corpfe ftunk fo abominably, that they wete forced to leave it in the way, as it was catried to he interred. Nay, lies were invented about hly death, even while he was yet alive. _ Luther however, to give the mod efledual refutation of this account cf his death, put fojth an advcrtifcment of his beino; alive : A,rid to be even with the Pa- c X LIFE OF THE AUTHOR. pifts for the malice they had {hewn in this He, wrote a book at the fam<; time to prove, that " })3pacj' was ioundcd by the devil." Luther's worki were colledcd after his death, and printed at Wittemburg in 7 vols, folio. Catharine de iJore furvivcd her hufbatid a few years; and continued the firit year of her widowhood at V/ittembur^, though Lu- ther has-h!te meats and fiefli in Lent, and power to deliver what foul he would out ( ^v ) of purgatory ; and moreover full pardon from all his fiRs, were they nfevcf 10 heinous, liut if it were but one jot lefs than ten fhiliings, they preached that it would profit him nothing. 'J'he abomination whereof Was fo horrible, that when no other man dnrft fpeak, yet Luther could not of conlcicntc hold his peace ; but drawing out certain article*, defired gently to difpute the matter, writing withal a mod humble admonition to the pope, fubmitting himfelf in moft lowly wile to his cenfure and judgment. But the pope thinking great fcorn to be controlled of fuch a friar, took the matter fo hot, that he, all his cardinals, with all the fraternity of monks and friars; bifiiops and archbifhops; colleges and univerfities; kings and princes, with tkc emperor alfo himfelf, were all upon him. If the omnipetent providcnct; o/. the Lord from above had not fuftained him, what was ic for one poor irsaf; to have endured all thefe iliarp affaultsof fatan ; all the violence of the whole world; having no lefs than the fun, the moon, andthefeven ftars (as they fay) againfl him ? Being hated of men ; impugned of devils; rt-jedtd of nations; by folemn authority condemned ; diftreflcd with infirmities, and with all manner of temptations tried and proved : and yet for all thefe temp- tations, fuch was his life, that (asErafmus writing to Cardinal Wolfey, af- f.rmeth) none of all his enemies could ever charge him with any note of juft reprehcnfion. Again, fuch were his allegations out of the fcripture, that Ruffcnfis, writing to Erafmus, confeffeth himfelf to be afiomflied at them And thus much by the way of preface, touching the confii(fls and exer- cifes of this man, which we thought good to inlinuatc to the chriftian reader lor fundry purpofes. Firll, To note the merciful clemency of Chrill our Saviour, in calling fo fuperftitious and idolatrous a friar, lo gracioufly to fuch alight of his gofpel ; is grace in juftifying him ; his might m preferv- ing him; his help in comforting him ; his glory in profpering him, one agamil fo many, and fo profpering him, that the whole kingdom of the pope had no power either to withlland him or to maintain irfelf. Secondly, for this refpe*5l alfo and purpofe, that the reader conCidering the marvellous working of the Lord in this man, may the better credit the dodrine that he teatheth. And though his dodirine, as touching a little circuniftance of the facramcnt, cannot be thoroughly defended, yet neither is that any gre.it marvel in him, who being occupied in weightier points of religion, had no leifurc to travel in the fearching out of this matter, neither ought it to be any prejudice to all the reft which he taught fo foiindly oi the weightier principles and grounds of Chrifl's gofpel, and our juftificution only by faith in Chrill. And yet in the fame matter of the facramtnt, notwlth- iianding that he difftreth lomewhat from Zuinglius, fticking too near to the letter; yet he joineth not fo with the papifts, that he leaveth there any tranfubftantiation or idolatry. Wherefore the matter being no greater than fo, nor diredly againft any article of our creed, let us not be fo nice, for one little wart, tocaft avv'ay the whole body. It were doubtlefs to he wifh- td, that in good teachers and preachers of Chrift, there v»'ere no ilcfecic or- imperfedlion. But he that can abide nothing with hh biemilh, let him, if lie can, name any do6lor, or writer, (the ftripture only excepted) Greek or Latin, old or new, either beyond the Alps, or on this fide the Alps, or himfelf alfo, whatfoever he be, who hath not erred in fome fentcnce, or elie in fonie expofition of holy fcripture. But if he cannot fo do, then let him learn by himfelf to bear with others; to take the bed: and leave the worft, (although there is no fuch matter in this book to be feared, for as much as we, having a refpect to the fimple, have purpofely fpunged out and omitted fuch itumbling places, being but few, v.'hich mi^^ht oifend) and to give God thanks for any thing that is gO(jd, and namely, for this which he hath given to us by Luther, in opening to us his grace, piercy ana good-will in his Son, fo excellently through the preaching of this man ; who it" he had not taught the difference between the law and the gofpel, anA fet out to us our jullification, vit5lory and liberty by faith only in Chrift, In plainly, fo plentifully and fo afluredly as he hath done? Who ever ilur.'l have been fo bold to open his mouth in fuch words, or lo coxili- ( *» ) ilcntly to (land in this dcflrip.s of faiih ar.i grace? For il there have l>€c'ii any (ince the time ol Lurhcr, ^Uicl yet Ijme arc, who openly delcnd that worka are nccclliry to falvation, wh« re he hclore lb r-iii^hiiiy hatli taujrht rhc contrary ; what then would thcL- have done it' Luther had not bet-ii .' Who alio did fsrowarn us ot the fame, prophelying- that aiuT his time this dokltrinc of julWication would be almoft extinvuilhcd in dw church, as in certain places eK'jKjricnce bc^inncth partly to prove. Wherefore, lo much ja the l.oril Ihali give us >jrace, lot us hold conflant- ly t'he comfortable do€ of faith and jullilication, and iiot lofc v. hat the J>ord io freely huth ;iiv«2n, calling iipjn the Lord with all ohcdience and diligence, to give us grace with- St. Paul, not to rcTufc the grace which he belloweth upon us, nor to be offended with this joyful dot be much ncedfid to tiie many words atprcfcnt. This buitfiy may iuthce by the way of preface, in a word or two to advcrtife the chriTtian reader, who io taking ill hand witli proiit and judgment to- read this book, that in him two things arc fp?ciaKy to be refjuirtd ; lui: to read it wliydy together, and not by ])ieccs and part-s here and thtro, biJt to take it in order as k lieth, confer- ring one place with another, whertfby to uiiderfland. the better the right meaning of the writer, H<4w and in what fenfe he C54cludeth good work&, and hcwr not ; how he neglet9:eth the law, and hcAv he maghiiieth the Uw. For asin cafe of juflifting btuore God, the free promile of r he gofpcl admits teth no condition, h»^t.fiiion before God. And fo is it true which St. James faith, how that faith without works doth not juftify . Whofe purpofe is, not to ftiew us what maketh a man juft before God, butonly to declare the neceffary coniunclioa hxcd, 1. e. in tauh only. And fo it is true likewife that St. Paul fafth tha- taith only without works doth juftify. ' The which propofition of St. Paul, the better to underftand and to loin it with St. James, here is to be noted for the fatisfying of the cavliling adver- lary, that the propofition is to be taken full and whole, as St. Paul doth t rue, that aith only without works doth juftify. But whom doth it juftify ; 1 he worldling.? The Licentious ruffian ? The voluptuous epicure ? The car- nal gofpeller? Paul meaneth no fuch thing, but only the mourning and la- )Zlf Th'- 'v ^T'^ ^^onfcience; the repenting heart; the mending lioHer. And m him the propofmcn .. true, according to the dcdrine of St D ( xviii ) Paul; CieJcfili in eiim qui jujlificat impium^ Jides ejus imputatvr aJ jiij}iliam ; i. e. To him that bclieveth in hitn luho jufifteJ the ungodly, his faith is counted for ri^hte- oufnejl, Rom. iv. 3. Contrariwife, let faith have relation to the obftinate and wilful rebel, who, contrary to confcicncc, continueth and dclighreth in fin, and in him is true likewife that St, James faith, ^sf non ex fide tantum^ i. e. and not by faith only, James ii- ■24. Meaning thereby, that faith availeth not to juftificatinn, but only in fuch perfons as have a good-will and purpcfe to amend their lives; not that repentance and turning from iniquity doth fave them ; but that faith in Chrift worketh juftificatinn in none but only in fuch as heartily repent, and are willing to amend. So that, Credite cvange- lia, Belie-ve the gfpel^ Mark i. 15. hath ever, agit penitentiam, repent and amend^ Matth. iii 2 gomg withal. Not that repentance favcth any malefaeace and c[uietiiefs to many heretics, he troubled only the catholic do(Hrine. Evert fo likewife at this day he hath no other bulinefs in hand but this only (at his dwn and always proptr unto himfelf) to p-rfecute i'.nJ vek our Savidur ( ^^» ) Chfif!^ who is our pcrfcd; rlghteoufn^fs, wltlmut any of our works, as it js written Oi him, Thou fialt bndfe his hcels^ Gen. iii. I5. Buti do notfet forth thefe my meditations fo much againft thefe men, as for my brethren, who will either Ihew thL^mleives thankful in the Lord for this my travail, or elfe will pardon my weaknefs and temerity. But of the wicked I would not in any wife they fhould be jiked or allowed; but ra- ther that thereby both they and their god might be the more vexed, feeing with my great travail they are fet forth only for fuch as St. Paul writeth this epiftie unto; i. e. the troubled, afflided, vexed, tempted (for they only underftand thefe things) and milerablc Galatiansin the faith. Whof6 are not fuch, let them hear the papifts, monks, anabaptifls, and fuch othef mafters of profound wifdom, and of their own religion, and let them ftoutly contemn our doArine and our doings. For at this day the papifts and ana- pabtiftsconfpire together againR the church in this one point, (though they dilTemble in words) that the work of God dependeth upon the worthinefsof the perfon. For thub do the analppt'Mls teach, that baptifm is nothing ex- cept the perfon do believe. Out of this principle mnft needs follow, that all the works <)f God are nothing, if the man be nothing. But baptifm is the work of God, and yet an evil man maketh it not to be the work of Ged. Moreover, hereof it mull follow, that matrimony, authority, liber- ty, and bondage are the works of God ; but becaufe men are evil, therefore they are not the works of God. Wicked men have the fun, the moon, the earth, the water, the air, and all other creatures which are fubjedl: unto man ; but becaufe they are v/icked and ungodly, therefore the fun is not the fun, the moon, the earth, the water, are not that which they are. The anabaptifts themfelves had bodies and fouls before they were re-baptized; but becaufe they were not godly, therefore they had not true bodies and true fouls. Alfo their parents were not lawfully married (as they grant them- felves) becaufe they were not re-baptized ; therefore the anabaptifts them- felves are all baflards, and their parents were all adulterers and whoremon- gers, and yet they do inherit their parents lands and jifoods, although they grant themfelves to be baftards and unlawful heirs. Who feeth not here in the anabaptifls, men not poffefied with devils, but even devils themfelves pofleli'ed with worfe devils. The papifts in like manner unto this day do (land upon works and the worthinefs of man, contrary to grace, and fo (in words at the leaf!) do ftrongly alfift their brethren the anabaptifts. For thefe foxes are tied toge- ther by the tails, although by their heads they feem to be contrary. For outwardly ihey pretend to be their great enemies, when as inwardly they think, teach and defend indeed all one thing againft our Saviour Ch.nft, who is our only righteoufnefs. Let him therefore that can hold fafl this one article, aiid let us fuffer the reft who have made fliipwreck thereof, to be carried whither the fea or winds Ihall drive them, until either they return to the fbip, or fwim to the fhore. The concluilon and end of this complaint is, to hope for no quietnefs or end of comphint, fo long as Chrift and Belial do agree, One generation pajjeih atvay, and another generation copieth, Fcclcf. i. 4. If one hcrefy die, by and by another fpringeth up; for the devil dotli neither flumber nor fleep. I myfcif, who (though 1 be nothing) have been now in the miniftry of Chrift about twenty years, can truly witnefs that I have been affaulted vvith more than twenty fedls, of the which fome are already deftroyed, other fome (as the parts and members of worms or bees that are cut afunder) do yet pant for lil'e. But fitan, the god of all diflentipn, ftirreth up daily new fedts; and laft of all (which of dU other I fhould never have forefeen or once fufpe6led) he hath raifed up a fe6l of fuch as teach that the ten command- ments ought to he taken out of the church, and that men fhould not be ter- rified with the law, but gently exhorted by the preaching of the grace ot Chriil, that the faying of the prophet Micah might be fulfilled ; Let no man Jlrive, nor reprove another^ Hofea, iv. 4, They Jh all not prophefy unto them^ iVlicah, ii. 6. As though we were ignorant, or had never taught that af- ( xxii ) filded and broken fpirlts rnufl be comforted by Chrlft ; but the hard-hearted Pbarifces, unto wbom the grace of God is preached in vain, muft be terri- fied by the law. And they themfelves alfo are forced to devife and imagine certain rcvehtionsof God's wrath againft the wicked and unbelieving. As though the law were or could be any thing elfe but a revealing of God's wrath againft impiety. Such is the blindncfs &n>\ prefumprion of thefe fran- tic heads, which even by their own judgment do condemn themfelves. Wherefore it bthoveth the minifters of God's word to be furely perfuaded (if thty will be accounted faithful and wife in the day of Chrift) that the word of St. Paul is not fpoken in vain, or prophcfied of a matter of no im- portance; viz. That there muji be herefies, that they ivho are approved may be wade manifcfi , \ Cor. xi. 19. Yea, I lay, let the miuiftcr of Chrift know, that fo long as he teacheth Chrift purely, there (hall not be wanting perverfe fpirits, yea, even of our own, and among ourfelves, who fhall, feek by all means poftible, trouble the church of Chrift, And herewithal, let him comfort himfelf, that there is no peace betiveen Chriji and Belial, 2 Cor. vi. I5, tr betiveen theped of the ferpent^ and the feed of the ivomaii^ Gen. iii. I5 V'ea, let him rejoice in the troubles which he fuffereth by thefe feds and feditious fpirits, continually fpringing up one after another. For this is our rejoicing, Even the teflimony of our confcien:e, % Cor. i. 12 that we may be found ftand- ing and flighting in the behalf of the feed of the woman, againft the feed of the ferpent. Let him bite us by the heel and fpare not. We again will not ceafe to crufti his head, by the grace and help of Chrift, the principal bruifcr thereof, who is bleffed for ever. ( xxiii ) Fifty difcommodities that rife of man's own rlghteoufnefs, proceeding of IV or hi gathered out of this Epiflh to the Galatians* CHAP. I. TO bring men from the calling of grace, a To receive another gofpel. 3 To trouble the minds of the faith- ful. 4 To pervert the gofpel of Chrift. 5 To be accurfed. 6 To obey human traditions. 7 To pleafe men. 8 Not to be the fervant of Chrift. 9 To build upon men and not upon God. 10 That the moft excellent righte- oufnefs of the law i« nothing. Ii To dtftroy the church of God. CHAP. II. iz To teach a man to bejuftified by works, is to teach to be juftified by impoflibility. 13 To make the lighteous in Chrift finners. 14 To make Chrift a minifter of fin. 15 To build up fm again when it is deftroyed. 16 To be made a tranfgrefTor. 17 To rejedl the grace of God. iS To judge that Chrift died in vain. CHAP, III. 19 To become foolifh Galatians. 10 To be bewitched. 31 Not to hear the truth. •2,% To crucify Chrift again. 23 To hold that the fpirit is received by works. ^4 To forfake the fpirit, and to end in thefiefti. as To be under the curfe, a6 To fet the teftament of men above the teftament of God. %•} To make fin to abound. 28 To be (hut up underfin. 29 To ferve beggarly ceremonies. CHAP, IV. 30 That the gofpel is preached in vain. 31 That all is vain whatfoevcr the faithful do work or fuifer. 3Z To be made a fervant, and the fon of the bond woman. ZZ To be caft out with the fon of the bond woman, from the inheri-, tance. " 34 That Chrift profiteth nothing. ; ZS That we are debtors to fulfil the whole law. CHAP. V. 36 To be feparate from Chrift. 37 To fall from grace. 38 To be hindered from the good courfe of well-doing. 39 That this perfuafion of the doc- trine of works, conieth not of God. 40 To have the leaven of corruption. 41 That judgment remaineth for him who teacheth this dodirine. 4Z To bite and confume one another. 43 That this dodlrine is accounted ;;mong the works of the flefii. CHAP. VI. 44 To think thyfelf to be fomethingj when thou art nothing. 45 1 o glory in others than in God. 46 Carnally to pleafe the carnally minded, 47 To hate the perfecution of the crofs. 48 Not to keep the law itfclf. 49 To glory in the mafter and tea- cher of carnal things. 50 That nothing profiteth, andwhat- Ibever a rpan doth ia in vain. I e ( Kxiv ) After t}>at Mr> Luther had once publicly expounded this Epif» thy he took in hand to interpret the fame again y in fuch fort as in this 'Treaife hereafter doth enfite^ the c:iuft luhereof he doth declare in ihefco) words following. I HAVE taken in hand, in the name of the Lord, yet once again to expound this Epiftle of Paul to the Galatians; not becaufe I do defire to teach new things, or fuch as ye have not heard before, efpecially fince that, by the grace of Chrift, Paul is now thoroughly known unto you; but for that (as I have often forewarned you) this we have to fear as the greatefl: and neareft danger, left fatan take from us this dodrine of faith, and bring into the church again the dodlrine of works and mens traditions. Wherefore, it is very neceflary that this do(5lrine be kept in con" tinual pra(5]:ice and public exercife, both of reading and hearing* And although it be never fo well known, never fo exactly learned, yet the devil, who continually rangeth about, feeking to devour us, is not dead. Likewife, our ilefli and old man is yet alive. Be- fides this, all kinds of temptations vex and opprefs us on every fide; wherefore this dodlrine can never be taught, urged, and repeated enough. If this dodlrine be loft, then is alfo the dodlrine of truth, life and falvation, loft and gone. If this dodlrine flouri/h, then all good things flourifh ; religion, the true fer vice of God, the glory of God, the right knowledge of all things which are nece/Tary for a chriftian man to know. Becaufe we would be occupied, and not be idle, we will theiefore now begin where we made an end, according to the faying of the fon of Sirach, 'when a man has done what he can, he mufl begin again, Eccl. xviii. 5. ( XXV ) THE ARGUMENT Of the Epiftle of St. Paul to the Galatians. FIRST of all it bthoveth that we fpeak of the argument of this Epiftle ; that is,, what matter St. Paul here chiefly treateth of. 1 he argument therefore is this : St. Paul goeth abou^ to eftablifh the dodrine of faith, grace, forgivtnefs of fins, or chrillian righteoufnefs, to the end that we may have a perftd know- ledge and difference between chriftian righfeoufnefs, and all other kinds of righteouftiefs. For there are divers forts uf righteoufnefs. 1 here is a po- litical, or civil righceoufnefs, which emperors, princes of the world, fihilo- fophers and lawyers deal withal. I'here is alfo a ceremonial rightcouihefs, which the traditions of men do teach: This righteofntfs parents and fchool- mallers may teach without danger, becaufethcy do uot attribute unto it any power to fatisfy for fm, to pleafe God, or to deferve grace; but they teach fuch ceremonies as are only neceflary for the corre61ion of manners, and certain obfervations concerning this life. Bcfides thefe, there is another righteoiifnefs, which is caliecJ the righteoufnefs of the law, or of the ten commandments, which Mofes teacheth. This do we alfo teach, after the dodlrine of faith. There is yet another righteoufnefs, which is above all thefe, viz. The righteoufnefs of faith, or chriftian righteoufnefs, the which we muft diligently difcern from thofe before rehearfed ; for they are quite contrary to this right- eoufnefs, both becaufe they flow out of the laws of emperors ; the traditions of the pope ; and the commandments of God ; and alfo bei aufe they conufl: in our works, and niay be wrought of us, either by our pure natural ilrength (as the papifis term it) or elfe by the gift of God. For thtfe kinds of righteoufnefs are alfo the gift of God, like as other good things are which we do enjoy. But this mofl excellent righteoufnefs, of faith, I mean, (wiiich God through Chrift, without vvorks, impateth unto us) is neither political, nor ceremo- nial, nor the righteoufnefs of God's law, nor confilleth in works, but is quite contrary ; a mere palTive righceoufaefs as the others above are adlive. For in this we work nothing, we render nothing unto God, but only we receive and fuffcr another to work in us, that is God. Therefore it feemeth good unto me to call this righteoufnefs of faich, or chrillian righteoufnefs the pafiive righteoufnefs. This is a righteoufnefs hidden in a myfliery, which the world doth not know; yea, chriltiansthemfelves do not thoroughly underftand it, andean hardly take hold of it in their temptations. Therefore it rauft be diligently- taught and continually pradlifed : and whofo doth not underftand or appre- hend this righteoufnefs, in affli61:ion3 and terrors of confcience, mud needs be overthrown. For there is no comfort of confcience fo firm and fo fure as this paffive righteoufnefs is. But man's weaknefs and mifery is fo great, that in the terrors of confcience and danger of death, we behold nothing elfe but our works, our worthi- nefs and the law ; which when it Iheweth unto us our fin, by and by our evil life paft cometh to rememberance. 1 hen the poor finner, with great anguifh of fpirit, groanelh, and thus thinketh withhimfelf: Alas, how deiparately have I lived .•* Would to God 1 might live longer, then would I amend my life. Thus man's reafon cannot reftrain itfelf from the fight and beholding of thib aiSlive or working righteoufnefs, that is, her ov?n righte- oufi:::fs; nor lift up her eyes to the beholding of the paflive, or chriftian righteoufnefs, hut refteth altogether in the a(5tive righteoufnefs; fo deeply is dih evil rooted in us. On the otlier fide, Satan abufing the infirmity of our nature, doth Increafe and aggravate ihcfe cogitations in us. Then can it not be but that the poor conLience mull be more greviouUy troubled, terrified and confouadcd. For E ( xxvi ) it is imr''^»''^c ^or the mind of man, of itfclf, (hould conceive any comfort, or look up untd difgiaco only in the fecliiij^ and horror of fm, or conftantly rejcd all difpnting and icafoning ahout works. For this is far above man's flrciif^th and capacity; yea, and above the law of God alfo. True it is, thujt of all things in the world, the law is moft excellent ; yet it is not able fo quiet a troubled tonfcience, but increafcth terrors, and driveth it to dcfncration : for hy ihe Iciv, fm is tnacle abonje meafure Jinful^ Rom. vii. "J. Wherefore (he afTiiclcd and troubled confcience hath no remedy againft dcfpcratiun liiul eternal death, unlefs it take hold of the forgivenefs of fins by orace, freely offered in Chrift Jefus, this paflive rishteoufnefs of faith or chrifiian rig:hteoufnels ; which if it can apprehend, then may it be at quiet, and boldly lay, I fcek not this active or working righteoufiiefs, although I know that I ou,a;hc to have it, and alfo to fulfil it. But be it fo that I had it, am^l did fuitil it indeed; yet notwithftanding I cannot trull; unto it, nei» therdarc 1 let it aguinit tiie judgment of God. Thus I abandon myfelf from all adlivc righteoufnefs, both of mine own and of God's law, and em- brace only that paflive righteoufnefs which is the righteoufnefs of grace, mercy, and forgivenefs of iins. Briefly, I reft only upon that righteoulnef* which is the righteoufnefs of Chrift and of the Floly Ghoft. Like as tlic earth engcndeiech not rain, nor is able by her own llrength, labour and travail, to procure rhc fame, but receiveth it of the mere gift of God from above ; fo this heavenly righteoufnefs is given us of God with- out our works or defcrvings. Look then how much the earth of itfelf it able to do in getting and procuring itfelf feafonable fliowers of rain, to make it fruitful; even fo much, and no more, are we able to do, by our llrength and works, in gaining this heavenly and eternal righteoufnefs, and therefore fhal! never be able to arti'in unto it, unlefs God himfelf, by mere imputation, and by his unfpeakablc gift, do beftow it upon us. The great- eft knowledge then, and the greateft wifdom of Chriftians is, not to know the law, to be ignorant of works, and of the whole a61:ive righteoufiiefs, efperially when the confcience wreftleth with the judgment of God. Like a*, on the contrary, ^tmongft thofe whoarenot of the number of Grd's people, the greateft point of wifdom is, to know and eatncftly to urge the law and the acSlive righteoufi^.efs. But it is a thing very ftrange and unknown to the world, to teach chrif- tians to learn to be ignorai.r of the law, and fo to live before God, as if there were no law ; notvvirhftanding, except thou be ignorant of the law, and be aiTuredly pcrfuaded in thine heart, that there is now no law, nor wrath of God, but altogether grace and mercy, for Chrift's fake, thou canft not be faved ; for by the law ccmeth the knowledge of fin. Contrari- wifc, works, and the keeping of the law, muft be fo ftraitly required in the world, as if there were no promife of grace; and that bccaufe of the ftubborn, proud, and hard-hearted, Rom. iii. ii, 13. before whofe eyes nothing muft be fit but the law, that they may he terrified and humbled. For the law is givt'n to terrify and kill futl', and lo exercifo the old man ; and both the word of grace and of wrath, nuilc be riglitly divided, accord- ing to the a po {lie, a Tim. II. Here is then required a wife aad faithful difpofer of the word of God, who can fo moderate the law, that it may be kept within his bounds. He that teachcth that men are juftificd before God by the qbfcrvation of the law, palTeth tiie bounds of the law, and confoundcth thefe two kinds of righteoufnefs, adlive and paflive, and is but a bad logician, for he doth not rightly divide. Contrarywife, he that fettcth forth the law and works to the old mnn, at^d the promife and forgivenefs of fins, and God's mercy to tlie nev/ nun, divide.'^ the word well, lor the flefii or the old man. muft be coi:})lcd with the \-\\v and works; the fpirit or new man muft be joined with the promii'e of God and his n.ercy. Wherefore, when I fee a man tliat is bruifed enough already, opprelTed with the law, teirified \\ ith fin, and thirfting for comfort, il is time that I Ihould remove out cf his fight the law and the aclive rigbtcoufmis, and that I fnould fet before him, by the gofpel, the chriftian and paffive righteoufnefs, which excluding Mofcs ( xxvli ) with the law, oflfereth the proniife made in Chrifl;,who came for the affii6ied and tor iinners. Here is man raifed up again, and conceiveth 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 law doth not pertain. For the law hath its bounds unto Chrift, as Paul faith afterwards ; The law con- tinuetb unto Chriji, Rom. x. 4. who being come, Mofes ccaieth with his law, circumcifion, the fabbaths, yea and all the prophets. This is our divinity, whereby we teacli how to put a difference between thefe two kinds of righteoufnefs, a6live and paffive ; to the end that man- ners and faith, works and grace, policy and religion, (hould not be ccnfo'jnd- ed, or taken the one for the other. Both are neceffary, but both mull be kept within their bounds : Chriftian righteoufnefs pex-ialncth to the new man, who is born not of flefti and blood. Upon this old man, as upon an afs, there muft be laid a burden that may prefs him down, and he mull not enjoy the freedom of the fpirit of grace, except he firfh put vpon him the new man by faith in Chrift (which notwithftanding, is not fully done in this life,) then may he enjoy the kingdom, an ineftimable gift of grace. This I fay, to the end that no man fhould think we reject or forbid good works, as the papifts do moft falfely llander us, neither underftanding what they themfelves fay nor what we teach. They know nothing but the righte- oufnefs of the law, and yet they will judge of that dodlrine which is far above the law, of which it is impoflible that the carnal man ihould be able to judge, therefore they muffc needs be offended, for they can fee no higher than the law, Whatfoever then is above the law, is to them a great offence. But we may imagine, as it were, two worlds, the one heavenly and the other earthly. In thefe we place thefe two kinds of righteoufnefs, being feparate the one far from the other. The righteoufnefs 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 firft it be watered and made fruitful from above ; even fo by the righteoufnefs of the law, In doing many things we do nothing, and in fulfilling of the law we fulfil it not, except firft with- out any merit or work of ours, we be made righteous by the chriftian righte- oufnefs, which nothing pertaineth to the righteoufnefs of the law, or to the earthly and adlive righteoufnefs, But this righteoufnefs is heavenly j which (as is laid) we have not of ourfelves, but receive it from heaven ; which we work not, but by grace is wrought in us, and apprehended by faith ; where- by we mount up above all laws and works. Wherefore like as we have borne (as St, Paul faith) the image of the earthly Adam ; fo let us bear the image of the heavenly, I Cor. xv. 49. who is the new man, in a new world, where is no law, no fin, no remorfe or fting of confcience, no death, but perfedl joy, righteoufnefs, grace, peace, life, falvation and glory. Why, do we then nothing ? Do we work nothing for the obtaining of this righte- oufnefs ^ I anfwer, nothing at all. For this is perfect righteoufnefs, to do nothing, to hear nothing, to know nothing of the law, or of works; but to know and believe this only, thht Chrift is gone to the Father, and is not now feen ; that he fitteth in heaven at the right hand of his Father, not as a judge, but made unto us of God, wifdom, righteoufnefs hoHnefs and re- demption : Briefly, that he is our High Prieft, intreating for us, reigning over us and in us by grace. In this heavenly righteoufnefs', fin can have no place ; for there is no law ; and where no law is there can be no tranf- greffion, Rom. iv. 15. Seeing then that fin hath here no place, there can be no anguifh of con- fcience, no fear, no heavinefs. Therefore St. John faith : Hithat is bom of God, cannot Jtn, I John v. 1 8. But if there be any fear or grief of confcience it is a token that this righteoufnefs is withdrawn, that grace is hidden, and that Chrift is darkened and out of fight. But where Chrift is truly feen in- deed, there muft needs be full and perfedl joy in the Lord, with peace of confcience, who moft certainly thus thinketh : Although I am a finner by the law, and under the condemnation of the law, yet I defpair not, yet I die not, becaufe Chrift llveth, who is both my righteoufnefs and my ever- lafting life. In that righteoufnefs and life 1 have no fin, no fear, no fting ( xxviil ) of confcience, no fear of death. I am indeed a finncras touching this pre* fcnt life, and the rightcoufu-Ts th-Tcof, as tlic child of Adam ; where the Jaw aciufctli me, death rciijntih over me, and at length would devour me. Uiit I luivc another rightcoul'ncfs and life above this life, which is Chrift the Son of God, Rom. viii 9, 10, ir, &c. who knoweth no fin nor death, lnu is righfeoufnefs and life eternal ; by whom this my body being dead and hronght :nto dufl, (hall be raifed up again, and delivered from the bondage of the law and fin .md (hall be fandtified together with the fpirit. So both thcfe continue whilft we here live. The fie(h is accufed, exerci- fed with temptations, opptefTed with heavinefs and forrow, bruifed by the aiilive righteoulnefs of tlie law ; but the fpirit reigneth, rejoiceth, and is favcd by this p^iffive and chriftian righteoufnefs, becaufc it knoweth that it liath a Lord in heaven at the righ: hand of his father, who hath abolifhed the law, fin, death, and hith trodcn under foot all evils, led them captive, ind triumphed over them in hinifelf. Col. ii. 15. St. PtuI therefore in this cpiftle, gorth about diligently to inflrutSl u^, to comfori us, to h.old us in the porfe(5t knowledge of this excellent and chrifti- an righteoufnefs. For if the article of juflification be once loft, then is all true chrilHr.n dodlrine loft. And as many as are in the world that hold not this uofhrine, are either Jews, Turks, Papifts or Heretics. For between the righteoufnefs of the law and chriftian righteoufnefs, there is no mean. He then that /rayeth from this chriftian righteonfnefs, muft need-s fall into the righteoufnefs of the law ; that is, when he hath loft Chrift, he muft fall into the confidence of his own works. Therefore do we fo earetftly fet forth and fo often repeat this do6lrine of faith or chriftian righteoulnefs, that by this means it may be kept in conti- nual txercife, and may be plainly difcerned from the adlive righteoulnefs of the law; otherwifc we fli.'il never be able to hold the true divinity (for by this only dodrine the church is built, and in this it conftfteth;) but by and by v\e fhall either become canonifts, obfervers of ceremonies, oblcrvers of the law, or papifts, and Chrift fo darkened that none in the church fhall be either rightly taught or comforted. Wherefore, if we will be teachers and leaders of others, it bchoveth us to have a great care of thefe matters, and to m irk well this diftmdion between the righteoufnefs of the law and the righ- tcoufnfs of Ch.ift. And this diftincilion is eafy to he uttered in words; but in i.fe and experience it is very hard, altho' it be never fo diligently exerci- fed and pra<5lifed, for that in the hour of death, or in other agonies of the confcience, thi fe two forts of righteoufnefs do encounter more near together than thou wouldft wiHi or defire. Wherefore I do admonifti you, efpecially fuch us fhall become initru6>ors and guides of confci(?nces, and alfo every one apart. th:it ye exercife yourfelvcs continually, by ftudy, by reading, by me- ditation of the word, and by prayer, that in the time of temptation ye may be able to mflrudl and comfort both your own confciences and others, and to bring them from the law to giMce; from the aclive and working righteouf- nefs, to the jV-ifTive and received righteovifnef'; and to conclude, from Mofes to Chrift, Fof the devil is wont, in affiidion and in the conflid of confci- cnce, by the law to make us afraid, and to lay againft us the guilt of fin, our wicked life paft, the v/rarh and judgment of God, hell and eternal death, that by this meuns he may drive us to defperation, make us bond-flaves to hinifelf, and pluck us from Chrift, Furthermore, he is wont to fet againft tisthofcplaccM/chegofpeUvbereinChrifthimfelfrequireth works of usandwith plain words threarentth damnation to thofe who do them not, Heb, iv. 8. Now, if here we are not able to judge between thcfe two kinds of righteouf- nefs, if we take not hold of Chrift by faith, fitting at the right hand of God who maketh intercelTion unto the Father for us wretched finncrs, then are wc under the law, and not under grace, and Chrift is no more a faviour, but a law giver; fo that now there rtmaiueth no more falvation, but certain ecfperaiion and everlafting death, except repentance follow. ( xxlx ) l^et us then diligently learn to judge between thefe two kinds of riglitcouf- refs, that we may know how far we ought to obey the law. Now, we have faid before, that the l:iw in a chriftian ought not to pafs his bounds, hut ought to have dominion only over the flefh, which is in fubjcdion unto it, and remaineth under the fame. When it is thus, the law is kept within hi? bounds. But if it fhall prtlume to creep into thy confcience, and there feek to reign, fee thou play the cunning logician, and make the true divilion. Give no more to the law than is convenient, but fay thou; O law, thou wouldeft climb up into the kingdom of my confcience, and there reign and reprove it of lin, and would take from me the joy of my heart, which I have by faith in Chrift, and drive me to dtfperation, that I might be without fill hope, and utterly pcrifh. This thou doeft befides thine office ; keep thyfelf within thy bounds, and exercife thy power upon the flefh, but touch not my confcience, for I am baptized and by the gofpel am called to the partaking of ri|l:hteoufnefs and everlafting life, to the kingdom of Chrift, wherein my confcience is at reft, where no law is, but altogether forgivenefs of fin, peace, quietnefs, joy, health and everlafting life. lYouble me not in thefe matters, for 1 will not fuifer thee, fo intolerable a tyrant and cruel tormentor, to reigri in my confcience, for it is the feat and temple of Chrift the Son of God, i Cor. vi. 19. who is the king of righteoufnefs and peace and my mcft fweet Saviour and Mediator; he iliall keep my confcience joyfiil and quiet in the found and pure doctrine of the gofpel, and in the knowledge of this chriftian and heavenly righteoufnefs. When I have this righteoufnefs reigning in my heart, I defcend from hea- ven as the rain making fruitful the earth, that is, I come forth into another kingdom, and T do good works, how and whenfoever occafion is offered ; if I be a minifter of the word, I preach, I comfort the broken-hearted, I adminifter the facraments; if I be a houflioider, I govern my houfe and my fa- mily, I bring up my children in the knowledge and fear of God ; if 1 be a magiftrate, the charge that is given me from above I diligently execute; if 1 be a fervant, I do my mafter's bufinefs faithfully ; to conclude, whofocver he be that is afTuredly pcrfuaded that Chrift is his righteoufnefs, doth not only cheerfully and gladly work well in his vocation, but alio fubmitteth himfelf through love to the magiftrates and to their laws ; yea, though they be fevere, fharp and cruel, and (if neccffity do fo require) to all manner of burdens and to all dangers of this prefent life, becaufe he knoweth that this is the will of God, and that this obedience pleafeth him. Thus far as con- cerning the argument of this epiftle whereof Paul treateth, taking occafion of falfe teachers who had darkened this righteoufnefs of faith among the Galati- ans, againft whom he fetteth himfelf in defending and commending his authority and office, &c. A COMMENTARY UPON THE EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS. CHAP. I. Verfe l. Paul an apojlle (not of men , neither hy man, hut by Jefus Chr'ijly and God the Father, luho raifed him from the dead) NOW that we have declared the argument and fum of this epiftle to the Galatians, we think it good before we come to the matter itfelf, to (hew what was the occafion that St. Paul wrote this epiftle. He had planted among the Galatians the pure dodlrine of the gofpel, and the righteoufnefs of faith ; but by and by after his departure, there crept in certain falfe teachers, who overthrew all that he had planted and truly taught among them. For the devil cannot but furioully impugn this dodtrine with all force and fubtility, neither can he reft fo long as he feeth any ar- ticle thereof remaining. We alfo, for this only caufe that we preach the gofpel, do fuffer of the world, the devil and his mini- fters, all the mifchief that they can work againft us, both on the right hand and on the left. For the gofpel is fuch a do61rine as teacheth a far higher matter than is the wifdom, righteoufnefs and religion of the world; that is, fr5e remiflion of fins through Chrift, &c. It leaveth thofe things in their degree to be as they are, and commendeth them as the good creatures of God. But the world preferreth thefe crea- tures before the Creator, and moreover by them would put away fin, be delivered from death, and deferve everlafting life. This doth the gofpel condemn. Contrariwife, the world cannot fuffer thofe things to be condemned which it moft efteemeth and bell liketh, and therefore it chargeth the gofpel that it is a feditious doftrine and full of errors; that it overthroweth commonwealths, countries, dominions, kingdoms and empires, and therefore offends both againft God and the emperor; aboliflieth laws, corrupteth good manners, and fetteth all men at liberty to do what they lift. Wherefore with juft zeal and high fervice to God (as it would feem) it perfecuteth this dodlrine, and abhorreth the teachers and prof^lfors thereof, as the greateft plague tliat can be in the whole earth. 3* GALATIANS. Moreover, by the preaching of this docflrine the devil is over- thrown, his kingdom is dcltroyed, the law, fin and death (where- with as mod mighty and invincible tyrants he hath rought all mankind in fubjedion under his dominion) are wrelted out of his hands; briefly, his prifoners are tranflated out of the kingdom of darknefs into the kingdom of light and liberty. Col. i. 13. Sijould the devil fufFcr all this? Shoidd not the father of lies employ all his force and fubtile policies to darken, to corrupt, and utterly to root out this dodrine offalvation and cvcrlafting life? Ii.deed St. Paul complaineth in this, and all other his epiftles, that even in his time the devil fhewed himfelf a cunning workman in this bu- finefs. We thought good to fliew here by the way, that the gofpel is fuch a dodrine as condemneth all manner of righteoufnefs, and preacheth the only righteoufnefs of Chrift, and to them that em- brace the fame, it bringeth peace of confcience and all good things; and yet, notwithfl:anding, the world hateth and perfecuteth it mofl: bitterly. 1 faid before that the occafion why St. Paul wrote this epii'tle was for that by and by after his departure, falfe teachers had de- flroyed thofe things among the Galatians which he with long and great travail had baildcd. And thefe falfe apoflles, being of the circumcifion and fe6t of the Pharifees, were men of great eftima- tion and authority, who boaded among the people that they were of that holy and chofen flock of the Jews, that they were Ifrael- ites, of the feed of Abraham, John viii. 33. Rom. iv. 4, 5, 6. that they had the promifes and the fathers ; and finally, that they were the miniflers of Chrift, and the apoflles fcholars, with whom they had been converfant, and had fcen their miracles, and per- haps had alfo wrought lome figns or miracles themfelves : For Chrift witneiTcth that the wicked alfo do work miracles, Matth. vii. 22. Moreover thefe falfe apoflles by all the crafty meaijs they could devife, defaced the authority of St. Paul, faying, why do ye fo highly elleem Paul? Why have ye him in fo great reverence^? Indeed he was but the laft of all that were converted unto Chrill. But we are the difciples of the apoflles, and were familiarly con- verfant with them. We have feen Chrill: working miracles, and heard him preach. Paul came after us, and is inferior unto us; and it is not pollible that God fliould fuffer us to err who are of his holy people, the minifters of Chrift, and have received the Holy Gholh Again, we are many and Paul is but one, and alone, who neither was converfant with the apoftles, nor hath feen Chrift; yea, he perfccuted the church of Chrift a great while. Would God' (think ye) for Paul's fake only, fuffer fo many churches to be deceived ? When men having fuch authority, come into any country or city, by and by the people have them in great admiration, and under this colour of gcdiincfs and religion they do not only deceive GALATIANS. 33 the fimple but alfb the learned, yea, and thofe alfo who feem to bs fomewhat confirmed in the faith, efpecially when they boaft (as thefe did) that they are the offsprings of the Patriarchs, the mini- fters of Clirift, the apoftles fcholars, Sec. Even fo the Pope at this day, when he hath no authority of the fcripture to defend himfelf withal, ufeth this one argument Continually againft us, The church, the church! Thinkeif thou that God is fo offended, that for a few heretics of Luther's k&., he will cafl off his whole church? Thinkeft thou that he would leave his cliurch in error fo many hundred years? And this he mightily maintaineth, that the church can never be overthrov/n Now like as many are moved with this argument at this; fo In Paul's time thefe falfe apoftles. through great boafting and fetting forth of their own praifes, blinded the eyes of the Galatians, fo that Paul loff his authority among them, and his dodrine was brought into fufpicion. Againft this vain bragging and boafting of the falfe apoftles, Paul with great confbncy and boldnefs, fetteth his apoftolic authority, highly commending his vocation and defending his miniftry. And (although elfewbere he never doth the like) he will not give place to any, no not to the apoiHes themfelves, much lefs to any of their fcholars. And to abate their Pharifaical pride and (hamelefs bold- nefs, he maketh mention of the hiftory done in Antioch, where he withftood Peter himfelf. Befides this, not regarding the offence that might arife therefrom, he faith plainly in the text, that he was bold to accufe and reprove, Peter himfelf, the chief of the apoftles, who had feen Chrifl, and had been mofl familiarly con- Yerfant with hiiTi. I am an apoftle (faith he) and fuch an one as pafs not what others are ; yea, 1 was not afraid to chide the very pillar of all the reil of the apoftles. And to conclude, in the firfl two chapters he doth, in a manner, nothing elfe but fet out his vocation, his ofhce and his gofpel. affirming that it was not of men, and that he had not received it by man, but by the revelation of Jefus Chrlft; Alfo, that if he, yea, or an angel from heaven fhould bring any other gofpel than that which he had preached, he (hould be holden accurfed. cr-1 J t: 7'f certainty of calling. UT what meaneth Paul by this his boafHng? I anfwer : This ^ common place ferveth to this end, that every miniffer of God's word fhould be fure of his calling, that before God and man he may with a bold confcience glory herein, that he preached the gofpel as one that is called and fent : Even as the amb^fHidor of a king glorieth and vaunteth in this, that he cometh not as a private perfon, but as the king's ambaffador, and becaufe of this dignity that he is the king's ambalTador, he is honored, and fet in the higheft place : Which honor fliould not be given unto him if he came as a private perfon. Wherefore, let the preacher of the V 34 GALATIANS. gofpcl be certain that his calling is from God. And it is expedi- ent thiit according to the example of Paul, he fliould magnify this his calling;, to the end that he may win credit and authority among the j)eopIe; like as the king's ambafTador magnifieth his office and calling. And thus to glory, is not a vain but a nccenfary kind of gloryin'T, becaufe he glorieth not in himiclf, but in the king who hath fent him, whofe authority he deliireth to be honored and magnified. Likcwifc when Paul fo highly comnicndeLh his calling, he feeketh not his own praife, but with a neceffary and a holy pride he magnifieth his minidry, as to the Rom. xi. !•:;. he faith In as much as I am the apcjilt cf the Gentiles, I magn'tfy mine ojjiec ; that is, I will that men receive me, not as Paul of Tarfus, but as Paul the apoftle or amb;iflador of Jefus ChrifK And this he doth of neceflity to maintain his authority, that the people in hearing this, might be more attentive and willing to give ear unto him. For they hear not only Paul, but in Paul Chrift himfelf, and God the Father fending him out in his meffage; whofe authority and majefly, like as men ought religioufly to honor, fo ought they with great reverence to receive and to hear his meflengers bringing his word and meffage. This is a notable place therefore, wherein Paul fo glorieth and boafteth as touching his vocation, that he defpifeth all others. If any man, after the manner of the world, fhould defpife all others in refpedl of himfelf, and attribute all unto himfelf alone, he fhould not only fhew himfelf a very fool, but alfo grievioufly. But this manner of boading is neceffary, and pertaineth not to the glory of Paul, but to the glory of God, whereby is offered unto him the facrifice of praife and thankfgiving. For by this boafling, the name, the grace, and the mercy of God is made known unto the world. Thus therefore he beginneth his epifUe. Verfe i . Paul an apojlky not of men, ifjc. Kere in the very beginning he toucheth thofe falfe teachers, who boaCced themfelves to be the difciples of the apoftles, and to be fent of them, but defpifed Paul as one that was neither the apof- tles fcholar, nor fent of any to preach the gofpel, but came in fome other way, and of his own will thrufl himfelf into that of- fice. Againft thofe Paul defendeth his calling, faying. My calling feemcth bafe to your preachers : But whofoever they are who have come unto you, are fent either of men or by man ; that is, they have entered either of themfelves, being not called, or elfe called by others. But my calling is neither of men nor by man, but it is above all manner of calling that can be made by the apoftles, for it is by Jefus Chrift, and by God the Father, &c. Where he faith of men, I mean fuch as call and thrufl in them- felves when neither God nor man calleth or fendeth them, but they run and fpeak of themfelves ; as at this day certain fantaftical GALATIANS. 35 (pints do, who cither lurk in corners and feek places where they may pour out their poifon, and come not into public congregations or elfe they refort thither where the gofpel is planted already. Thefc I call luch as are Tent of men. But where he faith, by man, underftand fuch as have a divine calling, but yet by man as by means. God caileth then two manner of ways ; By means, and without means. He caileth us to the minidry of his word at 1 his day. not immediately by himfelf, but by other means, that is, by man. But the apoftlcs were called immediately of Chrift himfelf, as the prophets in the old time were called of God himfelf. Therefore when Paul faith, not of metiy neither by man, he beateth down the falfe apoiHes. As though he would fay ; Although thefe vipers boaft never fo much, what can they boaft more than that they are either come from men, that is, of them- felves, without any calling, or, by man, that Is, fent of others ? I pafs not upon any of thefe things, neither ought you to regard them. As for me, I am called and fent, neither of man, nor by man, but without means, that is, by Jefus Chrift himfelf, and my caUing is like in all points to the calling of the apoftles, and I am indeed an apoflle. Paul therefore handleth this place of the calling of the apoftles effedually. And elfewhere he feparateth the degree of apofllefhip from others, as in the firft to the Co- rinthians, chap, xii, and in the iv. to the EphefianS; where he faith, /Ind God hath ordained fame in the church, as jlrjl apojlles^ fecondly prophets^ thirdly teachers^ ijfc, fetting apoftles in the firft place : So that they are properly called apoiHes who are fent im- mediately of God himfelf without any other ordinary means. So Matthias was called only of God. For when the other apoftles had appointed two, they durft not choofe the one nor the other, but they caft lots, and prayed that God would ftiew which of them he vv'oald have, Adls i. 23, 24. For feeing he (hould be an apoftle, it behoveth that he fnould be called of God. So was Paul called to be an apoftle to the Gentiles, Ads ix. 15. Hereof the apoftles are alfo called faints. For they are fure of their calling and dodrine, and have continued faithful in their office; and none of them became a caft away faving Judas, Matth^ xxvii 5. becaufe their calling is holy. This is the firft affault that Paul maketh agalnft the falfe apof- tles, who ran when no man fent them. GaUing therefore is not to be delj^ifed. For it is not enough for a man to have the word and pure dodlrine, but alfo he muit by affured of his calling, and he that entereth v/ithout this afturance, entereth to no other end but to kill and dcftroy. For God never profpereth the labor of thofe are not called. And although they teach fome good and profitable matters, yet they edify not. So our fantaftical fpirits at this day have the words of faith in their mouths, but yet they yield no fruit, but their chief end and purpofe is to draw men to their falfe and perverfe opinions. They that have a certain and 36 GALATIANS. holy calHng, muft fuflain many and great confii<51s : As they m\)fk do whoie do(51rine is pure and found, that they may conftantly abide in their lawful calling, againfl: the infinite and continual af- fiults of the devil and rage of the world. Here what fhculd he do whofe calling is unceitain and do<^rine currupt ? This is therefore our comfort, who are in the rniniflry of the word, thit we have an office which is heavenly and holy, to the which we being lawfully called, do triumph againft all the gates of hell. On the other fide, it is an horrib'e thing when the con- fcience faith. This haft thou done without any lawful calling. Here fuch terror (liaketh a man's mind who is not called, that he •would v/if!» he had never heard the v/ord which he teacheth. For by his difobcdience he makcth all his works evil, were they never fo good, in fo much that even his greateft works and labors be- come his greatefl: fins. We fee then how good and neccfTary this boafting and glorying of our minifiry is. In times pafc when 1 was but a young divine, I thought Paul did unvvifely in glorying fo oft of his calling in all his epilHes : But I did not underftand his purpofe. For I knew not that the minifiry of God's word was fo weighty a matter. I knew nothing of the doclrine of fiiith, and a true confcience in- deed, for that there v/as no certainty taught eidier in the fchools or churches, but all was full of fophifcical fubtilties of the fchool- men. And therefore no man was able to underliand the dignity and power of this holy and fpiritual boafHng of the true and law- ful calling, which ferveth, firlT: to the glory of God, and fecondly to the advancing of our offic?, and, moreover, to the falvation of ourfelves, and of the people. For by this our boafting, we feek not the eftimation in the world, or praife among men, or money, or pleafures, or favour of the world : But for as much as we arc in a divine calhng and in the work of God, and the people have great need to be affured of our calling, that they may know our word to be the word of God, therefore we proudly vaunt and boalt of it. It is not then a vain, but a moil holy pride againft the devil and the world, and humility before God. Verfe i. j^nd God the Father ^ ivho ra'ifed him from the dead, Paul is fo inflamed here with zeal, that he cannot tarry till he. come to the matter itfelf, but forthwith in the very title he burfl- eth out, and uttereth what he hath in his heart. His intent in this cpiflle is, to treat on the righteoufnefs that cometh by faith, and to defend the fame : Again, to beat down the law and the righteoufnefs that cometh by works. Of fuch cogitations he is full, and out of this wonderful and exceeding great abundance of the excellent wifdom and knowledge of Chrilt in his heart, his mouth fpeaketh. This flame, this great burning fire of the heart cannot be hid, nor fuffer liim to hold his peace : And therefore GALATIANS. 37 he thought it not enough to fay that he was an apoftle, fent by Jefus Chrift, but alfo addeth, Ify God the Father, luho raifed him from the dead. * But it feem^th here that the adding of thefe words, ^nd God the Father, ^cl is not nece.Ciry But becaufe (as I faid) Paul fpeaketh out of the abundance of his heart, his mind burneth with defire to fet forth even in the very entry of his epiftie the unfearch- able riches of Chrid, and to preach the righteoufnefs of God, who is called the refurrci^ion of tne dead. Chrift who liveth and is rifen again, fjoeaketh out oThini and moveth him thus to fpeak : Therefore not without caufe he addeth, that he is alfo an apoftle, iy God the Father^ ivho hath raif d tip jff-fus Chr'ijl from the dead. As if he (hould fay : I have to deal with fatan and with thofe vipers, the inftruments of fatan, who go about to fpoil me of the righteoufnefs of Chrilt, who was raifed up by God the Father from the dead : By the vvhich alone v/e are made righteous, by the which alfo we fliall be raifed up at the laft day from death to everlafting life. But they that in fuch fort go about to overthrow the righteoufnefs of Chrift, do refift the Father and the Son, and the work of them both. Thus Paul, even at the firft entrance, burfteth out into the whole matter whereof he treateth in this epiftie. For (as I faid) he treateth of the refurreclion of Chrift, who rofe again to make us righteous, Rom. iv. 24, i^. and in fo doing he hath ov^ercome the law, (in, death, and all evils. Chrift's victory then is the overcoming of the law, of fin, our flefh, the world, the devil, death, hell and all evils : And this his vidory he hath given unto us. Although then that thefe tyrants and thefe enemies of ours do accufe us and make us afraid ; yet can they not drive us to def- pair, nor condemn us For Chrift^ whom God the Father hath raifed up from the dead, is our righteoufnefs and vi61or'.^ But thanks he to God, tuhog'iveth us the v'tBory, through our Lord Jefus Chrifl, I Cor. XV. 57. But mark how fitly and to the purpofe Paul here Ipeaketh. He faith not, by God who hath made heaven and earth, who is Lord of angels, who commandeth Abraham to go out of his own coun- try, who fent Mofes to Pharoah the king, who brought Ifrael out of Egy|3t, (as the falfe apoftles did) who boafted of the God of their fithers, the creator, maintainer and preferver of all things, working wonders among his people : But Paul had another thing in his heart, namely, the righteoufnefs of Chrift, and therefore he fpeaketh words that make much for this purpofe, fay'ng, T am an apojile, not of men, neither by man, hut by Jefus Chrijl^ and God the father, nvho raifed him from the dead* Ye fee then with what fervency of fpirit Paul s led in this matter which he goeth about to eftabiifti and m.aintain againft the whole kingdom of hell, the power and wifdom of the world, and againft the devil and his apoftles. 38 GALATIANS. Verfe a. jind all the brethren ivhieh are with me. This maketh much for the (lopping of the mouths of thefe falfe apoftles. For all his arguments tend to the advancing and magni- fying of hisminiilry, and contrariwife to the difcrediting of theirs. As if he fliould thus fiiy ; Although it be enough, that I through a divine calling am fent as an apolHc by Jefus Chrift, and God the Father, who had raifed him up from the dead, yet left I fhould be alone, I add over and befides (which is more than needeth) all the brethren who are not apoftles, but fellow-foldiers ; they write this epiftle as well as I, and bear witnefs v/ith me that my dodrine is true and godly. Wherefore we are fure that Ch.rift is prefent with us, and that lie teacheth and fpeaketh in the midft of us and in our Church. As for the falfe apoftles, if they are any thin^, they are but feat either, of man, or by man ; but I am fent of God the Father, and of Jefus Chrift, who is our life and re- furre<5lion, John xi. 25. My other brethren are fent from God, howbcit by man, that is, by me. Therefore left they might fay, that I only fet myfelf proudly againft them, I have my brethren with me all of one mind, as faithful witneffes, who think, write, and teach the felf-fame thing that I do. Verfe 2. Unto the churches of Gnlatla, Paul had preached the gofpel throughout all Galatia, and al- though he had not wholly converted it unto Chrift, yet he had many churches in it, into the which the falfe apoftles, fiuan's minifters had crept. So likewlfe at this day the fantaftical ana- baptifts come not to thefe places where the adverfaries of the gofpel bear rule ; but where chriftians and good men are, who love the gofpel. With fuch they wind in themfelves, even in the dommions of tyrants and perfecutors of the gofpel : Where they, creeping into houfes, under crafty pretence, pour out their poifon to the fiibvcrfion of many. But why go they not rather into the cities, countries, and dominions of papifts, and there profefs and main- t.iin their doftrine in the prcfence of wicked princes, biftiops, and doctors in the univerfities, as we by God's help and afiiftance have done ? Thefe tender martyrs will adventure no peril, but they refort thither where the gofpel hath an harbour already, where they may live without danger in great peace and quietnefs. So the falfe apoftles would not endanger themfdves to come to Jcru- falem, to Caiaphas, or to Rome to the emperor, or to other places where no man had preached before, as Paul and the other i^poftlcs did : But they came into Galatia, wljich was won unto Clir'.ii already, by the labour and travail of Paul, and into Afia," Corinth, and fuch other places, where good men were and pro- ff^ded the name of Chrift, perfecuting no man, but fuiTering all things quietly. There might the enemies of Chrift's crofs live in £ieatfeturity, and v>'ithout any perfccution. GALATIANS. 39 And here we may learn that it is the lot of all godly teachers, that be fides the perrecution which they fufFer of the wicked and unthankful world, and the great travail which they fuftain in plant- ing of churches, they are compelled to fufFer that thing which they of long time before had purely taught, to be quickly overthrown of fantaftical fpirits, who afterwards reign and rule over them. This grieveth godly minifters more than any perfecution of tyrants. Therefore let him not be a miniller ot the gofpel, -who is not con- tent to be thus defpifed, or is loth to bear this reproach : Or if he be, let him give over his charge to another. We alfo at this day do find the fame thing to be true by experience. We are milcra- biy contemned and vexed outwardly by Ly; ants ; inv/ardly by thofe whom we have reftoredto liberty by the gofpel, and alfo by falfe brethren. But this is our comfort and glory, that being called of God, we ha,ve a promife of everlalfing life, and look for that re- ward, nvh'ich eye hath notfeen, nor ear heard, nor have entered into the heart of man, 1 Cor. ii. 9. j^nd when the chief Jhephcrd Jhall appear, yejloall receive a croivn of glory thatfadeth net a-ivay , i Pet. V. 4. who here alfo in this world will not fuffer us to perifh for hunger. Jerom moveth here a great queftion, why Paul called thofe churches, which were no churches. It is (faith he) becaufe Paul writeth to the Galatians, that were perverted and turned back from Chrifl and from grace, unto Mofes and the law ? Hereunto I anfwer, that Paul calleth them the churches of Galatia, by put- ting a part for the whole, which is a common thing in the fcriptures. For writing, in like manner, to the Corinthians, he rejoiced on their behalf, that the grace of God was given them in Chrifi:; namely, that they were made rich through him in all utterance and knowledge : And yet many of them were mifled by falfe apoftles, and believed not the refurredion of the dead. Although then that the Galatians were fallen away from tlie dodrine of Paul, yet did baptifm, the word, and the name of Chrift remain among them. There were alfo fome good men that were not revolted, who had a right opinion of the word and facraments, and ufed them well. Moreover thefe things could not be defiled through them that were revolted. For baptifm, the gofpel, and other things are not therefore made unholy, becaufe many are polluted and unholy, and have an evil opinion of them ; But they abide holy and the fame that they were, whether they be among the godly or the ungodly; by whom they can neither be polluted, nor made holy. By our good or evil converfation, by our good or evil life and manners they are polluted or made holy in the fight of the heathen, but not before God. Wherefore, where- foever the fubftance of the word and facraments remaineth, there is the holy church, although antichrift there reign, who (as the fcripture witnefleth) fitteth not in a ftable of fiends, or in a fwine ftye, or in a company of infidels, but in the highefl and holieft place 40 G A L A T I A N S. of all, namely, in the Temple of Go(U 1 Theff. ii. 4. Wherefore', although f]niltiial tyrants reign yet there mufl be a Tem];lc of God, and the fame mult be prefeived undei them. Therefore I anfvver biieriy to this queftion, that the church is universal throughout the whole world, wlierefoever the gofpel of God and the facraments are. The Jews, the Turks, and other vain fpirits, are not the church, becaufe they fight again ft thefe things, and deny them. Hitherto as touching the title or infer iption of this epiftle. Now followeth the falutation or greeting of Paul. Verfe 3. Grace he to yoUf atia peace from God the Fathcry and from cur Lord jfefus Chr':fl. I hope ye are not ignorant what grace and peace meaneth, feeing that thefe ttrnis are common in Paul, and now not obfcure or un- known. But for as much as we take in hand to expound, this epif- t'e (which we do, not becaufe it is needful, or for any hardnefs that is in it, but that our confciences may be confirmed againll: he- refies yet to come) let it not be tedious unto you, if we repeat thefe things again, and elfewhere and at other times we teach, preach, fing, and fet oat by writing. For if we negletl: the ar- ticle of juftification, we lofe altogeiher. Therefore moft necefiary it is chiefly and above all things, tiiat we teach and repeat this article continually : Like as Mofes faith of his law ; for it cannot be beaten into our ears enough or too much. Yea, though we learn it and underdand it well, yet is there none that taketh hold of it perfedly, orbelieveth it with his whole heart; fo frail a thing is our flefli, and difobedient to the fpirit. The greeting of the apollle is (Irange unto the world, and was never heard of before the preaching of the gofp»h he would lay, Ye Galatians are of opinion, that the gofpel which ye have received of me is not the true and fincere gofpel, and therefore ye think ye do well to receive that new gofpel, which the falfe apodies teach, and feemeth to be better than mine I do nut fo much charge you with this fault, as thofe difturbers who trouble your confciences, and pull you out of my hand. Here you fee again, how vehement and hot he is againfl thofe deceivers, and with what rough and fliarp wc-ds he paintelu them out, caUing them troublers of the churches. Vv^hich do nothing elfe but feduce and deceive innumerable poor confciences, giving occafions of horrible mifchiefs and calamities in the c oniirerations. This great enormity we alfo at this day are conftrained to fee, to the great grief of our hearts, and yet are we no more able to reme- dy it, than Paul was at that time. This place witneffeth, that thofe falfe apofirles had reported Paul to be an imperfe by his mere ^race only ^ Bo GALATIANS. Verfe 16. Tu reveal his Son hi mc — You hear in tliis place, what manner of doifirine Is f^iveri and committed to Paul, viz. The doflrine of" the gofpi!, which is the revelation of the Son of God. This is a djdlrliie quite contrary to the I'Av, which revealeth not the Son cf God, bul it {l:c\vetVi forth fin, it terrilict-h the confcience, it revealeth death, the wrath and judgment of God, and hell. The gofpel therefore n fuch a do(fliln'^, as admittcth no law;»yea, it muft be f:;parate as far from the lav/, as there is diilance between heaven and earth. Ti;is difference in itfclf is eafy and plain, but unto us it is hard and full of difficulty. For it is an eaf/ matter to f^y that thego!pcI is no- thing elfe but the revealing of the Son of God, or the knowledge ofjefus Chrift, and not the revealing ofihc law; but in the agony and conflivSi: of confcience, to hold this fait and to pradtife it indeed^ it is a haid matter, yea, to thera alfo that are molt excrcii^-d therein. Now, if the gofpel be the revealing of the Son of God (as Paul defineth it in this place,) then furely it accufeth not, it teareth not the confcience, it thrcatencth not death, it bringeth not to de- fpair, as die lav/ doth; but it is a doiflrine concerning Chriil, which is neither law nor work, bat our rightcoufnefs, wifdorn, fandification and redemption 1 Cor. i. 30. Although this thing be more clear than the fun light, yet notwithftanding the madnefs and bliiidnefs of the Papiih hath been fo great, that of the gofpel they have made a law of charity, and of Chrift a law-maker, giv- ing more liraight and heavy commandments than Mofes himfeif. Biit the gofpel teacheth, that Chrift came not to fet forth a new law, and to give commandments as touching manners; bat that hef came to this end, that he might be made an oblation for the fins of of the whole world, and that our fins might be forgiven, and ever- lafting life given unto us for his fake, and not for the works of the lav/, or for our own rifrhteoufnefs. Of this ineftimable trcafdre freely bellowed upon us, the gofpel properly preacheth unto us. Wherefore it is a kind of do(51rine thatis not learned or gotten by any ftudy, diligence or wifdom of n);;n, nor yet by the law of God, but is revealed by God himfclf (as Paul faith in this place) firft by the eternal word; then by the working of God's fpirit inwardly. The gofpel therefore is a divine word that came down from hea- ven and is revealed by the Holy Ghoft, (who was alfo fent for the fame purpofe) yet in fach fort notwithftanding that the out- ward word muft go before. For Paul himfclf had no inward revelation, until he had heard the outward wmd from licaven, which v/as this, Saul, Saul, lohy perfecutcjt ihou, vie ? Acts ix. 4. Firft, therefore he heard the outward word, then afterwards fol- lowed revelations, the knowledge of tiie word, faith, and the girts of the Holy Glioft. GALATIANS. 8; Verfe 1 6. Thai I might preach him among the heathen — It pleafed God (faith he) to reveal his Son in me. To what jpurpofe ? not only that I myfelf fhould believe in the Son of Godj» but alfo that I fhould preach him among the Gentiles. And why not among the Jews? Lo, here we fee that Paul is properly th^ apoftle of the Gentiles, although he preached Chrifl: amoiig the Jews alfo. Paul comprehendeth here in few words (as he is -Wonti) his whole divinity, which is to preach Chrifl among the Gentiles ; As if he would fay, I will not burden the Gentiles with the law, becaufe I am the apoflle and evangelifl of the Gentiles, and not tlieir law giver. Thus he diredeth all his words againll: the falfe apoflles. As though he v/ould fay^ O ye Galatiarrs, ye have not heard the righteoufnefs of the law or of works to be taught by me; for this belongeth to Mofes, and not to me Paul, being the apoflle of the Gentiles; for my office and miniflry is to bring the gofpel unto you, and to fiiew unto you the fame revelation which I myfelf 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 gofpel ; not Mofes, but the Son of God ; not the righteoufnefs of works, but the ^righteoufnefs of faith. This is the preaching that properly belongeth to the Gentiles. Verfe i6. Immediately I conferred nsi luithfiejh andUood — Paul here, making mention of flefh and blood, fpeaketh not oJl" the apofHes, for by and by he addeth, Neither ivent J tip to yerii- falem, to them which luere apojllex before nie. But this is Paul's meaning, that after he had once received the revelation of the gof^ pel from QhrlH, he confulted not with any man in Damafcusj much lefs did he defire any man to teach him the gofpel : again, that he v/ent not to Jerufalem, to Peter and the other apofHes to learn the gofpel of them, but that forthwith he preached Jefus Ghriil in Damafcus, where he received baptifm of Ananias, and impofition of hands ; for it was neceifary for him to have the out- ward fign and teftimony of his calling. The fam Jaw and circumcifion. For if the preaching of the gofpel and frith of the Gentiles in Chrift had not pleafed him, he had not come down in a vifible fhape lipon the uncircumcifed, who heard the word. Seeing then by the hearing of faith only he came dowh ypon them, it is certain that the Holy Ghoft by this iign hath ap- proved the faith of the Gentiles. For it doth not appear that this v/as ever done before at the preaching of the lav/. Then the Jews and many of the pharifees who did believe, and notwithftanding bare yet a great zeal to the law, earneflly ftriving to maintain the glory thereof, fet themfelves fiercely againft Paul (who affirmed that the Gentiles were juftified by faith only without the works of the law) contending that the law ought to be kept ^nd that the Gentiles ought to be circumcifed; for otherv/ife they could not be faved. And no marvel, for the very name of the law of God is holy and dreadful. The heathenifh man, who never knew any thing of the law of God, if he hear any man fay : This doftrine is the law of God, he is moved therewith. How then could it be but the Jews niuft needs be moved, and vehemently contend for the maintenance of the law of God, who even from their infancy had been nurfed and trained up therein ? We fee at this day how obftinate the papifts are in defending their traditions and doftrines of devils. Vv'^herefore it was much lefs to be marvelled, that the Jews didfo vehemently and zealoufly flrive for the maintenance of their law, which they had received from God. Cudom is of fuch force, that whereas nature is of it- felf inclined to the obfervation of the law, by long continuance it fo confirmeth nature, that now it becometh a double nature. Therefore it was not pofTible for the Jews who were newly convert- ed to Chrift, fuddenly to forfake the law; who though they had received the faith of Chrift, thought it neceftary notwithftanding to obferve the law. And with this their weaknefs God did bear for a time* until the do6lrine of the gofpel might be plainly difcerned from the law. So he bore with the infirmity of Ifrael in the time of king Ahab, when the people halted between two religions. He bore alfo with our weaknefs, whilft we were under the blindnefs of the pope; for he islong-fuffering and full of mercy. But we muft not abufe this goodnefs and patience of the Lord, nor continue ftill in our weaknefs and error, fmce the truth is now revealed by ^he clear light of the gofpel. Moreover, they that ftood againft Paul, affirming that the Gen- tiles ought to be circumcifed, had to fay for themfelves firft the law and cuftom of the country, then the example of the apoftles, and laft of all, the example of Paul himfelf, who had circumcifed Ti- mothy. Wherefore if Paul in his defence faid, that he did not this ofnecellity, but for chrift ian love and liberty, left they who were weak in faith, fhould be offended. Which of them would believe him ? Hereunto all the people would anfwcr : Since it is evident that thou haft circumcifed Tiniothy, thou mayeft fay what thoa {m GALATIANS. wilt; notwithftanding thou haft done it. For this is a matter far pafling all men's capacity, and therefore they could not underftand jt. Moreover, no defence can ferve when a man halh loil the fa- vor of the people, and is fallen into fuch deadly hatred and con- tempt. Paul therefore feeing this contention and thcfe clamours daily to increafc more and more, and being alfo warned by revela- tion from God, after fourteen years, (befidcs^hofe wherein he had preached in Damafcus and Arabia) goeth up again to Jerufa- lem, to ccfnfer his gofpel with the other apoftles; yet not for his own caufe, but for the peoples fake. Now, this contention touching the obfervation of the law, cxer- tifed Paul a long time after, and wrought him much trouble. But I do not think that this is the contention which Luke fpeaketh of in the xvth of the A6ls, which happened (as it appcareth) by and by after the beginning of the gofpel. But this hiftory which Paul here mentioneth, feemeth to be done long after, when Paul had now al- niofl: eighteen years preached the gofpel, Verfe l . JVith Barnabas, and took Titus iv'ith me alfo. He jolneth unto him two witnefTes, Barnabas and Titus : Bar- nabas was Paul's companion in preaching to the Gentiles freedom from the fervitude of the law. He was alfo a witnefs of all thofe things which Paul did, and had feen the Holy GhofI: given unto the Gentiles who were uncircumclfed and irtG. from Mofe's law, by the preaching of faith in Jefus Chrift only, and he only ftuck to Paul in this point, that it was not neceflary that the Gentiles fhould be burdened with the law, but that it was enough for them to believe in Chrift. Wherefore by his own experience he teftifi- eth with Paul againft the Jews, that the Gentiles were made the children of God, and faved by faith alone in Chrift Jefus, with- out the law or circumciiion. Titus was not only a chriftian but alfo the chief overfeer in Crete : For unto him Paul had committed the charge of governing the churches there, Tit. i. And this Titus was a Gentile. Verfe 2. j4nd I ivent up by, re'velatlon — For unlefs Paul had been admonifhed by revelation, he had not gone up to Jerufalem. But becaufe God warned him by a fpecial revelation, and commanded him to go up, therefore he went. And this he did to bridle, or at leaft to appealer the Jews that be- lieved and yet obftinately contended about the keeping of the law, to the end that the truth of the gofpel might be the more advanced and confirmed. Verfe 2. j^nd communicated unto them that gofpel — You hear then that at length, after eighteen years, he went up to Jcrufaicra and conferred with the apoftles touching his gofpel. GALATIANS* S? Veife 2. Which I preach among th^ Gentiles'^ For among the Jews he fuffered the law and circumcifion for a time, as the other apoftles did, J am made all things unto all men, (faith he) l Cor. ix. 22. Yet ever holding the true do^irine of the gofpcl, which he preferred above the law, circumcifion, die apoftles, yea, and an angel from heaven. For thus faith he unto the Jews, through this man is preached unto you the forgivenefs o^fins i And he addeth very plainly, And by him all that believe arejujlified from all things, from ivhich ye could not be juflifiedby the laiv of Mo- fes, Adsxiii. 38,39. For this caufe he teacheth and defendeth the do6lrine of the gofpel fo diligently every v/here, and nevef fuffereth it to come in danger. Notwithftanding he did not fud- dealy break out at the firft, but had regard unto the weak. And becaufe the weak fhould not be offended, there is no doubt but he fpake to the Jews after this manner : If that unprofitable fervice of Mofes's lav/, which nothing availeth to righteoufnef?, do fo highly pleafe you, ye may keep it (lili for me, fo that the Gentiles who are not bound to this law, be not charged therewith. Paul therefore confeifeth, that he conferred the gofpel with the apoftles, but (faith he) they profited me or taught me nothing; but I rather for the defence of the liberty of the gofpel, in the prefence of the apoftles did conftantly refift thofe who would needs force the obfervation of the law upon the Gentiles, and fo did overcome them. Wherefore your falfe apoftles lie in faying that I circumcifed Timothy, that I fliaved my head at Cenchrea, and that I went up to Jerufalem at the commandment of the apoftles. Nay rather, 1 glory that in going up to Jerufalem by the revelation of God. and not at the commandment of the apoftles, and there conferring my gofpel with them, I brought to pals the contrary, that is to fay, obtained that the apoftles did approve me, and not thofe who were againft me. Now, the queftion whereupon the apoftles conferred together in this aifembly, was this. Whether the keeping of the law were neceftary to juftification or not? To this Paul anfwereth : I have preached unto the Gentiles, according to my gofpel which I re- ceived from God, faith in Chrift and not the law, and at this preaching of faith they received the Holy Ghoft : And hereof Barnabas fliall bear me witnefs. Wherefore I conclude that the Gentiles ought not to be burdened with the law, nor to be circum- cifed. Notwithftanding I give no reftraint to the Jews herein ; who, if they will needs keep the law and be circumcifed, I am not againft it, fo that they do it with freedom of confcience. And thus have I taught and lived among the Jews, being made a Jeiv unto the yeius, holding ever the truth of the gofpel notwithftand- ing- Verfe ^. But privately to them which 'were of reputation — That is to fay, I did not only confer with the brethren, but with thofe that were the chiefeft among them. 88 GALATIANS. - Verfc 2. Lejl by any means IJIjouU nw, or had run in vain* Not that Paul doubted, that he ran or had run in vain, for as much as he had now preached the gofpel eighteen years (for it followeth incontinent in the text, that he had continued firm and conftant all tins while, and has prevailed) but for thit many did think that Paul had therefore preached the gofpel fo many years in vain, becaufe he had fet the Gentiles at liberty from the obfer- tation of the law. Moreover, this opinion daily more and more increafed, that the law was neceil-iry to judification. Wherefore: in going up to Jerufalem by revelation, he meant to remedy this evil, that by this conference all men might plainly fee his gofpel to be in no point contrary to the dot^rine of the other apollles, to the end that by this means he niiglit flop th-; mouths of the advert fanes, who would elfe have faid that he ran or had run in vain. Note here by the way, the virtue of man's own righteoufnefs or the righteoufnefs of the law to is fueh, that they who teach it do run and live in vain. Verfe 3. But neither T'llusy nvho was ivith mej veing a Greek i luas compelled to he circumcifed — This word [was compelled] fufficiently declareth what the con- ference and conclufion was, viz. That the Gentiles fliould not be conflrained to be circumcifedj but that circumcifion fliould be permitted to theni for a lime ; not as nccelTary to righteoufnefs, but for a reverence to the fathers, and for charity's fake towards the weak (left they fliould be offended) until they were grown up more flrong in faith. For it might have feenicd a very ftrangc and unfeenily things upon a fudden to forfake the law and tradi- tions of the fathers, which had been given to this people from God with fo great glory. Paul then did not rejed circumcifion as a damnable thing, nei- ther did he by word or deed enforce the Jews to fotfake it ; for in the I Cor. vii. 18. he faith, /r any man calledi he'uig circumcif- ed? let him not become iincircumcijed ; but he rejeded circumcifion as a thing not neceffary to righteoufnefs, feeing the fjithers them- ielves were not judified thereby, but it was unto them as a fign on- ly or a feal of righteoufnefs, whereby they teflified and cxercifed tiieir faith, Rom. iv. 11. Notwithllanding the believing Jews who were yet weak and bare a zeal to the law, hearing that cir- cumcifion was not neceilary to righteoufnefs, could underftand this no otherwife, but that it was altogether unprofitable and damnable. And this fond opinion of the weak Jews the falfe apofiles did in- creafe, to the end that the hearts of the people being (lirred up againfl: Paul by this occafion, tliey might thoroughly difcredit his doiflrine. So we at this day do not rejetit filling and other good exercifes as damnable tilings ; but We teach that by thefe exercifes we do not obtain remifllon of fins. When the people hear this, by and by they judge us to fpeak againfl good works. And this GALATIANS. 89 opinion the Papifts do confirm and increafe by their preachings and Writings. But they lie, and do us great wrong. For many years paft there was never any that taught more found and godly doftrine as touching good works, than We do at this day. Paul therefore did not fo condemn cifcumcilion, as though It were fin to receive it or kee^ it ; for the Jews would have been highly oifended ; but it was decided in this conference and coun- cil, that it was not neceffary to juftification, and therefore not to be forced upon the Gentiles. So this moderation v/as found, that for the reverence of the fathers, and charity towards the weak in faith, the JeWs fhould keep the law and circumcifion (till for a time ; notwithftanding they fhould not thereby feek to be juftified. And moreover that the Gentiles fhould not be burdened therewith, both becaufe it would have been to them a very ftrange thing, and alfoa^zWm intolerable^ Ads xv. 10. Briefly, that none fhould be conflrained to be circumcifed^ or any rellrained from circum- cifion. Paul therefore compelled none that Would be circumcifed to remain uncircumcifed, fo that he knew circumcifion not to be ne- cellary to juftification. This conflraint would Paul take away. Therefore he fuffered the Jews to keep the law, fo that they did it with a free confcience : For he had ever taught, as well the Jews as the Gentiles, that in confcience they ought to be free from the law and circumcifion ; like as all the patriarchs and all the faithful in the Old Teflament were free in confcience and juf- tified by faith^ and not by the law or circumcifion. And indeed Paul might have fuffered Titus to be circumcifed ; but becaufe he faw 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 neceffary to juftification, and fo through this fuf- ferance they would have triumphed againfl Paul. Now as the falfe apoftles would not leave circumcifion and the obfervation of the law indifferent, but required the fame as necef- fary to falvation, fo at this day our adverfaries do obftinately con- tend, that men*s traditions cannot be omitted without peril of fal- vation ; and thus of an example of charity, they make an exam- ple of faith, v/hen notwithflanding there is but one example of" faith, which is, to believe in Jefus Chriil:. And this, as it is alone neceffary to falvation, fo doth it alfo indifferently pertain to all men. Notv/ithflanding the adverfaries would rather worfhip the devil ten times inflead of God, than they would fuffer this. There- fore they are daily hardened more and more, and feek to eflablifh their impieties and blafphemies againft God, defending the fame by force and tyranny, and will not agree or confent unto us in any point. But what then ? Let us go on boldly in the name of the Lord of Plods, and for all this, let us not ceafe to fet forth the glory of Jefus Chrift ; and let us fight valiantly againfl the N 90 GALATIANS. kinpjdom of antlchrlfl: by the word and by prayer, That the name of God alone may h-: fancl\fi^d, that his Ihigdom may come, and that his teach me that I am julHfied and (hall live through it. I grant it may teach me that I ought to love God and my neigh- bor ; alfo to live in chaftity, fobernefs. patience, &c. but it ought not to fhew how I flioiild be delivered from fin, the devil, death and hell. Here I mud; take counlcl of the gofpel, 1 rnuit hearken to Lhe gofpel, which teacheth me, not what I ought to do, (for that is the proper office of the law) but what Jefus Chrifl: ^the Son of God hath done for me, viz. That he fuffered and died to deliver me from fin and death. The gofpel willeth me to receive this, and to believe it. And this is the truth cf the golpel. It is alfo the principal article of all chriflian dodlrine, wherein the know- ledge of all godlinefs confifteth. Mod: necelTary it is therefore, that wc ffiould know this article well, teach it unto others, and beat it into their heads continually : For as it is very tender, fo is hfoon hurt. This Paul had well tried, and of this have all the godly alfo good experience. To conclude, Paul would not circumcife Titus, and (as he faith) for no other caufe, but for that certain falfe brethren were crept in to efpy out their liberty, and would have conftrained Paul to cir- cumcife Titus. Paul feeing this conftraint and neceflity, would give no place, no not fjr an hour, but flrcngly refilled them, and therefore he faith, Buf neither TifuSf tvho ivas €l over the un- circumcifion was committed unto him, and over the circumcifion unto Peter, when notwithflanding Paul almoA' every where preach- ed to the Jews in the fynagogues, and Peter likewife to the Gen- tiles ? there are examples and tefliraonies of both in' Adis x. 3. Peter converted the centurian with his, who was a Gentile. He wrote alfo to the Gentiles, as his firfl: epiftle tefcifieth. Paul preach- ing Chrifl: among the Gentiles, entereth notwithflanding into the fynagogues of the Jev/s, and there preached the gofpel, A If aid unto Peter before them all, If thou , being a Jewi li'oejl after the manner of the Gentiles, and not as do the yeivsj why compeUeJi thou the Gentiles to live a r do the jenvs ? That is to fay, thou art a Jev/, and therefore thou art bound to live like a Jew, viz. to abftain from meats forbidden in the law. Nocwithftanding thou liveft like a Gentile; that is to fay, thou doft contrary to the law> and tranfgreffeth the law. For as a Gentile who is free from the law, thou eateft common and unclean meats, and therein thou doft y/ell. But in that thou being afraid at the prefence of the brethren converted from the Jewirti religion, ab(taineft from meats forbidden in the law, and keepeft the law, thou compelleft the Jews likewife to keep the law; that is, thou conftralneft them of neceffity to obferve the law. For in that thoii abftaineft fi om profane meats, thou giveft accafion to the Gentiles tlius to think, Peter abftaineth from thofe meats which the Gentiles ufe to eat, which he alfo himfelf before did eat; therefore we ought likewife to avoid the fame, and to live after the manner of the Jews, otherwife we cannot be juftified or faved. We fee then that Paul reproveth not ignorence in Peter (for he knew that he niight freely eat with the Gentiles all manner of meats) but-dilli- mulation, v/hereby he compcUeth the Gentiles to live like the Jews. Here I fay again, that to live as the Jew, is not evil of itfelf, for it is a thing indifferent either to eat fwines flelh, or any other meats. But fo to play the Jew, that for confcience fake thou ab- J 14 GALATIANS. ftainefl from certain meats, this is to deny Chrirt and to overtlirow the [;ofpel. Therefore when Paul faw that Pctei 's 'aO. tended to this end, he withllood him and faid, Thou Icnowert that the keep- ing of the law is not necelfary to righteoufnefs, but that wo are jufHlied only through faith in Chrifl:, and therefore thou kecpcil not the law, but tranfgreflcd the law and eatefl; all manner of meats. Notwithdanding by thy example thou conftrainelt the Gentiles to forfake Chrift, and to return to the law. For thou giveft them occafion thus to think, faith only is not liifficient to righteoufnefs, but the law and works are alfo required. And this Peter teach- eth us by his example. Therefore the obfervation of the law muft needs be joined with faith in Chrill:, if we will be favcd. Where- fore Peter by his example is not only prejudicial to the purity of do61rine. but alfo to the truth of faith and chriftian righteoulnefs. For the Gentiles received this of him, that the keeping of the law was necefl'ary to righteoufnefs; which error in cafe it be admitted, then doth Chriil: profit us nothing at all. Hereby it plainly appeareth to what end this difcord between Paul and Peter tendeth. Paul doth nothing by diflimulation, but dealeth fmcerely and goeth plainly to work; Peter diflenibleth, but his diflimulation Paul reproveth. The controverfy was for the maintenance of pure dodrine, and the verity of the gofpel ; and in this quarrel Paul did not care for the offence of any. In this cafe all people and nations, all kings and princes, all judges and magif- trates ought to give place. Since then it is fo dangerous a thing to have to do with the law, and that this fall was fo fudden and fo great as if it had been from heaven above, even down into hell, let every chriflian diligently learn to difcern between the law and the gofpel. Let them fufFer the law to rule over the* body and members thereof, but not over the confcience. For the queen and fpoLife may not be defiled with the law, but muit be kept without fpot for her only hufband Chrift, as Paul faith, 2 Cor. xi. 2. / ha'ue efpoufed you to one hujhand, l^c. Let the confcience then have her bride-chamber, not in the low valley, but in the high mountain, in the which let Chriit lie and there rule and reign, who doth not terrify and afflict finners, but comforteth them, pardon- eth their fins and faveth them. Wherefore let the affli(5ted confci- ence think upon nothing, know nothing, fet nothing againlt the judgment of God, but the word of Chriil, which is the word of grace, of remiifion of fins, of falvation and everlalling life. But this to perform indeed, is a hard matter. For man's reafon and nature cannot ftedfaftJy cleave unto Chrift, but oftentimes it is car- ried away with the cogitations of the law and fin, and fo always feeketh to be at liberty after the flelli, but according to confcience a fervant and a flave. Verfe 15. Wc nvho arcjenvs hy nature .^ and not finners of the Gentiles — GALATIANS. 115 That is to fay, wc are born unto the righteoufnefs of the law, fo Mofes, and to circumcifion, and even in our birth we bring tJie Jaw with us. We have the righteoufnefs of the law by nature, as Paul before faith of himfelf, in chapter i. 14. Being more exceed- ingly zealous of the traditions of my fathers. Wherefore if v/e be compared to the GentiJes, we are no finners ; we are not without the law and vWthout works like unto the Gentiles ; but we are Jews born, we are born righteous and brought up in righteoufnefs. Our righteouf- nefs begin neth even with our birth, for the Jewifh religion is natural unto us. For God commanded Abraham to circumcife every man- child the eight day, Gen. xvii. 10. This law of circumcifion received from the fathers, Mofes afterwards confirmed. It is a great matter therefore that we are j ews by nature. Nctwithftand- ing, although we have this prerogative, that we are righteous by nature, born in the law and the works thereof, and are not finners as the Gentiles, yet are we not therefore righteous before God. Hereby it is evident that Paul fpeaketh not of ceremonies, or of the ceremonial law, as fome do affirm, but of a far weightier matter, namely, of the nativity of the Jews, whom he denieth ta be righteous, aUhough they are born holy, be circumcifed, keep the law, have the adoption, the glory, the covenant, the fathers, the true worfhip, God, Chrift, the promifes, live in them and glory in the fime : As they fay, John viii. 33, 41. We he Abraham^ s feed ; alfo lue have one Father, even God. And in Rom. ii. 17* Behold, thou art called a yeiu, and rejlefl in the laiu, iifc. Where- fore, although Peter and the other apofties were the children of God, righteous according to the law, the works and the righte- oufnefs thereof, circumcifion, the adoption, the covenants, the promifes, the apoftlefliip, &c. Yet chridian righteoufnefs cometli not thereby ; for none of all thefe is faith in Chrill, which only (as folio weth in the text) judifieth, and not the law : Not that the law is evil or damnable, for the law, circumcifion and fuch like, are not therefore condemned becaufe they jufHfy not ; but Paul therefore taketh from them the office of jufHfication, becai^fe the falfe apofties contendad that by them, without faith, and only by the works wrought, men are juftified and faved. This was not to be fuffered of Paul. For without fail all things are deadly. The law, circumcifion, the adoption, the temple, the worfhip of God, the promifes, yea, God and Chrift himfelf without faith, profiteth nothing. Paul therefore fpeaketh generally againft all things which are contrary to faith, and not againft ceremonies only. Verfe 1 6. Knowing that a man is not jujlified by the ivorhs of the law, but by the faith of jfefus Chrifi — Thefe words (The ivorhs of the law) reafoneth far and compre- hendeth much. We take the works of the law therefore generally for that which is contrary to grace. Whatfoever is not grace, is the law, whether it be judicial, ceremonial, or the ten commandments. n6 GALATIANS. Wherefore, if thou couldfl: do the works of the law according to this commaridinciit Thoit Jhalt love ihe Lord thy God iv'ith all thy he:nt^ llSc. (which no man yet ever did or could do) yet thou iliouldll: not be juilified before God ; for a man is not jufHfied by the works of the law. But hereof we will fpeak more largely hereafter. The works of the law then, according to Paul, fignifieth the works of the whole law, whether it be judicial, ceremonial, or moral. Now if the work of the moral law do not juftify, much lefs doth circumcifion julHfy, which is a work of the ceremonial law. Wljercfore, when Paul faith (as he oftentimes doth) that a man is not jnjlified by the latUy or by the ivorks of the laiv, (which are both one) he fpeaketh generally of the whole law, fetting the righteoufnefs of faith againil the rightcoufnefs of the whole law. For by the righteoufnefs of the law (faith he) a man is not pro^ nounced righteous before God: but the righteoufnefs of faith God imputeth freely through grace, for Chrift's fake. The law, no doubt, is holy, righteous and good, ar.d confcquently the works of the law are holy, righteous and good, yet notwithIi:andmg a man is not juflilied thereby before God. Now, the works of the law may be done either before judica- tion or after. There were many good men, even among the pagans, as Xenophon, Ariiiides, Fabius, Cicero, Pomponius, Atticus, and others, who, before juflification, performed the deeds ef the law, and did notable works. Cicero fullered death valiantly in a good and juit caufe. Pomponius vvas a conftant man, and loved truth ; for he never made a lie himfelf, nor could fuffer the fame in any other. Now, conftancy and truth arc noble virtues, and excellent works of the law, and yet were they not juftified thereby. After jaltification, Peter, Paul, and all other ChrifHans have done and do the works of the law, and yet are they not juf- tified thereby. For I know nothing by myfelf, yet am I not hereby jujl'ifiedi 1 Cor. iv. 4. We fee then, that he fpeaketh not of an/ part of the law, but of the whole law, and all the works thereof 'The diviu'tty of ihc bofo'lfo fophijls, commonly c idled Ihe Schoolmen WHEREFORE, the wicked and pernicious opinion of the papills, is utterly to be condemned, who attribute the merit of grace and remiilion of fins to the work wrcugh.t. For they fay that a good work before grace, is able to obtain grace of congruence (which they call meriium de ccngruo,) bccaufe it is meet that God fiiould reward fuch a work. But when grace is obtained, the work following deferveth cverlafting life of due debt and worthinefs, wliich they call meritum decond'tgno. As for ex - aniple, if a man, being in deadly fm, without grace, do a good work of his own natural inclination ; that is, li he fiiy or hear a mafs, or give ainas, and fuch like, this man of congruence deferv* GALATIANS. 117 eth grace. When he hath thus obtained grace, he doth now a work, which of worthinefs deferveth everlafting hfe. For the Hrft, God is no debtor; but beeaufe he is jiift and good, it behoveth him to approve inch a good work, though it be done in deadly lin, and to give grace for fjch a fervice. But when grace is ob- tained, God is become a debtor, and is con [trained of right and duty to give eternal life. For now it is not only a work of' free- will, done according to the fubftance, but alfo done in grace, which maketh a man aaceplable unto God, that is to fay, in charity. This is the divinity of the antichriftlan kingdom, which here I recite, to the end that the difputation of Paul may be the better underitood, (for two contrary things being fet together may be the better known) ; and moreover, that all men may fee hov/ far from the truth thefe blind-guides, and leaders of the blind have wan- dered ; and how, by this wicked and blafphemous dodrine, they have not only darkened the gofpel. but have taken it clean away, and buried Chrift utterly. For if I, being in deadly lin, can do any little work, which is not only acceptable in God's fight of itfelf, and according to the fub:lance, but alfo is able to deferve grace of congruence, and when I have received grace, I may do works according to grace ; that is to fay, according to charity, and get of right and duty eternal life. What need have I now of the grace of God, for forgivenefs of fins, of the promife, and of the death and vi6lory of Chrid ? Chrift is now to me unprofitable, and his benefit of none eifed ; for 1 have fvee-will and power to do good works, whereby I deferve grace of congruence, and af- terwards, by the worthinefs of my work, eternal life. Such monftrous and horrible blafphemies fhould have been fet forth to the Turks and Jews, and not to the church of Chrift. And hereby it plainly appeareth, that the pope and his biiliops, doctors, priefls, and all his religious fraternity, had no knowledge or regard of holy matters, and that they were not careful for the health of the filly and miferable fcattered flock. For if they had feen, but as it were through a cloud, what Paul calleth lin, and what he calleth grace, they would never have compelled the peo- ple to believe fuch abominations and execrable lies. By deadly fin they underftood only the external work committed againft the law, as murder, theft, and fuch like. They could not fee that igno- rance, hatred, and contempt of God in the heart ; ingratitude, murmuring againft God, and refifting the will of God, are alfo deadly fins, and that the fiefh cannot think, fjoeak, or do any thing, but what is devilifli and altogether againft God. If they had feen thefe raifchiefs fail rooted in the nature of man, they would never have devifed fuch impudent and execrable dreams touching tJie defert of congruence and worthinefs. Wherefore, we mufl properly and plainly define what a wicked man or a deadly finner is. He is fach a holy and a bloody hypo- iiS GALATIANS. Crite as Paul was, \vl;cn he went to Damafcus to perfecute Jefus of NA/areth ; to abollfn the dc'flrinc of the colpcl ; to murder the fairhfal ; and utterly to overthrow the church of Chrifr ; and who will not fay but that thcfe were horrible fins, yet could not Paul fee them : For he was fo blinded with a perverfe zeal of God, that he thought thefe abominations to be pcrfed righteoufncfs anJ high fervice unto God. And fhall we fay that flich as defend thefe hor- rible fins to be perfeft righteoufnefs, do defcrve grace ? Wherefore, with Paul we utterly deny the merit of congruence :ind worthinefs, and affirm that thefe fpeculations are nothing elfe hut mere deceits of fatan, which were never done in deed, nor notified by any examples : For God never gave to any man grace and everlafring life for the merit of congruence or worthinefs. Thefe difputations, therefore, of the fchoolmen, touching the merit of congru-ence and worthinefs, are nothing elfe but vain toys and dreams of idle brains, to no other end and purj^ofe but to draw men from the true worfhip of God ; and hereupon is the whole papacy grounded. For there is no religious perfon but he haih this imagination : I am able, by the obfervation of my holy order, to deferve grace of congruence, and by the works which I do after that I have received this grace, I am able to heap up fuch treafute of merit, as (hall not only be fuflicient for me to obtain eternal life, but alfo to give or fell unto others. Thus have all the religious orders taught, and thus have they lived. And to defend this horribh blafphemy againfl: Chrid, the papifts do at this day attempt again (l us what they can. And there is not one of them all, but tlie more holy hypocrite and. merit-monger he is, the more cruel and deadly enemy he is to the gofpel of ChrilL The true way to Chr'ift'ianity . OW the true way to chrifiiianity, is this, that a man ^.o firfl acknov.'lcdge himfelf by the lav/, to be a fmner, and that it is impoiTiblc for him to do any good work. For the law faith. Thou art an evil tree, and therefore all that thou thinkeO:, fpeak- efl, or doit, is againfl: God. Thou cand not therefore delervc grace by thy works, which if thou go about to do, thou doubled: thy offence ; for flncc thou art an evil tree, thou cand not but bring forth evil fruits, Matth. vii. 17. that is to fay, fins. For "jjhatjocveris not of faith, is fin y Rom. xlv. 23. Wherefore, he that would deferve grace by works going before faith, goeth about to plcafe God. with fins, which is nothing elfe but to heap fin upon lin, to mock God, and to provoke his wrath. When a man is thus taught and indrufleJ by the law, then is he terrified and humbled, then he fceth indeed the grcatnefs of his fin, and cannot find in himfclfone fpark of the love of God ; therefore he jufHfieth God \x\ his word, and confcffcth that he is guilty of death and eternal damn^.tion. The fird part then of chridianity is the preaching of repentance, and the knowledge of ourfelves. GALATIANS. 119 The feconcl part is, If thou wilt be faved thoa mayeft not feek falvation by works ; for God hath fent his only begotten Son into the world, that we might Hve through him. He was crucified and died for thee, and offered up thy fins in his own body. Here is no congruence or work done before grace, but wrath, fin, terror, and death. Wherefore, the law doth nothing elfe but utter fin, terrify and humble, and by this means prepareth us to juftilication, and driveth us to Chrift. For God hath revealed unto us, by his word, that he will be unto us a merciful Father, and without our de- ferts (feeing we can deferve nothing) will freely give unto us remif- fion of finsjrighteoufnefs and KFj everlailing forChrift his Son's fake. For God giveth his gifts freely unto all men, and that is the praife and glory of his divinity. But the judiciaries and merit-mongers will not receive grace and everlafting life of him freely, but will deferve ths fame by their own works. For this caufe they would utterly take from him the glory of his divinity. To the end there- fore that he may maintain and defend the fame, he is condrained to fend his law before, which, as a lightning and thundering from heaven, may bruife and break thofe hard rocks. This briefly is our dodrine, as touching chrifHan righteoufnefs, contrary to the abominations and blafphemies of the papifts, con- cerning the merit of congruence and worthinefs, or works before and after crrace. Which monftrous dreams were devlfed bv fjch as were never exercifed with temptations, never had any true feeling of fin or of the terror of death, and therefore they know not what they fay, or what they teach. Moreover, they can fhew no ex- ample of any work done, either before or after grace, that could juftify before God. Wherefore, they are nothing eife but vain toys and foolidi fables, whereby the papifls deceive both themfelves and others. For Paul here plainly affirmeth, that no man is juffifled by the works of the law, either going before grace (whereof he fpeaketh in this place) or coming after grace. You fee then that chriftian rigliteoufnefs is not fuch an eiTential quality ingrafted in the nature of man, as the fchoolmen imagine, when they £iy : (The droinlty of the Schoolmen) HEN a man doth any good work, God accepteth it, and for that work he poureth into him charity, which they call charity infufed. This charity (fay they) is a quality remaining In the heart, and this they call formal righteoufnefs (which man- ner of fpeaking it is expedient for you to knov/) that they can abide nothing lefs than to hear diat this quality of forming and adorn'ng the foul, as whitenefs doth the wall, fnould not be count- ed righteoufnefs. They can climb no higher than to thi,s cogitation of man's reafon, that man is righteous by his ov/n formal righteouf- nefs, which is grace making him acceptable unto God, tiiat is to fay, charity. Soto this quahty cleaving unto the foul, viz. Charity 120 GALATIANS. (which is a work after the law, for the law faith, Thoujlmit love the Lord thy God, 8cc.) thby attribute formal righteoufnefs, that is to fay, tnie chrirtian riohteoufnels, and they fay that this righteoiif- nefs is worthy of everlaiHng life, and he that hath it is formally lightecus; and, moreover, he is etTcdually or actually righteous, becaufe he now doth good works, whereunto everlafhng life is due. This is the opinion of the popifh fchoolmen, yea, even of the bed of them all. Some other there are, who are notfo good as Scotus and Occam, who faid, that for the obtaining of tiie grace of God, this charity infufcd or given of God, is not neceilary, but that a man, evert by iiis own natural ftrength, may procure this charity above all things. P'or fo reafoneth Scotus : If a man may love a creature ; a young man a maiden ; a covetous man, money, which are the lels good ; he may alfo love God, who is the greater good. If he have a love of the creature, through his natural ilrength, much more hath he a love to the Creator. With this argument were all the fophifters convided, and none of them all was able to refute it. Notwithftanding thus they reply. The fcripture compelleth us to confefs (they fay) that God, befides that natural love and charity which is ingrafted in us (where- with alone he is not contented) requireth alfo charity, which he himfelf giveth. And hereby they accufe God as a tyrant and a cruel exadior, who is not content that we keep and fulfil his law, but above the law (winch we ourlclves arc able to fulfil) requircth alfo, that we (hould accomplifh it with other circumflances and furniture, as apparel to tho lame. As if a miftrefs fhould not be contented that her cook had dreffed her meat excellently well, but fhould chide her for that fhe did not prepare the fame, being decked with precious apparel, and adorned with a crown of gold. Now, what a miltrefs were this who when her cook had done ail ftie was bound to do, and alfo exadly performed the fame, would moreover require that ihe fliould wear fuch ornaments as fhe could not have? Enven fo, what a one fliould God be if he Hjould re- quire his law to be fulfilled of us (which notv/ithflanding by our own natural flrength we oblcrve and fulfil) with fuch furniture as we cannot have ? But here left they fhould feem to avouch contrary things they make a difitindion, and lay, that the law is. fulfilled two manner of ways : Firfl, according to the fubltance of the deed ; and, fe- condly, according to the mind of the commander. According to the fubftance of the deed (fay they) we may fulfil ail things which the law commandeth, but not according to the mind of the com- mander, which is, tiiat God is not contented that thou hafl: done all things which are commanded in the law (although he can re- quire no more of thee) but he further requircth, that thou ihouldll fulfil the law in charity ; not that charity which thou haft by na- ture, but that which is above nature and hcavenlv, which he liim- GALATIANS. 121, feif giveth. And what is this elfe but to make of God a tyrant and a tormentor, who requireth that of us which we are not able to perform ? And it is in a manner as much as if they fhould fay, that the fault is not in us if we be damned, but in God, who with this circumftance requireth his law to be accomplifhed of us. Thefe things I do the more diligently repeat, that you may fee how far they have ftrryed from the true fenfe of the fcripture, who have faid, that by our own natural (trength, we may love God above all thingSjL or at lead, by the work wrought we may deferve grace and everlafting life. And becaufe God is not content that we ful- fil the law according to the fubflance of the deed, but will have us alfo to fulfil the fame according to the mind of the commander; therefore the fcripture further compelleth us to have a quality above nature poured into us from above, and that is charity, which they call formal righteoufnefs, adorning and beautifying faith, being alfo the caufe that faith juftifieth us. So faith is the body, and the fhell ; charity the life, the kernel, the form and furniture. Thefe are the monftrous dreams of the fchoolmen. But we in the (lead of this charity do place faith, and we fay that faith apprehendeth Jefus Chrift, who is the form which adorn- eth and furniilieth faith, as the colour adorneth and beautifieth the wall. Chriflian faith therefore is not an idle quality or empty huflc in the heart, which may be in deadly fin until charity come and quicken it : but if it be true faith it is a fure trull: and confidence of the heart, and a firm confent whereby Chrift is apprehended, fo that Chrifl is the objedt of faith, yea, rather even in faith Chrift himfelf is prefent. Faith therefore is a certain obfcure knowledge, or rather darknefs which feeth nothing, and yet Chrifl apprehended by faith feemeth in this darknefs, like as God in Sinai, Exod. xix- 9, and in the temple fat in the midft of darknefs, i Kings viii, ic. Wherefore, our formal righteoufnefs is not charity furnilhing and beautifying faith, but it is faith itfelf, which is ^s it were a certain cloud in our hearts, that is to fay, a ftedfali: truft and alli- ance in the thing which we fee not, which is Chrift, who although he be not feen at all, yet is he prefent. Faith therefore juftifieth, becaufe it apprehendeth and poflcfTeth this treafure, even Chrift prefent. But this prefence cannot be com- prehended of us, becaufe it is in darknefs, as I have faid- Where- fore, where aflured truft and affiance of the heart is, there Chrift is prefent, yea, even in the cloud and obfcurity of faith. And this is the true formal righteoufnefs, v/hereby a man is juftified, and not by charity, as the popilh fchoolmen do moft wickedly affirm. To conclude, like as the fchoolmen fay, that charity furnifheth and adorneth faith, fo do we fay that it is Chrift who furniftieth and adorneth faith, or rather that he is the very form and perfec- tion of faith. Wherefore, Chrift apprehended by faith, and dwell- ing in rii-j heart, is the tri^e chriftian righteoufnefs, for the which R Ml ^ GALATIANS. God counteth us righteous and givclh us eternal life. Here is iia work of the law, no charity, bur a far other manner of righteoufnefs, and a certain new world beyond a.nd alx)ve the law. For Chrill or faith is not tlic law nor the v/ork of the law. But concerning this matter, which th-^ fchoolmen neither well underilood nor taught, wc intend to fpeak more largely hereafter. Now it (hall be enough that we have (hewed that Paul fp^iaketli not here of the ceremonial law anly, but of the whole law. The true rule of Chr'ijVtamty. CONTRARY to thole vain trifles and doating dreams (as we have alfo noted before) we teach faith, and give a true rule of Chriilianity in this fort : Firfl, That a man mult be taught by the law to know himfelf, that fo he may learn to fay with the prophet, For all have Jtnned, and corns Jhort of the glory of God^ Rom. iii. 23. Alfo, There is not one righteous ^ no not one : Not one that under]} andeth, not one that fecheth after God: j^ll have gone qfirayy PfaK xiv. I, 2, 3. liii. 1, 2, 3. Alfo, ^gainfi thccy the? only have Ifinnedy Pfal. ii. 3. Thus we, by a contrary way, do drive men from the merit of congruence and worthinefs. Now, ■when a njan is humbled by the law, and brought to the knowledge of himfclf, then followeth true repentance, (for true repentance beginneth at the fear and judgment of God) and he fceth himleU to be fo great a fmner that he can iind no means how he may be delivered from his f:n by his own ilrength, works or merits. Then he perceiveth well what Paul meuneth when he faith. But I am iurnaly fold under fn^ Rom. vii. 14. Alfo, For God hath concluded them all in unbelief ., Rom. xi. 32. And all the 'world may become guihy before God, Rom. iii. 19. Then he feerh that all the divinity of the fchoolmen touchina the merit of conotuence and wortiiinels^ is nothing elfe but mere foolifimefs, and tliat by this means the whole papacy falleth. Here now he beginneth to figh, and faith in this wife. Who then can give fuccour ? For he being thus terrified with the law, utterly defpaireth of his own ilrength ; he looketh about and figh- eth for the help of a mediator and laviour. Flere then cometh in good time the healthful word of the gofpel, and faith. Son, be of good cheery thy fins be forgiven ihecy Matth. ix. 2. believe in Chrill: Jefus crucilied for thy lins. If thou feel thy fins and the burden thereof, look not upon them in thyfelf, but remember that they are tranflated and laid upon Chrift, whofe ftripes have made thee whole, Ifa. hii. 5. This is the beginning of health and falvation. By this means we are deUvcred from lin, juilified and made inheritors of everlart:- jng life, not fo-r our own works and deferts, but for our faith, whereby we lay hold upon Chrifl. Wherefore we alfo do acknow- ledge a quality and a formal righteoufnefs in the heart : Not cha- GALATIANS. 123 rity (as the fophlRers do) but faith, and yet fo notwithftar.ding, iha'c the heart muft behold and apprehend nothing but Chrift the fcjaviour. And here it is neceffary th.at you know the true definitior. of Chriil. The fchColmen being utterly ignorant hereof, have made Chni\ a judge and a tormentor) devifing this fond lantafy concerning the merit of congfuence and worthinefs. But Chrift, according to his true deiinition, is no law-giver, but A forgiver of fins, and a Saviour. This doth £iith apprehend and undoubtedly believe, that he hath wrought works and merits of congruence and worthinefs before and after grace abundantly. For he might have fatisiied for all the fins of the world by one drop of his blood only ; but now he hath (lied it plentifully, and hath fatis- iied abundantly. By hh oimi blood he entered in once into the ho'y placcy having obiaiiied cttrnd redemption foriUy Heb. ix. 12. Alfc, Being jujlified freely iy his grace, through the redemption thai is in J ejus Chrift : Whom God hath fet forth to be a propitiation, through faith in his blood, Rom. iii, 24, 25. Wheiefore it is a great mat- ter, by faith to lay hold upon Chrift bearing the fins pf the world. And this faith alone is counted for righteoufnefs. Here is to be noted, that thefe three things, fnith, Chrid, ac- ceptation or imputation m.uft be joined together. Faith taketh hold of Chrift, and hath him prefent, and holdetk him inclofed, as the ring doth the precious ibne. And vv'hofoever diall be found hav- ing this coniidence in Chrift apprehended in the heart, him will God account righteous. This is the mean, and this is the merit whereby we obtain the remiffion of fins and righteoufnefs. Be- caufe thou believeft in me, faith the Lord, and thy faith layeth hold upon Chrift, whom I have freely given unto thee that he might be thy Mediator and High-prieft, therefore be thou juftified and righteous. Wherefore God doth accept or account us as righ- teo«s, only for our faith in Chrift- And this acceptation or imputation is very neceffary : Firft, Ee- caufe we are not yet perfectly righteous, but mhile we remain m this iife, fin dwelleth (till in our flefh ; and this remnant of fin Crod purgeth in us. Moreover, we are foinetimes left of the Holy • Ghoft aiid fall into fins, as did Peter, David and other holy men. Notwithftanding we have alv/ays rec6urfe to this article, that our fins are covered, and that God will not lay them to our charge, Pfid. xxxii. 1. and Rom. iv. 7. Not that fin is not in us (as the papifts have taught, faying, that we muft be always working well until we feel that there is no guilt of fin remaining in us;) yea, fin is indeed always in us, and the godly do feel it, but it is covered and is not imputed unto us of God for Chrift's fake ; whom becaufe we do apprehend by faith, ail our fins arc now no fins. But where Chrift and faith are not, there is no remiffion or covering of fins, but mere imputation of fins and condemnation. Thus vAW God glorify his Son, and will be glorified hirofelf in us throi;gh him. 124 GALATIANS. When we have thus taught faith in Cnrift, then do we teach alfo good works; becaufe thou haft laid hold upon Chrift, by faith through whom thou art made righteous ; Begin now to work well love God, and thy neighbor, call upon God, give thanks unto him, praife him confefs him , Thefe are good works indeed, which flow out of this faith and this checrfulnels conceived in the heart, for that we have remiflion of fins freely by Chrift. Now, what croflcs or affli<5tions foever do afterwards enfue, they are eafily borne, and cheerfully fufFered. For the yoke that Chrift laycth upon us, is fweet, and his burden is eafy, Matlh. xi. 30. When fin is pardoned, and the confcience delivered from the bur- den and fting of fin, then may a chriftian bear all things eafily; becaufe he feeleth all things within fweet and comfortable, there- fore he doth and fuffereth all things willingly. But when a man walketh in his own righteoufnefs, whatfoever he doth is grievous and tedious unto him, becaufe he doth it unwiUingly. We therefore do make this definition of a chriftian, that a chrif- tian is not he who hath no fin, but he to whom God imputeth not his fin, through faith in Chrift. This doctrine bringeth great con- fo'ation to poor afilifled confciences in ferious and inw^ard terrors. It is not without good caufe therefore that we do fo often repeat and beat into your minds the forgivenels of fins and imputation of righteoufnefs for Chrift'sfake; alfo that a chriftian hath nothing to do with the law and fin, efpecially in the time of temptation. For in that he is a chriftian. he is above the law and fin; fo^he hath Chrift the Lord of the law prefent and inclofed in his heart (as we Jhave faid) even as aring hath a jewel or precious ftone inclofed in it. Therefore v/h-^n the law p..:cufcth and fi.n terrifieth him, he lookf-th upon Chrift, and when he hath apprehended him by faith, he hath prefent with him the conqueror of the law, fin, death, and the devil, wlio reigneth and ruleth over them, fo that -they cannot hurt him. Wherefore ^, Chriftian man, if ye define him rightly, is free from all laws, and is not fubjed unto any creature eiilicr within or without, in that he is a chriftian (I fay) and not in that he is a man or a woman, that is, in that he hath his con- fcience adorned and beautified with this faith, with this great and ineftimable treafurc, or (as Paul faith) this u::jpsa.kabls g/f.-^ z Cor. ix. 15. which cannot be magnified and praifed enough, for it makes us the children and heirs of God. And by this means a chriftian is greater than the whole world : For he hath fuch a gift, fuch a trtafure in his heart, that although it feemeth to be but little, yet rionvithftanding the fmallnefs thereof is greater than heaven and earth becaufe Chrilt who is this gift is greater. Whjle this do(5lrine pacifying and quieting the confcience, rc- mam ih pure and uncorrupt, chriftians are made judges over all kinds of dodrine, and are lords over the laws of the whole world. Then can they certainly judge that the Turk with hb alcoran is damned, becaufe he goeth not the right way, that is, he acknow- GALATIANS. 125 fedgeth not himfelf to be miferable and damnable, nor apprehend- £th Chrlfl by faith, for whofe fake he might be aflfured that his iins are pardoned. In like manner they boldly pronounce fentence againft the pope, that he is condemned with all his kingdom, be- caufe he fo walketh and fo teacheth (with all his religv-i^s rabble of fophifters and fchooimen,) that by the merit of congr.^ of the gra.ce of God, and the benefit of Chri(t, as by the contraVyt' For the more we kno'.v the prof i nation of the jm- pillical mafs, fo much the more we abhor and detell the fame, and embrace the true ufe of the holy communion, which the pope hath taken av/ay, and hath made merchandife thereof, that being bought for monev, it might profit others. For he faith that the mailing prieft, an apofhite, denying Chrift and blifpheming the Holy Ghoft, (landing at the alter, doth a good work, not only for himfelf, but aifo for oth<"rs both quick and dead, and for the whole church, and that only by the work wro^Jight, and by no other means. Wherefore eten by this we may plainly fee the ineftimable pati- ence of God, in that he hath not long J*g0 deftroyed the whole papacv, and confumed it with f^re and brimilone, as he did Sodom and Gomorrow. But now thefe jolly fellows go about, ftot only to cover, but highly to advance their impiety and filthinefs. This we may in no cafe diflemble. We mufl: therefore with all diligence fet forth the article ofjuftiiication, that as a moll: clear fun, it may bring to light the darknefs of their hypocrify, and difcoVer their filthinefs and fliame. For this caufe we do fo often repeat, ai>d fb earneilly fet forth the righteoufnefs of faith, that the adverfaries may be confounded, and this article eftablifhed and confirmed in our hearts. And this is a moft nece/iary thing; for if we once lofe this fun, we fall again into our former darknels. And nloft horrible it is, that the pOpe fnould ever be able to bring this to pafs in the church, that Chrill: fhould be denied, troden under foot, fmt upon, blafphemed, yea, and that even by the gofpel and facra- ments, which he hath fo darkened, and hath turned into fuch a horrible abufe, that he hath mad*'theni to fcrve him againrt Chrift for the eftablifhing and confirming of his deteftable abominations. O deep darknefs, O horrible wrath of God 1 Verfe 16. Ji^ven ive have believed jfefus C}?r'ij}, that ive m'l^ht he juJiifirJ hy the faith of Chrifl, This is the true mean to become a chriflian, even to bejuflified Iry faith in Jefus Chrill, and not by the works of the law. Here we muil (land not upon th? wicked glofs of the ^choolmert, who fa/ that faith then juflifieth, when charity and good works are join- ed withal. With this peftilent glofs the fophifters have darkened and corrupted this and other like fentences in Paul, wherein he nanifefrly attributeth juflification to faith only in Chrift. But when a man heareth that he ought to believe in ChrilK and yet iiOVvilhilanding faith jiiflifieth not except it be formed and furnifh- GALATIANS. 127 ed with charity, by and by he falleth from faith, and thus he thinketh, if faith without charity ju(l:iiieth not, then is faith in vain and unprofitable, and charity alone jufHfiethj for except faith be formed with charity, it is nothing. And to confirm this pernicioiis and pedilent glofs, the adverfa- ries do allcdge this place, Though I fpeak nvith the tongue of men Mnd oj angels, ami have not charity y I am become as founding brafs, or a tinkling cymbal, i Cor. xiii. 1 . and this place is tlieir braz,en wall. But they are men without underflanding, and therefo:4 they can Ise or underftand nothing in Paul ; and by this falfe inter- pretation they have not only perverted the words of Paul, but ha\e ijlfo denied Chriil, and buried all his benefits wherefore we mult avoid this glofs as a moil deadly and devilifh poifon, and conclude with Paul, that we are julUfied, not by faith furnilhed wich charity, bat by faith only and alone. We grant that we mud: alfo teach good works and charity, but it muft be done in time and place, that is to fay, when the quellion is concerning works, and toucheth not this article of juftiiication. But here the c^ueftion is, by what means we are juftified and attain €ternal life. To this we anfwer with Paul, that by faith only in Chrift we are pronounced righteous, and not by the works of the law or charity; not becaufe we reje<5l good works, but that v/e will not fuffer ourfelves to be removed from this anchor-hold of our falvation, which fatan molt dehreth. Wherefore, fince we are now in the matter of juilification, we reje6t and condemn all good works; for this place will admit no difputation of good works In this matter therefore we do generally cut off all laws and all the works of the law. But the law is good, jufl and holy. True it is. But when we are in the matter of julHiication, there is no time or place to fpeak of the law; but the queftion is, what Chrill is, and what benefit he hath brought unto us. Chrift is not the law, he is not my work, or the work of the law, he is not my charity, my obedience, my poverty, but he is the Lord of life and death, a Mediator a Sa- j/ viour, a Redeemer of thofe that arc under the law and fin, in him ^ we are bv faith, and he in us. This bride2[room muft be v/ith the bride in his fecret chamber, all the fervants and family being put a- part. But afterwards, when the door is open and he cometh forth- then let the fervants and hand maidens return to minifter unto them., then let charity do her ofhce, and let good works be done. We muft learn therefore to difccrn all laws, yea, even the law of God, and all works from the promife of the gofpel, and from faith that we niay define Chrift rightly. For Chrift is ro lavv^ and therefore he is no exactor of the law and works, but he is ihs Lamb of God y ivhich taketh aivay the fin nf the loorld, John i 29. This doth faith alone lay hold of, and not charity, which notwitti- ftanding, as a certain thankfulnefs, muft follow fai^h. Wherefore 128 GALATIANS. vi(5lory over fin and death, falvation and everlafting life come not by the law nor by the works of the Jaw, nor yet by the power of free- will, but by the Lord Jcfus Chrill only and alone. Ycrfe 1 6. That u/hah /he, huke x.iS, Faith, which ye fo highly extol, doth nothing cHc but make men carelefs, idle and negligent. Thus are they become nothing elfe but mini- flers of the law, and law-woikcrs, calling back the pec-])!e from baptiliii, faith, the promifes of Chrid, to the law and works, turning grace into the law, a^nd tl>e law into grace. Who wo\ild ever believe that thefe things could fo eafijy be confounded and niingled together ? There is no man fo infcniible,, who doth not perceive this dillindion of the law and grace to be mod plain and manifeft. For the very nature and fignification of the words rnaketh this diftindion and diiference. For who under- (landeth not thefe words, law, and grace, do differ in name and figniHcation ? Wherefore it isa monftrous thing, that this diftinfii- on being fo plain, the adverfaries Ihould be fo devililh and perverfe, as to mingle together the lav/ and grace, and to transform Chrift into Mofes. Therefore I oftentimes fay, that this dovilrine of faith is very plain, and that every man may eafily undeiiiand this didindlion of the law and grace as touching the words, but as touch- ing the ufe and pravflice, it is very hard. The pope and his fchool-do(^ors do plainly confefs that the lav/ and grace are diverfe and diftiriift things, and yet Vvhen they come to the ufe and pradlice thereof, they teach cjuite contrary. Faith in Chrifl (fay they) whether it be gotten by the flrength, opera- tion and qualities of nature, or v/hether it be faith infufed and poured into us of God, yet it is but a dead faith, if charity be not joined therewith. Where is now the diilmcUon and difference of the law and grace : Indeed they do diilinguifh them in name, but in cfFedt they call grace charity. Thus do all they v. ho fo (Iraitlv require the obfervation of tiie law, and attribute juftiflcation to the law and works. Wherefore vvjiofocver doth not perfedly under- fland the article of julHfication, muft needs confound and mingle the law and grace together. Let every man therefore diligently learn, above all tilings, to put a difference between the law and grace in deed and in practice ; not in words only, as tlie pope and the phantaffical anabapnfi^s do, %vho, as touching the words, do confefs that they are two difrincfl things : But in very deed (as I have faid) they confound and min- gle them together; for they will not grant that faith jufHiieth with- out works. It this be true, then Chrift profiteth me nothing. For though my faith be never fo perfedt, yet after their opinion, if this faith be without charity, I am not julHfied. And thus Chrifi: ap- prehended by laith i* not a judifier, grace profiteth nothing, neither can faith be true faith without charity. With this dodrinc thefe lying fpirits and feds of perdition do darken and deface the benefit of Chrifl: at this day; they take away from him the glory of ajufHfier, and make him a minifter of fin ; they are in all things like to the falsfe apolUes. For even as they GALATIANS. 133 throughout all the churches did require circumcifion and the obfer- vation of the law befides faith in Chrift, in fo much that without circunicifion and keeping of the law, they denied the juftilicaticn of faith, (for except ye be circumcif^d, faid they, after the law of Mofes, ye cannot be faved) even fo at this day thefe ftrait exac* tors of the law, beiides the righteoufnefs of faith, do require the keeping of the commandments of God, according to that faying, Do this, and thou fialt live, Luke x. 28. Alfo, If thou loilt en- ter into life, Let-p the commandments, Matth. xix. 7. Wherefore there is not one among them, be he never fo wife, that undcriiand- cth the difference between the law and grace. But we put a difference, and lay, that we do not here difpute whether we ought to do good works, whether the law be good, holy and juft, v/hether it ought to be kept or no; for this is ano- ther manner of queftion; but our quftion is concerning julHfication, and whether the lav/ dothjuflify or not. This the adverfaries will not hear; they will not anfwer to this quellion, nor make any diitindion as we do, but only cry out, that good works ought to be done, that the law ought to be obfcrved. We know that well enough. But becaufe thefe are diverfe and diftind; matters, we will not fuffer them to be mingled together. That good workv. ought to be done, we will hereafter declare when the time fliall ferve. But fince v/e are now in the matter of juftification, we fet afide here all good works, for the which, the adverlaries do fo earneflly (Irive, afcribing unto them wholly the office ofjuftifying, which is to take from Chrift his glory and to afcribe the fame unto works. Wherefore this is a ftrong argument, which I have oftentimes ufed to my great comfort. If then 'while ive fek to be made r'lghle-^ ous by Chrfl, l^c. As though Paul (hould fay, if we being juf- tified by Chriil, are counted yet as notjuftified and righteous, but as fmners, who are yet to bejuftified by the law, then may v/e net feek juftilication in Chrift, but in the law. But if jufiification cometh by the law, then cometh it not by grace. Now, if julKS- cation cometh not by grace, but by the law, what hath Chrifl done and wrought by his death, by his preaching, by his vidory which he hath obtained over the law, fin and death, and by fending the Holy GhofH We muft conclude therefore, that either we are juf- tified by Chrift, or elfe that we are made fmners, culpable and guilty through him. But if the law do juflify, then can it not be avoided, but needs it muit follow, that we are made fmners through Chrif}, and fo Chrifl: is a minifter of fin. The cafe ftanding thus, let us then fet down this propolition : Every one that believeth in the Iword Jefus Chrift is a fmner, and is guilty of eternal deatii, and if he Hy not unto the law, doing the works thereof, he fhall rot be faved. The holy fcripture, efpecially the New Teflament maketh often mention of faith in Chrilt, and highly advanccth the fume, which 134- GALATIANS. faith, that whofoevcr believeth in him, is faved; perirtieth not; is not judged; is not confounded; hath eternal life, &c. JoJin iii. 1 6. But contrariwife they fay, he that beheveth in him is condemned, Sec. John v. 24. becaufe he hath faith without works, which doth condemn. Thus do they pervert all things, making of Chrift a dcftroyer and a murderer, and of Mofes a Saviour. Aiid is not this an horrible blafphemy, fo to teach that by good works thou (halt be made worthy of eternal life, but by believing in Clirid thou fhalt be made culpable and guilty of eternal death ? That the law being kept and accompliflied faveth, and faith in Chrift condemneth. The felf-fame words (I grant) the adverfaries do not ufe, but in very deed fuch is their dodrinc. For faith infufed (fay they) which properly they call faith in Chrift, doth not make us free from Hn, but that faith which is furnifhed with charity. Hereof it fol- loweth, that faith in Chrift without the law faveth us not. This is plainly to affirm that Chrift leaveth us in our fins and in the wrath of God, and maketh us guilty of eternal death. On the other (Ide, if thou keep the law and do the works thereof, then faith juftifieth thee, becaufe it hath works, without the which, faith availeth no- thing. '] herefore works juftify and not faith. O horrible impie- ty ! What pernicious and curfed dodrine is this ! Paul therefore groundeth his argument upon an impoffibility, and a fufiicient divifion. If v/e being iuftified in Chrift are yet found finners, and can be juftified by another mean than by Chrift, that is, viz. by the law, then cannot Chrift juftify us, but he only ac- cufeth and condemneth us; and fo confequently it followeth that Chrift died in vain, and that thefe with other like places are falfe, Behold the Lamb of God, luhich taketh aivay the fins of the luorld, John i- 29. Alfo, That nvhofoe'ver believeth in him., Jlsould not pe- ri/lj, but have e'vcrlajling life, John iii. 15. yea, the v/hole fcripture is falfe, which beareth v/itnefs that Chrift is the juPdfier, and Sa- viour of the world. For if we be found linners after that we arc juftified by Chrift, it followeth ofnecefTity, that they who fulfil the iaw, are juftified without Chrift. If this be true, then are we ei- ther Turks or Jews, or Tartarians, profeffing the name and word of God in outward fliew, but in deed and verity utterly denying Chrift and h>s word. It is a great impiety therefore to affirm that faith, except it be formed with charity, juftifieth not. But if the adverfaries will needs defend this doctrine," why do they not then rejed faith in Chrift altogether, feeing they make nothing elfe but a vain quality in the foul, which without Chrift: availeth nothing ? Why do they not fiiy in plain words, that works do juftify and not faith ? Yea, why do they not generally deny, not only Paul, but alfo the whole gofpel (as in very deed they do) who attribute righ- teoufnefs to works, and not to faith alone ? For if faith and works together do juftify, then is the difputation of Paul altogether falfe, which plainly pronounceth that a man is not juftified by the deeds of the law, but by faith alone in Jefus Chrift. GALATIANS. 135 Verfe 17. Is therefore Chrijl the miniver of Jin P This is a kind of fpeech ufed of the Hebrews, which Paul in the 2 Cor. iii. doth alfo ufe : Where he moft divinely and plainly fpeaketh of thefe two miniftries, viz. of the letter and the fpirit of the law and grace, or of death and life. And he faith that Mofes the minifter of the law, hath the miniftry of fin, (as he calleth it) of wrath, death and condemnation. For Paul is wont to give reproachful names unto the law, and amongfl all the apos- tles, he only ufeth this manner of fpeech ; the other do not fo Ipeak. And very neceflary it is, that fuch as are ftudious of the holy fcripture fliould underitand this manner of fpeech ufed of the apolHe. Now, a minifter of fin is nothing elfe but a law giver, or a fchoolraafter of the law, who teacheth good works and charity, and that a man muft fufFer the crofs and afflictions, and follow the example of Chrift and of the faints. He that teacheth and requir- eth this, is a minifter of the law, of fin, of wrath, and of death; for by this doiflrine he doth nothing elfe bat terrify and afflift mens confciences and fnut them under fin. For it is impoffible for the nature of maH, to accomplifh the law, yea, in thofe that are jufti- fied and have the Holy Ghoft, the law of the members fi^^hteth againft the law of the mind. What will it not then do in the wicked who have not the Holy Ghoft ? Wherefore he that teacheth, that righteoufnefs cometh by the law, doth not underftand what he faith or what he affirmeth, i Tim. i. 7. and much lefs doth he keep the law, but rather he deceiveth himfelf and others, and layeth upon them fuch a burden, as they are not able to bear, requiring and teaching impoffible things, and at the laft he bringeth himfelf and his difciples unto defperation. The light ufe and end therefore of the law is, to accufe and condemn as guilty fuch as live in fee urity, that they may fee them- felves to be in danger of fin, wrath, and death eternal, that Co they may be terrified and brought even to the brink of defperation, trembhng and quaking at the falling of a leaf; and in that they are fuch, th.y are under the law. For the law requireth perfect obe- dience unto God, and condemneth all thofe that do not accomplifh the fame. Now it is certain, that there is no man livino who is able to perform this obedience, which notwithftanding God ftraitly requireth of us; The law therefore jufHfieth not, but condemneth, according to that faying, Cttrfed is every one that coniinueth not hi all things auhkh are ivritten in the hook of the laiv to do them, Gal. iii. 10. Therefore he that teacheth the law is a minifter of the law. Wherefore it is not without good caufe, that Paul In the 2 Cor. iii. calleth the miniftry of the law the minilhy of fin; for the law fhcweth and uttereth fin, which without the law is dead. Now, the knowledge of fin (I fpeak not here of that fpeculative knowledge 1^6 G A L A T I A N S. of hypocrites, but of a true kno-vvlcdge, by the which \vc fee the wrath of God againft fin, and feel a true tafte of death) terrifieth tJie heart, driveth dov/n to defperation, killeth and dcftroyeth, Rom. vii. Wherefore thefe fchool-mafters of the law and works, arc called in the fcripture oppreflbrs and tyrants. For as the ta(k- mafters in Egypt did opprels the children of Ifrael with corporal fervitude, Exod. v. fo do thefe law-givers and tan^-maRers drive men info fpiritual and moH: miferable bondage of foul, and at length bring them to defperation and utter deftruOion. Thefe do neither know theinfelves nor the force of the law; neither is it polTible for them to have quietncfs and peace of confciencc in great and inward terrors, and in the agony of death, yea, though they have obferved the law, loved their neighbors, done many good works, and firf- ■fered great afflictions; for the law always terrifieth and accufeth, laying. Thou never didfl: accomplifli all that is commanded in the law; but accurfed is he that hath not done all things contained therein. Wherefore tlidfc terrors remain (Hit in the confcience and increafe more and more. And if fuch fchool-maflers of the law be not raifed up by faith and the righteoufnefs of Chrifl, they are driA'en down headlong to defperation. This alfo was notably figured when the law v/as given, as we may fee in the xixth and xxth of Exodus, Mofes brought tlie peo- ple out of the tents to meet with the Lord, that they might hear aim fj^eak unto them out of the dark cloud. Then the people, be- ing aftoniihed and trembling for fear, fled back (which a little before had promifed to do all that God had commanded) and ^landing aloof, faid unto Mofes, /F/'o can abide to fee the fire, and "to hear the thundcringSy and no'ijc of the trumpets ? Spcah thou luith tt,r, and ive 'Ufi/I hear ; hut let nc-t Godfpeak ivithttSy hji ive die. So the proper office of the law is to lead us out of our tenrs and taber- nacle?, this is, from the quietnefs and fccurity wherein we dwell, ;jnd from trufKng in ourfelves, and to bring us before the prefencc of God, to reveal his wrath unto us, and to fet before us our fms. Here the confcience feeleth that it hath not fatibfied the law, neither is able to fitisfy it, nor to bear the wrath of God, which the law revealeth, when it bringeth us forth after this manner before the prefence cf God, that is to fay, when it fearcth us, acculeth us, and fetteth before us our fi.iS. Here it is impoffible that we fhould be able to ftand; and therefore, being thoroughly atraid, we fly, and cry out with the children of Ifrael, IVeJl^cdl die, nvejhull die : 1m not the Lord /peak tmtous, but fpeah thou unto us, ^s. He then whoteacheth that faith in Chiift juftifieth not, without thcobfervation of the law, maketh Chrift a miniftcr of fin; that is to fay, a fchool-mafcer of the law, who teaciieth the felf-fame doc- trine that Mofes did. By this means Chrift is no Saviour, no giver of grace, but a cruel tyrant, who requircth fuch things (as Mofes did) whicfc no m^in is able to perform. See how all the merit- mongers do take Chnft to be bat a n»v/ law-giver, and the gofpel GALATIANS. 137 to be nothing elfe but a certain book which containeth new laws concerning works, as the Turks dream of their alcoran. But as touching laws there is enough in Mofes. The gofpel then is a preaching of Chrift, who forgiveth lins, giveth grace, jufHfieth and faveth Tinners. Now, whereas there are commandments found in the gofpel, they are not the gofpel, but expofitions of the law, and matters depending upon the gofpel. To conclude : If the law be the miniflry of fm, then is it alfo the miniliry of wrath and of death. For as the law revealeth fin, fo doth it terrify a man ; it (heweth unto him his fin and the wrath of God, and llriketh into him a terror of death and damnation. For thus the confcience by and by gathereth : Thou haft not kept the commandments of God, therefore is God angry with thee. If he be angry with thee, he will deftroy thee, and condemn thee for ever. And it thinketh this to be an infallible confequence, I have fmned, therefore I muft die. And fo it followeth that the miniftry of fin is the miniftry of wrath and condemnation. For after that fin is revealed, by and by enfueth the wrath of God, death and damnation. And hereof it cometh that many who are not able to bear the judgment and wrath of God, which the law fetteth before their eyes, do kill, hang, or drown themfeives. Verfe 17. Godforhid. As though he would fay, Chrift is not the minifter of fin, but the giver of righteoufnefs and eternal life. Wherefore Paul fepa- rateth Mofes far from Chrift. Let Mofes then tarry on earth ; let him be the fchool-mafter of the letter, and exa So man's reafon and wifdom is aftonifhed;, and becometh fooh(h when it heareth that we are not juftified except we be dead to the law, for it is not able to reach unto this myftery. But we know that when we apprehend Chrift by faith inwardly in confcience, we enter into a certain new law, which fwallowcth up the old law that held us captives. As the grave in which Chriit lay dead, after that he v/as rifen again Vv^as void and empty, and Chrift va- nifhed away : So when I believe in Chrift, I rife again with him, and die to my grave, that is, the law which held me captive, fo that now the law is void, and I am efcaped out of my prifon and grave, viz. the law. Wherefore the law hath no right to accufe me, or to hold me any longer, for I am rifen again. It is neceftary that mens confciences fliould be diligently in- ftrufted, that they may well underftand the difference between the righteoufnefs of the law and grace : The righteoufnefs of grace or the liberty of confcience doth in nowife pertain to the flefti. For the llefh may not be at liberty, but muft remain in the grave, the prifon, the couch ; it muft be in fubjeclion to the law, and exer- cifed by the Egyptians. But the chriftian confcience muft be dead to the law, that is, free from the law, and muft have nothing at all to do with it. It is good to know this, for it helpeth very much for the comforting of poor aftlided confciences. Wherefore when you fee a man terrified and caft down with the fenfe and feeling of his fins, fay unto him, Brother, thou doft not rightly diftinguifh. Thou placeft the law in thy confcience, which fliould be placed in the flefh. Awake, arife up, and remember that thou muil believe in Chrift the conqueror of the law and fm. With this faith thou flialt mount up above and beyond the law, into that heaven of grace where is no law nor fm. And although tlie law and fin do ftili remain, yet they pertain nothing to thee, for thou art dead to the law and fm. This is eafily faid ; but bleffed is he who knoweth how to lay fare hold on thefe things in time of diftrefs, that is, who can lay, when fin over-weigheth him, and the law accufeth him. What is this to me, O lav/, that thou accufeft me, and fayeft that I have committed many fins ? Indeed I grant that I have committed ma- ny fins, yea, and yet ftill do commit fins daily without number. This touclieth me not ; I am now deaf and cannot hear ; there- fore thou talkeft to me in vain, for I am dead unto thee. But if thou wilt needs difpute with me as touching my lins, get thee to my flelh and members, my fervants, teach them, exercife and crucify them ; But trouble not me, not me, confcience, I fay, who 144 GALATIANS. am a i;idy and a queen, and have nothing to do with thee ; for I am dead to thee, and I now Hve to Chrift, with whom I am un- der another law, viz. The law of grace, whicii ruleth over fin and the law. By what means ? By faith in Chrift, as Paul declareth hereafter. But this feeraeth a ftrange and wonderful definition, that to live to the law, is to die to God ; and to die to the law, is to live to God. Thefe two propofitions are quite contrary to rcafon, and therefore no crafty fophifter, or law worker can undcrftand them. But learn thou the true underftanding thereof. He that liveth to the lav/, that is, feeketh to be juftified by the work? of the law, h and remaineth a finner, therefore he is dead and condemned. For the law cannot juftify and fave him, but accufeth, terrifieth and kilieth him. Therefore to live unto the lav/, is to die unto God ; and contrariwife, to die to the law, is to live unto God. Wherefore if thou wilt live unto God, thou muft die to the law ; but if thou wilt live to the law thou fhalt die to God. Now, to live unto God, is to be juftified by grace or by faith for Chrift's fake, without the law and works. This is then the proper and true definition of a chridian, that iie is the child of grace and remiflion of fins, becaufe he is under no law, but is above the law, fin, death, and hell ; and even as Chrift is free from the grave, and Peter from the prifon, fo is a chriftian free from the law ; and fuch a refpeft there is between the juftified confcience and the law, as is between Chrift raifed up from the grave, and the grave ; and as is between Peter delivered from the prifon, and the prifon ; and like as Chrift by his death and reiurre(5lion is dead to the grave, fo that it hath now no power over him nor is able any longer to hold him, but the ftone being rolled away, the feal broken, and the keepers aftoniflied, he rifeth as^ain and goeth away v/ithout any let, Matth. xxviii. and as Peter by his deHverance is freed from the prifon, and goeth whither he will ; even fo the confcience by grace is delivered from the law ; fo is every one that is born of the Spirit. But the lielh knoweth not from whence this comcth, nor whither it goeth, for it cannot judge but after the law. But on the contrary, the Spirit faith, let the law accufe me, let fin and death terrify me never fo much, yet 1 do not therefore defpair, for I have the law againfi: the law, fin againd fin, and death againfi: death. Therefore when I feel the remorfe and fling of confcience for fin, I behold that brazen ferpent, Chrilt, hanging upon the crofs. There I find another fin againfi my fin which accufeth and dcvour- cth me. Now this other fin, namely, in the flelh of Chrifl, which taketh away the fins of the v/orld, is Almighty, it condemneth arid fv/alloweth up my fin. So my fin is condemned by fin, that is, by Chrifl crucified. For hs hath made him to be fin for usy luho kiieru no fin ; that ive tn'ight be made the r'ighteoiifr.:J.7 of God in him, 2 Cor. V. 2 1. In like manner I find death in my ficfli, which GALATIANS. 14^ afflidleth and kiiieth me; but I have in me a contrary death, which is the death of death, for this death crucilieth and fwalloweth up my death. Thefe things are not done by the law or works, but by Chrift crucified, upon whofe fhoulders lie all the evils and miferies of mankind, the law, fm, death, the devil and hell; and all thefe do die in him, for by his death he hath killed them. But we mud receive this benefit of ChriH: with a fure fiiith. For like as neither the law nor any work thereof is offered unto us, but Chriit: alone ; fo nothing is required of us but faith alone, whereby we apprehend Chrift, and believe that our fms and our death are condemned and aboliflied in the fin and death of Chrifl. Thus have we always moft certain and fiire arguments, which neceffarily conclude that juHification cometh by faith alone* For how fliould the law and works avail to juflification, feeing that Paul is fo earned: both againfl: the law and works, and faith plain- ly that we muff be dead to the law, if we will live to God ? But if we be dead to the law and the law be dead to us, then hath it nothing to do with us. How then fhould it avail any thing at all to our juftification ? Wherefore we mu(t needs fay, that we are juftified by grace alone, or by faith alone in Chrifl, without the law and works. This the blind fophiflers do not underftand, and therefore they dream that faith jullifieth not, except it do the works of charity. By this means faith which believeth in Chrift, becometh unprofit- able and of none effect ; for the virtue of juflifying is taken from it, except it be furniflied v/ith charity. But let us now fet apart the law and charity until another time, and let us reft upon the principal point of this prefent matter, which is this, that Jefus Chrift the Son of God died upon the crofs, did bear in his body my fins, the law, death, the devil and hell. Thefe invincible enemies and tyrants do opprefs, vex and trouble me, and therefore I ara care- Ril how I may be delivered out of their hands, jufHfied and faved. Here I find neither law, work nor charity, which is able to deliver me from their tyranny. There is none but the Lord Jefus only and alone, who taketh away the law, killeth and deftroyeth my death in his body, and by this means fpoileth hell, judgeth and Crucifieth the devil, and throweth him down into hell. To be brief, all the enemies v/hich did before torment and opprefs me, Chrifl Jefus hath brought to nought. And having fpoiled principaU' ties and paaversy he made a Jheiv of them openly, triumphing over them In It, Col. ii. 15. in fuch fort that they can now rule and reign no more over me, but are con (trained to obey me. By this v;c may plainly fee that there is nothing here for us to do : only it belongeth unto us, to hear that thefe things have been v/rought and done in this fort, and by faith do apprehend the fame. And this is the true formed and furnifhed faith indeed ; now, when I have thus apprehended Chrift by faith, and through him U 146 GALATIAN3. am dead to tUe law, jiiftified from fin, delivered from death, tfrc devil and hell, then I do good works, I love God, I give thanks to him, I exercife charity towards my neighbour. But this cha- rity or works following do neither form nor adorn my faith, but my faith formeth and adorneth charity. This is our divinity, which feemcth itrange and marvellous, or rather foolifh to carnal rcafon, viz. that I am not only blind and deaf to the law, yea, dehvercd and freed from the law, but alfo wholly dead unto the fame. This fcntence of Paul, through the laiu I am dead to the laiv, is full of confolation. Which if it may enter into a man in due fea- fon, and take fure hold in his heart with good underflanding, it may fo work, that it will make him able to fland againft all dan- gers of death, and all tenors of confcience and fin, although they afTail him, accufe him, and would drive him to defperarion never fo much. True it is that every man is tempted, if not in his life, yet at his death. There when the law accufeth him and fheweth unto him his fms. his confcience by and by faith, Thou hafl fmned. If then thou take good hold of that which Paul here teacheth, thou wilt anfwer, 1 grant I have finned. Then will God punifh thee. Nay, he will not fo do. Why, doth not the law of God fo fay? I have nothing to do with that law. Why fo? Becaufe I have another law which ftriketh this law dumb, that is to fay, li- berty. What liberty is that? The liberty of Chrifl ; for by Chrift I am utterly freed from the law : Therefore that law which is and remaineth a law to the wicked, is to me liberty, and bindeth that iaw which would condemn me : and by this means that law which would bind me and hold me captive, is now fad bound itfelf, and holdcn captive by grace and liberty, which is now my law, which faith to that accufmg law, Thou flialt not hold this man bound and captive, for he is mine ; but I will hold thee captive, and bind thy hands that thou fhalt not hurt him, for he liveth now unto Chrifl, and is dead unto thee. This to do, is to dafh out the teeth of the law, to wreft his fling and all his weapons from him. and to f}X)il him of all his force ; and yet the fame law notwilhilanding continaeth and remaineth fiill to the wicked and unbelievers ; and to us alfo that are weak, fo far forth as we lack faith, it continueth yet fHU in his force ; here it hath its cdgt and tctth. But if I do believe in Chrifl, al- though fm drive me never fo much to deipair, yet Haying upon this liberty which 1 have in Chrifl, I confefs that I have (inned, but my fin which is a condemned fm, is in Chrilt v/hich is a condemn- ing fin : now this condemning fm is flronger than that which is condemned, for it is juflifying grace, righteoufnefs, life and fal- vation. Thus, when I itt\ the terror of death, I fay, thou hafl nothing to do with me, O death ; for I have another death which killeth thee my death, and that death which killeth, is flronger than that which is killed, i John v. 4. GALATIANS. 147 Thus a faithful man by faith only in Chrift, may ralfe up hlra- felf, and conceive fach fure and found confolation, that he (hall not need to fear the devil, fin, death, or any evils. And although the devil fet upon him with all might and main, and go about with all the terrors of the world to opprefs him, yet he conceiveth good hope even in the midll: thereof, and thus he faith, O devil, I fear not thy threatenings and terrors, for there is one whofe name is Jefjs Chrift, in whom I believe, he hath abolllhed the law, con- demned fin, vanquiflied death, and dellroyed hell ; and he is thy tormentor, O fatan, for he hath bound thee and holdeth thee captive, to the end that thou fliouldft no more hurt me, or any that believeth In him. This faith the devil cannot overcome, but is overcome of it. For this is the 'viStory (faith St. John) that over- cometh the nvorld, even our faith. Who is It that overcometh the world, but he who believeth that Jefus Chrlft is the Son of God? Paul therefore through a vehement zeal and indignation of fpirit, calleth grace itfelf the law, which notwithltanding is an exceeding and ineftimable liberty of grace which we have in Chrifl Jefus. Moreover hegiveth this opprobrious name unto the law (to let us underftand for our confolation, that there is now a new name given unto it,) that it is not now alive any more but dc.id and condemn- ed. And here (which is a pleafant fight to behold) he bringeth forth the law, and fetteth it before us as a thief and a robber which is already condemned and adjudged to death. For he defcrlbeth it as it were a prifoner having both hands and feet faft bound, and all his power taken away, fo that it cannot exercife its tyranny, that is to fay, it cannot accufe and condemn any more, and with this moll pleafant fight he niaketh it odious and contemptible to the confcience : So that now he who believeth in Chrilt:, dare boldly and with a holy pride, triumph over the law after this manner, I am a finner, if thou canfi: do any thing againft me, O law, now do thy worft. So far off is it then, that the law is not now terri- ble unto him who doth believe. Since Chrifl: is rifen from death, why fliould he now fear the grave ? Since Peter is delivered from the prifon, why fliould he now fear it ? When the maiden was at the point of death, then might flie indeed fear the bed, but being now ralfed up, why ihould llie fear it ? In like manner, why fliould a chriflian, who enjoyeth and poiTefieth Chrift by faith, fear the law ? True it is, that he feeleth the terrors of the law, but he is not overcome of them, but fl:aying upon the liberty which he hath in Chrifl:, he faith, I hear thee murmuring, O law, that thou wouldfl: accufe mc and condemn me, but this troubleth me nothing at all. Thou art to me as the grave was unto Chrifl ; for I fee that thou art faft bound, hand and foot, and this hath my law done. What law is that ? Liberty, which is called the law, not becaufe it bindeth me, but becaufe it bindeth my law. The law of the ten commandments did bind me -, but agalnft that law I have another law, even the 14^ GALATIANS. law of grace, which notwithftanding is to me no law, neither doth it bind me, but Tetteth me at liberty. And this is a law againfl tiiat accuGno and condemning law ; which law it fo bindeth that it hath no power to hurt me any more. So againfl: my death which bindeth me I have another death ; that is to fay, life, v/hich quick- eneth me in Chrift, and this death loofcth and freeth me frorn the bonds of my death, and with the fame bonds bindeth my death. So death which bound me is now faft bound ; which killed me is novv^ killed by death, that is to fay, by life itfelf. Thus Chrifl:, with mofl: fweet names, is called my law, my fin, my death, againfl the law, agiiinfl: f:n, ugainft death ; whereas in very deed he is nothing e\fut this life, whatfoever it is, I eilecm as no hfe, for in very deed it is no true life, but a fhadow of life, under the which another liveih, that is to fay, Chrift, who is my true life indeed, which life thou feeit not, but only heareit, and I feel. Thou hearefl the found thereof ^ but canjl not tell whence it comet h^ and nvhilher it gdeth^ John iii. 8. Even fo thou feed me fpeaking, eating, laboring, fleeping and do- ing other things, and yet thou feefl not my life. For this time of life which I now live, I live indeed in the flefh, but not through the flefh according to the flefli, but through faith, and according to faith. Paul then denieth not that he livcth in the flefh, becaufe he doth all things that belong to a natural man. He ufeth alfo carnal things, as meat, drink, apparel and fuch like, w^Iiich is to live in the flefh, but he faith that this is not this hfe; andalthouglt he ufeth thefe things, yet he liveth net through them, as the world liveth through the llefli and after the flefh, for it neither knoweth nor hopeth for any life belides this. Therefore (fay he) this life which I now live in the flefli, what- foever it is, I live in the faith of the Son of God. For this word which I now corporally fpeak, is the word, not of flefli, but of the Holy Ghofl, and of Chrift. This fight which gocth in, or Com- eth out at mine eyes, prcceedeth not of flefli, tliat is to fay, it is not governed of the flefli, but of the Holy Ghofl. So my hear- ing Cometh not of the flcfh, although it be in the flefh, but of the Holy GhoIK A chriflian fieaketh none otlier but chafle, fober and holy things, which pertain unto Chrift, to ti\e glory of God, and the profit of his neighbor. Thefe things come not of the flelh, neither are done according to the flefli, and yet are they in the ilcfh. For I cannot teach, write, pray or give thanks, but with thefe inftruments of tiie flefh, which are necefl'ary to the accomplifli- ing of thefe works, and yet notwithftanding thele works proceed not of the flefli, but art given by God from above. In like man- ner, I behold a woman, but with a challe eye, not luffing after her. This beholding cometh not of the flcfh, although it be in the flefli, becaufc the eyes are the carnal inftruments of this fight, but the chadenefs of this fight cometh from heaven. Tlius a chriitian ufeth the world and all creatures, fo that there is no difference between him and the infidel. For in their apparel, GALATIANS. 155 in their feeding, hciring* feeing, fpeaking, geilures, countenan- ces, and fuch other things, they are hke, and in outward appearanc;j they feem to be all one, (as Paul fpeaketh of Chrift, in outivard appearance he luas found j fiith he, as a man, Phil. ii. 8.) yet not- withdanding there is great dlflx^.encc. For I live in the fiefh, I grant, but I live not of myfclf; but in that I now live, I live in the faith of the Son of God. This which I now fpeak, fpringetli out of another fountain than that which thou heardefl: of me before. Paul, before his converfion, fpake with the fime voice and tongue wherewith he fpakc afterwards; but his voice and his tongue were then blafphemous, and therefore he could fioeak nothing elfe but blafpliemies and abominations againd Chriil and his church Af- ter he was converted he had the fame fiefh, the fame voice and tongue which he had before, and notliing was changed, but his voice and his tongue then uttered no blafphemies, but fpiritual and heavenly words, viz. Thankfgiving and the praife of God, which came of faith and the Holy GhofK So then I live in the fiefh, but not of the flefn, or after the fieili but in the faith of the Son of God. Hereby we may plainly fee whence this i|jlritual life cometh, which the natural man can in no wife perceive, for he knoweth not what manner of life this is. He heareth the wind, but whence it cometh or wliither it goeth, he knoweth not. He heareth the voice of the fpiritual man, he knoweth his face, his manners, and his geftures, but he feeth not from whence thofe words proceed, vWiich are not now v/icked and blafphemous as before, but holy and godly, or whence thofe motions and actions do come- For this life is in the heart by faith where the flePn is killed, and Chrift rcigneth with his holy Spirit, who nov/ feeth, heareth, fpeaketh, worketh, fuffereth, and dotli all other things in him, although the fiefh do refiff. To conclude, this is not the life of the fiefh, al- though it be in the flefii, but of Chrill; the Son of God, v/hom .the chriflian pofTeffeth by faith. Verfe 20. Who loved me, and gave fj'wifelf for me. Here have ye the true manner of juflification fet before your eyes, and a perfei5t example of the afTurance of faith. He that can, with a firm and a conftant faith, fiiy thefe words with Paul, I live by filth in the Son of God, ivho loved me, and gave himfelf for me, is happy indeed : And with thefe v/ords Paul taketh away the whole righteoufnefs of the law and works, as afterwards we will declare. We mud therefore diligently weigh and confider thele words. The Son of God loved me, and gave himfelf for me. It was not I then that firft loved the Son of God, and delivered myfelf for him, as the fophifters dream, that they love the Son of God, and deliver themfelves for him. For they teach that a man ex puris naturallhus, that is, of his own pure natural fi:rength, is able to do meritorious works before grace, and love God and Chrifl: 156 GALATIANS. above all things. Thefc fellows prevent the love of God and Ch: ifi; foi tliey do what is in them, (fay they) that is they do not only fulfil the commandments, but alfo they obfcrve the cnunfels, they do the works of iupererogation, and fell their fuperfiaous merits to luymen» and fo (as they dream) they give themfelves for Chrift, and thereby fave both themfelves and others turning the Vv'ords ot Paul, loho loved me, IDc. quite contrary, and faying, We have love-! Chrift, and given ourfelves for him. Thus whilft the wick- ed, being puffed up with the wif Horn of the flefh, imagine that they do what in them lieth, they love God, they deliver themfelves for Chrifl:; what do they elfe but abolifli the gofpel, deride, deny and blafpheme Chrill:; yea, fpit upon him, and tread him under foot? They confefs, in words, that he is ajuftifieranda Saviour; in very deed thev take from him the power both to juftify and fave and give the fame to their own will-works, ti:cir ceremonies and devotions. This is to live in their own righteoufnefs and works, and not in the faith of the Son of God. Wherefore, this is not the true way to attain juflification, to do that which in thee lieth, as the popilli fophifters and fchool-dccbrs do teach, who afHrm, that if a man do what in him lieth, God will undoubtedly give unto him his grace. But this faying may not be itraitly urged, fay they; for if v/e do thofe works which may be approved by the judgment of any good man, it is enough; for then grace (hall furely follow, becaufe God in that he is good and juft, muft needs give grace as a recompence for fuch good work>. And hereof cometh this verfe, Ultra p^jfe v'rri non vuh Deus ulla requhi. That is, God will no more require of man, than of himfelf perform he can. Indeed this is a good faying if it be ufed rightly, and in place convenient, that is, in the government of commonwealths or fami- lies. As it I being in the kingdom of reafon, do execute the office of a magiftrate, or govern a family, doing what in me lieth, I am excuicd. This kinpdom hath his bounds and limits, to the which alfo thefe fayings do pertain, To do luhat In us iisth, to do as much as tu^ are able. But the papifts apply thefe fayings to t-ie spiritual kingdom, wherein a man can do nothing elfe but Hn, for he IS fola unucr fm^ Rom. vii. 14. But in external things (fuch I mean as pertain to civil and houfhold government) he is not a fervant, but a lord and ruler, wherefore they have done wickedly in applying thefe fentences to the church, v/hich properly pertain to the government of commonwealths and families ; for the kingdom of man's reafon and the fpiritual kingdom muft be feparate far afunder. Moreover, they fay that nature is corrupt, but the qualities of nature notwilhlUnding are found and uncorrupt, which alfo they attribute even unto devils. Upon this ground they reafon after GALATIANS. 157 this manner, It the natural qualities of man be found and incorrupt, then is his underftanding and his will found and uncorrupt, and fo confequentiy, all other qualities of nature are pure and perre<51: in him. To know thefe things it is neceifary for you that ye may hold the lincerity of thedodrine of faith, -where they fay then that the natural qualities of man are found and uncorrupt, and there- fore do infer, that a man is able ofhimfelfto fulfil the law, and to love God with all his heart, applying thefe qualities to the fpirituai kingdom, 1 deny the confequence. And liere I make a diflinc- tion between the natural and the fpirituai qualities (which they confound and mingle together) and I fay that the fpirituai qualities are not found but corrupt, yea utterly quenched through fin, both in man and devil, fo that there is in thern nothing elfe but corrupt underftanding, and a will continually driving againd the will of God, which can think nothing elfe but that which is altogether againfl: God. Notv/ithftanding, I grant that the natural qualities are uncorrupt. But what qualities arc they ? 'I'hat a man being drowned in (in and iniquity, and a bond Have of fatan, hath will, reafon, and power notwithftanding, to execute the office of a ma- gifhate, to govern a family, to guide a fliip, to build a houfe, and to do fuch other things as are fubjeft unto man, for thefe things are not taken from him. We do not then deny but that thefe fenten- ces are true in the corporal kingdom, but if ye wreft them to the fpirituai kingdom, I utterly deny them, for there (as I faid) we are quite overwhelmed and drowned in fin. Whatfoever is in our will IS evil, whatfoever is in our underf}:anding is error. Where- fore in fpirituai matters man hath nothing but daiknefs, errors, ignorance, maHce and perverfenefs both of will and underftanding. How then fhall he work well, fulfil the law, and love God ? Wherefore Paul faith here, that Chrift firll began and not we. He^ even he (faith Paul) loved me, and gave him fclf for me. As if he f^id, he found in me no good will or right underdanding; but this good Lord had mercy upon me. He law me to be nothing elfe but wicked, going aftray, contemning God, and flying from him more and more; yea, rebelling againll God, taken, led and carried away captive of the devil. Thus of his mere mercy pre- venting my reafon, my will and my underftanding he loved m.e, and fo loved me, that he gave himfelf for me, to the end that I might be freed from the law, fin, the devil and death. Again thefe words. The Son of God loved me, and gave himfelf for me, are mighty thunderipgs and lightnings from heav n againfl: the righteoufnels of the law and ail the works thereof. So great and fo horrible wickednefs, error, darknefs and ignorance was in my will and underftanding, that it was impoffible for me to be ran- fomed by any other means than by fuch an inefrimable price. Why do we then vaunt of the integrity and foundnefs of nature, of the rule of realbn, of free-will, and of doing what in us lieth ? Why do I offer to pacify the wrath of God (who, as Mofes (kith, is a 15S GALATIANS. confuming lire) this my rotten flubble and {Iraw, yea, horrible fins, and claim of him to reward nic with grace and everlniling hfe Tor them, fmcc here I learn fuch wickednefs do lie lurking in my na- ture, that the whole woi id and all creatures therein were not able to countervail the indignation of God, but that the very Son of God hindclf muft needs be delivered for the fame ? But let us confider well this price, and let us behold this captive delivered (as Pp. ul faiih )/(;/- /'7f, the oon of God I mean, and we ihall fee him v/ithoui all comparibn to exceed and excel all crea- tures. V/hat wilt thou do, when thou heareft the apoftle fay, that fuch an Inedimable price was given for tiiee ? Wilt thou bring thy cowl, thy fliaven crown, thy chaftity, thy obedience, thy poverty, thy works, thy merits? What v all all thefe do ? Yea, what flrall the law of Mofes avail ? What fhaii the works of all men, and all the iufFerings of the martyrs piofit thee ? What is the obedience of all the holy angels in comparifon of the Son of God delivered, and that moll Ihamefully, even to tiie death of the crofs, fo that there was no drop of his moil: precious blood, but it was (hcd and that for thy fms ? If thou couldii: rightly confider this incomparable price, thou (houldQ hold as accurfed all thefe ceremonies, vows, work^ and merits before grace and after, and throv/ them down all to hell. For it is a horrible blafphemy to imagine that there is any work whereby thou fhouldif prefj.me to pacify God, fince thou feefl: that there is nothing which is able to pacify him, but this inellimable price, even the death and blood of the Son of God, one drop whereof is more precious than the whole world. Verfe 20. For nic. Who is this me ? Kven I wretched and damnable fmner, fo dearly beloved of the Son of God, that he gave himfelt for me. If I then through works or merits could have loved the Son of God, and fo come unto him, what needed he to deliver himfelf for me ? Hereby it appeareth how coldly the papifts handled, yea, how they utterly neglected the holy fcriptures, and the do<5trine of faith. For if thcv had confidered but only thefe words, that it behoved the Son of God to be given for me, it had been impoiJible that fo many monllrous feits (hould have iprung up amonglt them. For faith would by and by have anfwered : Why doll thou choofe this kind of life, this religion, this work ? Doil thou this to pleafe God or to be juflified thereby ? Do(l thou not hear, O thou wretch, that the Son of God flied his blood for thee ? Thus true I'aith in Chrifl would eafily have withflood all manner of f^6ls. Wherefore I fay (as I have oftentimes faid) that there is no re- medy againft fedls, or power to refill them, but this only article of chridian righteoufnefs. If we lofe this article, it is impoflible for •ijs to wiihfland any errors or feds; as we may fee at this day in the fmtaflical fpirits, the anabaptifls and fuch like, who being fallen c^Vv-ay from this article of jultilication, will never ceafc to fall, err. GALATIANS. 159 and feduce others, until they come to the fulnefs of all iniquity. There is no doubt but they will raife up innumerable fcfts and will devife new v/orks. But v/hat are all thefe thing (though they have never fo goodly a fhew of holinefs) if ye compare them to the death and blood of the Son of God, IVbo gave h'lmfelf for me ? Confider well, I pray you, who this Son of God is, how glorious he is, how mighty he is. What is heaven and earth in comparifon of him ? Let all the papifts and all the authors of fe6ts, yea, though the whole world take their part, be thrown down into hell, with all their righteoufnefs, works and merits, rather than the tri-.th of the gofpel Ihould be blemiflied and the glory of Chrift periih. What mean they then, to boail: fo much of works aud merits ? If I, be- ing a wretched and a damned (inner, could be redeemed by any other price, what needed the Son of God to be given for me I But becaufe there was no other price either in heaven or in earth, but Chrift the Son of God, therefore it was mod neceffary that he fhould be delivered for me. Moreover, this he did of ineftimable love : For Paul faith. Who loved me. Wherefore thefe words, Who loved me^ are full of faith. And he that can utter this word me, and apply it unto himfelf with a true and a conftant faith, as Paul did, (hall be a good difputer with Paul againft the law. For he delivered neither (heep, ox, gold nor filver but even God himfelf entirely and wholly yor me., even for me (I fay) a miferable and a wretched (inner. Now therefore, in that the Son of God was thus delivered to death for me, I take comfort and apply this benefit unto myfelf; aud this manner of applying is the very true force and pov/er of faith. Thefe words (which are the pure preaching of grace and chrif- tian righteoufnefs indeed) Paul fetteth againft the righteoufnefs of the law. As if he had faid. Be it fo that the law is a heavenly do6lrine, and hath alio its glory; yet notwithftanding it loved not me, nor gave itfeif for me, yea, it accufeth me, terrifieth and driv- eth me to defperation. But I have now another who hath deliver- ed me from the terrors of the law, fin and death, and hath brouoht me into liberty, the righteoufnefs of God, and eternal life, who is called the Son of God, to whom be praife and glory for ever. Faith therefore (as I have faid) embraceth and wrappeth in it- feif Chrift Jefus the Son of God, delivered to death for us, as Paiil here teacheth, who being apprehended by faith, giveth unto us righteoufnefs and life. And here he fetteth out moft lively the priefi-hood and office of Chrift ; which are, to pacify God, to make interceilion for linners, to offer up himfelf a facriiice for their fins, to redeem, to inftrucl, and to comfort them. Let us learn therefore to give a true definition of Chrifl:, not as the fchool-di- vines do, and fuch as feek righteoufnefs by their own works, who made him a new law-giver, who abolifhing the old law, hath efta- blifhed a new. To thefe Chrift is nothing clfe but an exactor and a tyrant. But let us define him as Paul here doth; namely, that i6c GALATIANS. he is the Son of God, who not ftirour defert or any ilnhteoiifneiij of ours, but of his own free mercy offered up himfclf a i'acrifice foi usfinners that he might fandify us for ever. Chrift then is no Moics, no exadtor, no giver of lav/s, buc a giver of grace, a Saviour, and one that is full of mercy; biicHy, he is nothing elfe but mlinite mercy and goodnefs, freely given and bountifully giving unto us. And thus fhall you paint out Chrilt in his right colors. If you fulfer him any otherwife to be painted out unto you, when temptation and trouble cometh, you ihall foon be overthrown. Now, as it is the Qreatelt knowledge and cunijin" that chrifHans can have, thus to d::fine Chrilt; fo of all things it is the hardefh For 1 myfelf even in this great light of the gofpei, wherein I have been fo long exercifed, have much ado to hold this definition of Chrift which Paul here giveth : So deeply hath this dodrine and pcftilent opinion, that Chrift is a law-giver, entered even as it were oil into my bones. Ye young men therefore arc in this cafe much more happy than we that are old. For ye are not infe^^ted with thefe pernicious errors, wherein 1 have been fo nurf- ed and fo drowned even from my youth, that at the very hearing of the name of Chrift my heart hath trembled and quaked for fear ; for I was perfuaded that he was a fevere judge Wl^crefore it is to me a double travail and trouble to corred and reform this evil : Firft to forget, to condemn, and to refill this old grounded error, that Chrift is a law-giver and a judge; for it aiv/ays returneth and plurketh me back : Then to plant in my heart a new and true per- fuafion of Chrift, that he is a juftifier and a Saviour. Ye (I fay) that are young, may learn v/itii much Icfs difficulty, to know Chrift purely and fmcerely, if ye will. Wherefore if any man feel him- fclf opprefted with heavinefs and anguifli of heart, he muft not impute it unto Chrift, although it come under the name of Chrift, but unto the devil, who oftentimes cometh under the colour of Chrift and transformeth himfelf into an angel ol light. Let us learn therefore to put a diti-erence between Chrift and a law-giver, not only in word but alio in deed and pradice, that when the devil fliall come under the fhadow of Chriit, and fliall go about to trouble us under his name, we may knov/ him, not to be Chrift, but a very fiend indeed. For Chrifi:, w)»en he cometh, is nothing elfe but joy and fweetnefs to a trembling and broken heait, as here Paul witneflc.th, who fetteth him out with this moft fweet and comfortable title, when he faith, IV ho love J 7710 and ^a-ve hiTti- feif for v\e. Chrift therefore in very deed is a lover of thofe who are in trouble and anguiih, in fin and death, and fuch a lover as gave Iwmfeh for us; who is alfo our high prieic, ihat is to fay, a mediator between God and us miferable and wretched Tinners. W];at cou'd be faid (I pray you) more fwect and comfortable to the poor afRided confcience ? Now, if thcfe things be true fas they are indeed moft true, or elfe the gofpei muft be nothing but a fa- ble,) then are we not iuftified by the righteoufnefs of the law, but much lefs by our own righteoufnefs. GALATIANS. i6i Read therefore with great vehemency thefe words, w*?, znd/or OTf, and fo inwardly pradice with thyfelf, that thou, with a fure faith mayeft conceive and print this me in thy heart, and apply it unto thyfelf, not doubting but thou art in the number of thofe to whom this me belongeth ; but alfo that Chrill hath not only loved Peter and Paul, and given himfelf for them, but that the fame grace alfo which is comprehended in this me, as well pertaineth and coraeth unto us, as unto tiiem. For as we cannot deny but that we are all finners, and are conllrained to fay that through the fin of Adam we were all loft, were made the enemies of God, fub- ]^S. to the wrath and judgment of God, and guilty of eternal death, (for this do all terrified hearts feel and confefs and more indeed rhari they (hould do,) fo can we not deny but that Chrifl: died for our fins, that he might make us righteous. For he died not to iulHfy the righteous but the unrighteous, and to make them the children of God, and inheritors of all fpiritual and heavenly gifts. I'herefore when I feel and confefs myfelf to be a finner through Adam's tranigrefTion, why fhould I not fay, that I am made righ- teous through the righteoufnefs of Chrift, efpecially when I hear that he loved me, and gave himfelf for me ? This did Paul mod ftedfaftly believe, and therefore he fpeaketh thefe words with fo great vehemency and full afliirance. Which he grant unto us, in fome part at the lea(t, who hath loved us and given himfelf for us. Verfe 21. I i!o not frujlrate the grace of God : Now he prepareth a way to the fecond argument of this epiftle, and here you mult diligently confider, that to feel: to be juilified by the works of the lav/, is to rejeft the grace of God. But I pray you, what (in can be more execrable or horrible, than to reject the grace of God, and to refuie that righteoufnefs which cometh by Chrift? It is enough and too much already that we are wicked finners and tranfgrellors of the commandments of God ; and yet we commit moreover the moft execrable fin of all fins, in that we do fo contemptuoufly refufe the grace of God and remiffion of fins offered unto us by Chrift. This blafphemy is more horrible than can be exprefied. There is no fin which Paul and the other apof- tles did fo much deteft, as the contempt of grace and denial of Chrift, and yet there is no fin more common. liereof it cometh, that Paul above the reft, doth fo fiiarply inveigh againft antichrift-, for that he defpifeth the grace of God, and refufeth the benefit of Chrift our High-prieft, who offered up himfelf a facrifice for our fins. Now, thus to deny Chrift, what is it eife but to fpit in his face, to tread l^m under foot, to fet himfelf in his place, and to fay, I will juftity thee, and I will lave thee? By what means? By maffes, pilgrimages, pardons, merits, and fuch like. We fee then how proudly antichrift hath lifted up himfelf againft and above God, and let himfelf in the place of Chrift; rejeded the grace of Y j62 GALATIANS. GoJ, and denied the faith. For this is his do*51rine : F.-.ilh av.iifcth nothiniT (faith he) unlefs it be joined with works; and by this f.dfc and dcteliable dodrinehc hath defaced, darkened, and utterly bu- ried the beneiit of Chrid, and in the flead of the grace of (jhriil and his kingdom, he hath cH:abHfhed the doctrine of works and the kingdom of c;-remonies, and hath confirmed the fame with mere trifles and doating dreams, and by tliis me;ins lie hath wreltcd the whole world out of ChriiPs hands (who alone ought to reign in the confcience) and hath thrown it down headlong into hell. Hereby we may tiifiiy underftand what it is to rejedt and refufc the grace of God, even to fcek righieoufnefs by the lav/. Now, Vv'ho hath ever heard that a man, by keeping of the lav,', lejet^'reth grace ? I^o wc then fm in keeping of the law ? No indeed : But we def'.nfe grace, when we obierve the law to this end, that we may be ju{i:i(ied through it. The law is good, holy and ])rofitab!e, and yet it jultifieth not. He then that keepeth the law, to be jul- tified thereby . rejcdteth grace ; denieth Chrift ; dcfpifcth his fa- crilice, and will not be laved by this ineiKmable price, but will fatisfy for his fms through the righteoufnefs of the law or deferve grace by his own righteoufnefs, and this man blafphemeth and deipifeth the grace of God. Now, what a horrible thing is it to fay, that any man Ihould be fo devilifli, as to defpife the grace and mercy of God ? And yet notwithftanding all the world doth fo : althouoh it cannot abide that any man can lo judge of it, but will feem to do high fcrvice and honor unto God. Now folio weth the fecond argument. Verfe Z l . For if rtghteoiifnefs corns ly the lati', theti Chr'ifl is dead in vain. Thefe v/crds of Paul ought diligenf'y to be weighed and con- fidered in this wife : is it true that Chrifc lufFered death or not ? Again, did he fufTer in vain or not ? Here we are confhained to anlwer, except we be quite mad, that he faitcred in very deed, and that he fuffered not in vain, nor for himfelf, but for us. If then he fulfered not in vain, it followeth of neceflity that righteouf- nefs Cometh not by the law. Here again 1 admonilh vou that Paul fpeaketh not of the cere- monial law only, as the papids do continually dream. Take now therefore the ceremonial law, and even the law itfelf alfo, or the law of the ten commandments, wherein is contained the moit per- f*^d religion, and the highefl: fervice of God, that is to fay, faith, the fear of God, the love of God, and the love of our neighbour, aad Ihcw me any man that hath been judified thereby ; yet is it true notwithltanding that Chrilt died in vain ? For he that is juf- tiucd by this law, hath power in himfelf to obtain righteoufnefs. For in that he doth what in him lieth, he deferveth grace, and the Holy Ghoft is poured into him, wherebv he is now able to love God and his neighbour. This being granted, it mu(l needs follow GALATIANS. i6s tint Chrift died in vain. For \vhat need of Chrid hath he who both loveth Chriii: and giveth hinifelf for him, fo that he is able» by the merit of congruence before grace, to obtain grace, and then to dohich works, as hv tlie merit of wortliinefs after "race, he is able to deferve eternal Kfe ? Then take away Chviil: wivh ail his benefits, for he is utterly unprofitable. But why was he born ? wliy was he crucilied ? why did he luft'er ? why \s'as he made my Kigh-pried, loving nie and giving himfe!/ i\n ineuimable ficrihce tor me ? Iw vain, no doubt, and to no purpofe at all, if righteouf- nefs come by no other means than the papiils teach ; for, without grace and witliout Chriif, I find, no righteoufnels either in myfelf or in the ];jv/. Is this horrible blafphemy to be fuffercd or diffembled, that the Divine Majelty, not iparing his own dear Son, but delivering hira to death for us all, fliould. not do all thefe things ferioufly and in good earnefl, but as it were in fport ? Before I would admit this biafi)hemy, I would not only that the holineis of all the papifts and merit mongers, but alfo of all the (aints and holy angels Ihould be thrown into the bottom of hell, and condemned with the devil i mine eyes fhall behold nothing el'fc but this inelHrnable price, my Lord and Saviour Chrift ; he ought to be fach a .treafure unto me that all other things Ihould be but dung in comparifon of him ; he ought to be fuch a light unto me, that v/hen I have apprehended him by faith, I ihould not know whether there be any law, any fin, any righteoufnefs or unrighteoufnefs in the world. For what are ail things which are in heaven and earth in comparifon of the Son of God, Chrift Jefus my Lord and fayiour, tvho loved m<^, and gave hi mf elf for me. Wherefore, to rejefc the grace of God is a horrible fin, and commonly reigning throughout the world, whereof all they are guilcy who feck righteoufnefs by their own works. For while they feek to bejuftificd by their own works and merits or by the law, they reject the grace of God and Chrift, as I have faid. And of all theie abominations the pope hath been the only author : For he hath not only defaced and troden under his feet the gofpel of Chrift, but liath alfo replenilhed the world with his curfed traditions ; and hereof, amongft other enormities, his bulls and pardons are fuffi- cient witnefs, whereby he abfolveth, not fuch as believe, but fuch as are contrite, make confefiion to a prieft, and reach out their helping hand to the maintenance of his pomp and traditions. Yet notwithftanding, in this great light of the golpel, the blind and ob- (linatepapifts do continue ftill in their wicked opinions and doating dreams, faying the qualities of nature do remain found and uncor- rupt. and that men are able to prepare themfelves to grace or to dcferve grace by their own works and merits : and fo far off is it that they will acknowledge their impiety and error, that they do yet ftill obftinately defend the fame, even againft their own con- Icience, i64 GALATIANS. But we do conflantly affirm, with Paul, (for we will not ie'p:aceol God) that either Chrift died in vain, or elfe the law juiHfieth not. But Chrift died not in vain, therefore the law jufll- iicth not. Chrifl the So:i of God, of his own free grace and mer- c«. hath julUfied us; therefore the law could not jufHfy us; for it It could, then had Chriit done un wifely in that he gave himfelf for our fins, that we thereby might be juftified. We conclude there- fore, that we are juilified neither by our own works and merits before grax or after, neither yet by the law. N*^\v, ;*■' my falvation was fo coffly and dear a price unto Chiift, thnt hj was conrtrained to die for my fins, then all my works, v>' all the r' ^hteoufnefs of the law are but vile ana nothing worth in compani .li ol this inelHmable price. For how can I buy that for a farthing, which cofl: many thoufand talents of gold ? Now th.e law (ire fpeak nothing of other matters which are of mucii lels Viiiue) wiiii 11 the v^orks and rigiiteoufne^s thereof, is but as a farthing it ye compare it unto Chntt, who by his death hath van- quiil-'eri my death, and hath purchafed rightcoufneis and everlafting life. Should i then defpife and rejed this incomparable price, and by the law or by ihe works and merits of men (vile drofs and dung, for fo Paul calleih them, if they be compared unto Chri(t,) feek that ngateoufntls which Chrift freely and of mere love hath .^ivcn unto me already, and hath vCoil iuni fo great a price, that he was conO. ained to give himfelf and even his own hca.rt blood for me ? This (as I h;ive faid) the whole v/orld doth, and efpecialJy fuch as will be counted more holy and religious than others. Whereby they };Jain!y witnefs, that Chrift died in vain, although v.'ith their mouths they confefs the contrary never fo much ; which is mofl^ hovnbiV to blafphcme the Son of God, to fpit in his face, to tread him under foot, to count the blood cl ihe Teftament as an unholy thing and utterly defpife the fpirit of grpxe. Paul here difputing of righteoufnefs, hath no civiJ matter in hann, that is, he ipeaketh not of civil righteouinefs ; which God r: twithftandipg alioweth and requireth and giveth rewards there- unto accordingly, which alfo reafon is able in iome part to perform: But he treateth here of the righteoufnefs that availeth before God, whereby we are delivered from the law, fin, death, and all evils, and are made partakers of grace, righteoufnefs and cverlaiHng life, and finally, are now become lords ot heaven and earth and of all other cicatures. This righteoufnefs neither man's law neither the law of God is able to perform. The law is given befidcs the above reafon, to be a light and a help to man, and to fliew hmi what he ought to do, and v/hat to leave undone. Notwithftanding man, with all his flrcngth and reafon, yea, with this great light alfo and heavenly benefit (the law I mean) cannot be juilified. Now, if that which is the moft excellent thing in the world (the law, I fay ) which as a bright fuining fun is joined to the dim and obfcure light of man's realbii GALATIANS. 165 to enlighten and direct it, is not able to juftify, what can reafon do (I pray you) without the law? What? Doubtlefs nothing elfe but that which the pope with his dreamin-g fophiflers and his whole A'narrcfTue hath done, who with their own traditions have darken- ed the hght even of the firft commandment. Wherefore there, is not one of them that is able rightly to underftand any one fyllable of thelauf, but every man walketh in mere darknefs of man's rea- fon. And this error is much more pernicious and deadly than that which proceedeth of the doctrine of works and the law. Thefe words therefore are very effectual and full of power, when he faith If right eoufnefs come by the lanv, ihen Chri/l died in vain. He fpeaketh here nothing of man's itrength, reafon or wifdom, be it never fo great (for the greater it is, the fooner it deceiveth a man) but he faith plainly without all condition, If by the Iniu, l^c. Wherefore, realbn enlightened, aided and directed by the law, yea, even by the law of God, is fo unable to attain righteoufnefs, that it draweth a man from right:eoafners and rejedteth Chrift : Set thou therefore the death of Chrift alone again ft all law, and, with Paul, I Cor. ii. 2, know nothing but Jefus Chrift crucified. Re- ceive no light either of reafon, or of the law or of any thing d^c than of Chrift alone. Then (hail thou be learned indeed righte- ous and holy, and ilialt receive the Holy Ghoft, which (liall pre- fer ve th>^e in riie purity of the word and faith ; but fet Chrift afide, and all things are but vain. Here again we fee, what a goodly commendation Paul giveth to the righteoufnefs of the law, or man s own righteoufnefs, name- ly, that it is a contemning and rejeding of the grace of God, and an aboHfhing of the death of Chrift. Paul is no great rhetorician, and yet fee what matter he miniftereth to him that hfteth to play the rhetorician. What elocpience is able fufficienily to fet forth thele words, To rejeSi grace, the grace of God : Alfo, that Chnjh died in vain ? The horriblenefs v/hereof is fuch, that all the elo- quence in the world is not able to exprefs it. It is a frnall matter to fay, that any man died in vain ; but to fay that Chrift died in vain, is to take him quite away. Whofo liifeth to phiy the rheto- rician, hath here matter enough to dilate and amplify at large, what a horrible and blafj^hemous docfrine it is to fet up the righte- oufnefs of the law and works. For what can be more blafphemous and horrible, than to make the death of Chrift unprofitable ? And what do they elfe who keep the law to this end, that they may be juftified thereby ? Now to make the death of Chrift unprofitable, is to make his refurredion, his vidory his glory, his kingdom, heaven, earth, God himfelf, the majefty of GoJ, and briefly all things elfe unprofitable, and of none effect. This thundering and lightning from heaven againftthe righteouf- nefs of the law and man's own righteoufnefs, fliould make us to abhor it. And here with this thunder-clap falleth down all the or- ders of monks and friar?, v/ith all fuch fuperftitious religion. For 166 GALATIANS. who will not detefl: his own vows, l.is cowls, his fliaven crown, all men's tradititions, yea, the very law of Mofes ulfo, if he Jiear that for thefe things he rejecfteth the grace of God, and niaketli the death of Chrilt unprofit^.bie. The v/oild hearing this, doth not believe that it is true. It thinketh that I'uch horrible wicked- nefs cannot enter into any man's heart that he fhouid rejed the grace of God, and elleem the death of Chrid as a thing of nought: And yet this fin commonly reigneth. For whoioever fceketh righ- teoufnels without Chriil, either by works, merits, fatisf.icSlions, afflidions, or by the law, reje6^eth the grace of God, and defpif- eth the death of Chriit, whatfoevcr he protefted with his mouth to the contrary. CHAP. III. Verfe l . 0 fc-jllflj Galatians ! "T^^^t^I-" '^^^^ ftiev.eth his apoftolical care and burning zeal JL which he beareth to the church, fo that in dilputing and con- futing, he intermingleth fom^rimes gentle exhortations, and fome- times he fharply reproveth, according to bin own rule given to Ti- niotiiy. Preach (faith he) the nvora ^ be hifiant in feafoii, out of feafon ; repro'vey rebuke^ crhort, i Tim. iv. 2. Here the iinipie reader may happily be deceived if he be not circumfpedl, to think that Paul in teaching keepeth no order at all. And indeed after the manner of the rhetoricians he oblerveth none, but as concerning the fpirit he ufeth a goodly order. Now, after that he hath f^jfficiently proved, and with two ftrong arguments confirmed this article, that chriiiian righteoiifnefs cometh not by keeping of the law, but by faith in Chrill:, and withal Jiath confuted the doctrine of the falfe apoflles ; in the midll: of this dif- courfe he turneth his talk to the Galatians, and reproveth them, laying, 0 fooTiJI} Galatians., Sec. As if he fhouid fay, Alas, from whence are ye fallen, O ye miferable Galatians! 1 have moft care- fully and diligently taught you the truth of the gofpel and ye alfo have received the lame of me with fervent zeal and great diligence. How then cometh it to pafs that yc are fo fuddenly fallen .avay from it ? Who hath bewitched you ? He reproveth the Galatians very fharply (as it feemeth) v.'hen he calleth them fools, bewitched, and difobedient to the truth. Now whether he did this of zeal or compaflion, I will not here contend, both may be true. A carnal man would interpret this to be a reviling, rather than a godly reprehenfion. Did Paul then give an evil example, or was he fpiteful againll: the churches oi Gala- tia, becaufe he called them foolifh and bewitched ? No, not fo. For with a chriliian zeal it is lawful for an apoIHe, a paftor or preacher, Iharply to reprove the people committed to his charge ; GALATIANS. 167 and fuch reprovings are both fatherly and godly. So parents, of a fatherly and motherly afFedlon, do Iharply reprove and re- buke tiieir children, which they would not bear if another ihould do it. The Tchool-m after foraetimes is angry with his fcho- lar, he rebuketh him and beateth him ; all which he taketh in good part, and would not bear it at the hands of his equal. The ma- giftrate likewii'e is angry, he reproveth and puniflieth fuch as are under his charge ; and this difcipline is not only good, but alfo very necefiary, without the which nothing can be well done. Wherefore, unlefs the magiilrate, the miniftcr, the father i^ad mo- ther be angry and ufe to reprove or rebuke when the caie requiretli he is unproiitabie, and never fliall difcharge his ofiice rightly. Wherefore (harp chidings and bitter words are as neceilary in every kind of life, as any other virtue elfe. Yet notwithftanding this anger muft be fo tempered, that it proceed not of any envy or malice, but only of a fatherly affe^lion and chriflian zeal ; that is to fay, it ought not to be childifh or womanifh like, feeking re- venge, but only the corrcdling of the fault ; as the father correct- eth not his child with defire to revenge, but only that the child there- by may be the belter. And thefe kinds of anger are good, and are called in the Icripture zeals or jealoufies. For in chaltifing ray bro- ther, my child, my fcholar or fubjed, in this fort, I feek not his deftrudion, but his profit and welfire. It may be then that Paul here rebuketh the Galatians, either of a very zeal (not to deftroy them, but by this means to reduce them into the way again, and to amend them) or elfe of pity and compafnon, as it were by way of complaint, for that it grievetli him that they fhould be fo miferably feduced. As if he fhould fiiy, 1 am forry and afhamed to hear of this your raiferabie cafe, your wretched doings, &c. In hke manner do we alfo reprehend the miferable ; not that v/e tread them down, or upbraid them w'ith their mifery, but as having compafTion on them, and feeking their amendment. This I fay, left any man fliould cavil, that Paul railed upon the churches contrary to the rule of the gofpel. In like manner Chrift rebuketh the Pharifees, calling them fer- pents, the generation of vipers, the children of the devil. But thefe are the rebukings of the Holy Ghoft. They are fadierly and motherly and as the chidtngs of a faithful friend : As it is fiid alfo in the Proverbs; Faithful are the 'wounds of a friend ; hut the kiffes of an enemy are dece'itfnl, Prov. xxvii. 6. Thus one and the lelt-fame rebuke, if it come out of the mouth of a father, may be a great benefit ; but if it proceed out of the mouth of our equal or enemy, it is a fpiteful reproach. When two men do one thing, in the one it is commendable and in the other is reprovable. But when Chrift and Paul do reprove, it is done with lingular virtue and commendation ; but when a private man fuall do the like, it is in him a great vice. Therefore one and the felf-famc word in the mouth of Paul is a benefit ; but in the mouth of another, it is a reproach. i68 GALATIANS. There is a certain vehemency to be noted in this word nalailans ; for he calJcth them not brethren, as clfewliere he is wont to do ; but he cidieth them by the name which was proper to their country. And it lecmeth that it was the natural vice of that nation to be foohfli ; like as it was the fault of the Crctenfes to be liars. As if he fliould fay, As ye are called, even fo arc ye indeed, and fo ye continue, that is to fay, foolifh Galatians, and fo you (hew your- fclves to be even now in the buflnefs of the gofpel (wherein not- withltanding ye ought to have been mod: wife) yet ye continue ftill in your own nature, and are no changelings. Thus Paul, by way of corredlion, putteth the Galatians in mind of their corrupt nature. Moreover we are here admoninied, that according to the flefli, there are yet natural vices remaining in the churches, and in the godly. Grace maketh not fuch a change in the faithful, that by and by they become altogether new creatures and perfe<5t in all things, but there remain yet certain dregs of their old and natural corruption. As if a man that is naturally inclined to anger, be converted to Chrifl, although he be mollified by grace (the Holy Ghort fo framing his heart that he is nov/ become more meek and gentle) yet his natural vice is not utterly quenched in his flefn. Likewife, fuch as are by nature fevere and fliarp, although they be converted to the faith, yet notwithftanding they cannot utterly forfiike this vice. Hereof it cometii that the holy fcripture. which do contain all one truth of divers fpirits are diverfly handled. One, in teaching, is mild and gentle ; another more rough and rigorous. Thus, the Spirit of God being poured into divers vefTels, doth not quench at once the vices of nature, but by little and little, during this life, he purgeth that fin which is rooted, not only in the Galatians, but alfo in all men of all nations. Although then that the Galatians were enlightened and did be- lieve, and had now received the Holy Ghoft by the preaching of faith, notwithflianding this remnant of vice (this foolifhnefs I mean) and the original corruption which afterwards did eafily burlt out into the flame of falfe dodrine, remained in them ftill. Where- fore let no man trufl: fo much in himielf, as to think that when he hath received grace, he is thoroughly purged from his old vices. Indeed many things are purged in us, and principally the head of the ferpent ; that is to fay infidelity and ignorance of God is cut off and bruifed but the flimy body and the remnants of fin remain- eth ftill in us. Let man therefore prefume not fo much of him- felf, that when he hath on?e received faith, he can by and by be thoroughly changed into a new man ; nay, he fliall keep feme of his old vices IHII cleaving unto him, though he be never fo good and fo perfeft a chriftian. For we are not yet dead but we will ftill live in the flefli ; which, bccaufe it is not yet pure, continually lujlcth a^ahiji ihc Jp'trit, Gal. v. 17. I am carnal^ fold under fin. But I fee another lanv in my viemhers^ nuarr'ing againji the laiv of T!?y mindi Rom. vii. 14. 23. Wherefore, the natural vices that were- in us before we received faith, do IHII remain in us after GALATIANS. 169 that we have received faith ; faving that now they are fubdued to the Spirit, which hath the upper hand, to keep them under that they rule not ; and yet not without great conflid:. This glory is due to Chrift alone, and this title he beareth, that he is pure and without blomifh. Who did no Jiriy neither was gude found in his mouthy 1 Pet. ii. 2 2. Verfe I. Who hath bewitched you ^ that ye Jl^ould not obey the truth P Here have ye another commendation ©f this goodly rlghteouf- nefs of the law, and of our own righteoufnefs ; namely, that it maketh us to contemn the truth ; it bewitcheth us in fuch fort that we do not believe nor obey the truth, but rebel agviinft it. Of the hoddy and fptritual nvitchcraft, AUL calleth the Galatians foolirti and bewitched, comparing them to children, to whom witchcraft doth much harm. As though he fhould fay, It happened to you as it doth to children, whom witches, forcerers and inchanters are wont to charm by their inchantments, and by the illufion of the devil. Afterwards, in the vth chapter, he rehearfeth forcery among the works of the flefh, which is a kind of witchcraft, whereby he plainly teftifieth, that Indeed fuch witchcraft and forcery there is, and that It may be done. Moreover, it cannot be denied but that the devil iiveth^ yea, and reigneth throughout the whole world. Witchcraft and forcery therefore are the works of the devil, whereby he doth not only hurt men, but alfo, by the permiffion of God, he fometimes deitroycth them. Furthermore, we are all fubje^Sl to the devil, both in body and goods, and we are ftrangers in this world, wliere- of he is tho prince and god. Therefore the bread which v/e eat, the drink which we drink, the garments which we wear, yea. the air, and whatfoever we Hve by in theflefh, Is under his dominion. But he doth not only bewitch men after this grofs manner, but alfo after a more fubtle fort and much more dangerous, wherein he is a marvellous cunning workman ; and hereof it cometh that Paul applieth the bewitching of the fenfes to the bev/itching of the fpirit. For by this fpiritual v/itclicraft that old ferpcnt bewitcheth not only mens fenles, but their minds, with falfeand wicked opinions; which opinion they that are fo bewitched, do take to be true and godly. Briefly, fo great is the malice of this forcerer the devil, and his defn-e to hurt, that not only he deceiveth thofe fecure and proud fpirits with his inchantments, but even thofe alfo who are profelTors of true chrifHanity, and well aifeded in religion ; yea, as touching myfelf, to fay the truth, he fometimes aflaileth me lo mightily, and oppreffeth me with fuch heavy cogitations, that he utterly fhadoweth my Saviour Chrlft from me, and in a manner taketh him quite out of my fight. To be brief, there is none of us all who is not oftentimes bewitched with falfe perfuafions : that Z I -JO GALATIANh. is to fay, uho doth not fear, truft, or rejoice where he ought not, or doth not lometimcs think, othcrwifii of God, of Chriit, of faith, of his vocation, &c. than he fliould do Let us therefore learn to know the fubtle flights of this forcerer, left if he find us fleeping in fccurity, he deceive us by his inchant- nients. True it is, that by his forcery lie can do no hurt to our niiniilry, yet he is wiih us in fpirit ; Day and night he rangeth about, feeking how he may devour every one of us alone, and un- lefs he lind us fober and armed v/ith fpititual weapons, that is to fay, with the v/ord of God and faith, he will devour us. This is the caule that he oftentimes ftirreth up new battles againft us. And indeed it is very profitable for us, that he thus affaileth us, and by his iiibtle trains exercifeth us ; for by this means he confirmeth our dodrine, he ftirreth up and increafeth faith in us. Indeed wthave been many times caft down and yet ftill arecaftdown in this confli(5t, but we perifti not, for Chrift hath always triumphed, and doth triumph through us. Wherefore, we hope ailuredly, that we fhallalfo hereafter by Jefus Chrift obtain the vidory againft the devil. And this hope bringeth unto us fure confolation, fo that in the midft of our temptations we take courage, and fay. Behold, fatan hath heretofore tempted us, and by his falfe illufions hath provoked us to infidehty, to the contempt of God, defjviir, &c. yet hath he not prevailed, neither fnall he prevail hereafter ; becaufe greater is he that is in youy than he that is in the worlds i John iv. 4. Chrift is ftronger, who hath and doth overcome that ftrong one in us, and fhall overcome him for ever. Notwithflandin/hereby men are fo miferably charmed and deluded, that they cannot know Chrift to be their juftifier, their reconciler ilnd faviour, but a miniller of fin, their accafcr, their judge and GALATIANS. 175 their deflroyer, who muft be pacified no otherwife than by our works and merits. And out of this opinion did afterwards fpring the mofi: peftilent and pernicious dodrine that is in the whole papacy, which is this : If thou wiit ferve God, thou mu(l: merit forgiven efs of lins and everlailing life, and mufl alfo help others that they may attain to falvation : Thou mud enter into a monaftery, vow obedience, chaftity, poverty, &c. Monks and friars, and the reft of that religious fraternity being puffed up with this opinion of their ov/n hoimefs, boafted that they only were in the life and ftate of perfec- tion, and that other chriftians led but a common life, for they did no undue works, or more than they are bound to do ; that is, they did not vow and keep chaftity, poverty, obedience, &c. they were but only baptifed, and kept the ten commandments - But as for themfelves, befides that which was common as well to them as to other chriftians, they kept alfo the works of fupererogation and the counfels of Chrilt : Wherefore they hoped to have merits and a place m heaven among the principal faints, far above the com- mon fort of chriftians. This was undoubtedly a horrible illufion of the devil, whereby he hath bewitched almoft the whole world. And every man, the more holy he would feem to be, the more he is fnared with that witchery; that is to fay, with the peftilent perfuafion of his own righteoufnefs. And this was the oaufe that we could not know that Jefus Chrift was our Mediator and Saviour but we thought that he was a fevere judge, who ftiould be pacified by our own works; which was nothing elfe but moft horribly to blafpheme Chrift, and as Paul fiud before, to reje<51: the gnice of God. to make the death of Chrift of none eifedl, and not only kill him, but alfo mole ftiamefully to crucify him again. And this is the right meaning of that which Chrift alledgeth out of Daniel, That abo- vi'tnallons Jland in the holy place, Matth. xxiv. 15. Dan. xi. 31- Wherefore every monk and religious perfon, and every jafticiary, feeking remilTion of fins and righteoufnefs by his own works, or by his afflictions, is a crucifier of Chrift, now reigning and living, al- though not in the proper perfon of Chtift, yet in his own heart and. in the hearts of others. And whofoever do enter into monafteries to the end, that by keeping of their rule they may be juftified, do enter into the dens of thieves, and fuch as crucify Chrift again. Wherefore Paul ufeth in this place very fevere and ftiarp words, to the end that he may fear and call back the Galatians from the dodrine of the falfe apoftles. As if he fliould fay, conllder well what ye have done ; ye have crucified Chrift again (and this do I fo plainly fiiew and paint out before your eyes, that ye may fee it yea, and touch it with your hands) becaui'e ye feek to be juftified by the law. But if righteoufnefs come by the law, then is Chrift a minifter of fin, and his death altogether in vain. If this be true, then muft it needs follow that Chrift is crucified again in you. iy6 GALATIANS. And it is not without caufc that he addcth this claufe, in you, or, among you. For ChrilT: is no more ciuciHeJ, he dieth no more in his own pcrfon, as is faid, Rom. vi. 9. But he dieth in us, v/hen we, rejev5>ing trus doctrine ^ grace, faith, free remifiion of fins, feek to be ju(HfieJ by our own works, or elfc by the works commanded in the hiw. Here Chrirt is crucified in us again. Now this falfe and wicked perfuafion, to feek righteoufnefs by the law and works is nothing eife (as I have before nwre amply declar- ed) but the illufion of the devil, wherewith men arc fo bewitched, that in nowife they can acknowledge the benefit of Chrift ; yea, in all their hte they can do nothing elfe, but deny the Lord who bought them, and in whofe name they were baptized, and crucify him again in therafelves. Whofoever then hath any fear of God, or love unto Chrirt: and 1ms true religion, let him fly quickly out of this Babylon, and let him tremble at the very nanre of the papacy ; for the impiety and abomination thereof is fo horrible, that no man is able to exprefs it with words, neither can it be otherwife feen than with fpiritual eyes only. Thefe two arguments Paul profecuteth and beateth into the minds of the Galatians very diligently. Firft, That they are fo bewitched of the devil, that they obey not the truth moft clearly fet before their eyes Secondly, That they crucify Chriil again in themfelves. Thefc feem to be iimple and plain words, and without any high eloquence, but in very deed they are io mighty that they exceed all the eloquence of man. It cannot therefore be comprehended but only in fpirit, how great an im.piety it is to feek to be jufllfied by the righteoufnefs of the law, or by the righ- teoufnefs and merits of man. For, as Paul faidi here, it is nothing elfe but to be bewitched of the devil ; to be difobedient to the truth, and to crucify Chrifl: again. Arc not thefe goodly commendations of the righteoufnefs of ti\e law and man's own righteoufnefs ? The apollle therefore is inflamed with a vehement zeal, and with bitter v/ords he reproveth and condemneth the prefumption ot man's own righteoufnefs, riling upon the obfervation of the law of God, and chargeth it with this impiety, that it crucifieth again the Son of God. Seeing tiien it is fo dangerous a thing, it can- not be beaten down enough, or condemned as it fhould be; for thereof enfueth fuch a fall, as is no lefs than the fall of Lucifer, and fuch a lofs as can never be recovered, and therefore he ufeth fo fliarp and rigorous words againfi: it, that he fpareth not the very !aw of God; againll: the which he fo bitterly inveigheth, that he feemeth utterly to rcjedl and condemn it. And thi? doth he, being conftralned by great neceffity; for otherwife he could not withftand the falfe apoltles, nor defend the righteoufnefs of faith againfi them. Ahhough then that the law be holy, juft: and good yet it mufl: put on, as it were the vifor of a hypocrite, feeklng to be jufHfied by works. Now he preffeth them with an argument, whereof they themfelves had good experience, and which they could not deny. GALATIANS. 177 Vcrfe 2. Thh only zuould I ham cf you, recrheJ ye the Spirit Jy the luorks cf the laiv, or by the hearing offaiih P He fpe;ik.eth thefe words with a certain indignation and contempt of the falfe apoftles. If I had nothing elfe againll you but even your own experience (faiih he) yet have I enough. As if he fhould fay, Go to now, anfwer mc, I pray you, wlio am your fcholar (for ye are fo fuddenly become doftors, that ye are now my mailers and teachers,) Recei'ved ycihe Spirit by the <:uorIiS of the laiUy or by the hearing of faith ? With this argument he fo con vine- cth them, that they have nothing to reply again. For their own experience is ahogether agalnft them, viz. That they had received the Holy Ghoit, Bot by tlie works of the law, but by the preach- ing of the gofpel. Here again I warn you, that Paul fpeaketh not only of the ce- remonial law, but of the whole law : For he groundeth his argu- ment upon a fufficient divifion. If he Ihould fpeak of the ceremo- nial lav/ only, it v/^re not a fuiiicient divifion. It is an argument therefore ftanding upon two parts, whereof the one muft needs be true and the other falfe; that is, either ye received the Holy Ghoil by the law, or by the hearing of faith. If by the law, then not by the preaching of faith. If by the preaching of faitJi, then not by the law. 'there is no mean betwixt thefe two. For ail thst is not the Holy Ghod or the preaching of faith, is the law. Here are we in the matter of juftification. But to attain to julH- fication, there is no other way but either the voice ol^ the gofpel, or the voice of the law. Wherefore, the law is here taken gene- rally, as wholly feparate from the gofpel. But it is not the cere- monial law only that is feparate from the gofpel, but alio the moral law, or the law of the ten commandments. Wherefore Paul fpeaketh here of the whole law. He groundeth his argument upon a fufficient diiKn6tion, after this fort: Tell me, (laith he) Received ye the Spirit by the ivorh of the laiu, or by the hearing of faith ? Anfwer me to this. Ye cannot fay that this was done by the law. For fo long as ye were under the law, and did the works thereof, ye never received the Holy Ghod. Indeed ye taught and heard the law of Mofes every Sabbath; but it hath not been heard or feen that ever the Holy Ghoft was' given to any, either doflor or difciple, through the preaching of the law. Moreover, ye have not only taught and lieard the law, but alfo ye have labored with all your pov/er to per- form the fame by your works, whereby ye fhould molt of all have received the Holy Ghoft, it he had been given by the law, feeing ye were not only teachers and hearers, but alfo doers of the law; and yet ye cannot fhew me that this was done at any time. But as foon as the hearing of faith or the gofpel came unto you, by and by ye received the Holy Ghoft, by the hearing of faith only, be- fore ye had done any work, or fhewed any fruit of the gofpel. A a 178 GALATIANS. For, oS Luke witnclTeth, in the A(5ts, x. 44. xi. 15. xix. 5, 6. at the preaching only of Peter and Paul, the Holy Ghoft came upon thofe who heard the woid, through whom alio they received a;vers gifts lb that they fpake with new tongues. It is manirefl therefore that by the preaching of fai^i only, ye received the Holy Gholl:, before ye did any good work,^or brought forth any fruits cf the gofpel. On the other fide, the accompHlhing, of the law never brought the Holy Ghofl:; much lefs could the hearing only of the lav/ do it. Therefore , not only the hearing, of the law, but that affeflion and zeal alfo, whereby ye go about to accomplifli the law by your works, is vain and unprofitable. Wherefore, although a man labor to do all things; although he have a zeal of God, and with all his endeavor go about to be faved by the law, and exercife himfelf day and night in the righteoufnefs- thereof, notwithftanding he doth but labor and confume himfelf in- vain. For they who are ignorant of the righteoufnefs of God^ and go about to eftabhlh their own righteoufnefs (as Paul faith in- another place) do not fubmit themfelves unto the righteoufnefs of God,- Rom. X. 3. Again,. Ifracl "juh'ich fcUoived the lazu of rig h- teoujhtfs, attained nc^t to t/je hiiv of righicoufnefsy i5c. Rom. xi. 7.. Now, Paul fpeaketh here of the manifeftation of the Holy Gholb in the primitive church. For the Holy Gholt came down in a manifefl likenefs upon thofe that did believe, and by this fign did plainly witnefs that he was there prefent at the preaching of the apoftles, Ma^th. iii. 16. alfo that they who heard the word of faillx preached by the apoiUes, were accepted as righteous before God^ for cKq the Ploly Gholl: v/ould net have come down upon them* 7 be argument of the book conlaitwfg the jiBs of the Jlpoflles. WHEREFORE we mufl diligently weigh and confider the force of this argument, which is fo often repeated in the Acts of the Apoillcs, which book is written to confirm and efla?- biifn this arguaiicnt, for it teacheth nothing elfe but tiiat the Holy Ghoft is not given by the law, but by the hearing of the golpel. For when Peter preached, the Holy Ghoft forthwith fell upon all thole that heard him, and in one day \^ooo, who were prelent at ^^ preaching of Peter, believed and received the Holy Ghoft, Ads tiv So Cornelius received the Holy Ghoft, not by the alms wlii^h he gave, but when Peter had opened his mouth, and was yet in fpeaking, the Hcly Ghoft fell upon all them, who with Cor- nelius heard the word. Acfis x. 44. Thefe are manifeft argu- ments, experiences, and divine works which cannot deceive us. Luke alfo writeth of Paul in the xvth of the A61s, that where he had preached the gofpel together with Barnabas among the Gen- tiles, and was returned to Jcrufalem, he fct himfelf againft the Pharifees and difciplcs of the ajioilles, who urged circumcifion and ihe keeping of the hiv/, as neccllary to falvation, whofe mouths he GALATIANS. 179 lb flopped (faith Luke) in fhcwing what things he and Barnabas had done amongfl the Gentiles, that the whole church was amazed at the hearing thereof, efpecially when they heard that God had wrought fo many and fo great miracles and wonders among the Gentiles; and when they who bear a zeal to the law, did wonder how it could be that the uncircumcifed Gentiles, not doing the law nor the works thereof, nor having the rightcoufncfs of the law, fhould notwithftanding attain to this grace, to be jultified and receive the Holy Ghoft as well as the Jcv/3 that v/ere circumcifed ; here Paul and Barnabas did alledge nothing elfe but manifeft ex- perience; wherewith they were fo confounded, that they had no- thing to reply again. By this means Paulus Sergijis the lieutenant, and all thofe cities, regions, kingdoms and countries where the awolHes had preached, by the preaching of faith only did believe, witnout the law and the works thereof. In the whole book therefore of the Ads there is nothing elfe iiMndled in efFe<5t, but that it behoveth as well Jews as Gentiles, as Vvcll righteous as unrighteous, to be juitiiied by faith alone in Chrifl: Jefus, without the law and the works thereof. The v\:hich thing doth appear as well by the preaching of Peter, of Paul, of Stephen, of Phihp and the other apoftles, as alio by the examples of the Gentiles and Jews. For as God gave the Holy Ghofl to the Gentiles who lived without the law, by the preaching of the gofpel ; fo did he give the fame to the Jews; yet not by the law nor by the ceremonies and facrliices commanded in the law, but by the preaching of faith only. Nov%', if the law had been able to juftify, and the righteoufnefs of the law had been neceffary to falvation, then doubtlefs the Holy Ghoft had not been given to the Gentiles v/ho kept not the law. But experience itfeif doth plainly witnefs, that the Holy Ghoft was given unto them without the law; (and this did theapoftles, both Peter, Paul, Barnabas and others fee) therefore the law doth not juftify, but faith only in Chrift, which the gofpel fetteth forth. Thefe things are diligently to be marked, becaufe of the adver- faries ivho do not confider what is handled in the Ads of the apoftles. 1 myfeif in times paft alfo read this book, when indeed I underftood in it nothing at all. Therefore when thou heareft or readeft in the Acls of the apoftles, or wherefoever it be in the fcriptures, this word Gentiles^ thou muft think that it is not to be underftood literally of the common nature of the Gentijes, but it carrieth with it a fpiritual meaning, and is to be taken, not for thofe who are under the law, as were the Jews, (as before is faid in the fecond chapter; JVe ivho ar: jfeivs by nature, is'cj but for thofe who are without the law. Wherefore to fay that the Gen- tiles are juftified by faith, is nothing elfe, but that they who obferve not tlie law, nor do the works thereof, who are not circumcifed, who facrifice not, &c. are juftified and receive the Holy Ghoft. By what means ? Not by the law and the works thereof (for they i8o GALATIANS. have no \r.\v) but freely and without any other means, except only the bearing of the gof}»cl, tio Cornelius and his friends vhom he had called to his houf:?, do nothing, neither look they upon any works going before, and yet as many as are prefent, receive, the Holy Ghojfl:. No mm fpeakcth bat Peter, they fitting by do nothing, they think not of tiie law, much lefs do they keep it, they ficriiice not, they care not for the receiving of circitmcifion, but only are bent to hear that which Peter fne-iketh. He bv his preaching hrotioht the Holy Ghoft into their hearts as it were vilibly; For ihry /pake luhh ton Til '^s and glorified God. But fome man mny here cavil and fiy, Who knoweth whether it were the Holy Ghofl: or not ? Well kn him cavil. Sure it is, that the Holy Ghoft fo bearing witnefs doth not lie, but hereby flieweth that he acccpteth the Gentiles for righteous, and juftifieth them by no other means than by the only voice of the gofpel, or hearing of faith in Chrift preached. We may fee alfoin the Afis how greatly the Jews marvelled at thi-. new and (irarge thing : For the faithful who were of the circumcillon, and came with Peter to C.2farea, feeing the gift of the Holy Ghoil: to be poured out alfo upon the Gentiles in the houfe of Cornelius, were aftonifncd, Ads X. 45. Alfo they that were at Jerufalem, complained of Peter for that he went in to men uncircumcifed and did eat with them, A6U xi. 2. But when they heard the matter declared by Peter in order as it was done touching Cornelius, they marvelled, {ind glorified God, faying, Thcv hath God alfo to the Gentdes grant' ed rtt>cniancc unto life, Adls xi. 18. This report therefore and this fame, that God had given falva- tion alfo to the Gentiles, was at the firft not only intolerable, but alfo a great offence, even to the believing Jews, which they could not eafily fhake off; for they had this prerogative above all other nations, that they were the people of God. Ti;e adoption, the glory, the worfi-iip, &c. belonged to them, Rom. ix. 4. Moreo- ver, they exercifcd themfelvcs in the righteoufnefs of the law, they labored all the day long, th-i^y bore the burden and heat of the dry. Moreover they had the promifes as touching the obfervation of the law; tl:icrefore they could not but murmer againft the Gentiles, and fay. Behold the Gentiles come but even now, and have not fuffered any heat, or born any burden ; notwithftanding they have the fame righteoufncfs and Holy Ghoft without labor, which we by labor and by the heat and burden of th.e day conld not obtain, Matth. XX. II, 12. Indeed they have labored, but that was but one hour, and by this labor they arc more refreflied th^n wearied. Wherefore rhen hath God tormented us with the law, if it avail nothing to thfi^ obtaining of righteoufncfs ? He now preferrcth the Gen«-ik's before us who hiive been fo long burdened with tlie yoke of the law. For we who are the people of God, have been vexed all the day long; but they who are not the people of God, neither GALATIANS. i8i have any kw, nor have done any good at all, are made equal with us. And for this caufe the council of the apoftles, upon great ne- ceffity was affembled at Jerufalem to fatisfy and pacify the Jews; who thou^^h they believed in Chrifl, yet was this opinion notv/ith- ftanding deeply rooted in their hearts, that the law of Mofes ought to be obferved. There Peter upon his experience, fet'himlelf againfl them, faying, Forafmuch then as God ga^ve them the like gifts as he did unto its, rvho believed on the I^ord jfefus Chrij}, elief, not that Chrift was yet to come, as he did believe before, but that he was already come. So faith giveth pkce to faith : From faith to faith, Rom. i. 17. i84 GALATIANS. The popifh fchool-mcn therefore are deceived, when they fay, for the maintenance of their opus congnmniy or merit before grace, that Cornelius by the natural and moral works of reafon, dcfcrvtd grace and the fending of the Holy Gholl:. For to be a juft man and fearing God, are the properties, not of a Gentile, or of a natural man, but of a fpiritual man, who hath faith already- For unlefs he did believe in God and fear him, he could not hope to obtain any thing of him by prayer. The firfl: commendation there- fore that Luke givetli unto Cornelius, is this, that he is a righteous man and fearing God; afterwards he commcndcth him for his works and aim-deeds. This our adverfaries do not confider, but lay hold only upon this fentence, that he gave alms unto the poor ; for that fcemeth to make for the eftablilhing of their merit ot con- gruence or defert going before grace. But firft the perfon or the tree muft be commanded, and then the works and the Iruit. Cor- nelius is a good tree, for he is righteous and feareth God ; therefore he biingeth forth good fruit, he giveth alms, he calleth upon God, and thefe fruits pleafe God, becaufe of his faith. Wherefore the angel commendeth Cornelius for his faith in Chriit who was to come, and bringeth him from that faith, to another faith in Chrifl who was already come, when he faith. Call for one Simon^ 'whofe Jirnmm is Peter : HeJloaU tell thee ivhat thou onghtcjl to do, l^c. A(5ts X. 5, 6. Like as then Cornelius was without the law before Chrift was revealed, even fo after Chrifl: was revealed, he received neither the law nor circumcifion. And as he kept not the law be- fore, (o did he not keep it afterwards. This argument therefore concludeth ftrongly : Cornelius was juftified without the law, theiefore the law juflifieth not. Nanman ihs Syrian, LIKEWISE Naaman the Syrian was (no doubt) a good and a godly man, and had a religious and reverent opinion of God. And although he was a Gentile and belonged not to the kingdom of Mofe?, which then liourifiied ; yet notwithltanding his fleOi was clcanfcd, and the God of Ifreal was revealed unto him, and he received ihe Holy GhoxL. For thus he faith, Noiv I Imiu that there is no God in all the earthy hut in Ifrael, 2 Kings v. 15. He doth nothing at all, he keepeth not the law, he is not circum- cifed, but only he prayeth, th;it fo much of that earth might be j-iven unto him, as two mules fnould be able to carry away. More- over, it appeareih that faith was not idle in him. For thus he fpcaketh to the prophet Eliflia, verfe 17, 18, Thy fcrvant will iencejorth o/Jcr neither burnt offerings, nor facrfice unto other gods, but vnto the Lord, In this thing the Lord pardon tky fervant, that nvhen my ma/ler goeth into the houff. of Rimmon to luorfhip there, and ^ IciUiith on my hand, and I hwiu niyfcf in the l.oufe of Rimmon : GALATIANS. 185 when I hoiv donvn my f el f in the houfe of Rimmon, the Lord * pardon thy fervant in this thing. And he /aid unto him. Go in peace. So ■was he juftlfied. The Jew hearing this, fretteth for anger, and faith, What ! Should the Gentile be juftified without the keeping of the law ? Should he be compared with us who are circumcifed ? The Gentiles jujlified nviihout the Ja-vo^ even nvhen the laiu and policy of Mofes ijoas yet in force. T "THEREFORE God, long before, when the kingdom of Mofes was yet ftandmg and fiourifhing, did ftiew that he juftifieth men without the law, as indeed he juftified many kings in Egypt and in Babylon ; alfo Job and many other nations of the eaft. Moreover, Nineveh, a great city, was jufHiied, and recived the promife of God, that it fhould not be deftroyed. By what means ? Not becaufe it heard and fulfilled the law, but becaufe it believed the word of God which the prophet Jonah preached. For fo faith the prophet ; So the people of Nineveh believed God, and pro- claimed a fajl, and put on fachcloth^ Jonah iii. 5. that is to fay, they repented. Our adversaries do craftily pafs over this word believed, and yet the effeft of all together refteth therein. Thou readeft not in Jonah : and the Ninevites received the law of Mofes, were circumcifed, offered facrifice , fulfilled the works of the law, but believing the word, they repented in fackcloth and afhes. This was done before Chriil: was revealed, when that faith yet reigned, which believed in Chrifl to come. If then the Gentiles were juflified without the law, and received fecretly the Holy Ghoft, when the law was yet in force, why fhould the law be re- quired as neceffary to righteoufnefs, which by the coming of Chrift is now abolifhed ? Wherefore this is a flrong argument, grounded upon the experience of the Galatians, Received ye the Spirit ly the luorks of the lanvy or by the hearing of faith ? Gal. iii. 2. For they were compelled to grant that they heard nothing of the Holy Ghofl, before the preaching of Paul, but when he preached the gofpel, then received they the Holy Ghoft. So we alfo at this day, convifted by the teftimony of our own confcience, are conftrained to confefs, that the Holy Ghoft is not given by the law, but by the hearing of faith. For many hereto- fore in the papacy, have gone about with great labor and ftudy, to keep the law, the decrees of the fathers, and the traditions of the pope ; and fome with continual exercifes in watching and praying, did fo weary and weaken their bodies, that afterwards they were able to do nothing ; whereby notwithftanding they gained nothing Bb * He fc?elcth his confcicnce wounded in beings prcfent at idol fervice, and therefore defireth God to forgive him, Icfl others by his example might fail to idolatry. i86 CALATIANS. tVi'^i but ihut they Hiifcrabiy afili^^cd and tormented themfelves, Thcv could never attuia to a quiet conlclcnce and peace in Chiiil, but continually doubted of the good-will of God towards them. But now, lincc the gofpel teachcth that the law and works do not juf- tify, but faith alone in Jefus Chrift, hereupon followcth a moll certain knowledge and undcrftanding a mod joyful confcience, and a true judgment of every kind of life, and of all thing? elfe whatfoever. Tiie believing man may now eadly judge, that the papacy, with all the religious orders and traditions thereof, are wicked, which before be could not do. For fo great blindnefs reigned in -the world, that we thought thofe works which men had devifed, not only without the will of God, but alfo contrary to his commandment, to be much better than thofe, which the ma- giftrate, the houfl-jolder, the child, the f^rvant did at the com- mandment of God. Indeed we ought to have learned by the word of God, that the religious oi'der of the pauifts (which only they call holy) are wicked, iince there is no commandment of God, or teiHmony in the holy fcripturesas touching the fame. Contrariwife, other orders of life, Vfh'ich have the word and commandment of God, are holy, and ordained of Gcd. But we were then wrapped in fuch horrible darknefs, that we could not truly judge of any thing. But now, dncQ the clear Hght of the gofpel doth appear, all kinds of life in the world are under our judgment. We may boldly pronounce, out of the word of Gcd, that the condition of feivants, which be- fore the world is mod: vile, is fcir more acceptable unto God, than all the religious orders of the papifts. For by his word he com* niendeth, approveth and adorncth the ilate of fervants, and io doth hi not the orders of monks, friars and fuch others. Therefore this ar- gament grounded upon experience, ought to prevail vvitli us alfo. For although many men in the papacy wrought many and great works, yet could they never be certain of the will of God towards tliem, but they weic always in doubt; they could never attain to the knowledge of God, of themfelvts, of their calling ; they ne- vf-r felt the teilimony of the Spirit in their hearts: But now that the tiuth of the gofpel appeareth, they are fully inllruded by the hearing only of faiih, in all tlicfe things. It is not without caufe that I do fo largely treat of thefe things. I'or it fecjr.cth to rtafon but a fmall matter, that the Holy Gholl is received by the only hearing of faith, and that there is nothing clfc required of us, but that we fetting apait all our works, Ihould civc ourfelves only to the hearing of the gofpel. Man's heart doth ijot undcrftand nor believe that fo great a treafurc, namely, the lioly Ghcft, is given by the hearing of faith only ; but reafoneth after this n)ani>er ; forgivenefs of fins, deliverance iran\ death, the g.iving of the Holy Gl^-olt, of rigbtcoufnefs and evcrlalling life, are '•reat thin-'S;, therefore if thcii wilt obtain thefe ineftimablc benelits. GALATIANS. 187 flijou mufi: perform fome otlier great and weiglity matter. This opi- mo9 the devil doth well like and approve, and alfo incrcafeth the fame in the heart. Therefore when reafon heareth this; thou c-infl: do nothing for the obtaining of the fcrgivcncfs of Hns, but niiiR only hear th€ word of God, by and by it crieth out, and faith, Fly ! thou makefl: too fmall account of the rcmillion of fins, &c. So the ineftiraablc greatnefs of the gift, is the caufe that we cannot believe it ; and becaufe Lhis incomparable treafure is freely offered, therefore it is defjiiled. ' But this vv^e iTiiifl: needs learn, that forgivenefs of fins, Chrifi, and the Holy Ghol]: are freely given unto us at the only hearing of faith preached, notv/ithifanding our horrible iins and dements. And v/e mud: not weigh how great the thing is that is given, and how unworthy v/e are of it (for fo (fjould the greatnefs of the gift, and our unwortJiinefs terrify us ;) but we mult think that it pleafetb God freely to give unto us this unfjjeakable g'ft, unto us (I fay) who are unworthy, as Chrift in Luke faith, Fear not, little Jtoch; for it is your Father'* s good plcafure to give unto you : Lo^ to give unto you (iaith he) a kingdom^ Luke xii. 32. To v/hom ? To you imworthy who are his little flock. If I then be little and the thing great, nay rather of all things the greatell) which God hath given unto me, I mufl thus think, that he is alfo great and only great, who giveth it : If he offer it and will give it, I confidernot mine own fin and unworthinefs, but his fatherly good-will towards me, who is the giver, and I receive the gro^tnefs of the gift with joy and gladnefs, and am thankful for fo ineffimable a gift given freely unto me, tome (I fay) unworthy, by the hearing of faith. Here again foolifli reafon is offended, and reprovethus. fiying, Where ye teach men to do nothing at all for the obtaining of fo great and ineflimable a gift, but to hear the v/ord of God, that feemeth to tend to the great contempt of grace, and to make men fecure, idle and difTolute, fo that they flack their hands and do no good at all. Therefore it is net good to preach this dodrine, for it is not true ; but men mufl be urged to labor and to exercife them- felves unto righteoufnefs, and then fhall they obtain this gift. The felf-fame thing the Pelagians in times pafl ofejeded againit the chrif- tians. But hear what Paul faith in this place, 7^e have received the Hsly Ghojl; not by your own labor and travail, nor by the v/orks of the law, out by the Ijearing of faith. Briefly, hear what Chrifl himfelf (aith, and what he anfwereth to Martha, being veryrare- ful and hardly bearing, that her fifter Mary, fitting at the feet of Jefus and hearing his word, fhould leave her to minifter alone. Martha, Martha, ({kith he) thou art careful and troubled about many things : But one thing is needful, yfnd Mdry hath chofn that good part, zvhichfloall not be taken axuay from her, Luke x. 4f, 42. A man therefore is made a chriflian, not by working, but by hearing : Wherefbre be that v/ill exercife himfelf to righteoufnefs 188 GALATIANS. muft firfl: exercife hi'mfelf in hearing the gofpel. Now, when he hnth heard and received the gofpel, let him give thanks to God with a joyful and a glad heart, and afterwards let him exercife hiniitif in thofe good works which are commanded in the law, fo that the law and works may follow the hearing of faith. So may he quietly walk in t>.e light, which is Chrift, and boldly choofe and do works net hypocritical, but good works indeed, fach as he knoweth to pleafe God and to be commanded of him, and con- temn all thofe hypocritical fhadows of free-will woiks. Our adverfaries think that faith, whereby we receive the Holy Ghoft, is but a light matter ; but how high and hard a matter it is, I mylelf do find by expci ience, and fo do all they who with me do earneftly embrace the lame ? It is foon faid that by the hearing of faith only the Holy Gholl: is received ; but it is not fo eafily heard, hud hold on, believed and retained, as it is faid. Where- fore, if thou hear of me that Chrift is that Lamb of God facrificed for thy (ins, fee alfo that thou hear it effcftually. Paul very aptly calleth it t/je hearing of faith, and not the v/ord of faith, (although there be fmall difference) that is, fuch a word as thou hearing doft believe, fo that the word be not only my voice, but may be heard of thee, and may enter into thy heart, and be believed of thee ; then is it truly and indeed the hearing of faith, through the which thou received the Holy Ghoft; which alter thou haft once receive ed, thou (halt alio mortiFy diy flefh. The faithful dp find by their own experience, how gladly they wonld hold and embrace the woid when they hear it, with a full faith, and abandon this opinion of the law and their own righte- culnefs, but they feel in their flefh a mighty refiftance againlt the Spirit, for reafon and the flelh will needs work altogether. This faying, Te mujl he circumcifcd and keep the lanv, cannot be utterly rooted out of our minds, but it ftickcth faft in the hearts of all the faithful. There is in the faithful therefore a continual conflid be- tween the hearing of faith and the works of the law ; for the con- fcience always murraureth, and thinketh that this is too eafy a way, that by the only hearing of the word righteoufnefs, the Holy Ghoft, and life, everlafting is promifcd unto us. But come once to an earneft trial thereof, and then tell me how eafy a thing it is to hear the word of faith ? Indeed he v/ho giveth is great; more- over, he giveth great things willingly and freely, and upbraideth no m til therewith ; but thy capacity is hard, and faith weak, iiill ftriving againft thee, fo that thou art not able to receive this gift. But let thy confcience murmur againft thee never fo much, and let this come never fo often into my mind, yet ftand faft; and hold out, until thou overcome. So as faith incrcaleth by little and little, thatojinion of the righteoufnefs of the Ihw will dirainifli. But this cannot be done without great conflids. GALATIANS. 189 Verfe g. Are ye fooll/h ? Having begun in the Spirit, are ye nonv made perfeB by theJlrfJo ? This argument being concluded, how that the Holy Ghoflcom- cth not by the works of the law, but by the preaching of faith ; he beginneth here to exhort and terrify them from a double danger or incommodity. The firfl: is, Ai-e ye foolifi ? Having begun In the Spirit, are ye hn that ye have fuftered much for the gofpel's fake, and for the name of Chrift ; viz. the jfpoiling of your goods, railings and reproaches, dangers both of body and lives, &c. All things were in a happy courfe and great towardnefs with you. Ye taught purely, ye lived holily, and ye endured many evils conftantly for the name of Chrift. But now all is loft, as well do(?lrine as faith, as v/ell doing as fuffering, as well the Spirit as the fruits thereof. Hereby it appearcth fufficiently what incommodity the rightc- oufnefs of the law and man's own righteoufnefs bringeth ; viz that they who truft in it, do lofe at once unfpcakable benefits. Now, what a miferable thing is it, fo fuddenly to lofe fuch ineftimabl;* glory and affur^nce of" confcience towards God ? Alfo to endure fo many great and grievous afHicSlions, aslofs of goods, wife, chil- dren, body and life, and yet notwithftanding do fuftain all thefe things in vain. And out of thefe two places much matter may be gathered to fet forth and amplify at large the goodly commenda- tion of the law and man's ov/n righteoufnefs, if a man v/ould ftand up upon every parcel by itf^lf, and declare what fpirit it was where- with they began ; what, how great, and how many the afflidions were which they endured for Chrift's flike. But no eloquence can fufficiently fet forth thefe matters ; for they are incftimable things v.'hereof Paul here treateth, viz. The glory of God, vidory over the world, the flefii and the devil, righteoufnefs and everlaft- ing life : and on the other fide, fin, defperation, eternal death and he*]]. And yet notwitliftanding in a moment we lofe all thefe io- GALATIANS. 19^ coftiparable gifts, and procure unto ourfelves thefe horrible and end- Jefs miferies, and all by lalfe teachers, when they lead us away from the truth of the gofpel unto falfe doctrine. And this do they, not only very eafily, but alfo under a fhew of great hoHnefs, bring to pafs. Verfe 4. If it he yet in vain» This he addeth as a corredion, whereby he mitigateth the re- prehenfion that goeth before, which was fomewhat Iharp. And thus he doth as an apoftle, left he fhould terrify the Galatiiins too much. Although he chide them, yet notwithftanding he always doth it in fuch fort, that he poureth in fweet oil withal, kft hs ihould drive them to defperation. He faith therefore, If il be yet hi vain. As if he would fay. Yet I do not take away all hope from you. But if ye would fo end in the flefli ; that is to fay, follow the righteoufnefs of the kw and forfake 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 afflidions are unprofitable. Indeed I muft needs fpeak fome- what roughly unto you in diis matter: I muft be ferfent in the de- fence thereof, and fomewhat fliarp in chiding of you, efpecially the matter being fo weighty and conftraining me thereunto, left ye fhould think it to be but a trifle to rejedl the doctrine of Paul, and receive another. Notwithftanding 1 will not utterly difcourage you, fo that ye repent and amend. For fickly and fretful children may not be calt away, but muft be tendered and cheriftied more dili- gently than they who are in health. So that Paul here, like a cunning phyiician, layeth all the fault in a manner upon the falfe apoftles, the authors and only caufe of this deadly defeafe. Ccn- trariwife, he handleth the Galatians very gently, that by his mild- nefs he might heal them. We therefore, by the example of Paul, ought in like manner to reprehend the weak, and fo to cure their infirmity, that in the mean time we leave not off to cherifh and comfort them, left if we handle them too fharply, they fall into defperation. Verfe 5. He therefore that miniflcreth to you the Spirit, and 'wori" eih miracles among you, doth he it by the "Morks of the latu^ or-.-, by the hearing of jalth preached? This argument grounded upon the experience of the Galatians, doth fo well like the apoftle, that after he hath reproved and ter- rified them, fetting before them a double danger, he now repeateth. the fame again, and that with a more large amplification, faying.. He 'which mlnijlereth, ifSc, That is to fay. Ye have not only re- ceived the Spirit by the hearing of faith, but whatfoever ye have cither known or done, it came by tjie hearing of faith. As though Le would fay. It was not enough that God gave you once the Spirit ; but the fame God alfo hath enriched you v/ith the gifts of 192 GALATIANS. the Spirit, and incrcnfcd the fame in you, to the end, that when ye have once received the Spirit it might always grow and be more and more efFe^liial in you. Hereby it is plain, that the Galatians had wrought miracle?, or at the leaft, had (hewn iuch fruits of faith as the true difciples of the gofpel are wont to bring forth. For the apoflle elfcwlKMe faith , That the ihigdom of God is not in word but in po'wery i Cor. iv. 20. Now, this power is not only to be able to fpeak of the kingdom of God, but alfo in very deed to (hew, that God through his Spirit is effectual in us. So befoie, in the fecond chapter, he faith of himfeU, He that was effednal in Peter among the 'Jenvs^ ijoas alfo effectual in me; ht that ivas mighty ly Peitr ui the apofllflAp over the circumc'ifon , luas alfo mighty by me toivards the Gentiles. When a preacher then fo preacheth, that the word is not fruitlefs, but cffedtual in the hearts of hearers, that is to fay, when faith, hope, love aod patience do follow, then God giveth his Spirit and worketh miracles in the hearers. In like manner Paul faith here. That God hath given his Spirit to the Galatians, and hath 'wrought miracles among them. /\s though he would fay, God hath not only brought to pafs through my preaching, that ye fhould believe; bat alfo that ye fhould live holily, bring forth many fruits of faith, and fuffer many afflidlions : Alfo by the fame power of the Holy Ghoff, of adulterers, of wrathful, impatient and covetous perfons, and of very enemies, ye are become liberal, chafte, gentle, patient, and lovers of your neighbours. Whereupon afterwards he giveth teftimony of them in the fourth chapter, that they received him as an angel of God, yea, rather as Chrifl: Jefus, and that they loved him fo entirely, that they were ready to have plucked out their own eyes for liim. Now, to love thy neighbour fo heartily, that thou art ready to bellow thy money, thy goods, thine eyes, and all that thou hafi: for Isis falvation, and moreover, to fuffer patiently all adverfi- ties and affliiflions, thefe (no doubt) are the efFcfts and fruits of the Spirit, and thcle (faith he) ye received and enjoyed before thefe falie teachers came among you ; but ye received them not by the law, but of God who lo miniftered unto you, and daily increafod in you his Holy Spirit, that the gofpel had a moft happy courfc among you, in teaching, beheving, working and fuftcring. Now, feeing ye know thefe things (being convided even by the leftimony of your own confcience) how comcth it \^o pals that ye Hicw not the fame fruits that ye did before ? That is, that ye teach not t;u!y, that yc believe not faithfully, that ye live not holily, that yc work not righfly. and that ye fuffer not patiently. Finally, who hath fo corrupted you, that ye bear not fo loving affeiflion tov/ards me as ye did before, that ye receive not Paul now as an angel of God, nor as Jefus Chrill:, that ye will not pluck out your eye: to give them unto me? How cometh it to pals (I fay) that this fervent zeal of voiirs v/axcth io cold towards me, and that GALATIANS. ipj ye now prefer befote me, the falfe apoftles, who do fo miferably feduce 3^ou. In like manner it happencth unto us at this day. When we firft preached the gorpel, there were very many that favored our doc- trine, and had a good and reverend opinion of us, and after the preaching thereof, followed the fruits and effects of faith. But what eniued ? A fort of light and brain-fick heads iprung up, and by and by deftroyed all that we had in long time and v/ith much ' travail planted before, and alio made us fo odious unto them who before loved us dearly, and thankfully received our dodlrine, that now they hate nothing more than our name. But of this mifchief the devil is the author working in his members contrary works, which wholly fight againft the works of the Holy Ghoft. There- fore faith the apolHe. your expcri-Tics, O ye Galatians, ought to teach you, that thefe great and excellent virtues proceeded not of the works of the law ; for as ye had them not bcl are the hearing of faith preached, fo have ye them not now, although the falfe apof- tles reign in the midit of you. . We likewife may fay at this day to thofe v/ho vaunt themfelves to be gofpel hearers and to be freed from the tyranny of the pope, have ye overcome the tyranny of the pope, and obtained liberty in Chrift through the anapabtifls and fuch other fantaflical fpirits, or through us who have preached faith in Jefus Chrill ? Here if they will confefs the truth, they mud needs fay, no doubt by tha preaching of faith. And true it is, that at the beginning of our preaching, the docftrine of faith had a nioft happy courfe, and down fell the pope's pardons, purgatory, vov/s, mafles and fuch like abominations, which drew with them the ruin of all popery. No man could juftly condemn us ; for our dodrine was pure, raid- ing up and comforting many poor cenfciences, which had been long oppreffed v/ith mens traditions under the papacy, which was a plain tyranny, a racking and crucifying of confciences* Many therefore gave thanks unto God, that through the gofpel (which we firft, by the grace of God, then preached) they were fo migh- tily delivered out of thofe fnares, and this flaughter-houfe of con- fciences. But when thefe new found heads fprang up (who went about by all means to work our difcredit) then began our doflrine to be evil thought of, for it was commonly reported abroad, that the profefTors thereof difagreed among themfelves. Whereat many being greatly oil^ended, fell quite from the the truth, putting the papifts in comfort, that we together with our dodrine, lliould Ihortly come to nought, and by this means they (hould recover their former dignity and authority again. Wherefore like as the falfe apoftles vehemently contended that the Galatians, now juftified by faith in Chrift, ought to be circum- cifed and keep the law of Mofes, if they would be delivered from their fins, and from the wrath of God, and obtain the Holy Ghoft and 3'et notwithftanding by the felf-fame means they burdened them Cc 194 CALAT1AN3. the more with fins, (for fin is not taken away bj' the law, neither is the Holy Ghoil given through it, but only it worketh wrath, and drivcth men into great terrors:) So at this day thcfe raih heads, who ought to provide for the fafety of the cathoUc church, iind at once to drive down all popery, have done no good, but much hurt in the church : They have not overthrown the papacy, but have more eftablifned it. But if they had (as they began) with a common confent together with us, taught and diligently urged the article of juftlfication, that is to f'y, that wc are juftified neither by the righteoufnefs of the law, nor by our own righteoufnefs, but by faith only in Jefus Chrilt : doubtlcfs this one article by little and little (as it began) had overthrown the whole papacy, with all her brotherhoods, par- dons, religious orders, reliques, ceremonies, invocation of faints, purgatory, mafTes, watchings, vows, and infinite other like abo- minations. But they leaving off the preaching of faith and true chri(Han righteoufnefs, have gone another way to work, to the great hinderance both of found dodrine, and of the churches. Verfe 6. Even as y^hraham htlkvcd God, and it nvas accounted t^ him for righteoufnefs. Hitherto Paul reafoneth upon the experience of the Galatians, and with this argument he urgeth them vehemently. Ye (faith he) have believed and believing have done miracles, and have ihcwed many notable figns; and moreover, ye have fuffered many afflic- tions, all which things are the effeds and operations, not of the law, but of the Holy Ghoft; this the Galatians were conftrained to confefs; for they could not deny thefe things, which were be- fore their eyes, and manifcfl: to their fenfes; and therefore this argument, grounded upon their own experience, is very ftrong. Now he addeth the example of Abraham, and rehearfeth the teftimony of the (cripfure. The firlt is out of Genefis. Abraham believed Gody iifc. Gen. xv. 6. This place the apoftic here might- ily profecuteth, as alfo he did in his epiitle to the Romans. For if Abraham ( iaith he ) nvere jujlifed by ivorks^ he hath whereof to ghry^ but not before Gody Rom. iv. 2. For before God there is in him nothing but fin and wfath. Now, he was jullified before God, not bcciiufe he did work, but becaufe he did believe : For the fcripture ikith, Abraham beMevcd Gody and it e word of God, do choole unto themfclves fuch a fervice of God, and fuch works as God hath not commanded. Theyinvagine that God hath a pleafure therein, and they hope to receive a rewaiu ot him loi the fame. Therefore they kill not GALATIANS. 197 reafon, that mighty enemy of God, but quicken it; and they take from God his majedy, and his divinity, and attribute the fame unto their own works. Wherefore faith only giveth glory to God as Paul witnefTeth of Abraham. Abraham (faith he) tuasfirong in fait by giving glory to God: And being fully per fuadzd that nvhat he had prom fd, hs lilh, abfurd, and impoffible to reafon ; notwithftanding alfo, that God fetteth forth himfelf otherwife than reafon is able either to judge or conceive, that is to fay after this manner : I will account and pro- nounce thee as righteous, not for the keeping of the law- nor for thy works and thy merits, but forthyfaith in Jr.fusChrifc mi c on!/ begot- ten Son, who was born- fuffered, was cruc-fie • and di'.d for thy (ins; and that fm which remsineth in • Kee, I will not -"mpute unto thee. If reafonthen be not killed, and all kinds of relirion and f rvice of God .under heaven that are invented by men to get rigi.teouinefs before God be not condemned, the righteoufnefs of faith can take no p'lce. When reafon heareth this, by and by it is offended ; it rageth and uttereth all her malice againft God, faying. Are then my good works nothing ? Have I then laboured and borne the burden and heat of the day in vain Matth. xx. i 2 > Hereof rifeth thofe Tiproars of nations, of kings and princes, againfl the Lord and againft his Chrift, Pfal. ii. 2. For the world neither will nor can fuffer that its wifdom, righteoufnefs, religions and worfhip- pings fhould be reproved and condemned. The pope with all his popifli rablement, will not feem to err, much lefs he will fuffer him- felf to be condemned. Wherefore let thofe who give themfelves to the fludy of the holy fcripture, learn but of it this faying, Abraham believed God, find k nuns counted to him for righteonfnffs, to fet forth truly and rightly this true christian righteoufnefs after this manner ; that it is a faith and confidence in the Son of God, or rather a confidence of the heart in God through Jefus Chrill ; and let them add this cl;iiife as a difference ; which faith and confidence is accounted righteoufnefs for Chrifc's fake. For thcfe two things (as I faid before) work chriftian righteoufnefs ; namely, faith in the heart, which is a gift of God, and affuredly bcHeveth in Chrifl:, and alfo that God accepteth this imperfect: faith for perfed: righteoufnefs, for Chrift's fake, in whom I have begun to believe. Becaufe of this faith in Chrift, God fceth not my doubting of his good will towards me, my diftrufl:, heavinefs ot fpirit, and other fins which are yet in me. For as long as I live in the flcfh lin is truly in me. GALATIANS. 199 Butbecaufe I am covered under the (hadow of Ckrift's wings, as is the chicken under the wing of the hen, and dwell without all fear under that moft ample and large heaven of the forgivenefs of fins, which is fpread over me, God covereth and pardoneth the remnant of fin in me; that is to fa\'', becaufe of that faith where- with I began to lay hold upon Chrift, he accepteth my imperfect righteoufnefs even for perfe6l righteoufnefs, and counteth ray fin for no fin, which notwithftanding is fin indeed. So we fhroud ourfelver under the covering of Chrifl's fiefh, who is our cloudy pillar for the day, and our pillar ofjirefor the nighty Exod. xiii. 2 1 . left God fliould fee our fin. And although we fee It, and for the fame do (t&\ the terrors of confcience, yet fly- ing unto Chrift our mediator and reconciler (through whom we are made perfe(5l) we are fure and fafe : For all things are in him, fo through him we have all things, who alfo doth fupply whatfoever is wanting in us. When we believe this. God winketh at the fins and remnants of fin yet fticking in our flefh, and fo covereth them, as if they were no fins Becaufe (faith he) thou beheveft in my Son, although thou have many fins, yet notwithftanding they ihali be forgiven thee, until thou be quite delivered from them by death* Let chriftians learn with all diligence to underftand this article of chriftian righteoufnefs. And to this end let them read Paul, and read him again both often and with great diligence, and let them compare the firft with the laft; yea, let them compare Paul wholly and fully with himfeif, then fliall they find it to be true, that chriftian righteoufnefs confifteth in thefe two things; namely, in faith which giveth glory unto God, and in God's imputation. For faith is weak (as I have faid) and therefore God's imputation muft needs be joined withal, that is to fay, that God will not lay to ©ur charge the remnant of fin, that he will not punifii 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 fake, neither for our worthinefs and works, but for Jefus Chrlft's fake, in whom v/e believe. Thus a chriftian man is both righteous and afinner, holy and profane, an enemy of God and yet a child of God> Thefe con- traries no fophifter will admit, for they know not the true manner of juftification And this was the caufe why they conftrained men- to work well lo long, until they fiiould feel in themfelves no fin at^ all. Whereby they gave occafion to many (which ftriving with all their endeavour to be perfe(5lly righteous, could not attain thereunto) to become ftark mad : Yea, an infinite number alfo of thofe who were the authors of this devilifh opinion, at the hour of death were driven unto defperation. Which thing had happened unto me alfo, if Chrift had not mercifully looked upon me, and delivered me out of this error. 2:0 GALATIANS. Contrariwifc, v/c teach r.nd comfort the affiift-ed (inner after this manner : Brother, is it not poiTihle for tl)ef to become [o righ- teous in thi^ life, th.it thou fhouldlt fceJ no firt at all, that the bo- dy fliouid be clc.ir lilie the f.in, withovit fpot or blemilh ; but thou hcili as yet wrinkles and ipot3, and yet art thou holy notv/ithlfand- ing. But thou wilt fiy, Row can I be holy, when I' feel ln> in ir.e ?1 ainfwer, in th.'.t thou doft feel and acknovvrledge thy fin, it is a good token ; give thanks unto God and defpaiv not.- 'It^ori^ fi-ep of health, when the fick man cloth acknowledge '^.'fid confefs his infirmity. But how fhall I be delivered frorrr fin! Run to Chrirt the phyfician, who healeth them that are'bi-bken in heart; and favcth fmncrs. Follow not the judgn^ent of reaion, which teilcth thee that he is angry with (inners ; but kill rcafon and be- h'eve in Chrift. If thou believe, thou art righteous, 'becaufe thou giveft glory unto God, that he is a; mighty, merciful, true, &c. thou jull:ifiei{: and praifeft God. To be brief, thou yieldeft unto his divinity, and v/hatfoever elfe bcl-^r-geth unto him; 'and the fin which, remaineth in thee, is not laid to thy ch'itr^e, but is pardoned fqr ChrifPs fake, in whom thou bclieveil, who is perfectly juft, whofe righteoufnefs is thy righteoufnefs, and thy fin is his fin. Here vve lee that every chrifHan is an high pricO: : For firfl: he oliereth up and killeth his ov/n reafon, and the wildcm oftheflelh; then he giveth glory to God, diat he is righteous, true, patient, pitiful and merciful. And this is that daily facrifice of the New Teihmcnt, which mufi be offered evening and morning. This evening facrilice is to kill reafon ; the morning facrifice is to glorify God. I'huo a chriliian daily and contimialiy is occuj^ied in this double facriiice ami in the exercife thereof. And no man is able to l.'t fortii lufRciently the excellency and dignity oF this chriltian facrifice. This is therefore a Ilrange and a wonderful definition of chriiii- an righteoufnefs, that it is the imputation of God for righteouf- nefs or unto righteoufnefs, becaufe of our faith in Chriff, or for Chrid's fake. When the popifli fchcol men hear this definition, they laugh at it. For th.ty imagine that righteoufnefs is a certain quality poured into the foul, and afterwards fpread into all the parts of man. They cannot ])ut away the vain imaginations of reafon, which teacheth that a right judgment, and a good will, or a good inten;;;s true righteoufnci3. This unfpeakable gift, therefore, ex- celleth all reafon, that God d(jth account and acknowledge him for rig-hteous without works, who embraceth his Son by f"ith alone who was fent into the world, was born, iultcredj and was cruci- fied for us. This matter as touching the words, is eafy (to wit, that righte- oufnefs is not effenrially in us, as the papifts reafon out of Arilbtle, but without, us in the grace of God only and in his imputation ; and that there is no eif.ntial fubftance of righteoufnefs in v.s, befrdes GALATIANS. 201 that weak faith or firft-fruits of faith, whereby we have begun to apprehend Chrift, and yet fin in the mean time remaineth veiily in us) J but in very deed it is no fmall or light matter, but weighty and of great importance. For Chri(t who was given for us, and whom we apprehended by faith, hath done no fmall thing for us, but (as Paul faid before) He loved me, and gave himfelf for mcj Gal, ii. 20. Being made a curfe for tis , ^c. Gal. iii. 13. And this is no vain fpeculation, that Chrifl: was delivered for my fins and was made accurfed for mc, that I might be delivered from everlafHng death. Therefore to apprehend that Son by faith, and with the heart to believe in him, given unto us and for us of God, caufeth that God doth account that faith, although it be imperfed, for perfetSt righteoufnefs. And here we are altogether in another world far from reafon, where we difpute not what we ought to do, or with what works we may deferve grace and forgivenefs of fins ; but we are in a matter of moft high and heavenly divinity, where we do hear this gofpel or glad tidings, that Chrift died for us, and that we, believing this, are counted righteous, though fins notwithftanding do remairl jn us, and that great iins. So our Saviour Chrift alfo defineth the righteoufnefs of faith, out of the xvth chapter of St. John's gofpel ; The Father (faith he) loveih you. Wherefore doth he love you ? Not becaufe ye were Pharifees, unreproveable in the righteoufnefs of the law, circumcifed, doing good works, fafting, &c. but be- paufe I have chofen you out of the world, and ye have done no- thing, but that ye have loved me, and believed that I came out from the Father. This object (I) being fent from the Father into the world, pleafed you. And becaufe you have apprehended and embraced this objeft, therefore the Father loveth you, and there- fore ye pleafe him. And yet notwithftanding in another place he calleth them evil, and commandeth them to afk forgivenefs of their fms. Thefe tv/o things are q^uite contrary, to wit, that a chriftian is righteous and beloved of God, and yet notwithftanding he is a finner. For God cannot deny his own nature, that is, he muft needs hate fin and finners; and this he doth of neceffity, for other- wife he fhould be unrighteous and love fin. How then can thefe two contradidions ftand together ? I am a finner, and moft wor- thy of God's wrath and indignation ; and yet the Father loveth me ? Here nothing cometh betv/een, but only Chrift the Mediator. The Father (faith he) doth not therefore love you, becaufe ye are worthy of love, but becaufe ye have loved me, and have believed that I came out from him, John xvi. 17. xvii. 8. Thus a chriftian man abideth in true humility, feeling fin in him elTedually, and confefling himfelf to be worthy of the wTath and judgment of God, and everlafting death for the fame, that he may be humbled in this life; and yet notwithftaading he continueth ftill in his holy pride, in the which he turneth unto Chrift, and in him Dd 2oa GALATIANS. he llftcth up himfelf againft this feeling of God's wrath and judg- ment, and belicvcth that not only the remnants of fin are not im- puted unto him, but that alfo he is loved of the Father, not for his own fake, but for Chrift's fake, whom the Father loveth. Hereby now we may iee, how faith juftifieth without works, and yet notwithflanding, how imputation of ri«hteoufnefs is alfo nccclfary. Sins do remain in us which God utterly hatcth. There- fore it is neceffary that we lliould have imputation of nghteoufnels, which we obtain through Chrilt, and for Chrilt's fake, 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 nouriflied in the bofom of the mercy and long-fafferancc of God, until the body of fm be aboliflied, and we raifed up as new creatures in that great day; then fhall there be new heavens and a new earth, in which righte- oufiiefs fliall dwell : In the mean while under this heaven fm and wicked men do dwell, and the godly alfo have fm dwelling in them. For this caufe Paul, Rom. vii. complaineth of fm which remaineth in the laints; yet notwithftanding he faith afterwards in the eighth chapter, verfe i . There is ihcrej'ore notu no cotidcmnal'ion to them tuhich arc In Chr'ijl Jefus. Now, how fliall thefe things, fo contrary and repugnant, be reconciled together, that lin in us is no fm ; that he who is damnable fiiall not be condemned; that he who is rejeded, fliall not be rejected ; that he who is worthy of the wrath of God and everlafting damnation, fnall not be puniflied ? The only reconciler hereof is the Mediator heinveen God and men, even the man J ejus Chr'iJl, i Tim. ii. 5. as Paul fiiith, There is therefore no-tu no condemnation to them 'which are in Chrijl yefus, Rom. viii. 1. Vcrfe 7. Knotv ye therefore, that they nvhich are cf faith, the fame are the children of Abraham. This is the general argument and whole difputation of Paul agidnftthe Jews, that they who believe, are the children of Abra- ham, and not they who are born of his flefh and blood, Rom. ix. 7, 8. This deputation Paul vehemently profecuteth in this place, and in the ivth and ixth chapters to ihe Romans. For this was the greateit confidence and glory of the Jews, We are the feed and children of Abraham, He was circumciicd and kept the law; therefore if we will be the true children of Abraham, we mufl: fol- low our father. &c. It was (no doubt) an excellent glory and dignity, to be the feed of Abraham; for no man could deny but that God Ipake to the feed and of the feed of Abraham; but this prerogative nothing profited the unbelieving Jews. By reafon wherto[ Paul, efpecially in this place, mightily flriveth againfl: this argument, and wrefteth from the Jews this flrong alHance in them- felves; and this could he, as the cle6l veffel of Chrii^, do above all others, Av.^s ix. 15. For if we at tiie beginning ihould have GALATIAMS. 2oj dlfputed with the Jews without Paul, perad^enture we flioald ha\e prevailed very httle again ft them. So then Paul reafoneth againit the Jews who flood fo proudly in this opinion, that they were the children of Abraham, faying, We are the fa>d of Abraham. Well, what then? Abraham was circumcifed and kept the law, we do the fame. All this I grant; but will ye tlierefore feek to be jufhified and faved ? Nay, not fo, but let us come to the patriarch Abraham himfelf, and let us fee by what means he was juiHfied and faved: Doubtlefs, not for his excel- lent virtues and holy works; not becaufe he forfook his country, kin- dred and father's houfe ; not becaufe he was circumcifed and obferv- ed the law; not becaufe he was about to offer up in Hicrifice, at the commandment of God, his fon Ifaac, in whom he had the promife of pofterity ; but becaufe he believed. Gen. xii. i. Gen. xvii. 24. Gen. xxii. 1, 2. Wherefore he was not juflified by any other means than by faith alone. If ye then will be juflified by the law. much more ought Abraham your father to be juflified by the law. But Abraham could not otherwife be juflified, nor receive forgive- nefs of fins and the Holy Gholt, than by faith alone. Since this is true and the teflimony of the fcripture, why fland ye fo much upon circumcifion and the law, contending that ye have righteoufnefs and falvation thereby, when as Abraham himfelf, your father, your fountain and headfpring. of whom ye do fo much glory, was juflified and faved without thefe, by faith alone ? What can be laid againfl this argument ? Paul therefore concludeth with this fentence, They nvho are of faith, are the children of Abraham. That corporal birth or carnal feed maketh not the children of Abraham before God. As though he would fay. There is none before God accounted as the child of tliis Abraham (who is the fervant of God, whom God hath chofen and made righteous by faith) through carnal generation; but fuch children mufl be given him before God, as he was a fa- ther : But he was a father of faith ; was juflified and pleafed God ; not becaufe he could beget children after the flefli ; not becaufe he had circumcifi.on and the law, but becaufe he believed in God. He therefore that will be a child of the believing Abraham, mufl alfo himfelf believe, or elfe he is not a child of the eleiTt, the beloved and the juflified Abraham, but only of the begetting Abraham, who is nothing elfe but a man conceived, born, and wrapt in fin, without the forglvenefs of fins, without faith, without the Holy Ghofl, as another man is, and therefore condemned. Such alio are the children carnally begotten of him, having nothing in them like unto their father, but flefli and blood, fin and death, therefore thefe are alfo damned. This glorious boafling then, We he Abra- ham''s feed^ John viii. 33, 38. is to no purpole. This argument Paul fetteth out plainly in the ixth to the Ro- mans, by two examples of the holy fcripture. The firfl is of Ifh- meal and IfaaC; who were both the feed and natural children of 204 GALATIAN5. Abraham; and vet rrotwithftanding Ifhmael (who was begotten of Abraham, as Ifaac was, yea, and fhould alfo have been the firft begotten, if carnal generation had had any prerogative, or could have made children to Abrah':^m) is fhut out and yet the fcripture faith, In Ifaac Jhall thy feed he called. The fecond is of Efau and Jacob, who when they were as yet in their mother's womb, and had done neither good nor evil, it was faid. The elder Jhall ftrve the younger, yocob ha'ne I loved, and Efau have I ha- led. Therefore it is plain, that they who are of faith, are the children of Abraham. But feme v/iil heie objedl (as the Jews do, and certain cavilling fpirits at this day) faying, that this word faith in the Hebrew, fignifieth truih, and therefore we do not rightly apply it : And moreover, that this place out of Gen. xv. 5. fpeaketh of a corpo- ral thing; namely, of the promife of pofterity, and therefore is not well applied of Paul to faith in Chrift, but ought fimply to be un- derftood of the faith of Abraham, whereby he believed according to the promife of God, that he fliould have feed; and hereby they would prove that the arguments and allegations of Paul do conclude nothing In like manner they may cavil alf), that the place which Paul a little after alledgeth out of Hab. ii. 4. fpeaketh of faith, as touching the full accomplifhing of the whole vilion, and not of faith only in Chrift, for the which Paul alledgeth it. Likewife they may wreft all the xith chapter to the Hebrews, which fpeak- eth of faith and the examples of faith. By thefe things fuch vain glorious and arrogant fpirits do hunt for praife, and feek to be counted wife and learned, where they leaft of all deferve it. But becaiife of the fimple and ignorant, we will briefly anfwer to their cavilia'.ions. To the iirfl: I anfv/er thus, that faith is nothing elfc but the truth of the heart; that is, a true and right opinion of the heart, as touching God. Nov/, faith only tliinketh andjudgeth rightly, of God, and not reafon, and then doth a man think rightly of God, when he believeth his word : But when he will me-ifure God without the word, and believe him according to the wifdom of reafon, he hr.th no right opinion of God in his heart, and there- lore he cannot think or judge of him as he ihould do. As for ex- ample, when a monk imagineth that his cowl, his fliaven crown, and his vows do pleafe God, and that grace and evcrlafting life are given him for the fame, he hath no tiue opinion of God, but falfe and full of impiety. Truth therefore is faith itfclf, which judgeth riglitly of God ; namely, that God regardeth not our works and righteoufnefs, becaufe we are unclean; but that he will have n-^cr- cy upon us look upon us, accept us, juilify and fare us. if we believe in his Son, whom he hath fent to be a facrifice for the lins of the whole world, i John ii. 2. This is a true opinion of God, and in very deed nothing elfe but faith itfelf. I cannot compre- hend nor be fuIJ^' alTured by reafon, that I am received into God's GALATIANS. 205 favor for Chrift's fake : But I hear this to be pronounced by the gofpel, and I lay hold upon it by faith. To the fecond cavillation, I anfwer, that Paul doth rightly al- ledge that place of the xvth of Genefis, applying it to faith in Chrift. For with faith always muft be joined a certain affurance of God's mercy. Now, this affurance comprehendeth a faithful , truft of the remiffion of fins for Chrift's fake. For it is impolfible that thy confciencc fhould look for any thing at God's hand, except firft it be affured, that God is merciful unto thee for Chrift's fake. Therefore all the promifes are to be referred to that firft promife concerning Chrift, The feed of the luoman Jhall bru'ife the Jerpent*s heady Gen. iii, 15. So did all the prophets both underftand it and teach it. By this we may fee that the faith of our fathers in the Old Teftament, and ours now in the New arc all one, although they differ as touching their outward objecfl. Vv^hich thuig Peter witneffeth in the Ads, when he faith, Which neither our fathers, nor we, nvere able to bear. Bid ive believe that through the grace of the Lord Jefus Chrift, nuefiallbefavsdeven as they, A<5ts xv. lo, II. And Paul faith. Our fathers did all drink of tbat fpiritual rock that follonued them; and that rock ivas Chrift, And Chrift himfelf faid, Tour father Abraham rejoiced to fee my day, and he faiv it, and tvas glad, John viii. ^6. Notwithftanding, the faith of the fathers was grounded on Chrift who was to come, as ours is on Chrift who is now come. Abraham in his time was juftified by faith in Chrift to come, but if he lived at this day, he would be juftilied by faith in Chrift now revealed and prefent: Like as I have faid before of Cornelius, who at the firft believed in Chrift to come, but being inftrucled by Peter he beHeved that Chrift was already come, A^^s x. 1.2, 3. Therefore the diverfity of times never changeth faith, nor the Holy Ghoft, nor the gifts thereof. For there hath been, is, and ever (hall be one mind, one judg- ment and underftanding concerning Chrift, as well in the ancient fathers, as in the faithful, who are at this day, and fhall come hereafter. So we have as well Chrift to come and believe in him, as the fathers in the Old Teibment had. For we look for him to come again in the laft day with glory, to judge both the quick and the dead, whom now webelieve to be come already for our falvation. Therefore this allegation of Paul offendeth none but thofe blind and ignorant cavillers. Paul therefore (as I have faid) rightly alledgeth that place our of Genefis, of faith in Chrift, when he fpeaketh of the faith of Abraham. For all the promifes paft, were contained in Chrift to come. Therefore as well Abraham and the other fathers, as alfo we, are made righteous by faith in Chrift : They by faith in him then to come, we by faifh in him nov^ prefent. For we treat now of the nature and manner of jaftification, which is all one both in them and in us, whether it be in Chrift to be revealed, or in Chriit now revealed and prefent. It is enough therefore that Paul fliew- 2o6 G A L A T I A N S. cth, that the law juftirieth not, but only faith, whether it be in Chrift to come, or in Chrifl: already come. At this day, alfo Chrift to fome is prcfent, to other fome he h to come. To all believers he is prefent; to the unbeliever he is not yet come, neither doth he profit them any thing at all ; but if they hear the gofpel, and believe that he is prefent unto them, hejuftifieth and faveth them. Verfe 7. Knoiv ye therefore^ that they nuh'ich are af faith ^ the fame are the children of Abraham, As if he would fay, Ye know by this example of Abraham, and by tlic plain teftimony of the fcripture, that they are the chil- dren of Abraham, who are of faith, whether they be Jews or Gentiles, without any refped either unto the law, or unto works, or to the carnal generation of the fathers. For not by the law, but by the righteoufnefs of faith, the promife was made unto Abra- ham that he fhould be heir, of the world, that is to fay, that in his feed all the nations of the earth fliould be bleffed, and that he (hould be called the father of nations. And left the Jews fhould falfeiy interpret this word nations, applying it unto themfelves alone, the fcripture preventcth this, and faith not only, a father of nations^ Gen. xvii. 4. but a father of many nations have I made thee, Rom. iv. 1 7. Therefore Abraham is not only the father of the Jews, but alfo of the Gentiles. Hereby we may plainly fee that the children of Abraham arc not the children of the fiefti, but the children of faith, as Paul, Rom. iv. 16, 17. dcclareth. Who is the father of us all. (As it nuere tvritten, I have made thee a father of many nations ) even before God 'U'hom 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 bc- iievetli ; not before the world, where he begetteth. For in the world he is the child of Adam and a fmner, or (which is more) he is a worker of the righteoufnefs of the law. Jiving after the rule of reafon, this is, after the manner of men ; but this pcrtainerh nothing to the believing Abraham. This example therefore of Abraham wrappeth in it the holy fcripture itfclf, which faith that we are counted righteous by faith. Wherefore this is a ftrong and mighty argument two manner of ways, botji by the example of Abraham, and alfo by the authority of the fcripture. Verfe 8. And the fcripture forcfccing that God nvouldjufllfy the hea- then through faith, — Thefc things pertain to the former argument. As if he (liould fay, Yc Jews do g'ory in the law above meafure; ye highly com- mend Mofcs, bccaufe God fpake unto him in the buOi, &:c. As th^ Jev^^s do proudly boaft agaioft us, (as I have myfclf at fundry GALATIANS. ley times heard) faying, Ye chriftians have apoftles, ye have a pops and ye have bifhops ; but we Jews have patriarchs, prophets, yea, we have God himfelf, who fpake unto us in the bufli, in Sinai, where he gave unto us the lav/, and in the tcniple, &c. Such a glory, and fuch an excellent teftimony alledge ye for yourfelves againft us, if ye can. To this anfv/ereth Paul the apofHe of the Gentiles : This your proud vaunting and boafting is to no purpofe ; for the fcripture prevented it, and forefaw long before the law, that the Gentiles fhould not be juftified by the law, but by the blefling of Abraham's feed, which was promifed unto him (as Paul faith afterwards) 4:^0 years before the law was given. Now, the law being given fo many years after, could not hinder or abolilh this promife of the bleffing made unto Abraham, but it hath continued firm and fhall continue for ever. What can the Jcvv's anfwer to this ? - This argument, grounded upon the certainty of time, is very ftrong. The promife of blefling is given unto Abraham 430 years before the people of Ifrael received the law. For it is faid to Abra- ham, Becaufe thou haft believed God and haft given glory unto him, therefore thou (halt be a father of many nations. Gen. xvii. 5. There Abraham by the promife of God is appointed a father of many nations, and the inheritance of the world for his pofterity and iflue after him, is given unto him before the law was publiflied. As though he would fay. Why do ye boaft then, O ye Galatians, that obtain forgivenefs of fms, and are become children, and do receive the inheritance through the law, which followed a long time, that is to fay, 430 years after the promife. Thus the falfe apoftles did advance the law and the glory thereof; but the promife made unto Abraham 430 years before the law was g:ven, they negledled and defpifed, and would in no wife know that Abraham (of whom they gloried notwithftanding as the father of the whole nation) being yet uncircumcifed, and living fo many ages before the law, was made righteous by no other means than by faith only, as the fcripture moft plainly witnefleth. Abraham he- iie'ved God, and it ivas counted to him for right eoujnefs. Gen. xv. 6. Afterwards, when he was now accounted righteous becaufe of his faith, the fcripture maketh mention of circumcifion, where it faith, T^his is my covenant ivhich yejhall keep betiveen me and you , £5V. Gen. xvii. 10. With this argument Paul mightily convinceih the falfe apoftles, and flieweth plainly that Abraham was juftified by- faith only, both without and before circumcifion, and alfo 430 years before the law. This felf-fame argument he handleth in the fourth chapter to the Romans; to wit, that righteoufnefs was im- puted to Abraham before circumcifion, and that he was righteous being yet uncircumcifed, much more than he was righteous before the law. Therefore (faith Paul) the fcripture did well provide againft this your glorious boaiting of the righteoufnefs of the law and works. 2o8 GALATIANS. When ? Before circumcifion and before the Ihw. For the law wn given 430 years after the promife, whereas Abraham was not only juiHfied without the law and before the law, but was alfo dead and buried; and his righteoufnefs without the law did not only flourifh until the law. but alfo (hall flourifh even to the end of the world, if then the father of the whole Jewifh nation was made ii;ry,. but.>vii] deliver us from fin, from death and ail evils, and will ^ive unto us rightcoufnei's, life r.nd eternal falvation. Of this GALATIANS. - 211 blefling (as I have faid) do the prophets preach in every place, who did not fo coldly confider thofe promifes made unto the fathers, as the wicked Jews did, and as the popiih fchooi men and feclaries do at this day, but did read them and weigh them with great diH- gence, and alfo drew out of thofe promifes whatfoever they pro* pheG^d concerning Chriil: or his kingdofa. So the prophecy of Hof. xiii. 14 I tv III redeem them from death : 0 dealh, I iv'ul he thy plagus : 0 grnve^ InJi^Uhbe thy dejiruflion ; and fach Hke places of the other prophets, did all fpriirg out of thef^ promifes, in the which God promifjd to the fatiiers the briiinng of the ferpent's head and the bleiling of ail nations, Geni-'ii!-.-i^5'. Moreover, if the nations be bleffi^d, that is to fay, if they be accounted righteous before God, it folioweth that they are freed from fm and death, and are made partakers of righteoufnefs, faU vation, and everlafHng lif-, not for their works, but for their faith in Chriit. Wherefore thst p'ace of Gen. xii- 3. In thee Jlall all families of the earth be biejfcd, fpeaketlr not of the blelnng of the mouth but of fuch a bleifiog as belongeth to the imputation of righteoufnefs, which is av^ailabie before God and redecmeth from the curfe of fin, and from all thofj evils that do accompany tin. Now, this blefling is received only by faith : For the text laith plainly, x'lhraham believed God, and it luas accounted unio him for righteoufnefs ; wherefore it is a mere fpintual bleffing, and there is no bleiTmg indeed butthjs; which although it be accurfed in the world (as indeed it is) yet it is available before God. This place therefore is of great force, that they who are of faith, are become partakers of this promife of the bleinng made unto the be- lieving Abraham. And by this means Paul preventeth the cavilla- tion of the Jews, who boaft of a begetting and working .-ibraham, andjuft before men, and not of a believing .braham. Now, hke as the Jews do glory only of a working braham, even fo the pope fetteth out only a working Chrift, or rather an example of Chrift. He that will live godly (faith he) mult v/alk as Chrift hath walked, according to his own faying in John xiii. 15. For I have given you an example, that ye fhould do as I have done to you. We deny not but that the faithful ought to follow the example of Chriil, and to work well; but we fay that we are not juftified thereby before God : and Paul doth not here reafon what we ought to do, but by what means we are made righteous. In this matter we mufl fet nothing before our eyes, bat Jefas Chrift dying for our fins, and rifing again for our righteoufnefs, and him muft \JQ apprehend by faith as a gift, not as an example. This, reafon underflandeth not; and therefore as the Jews follow a working and not a believing Abraham, even fo the papifts and all that feek righteoufnefs by works do behold and apprehend, not a juftifying, but a working Chriil:, and by this means they fwerve from Chriil, from righteoufnefs and falvation ; and like as the Jews who were faved, ought to follow the believing Abraham ; fo 212 GALATIANS. we alfo, if we will be delivered from our fins and be faved, muft take hold of the jiiflifying and f.ving Chriil, whom Abraham him- fejf ;UiO by faith diH appr.hend, and through him was bleiTcd. Il was indeed a gi cat ^lory, that Abraham reccircd ciicuracifron at the commandment of God, that he was endued with excellent virtues; that he obeyed God in all things ; as it is alfo a great praife and felicity to follow the example of Chrifl: working," to Jove tl.y neighbour, to do good to them that hurt thee to pray for thine enemies, patiently to bear the ifigratitude of thofe who render evil lor good, but all this ava'deth nothipg to righteoufnefs before God. The excellent deeds and virtues of Abraham were not the caufe that he was counted righteous before God: fo hkewife the imagination and following of the example of Chrift, doth not make us righteous before God. For, to make us righteous before Qod, there is a fir more excellent price required, which is neither th^ righteoufnefs of man, nor yet of the law. Here we mull: have Chiift to blefs usand fave us, like as Abraham alfo had hini for hv\ bifclTer aiid Saviour. How ? Not by works, but by faith, \Vhcrefoi;e as there is great difference between tvie believing and woik'. '-, Alraii m ; fo i:-> there great difference between Chrift blei]"- ip.g ard reclep;:;i: g, ai.d Chrllt working and givir.g example. Now, I*ai,; fpeaketfi iicre cii Chrill redeeming i.nd i'^brahana believinjf, ^nd n.itoi Chriii: giving example, or of Abruhira woi-kiog. fhcre^ fpre i)e addeth purpofely, and that v/irh great vehemency; 7^f'j zvfjic'j are vj pAth^ arc vi^JJsd otwith({:mding this obedience of the laws did net fave it from the curfe of the law of God. In like manner we obey the laws. of princes and magif- trates, but we are not therefore righteous before God ; for here we are in another matter. It is not without caufe that I do fo diligently teac"h and repe^at this dininiTiion ; for the knowledge thereof is very necefTary, (Al- though there are few that mark it or underfl:;^nd it indecc^. . g.'iin, the confounding and mingling together of the heavenly and civil rightconfnefs, is very ealy. In the civil righteoufnefs we muit have regard to law and works; but in the fpiritual, divine and hea- venly righteoufnefs, we murt utterly rejecl: all law^ and works, and fet the only promife and blelling before our eyes, whith layeth before us Chrift the giver of this bieding and grace, and our only Saviour. So that this fpiritual righteoufnefs, fecluding the law and all works, looketh only unto the grace and blefling which is given by Chrifl, as it was promifed by Abraham, and of him believed. Hereby we may plainly fee, that this argument is invincible. For if we mud hope to receive the blefTmg by Chrift alone,' then it nsuft needs follow on the contrary, that it is not relieved by the law. For the biefTmg was given to faithful Abraham before the Jaw and without the law. Now, like as Abraham believed in Chrift v/ho .was to come, the giver of the blefling ; fo and by the fame fiith Vve, we believe in Chrift who is come and prefent, and fo are we now jultified by faith, as Abraham was then juftified by faith. They therefore who are under the law, are not bleffed, but remain under the curfe. This the pope and his proud prelates do not believe, nor can be- lieve, neither can they abide this dodrine. Yet muft we not hold our peace, but niufl: confefs the truth and fay. that the papacy is accurfed, yea, all the laws and civil ordinances of the emperor are accurfed : for according to Paul, whatfoever is without the pro- mife and fiith of Abraham, is accurfed. When our adverfarics hear this, by and by they pervert and (lander our words as though v/e taught th^it the magiftrates fliould not be honored, but that we raile up feditions againft the emperor, that we condemn all laws that we overthrow and deftroy commonwealths, &c. But they do us great wrong. For v/e put a great difference between the corporal and the fpiritual blefling, and we lay that the emperor is blcfl'ed with a corporal blefling. For to have a kingdom, laws and civil ordinances, to have a wife, children, houfe and lands, is a blefling, (for all thefe things are the good creatures and gifts of God ;) but we are not delivered from the everlafting curfe by this corporal blefling, which is not temporal and muft have an end. Therefore we condemn not laws, neither do wc ftir up fe- GALATIANS. 215 dition againfl the emperor ; but we teach that he muft be obeyed, that he muft be feared, reverenced and honored, but yet civilly, But when we fpeak of the bleffing after the manner of divines, then we fay boldly with Paul, that all things which are without the faith and promife of Abraham, are accurfed and abide under that everlalling curie of God. For there we muft look for ano- ther life after this, and another bleffing after this corporal bleffing. To conclude, we fay that all corporal things are the good crea- tures of God. Therefore (as I have faid) to have a wife, chil- dren, goods, to have politic laws and ordinances, are the pood bleilings of God in their place ; that is to fay, they are temporal bleflings belonging to this life : But thefe bleffings the jufliciaries and law-workers of all ages, as the Jews, Papiits, Sectaries, and fuch like, do confound and mingle together. For they put no difference between corporal and fpiritual things. Therefore they fay, we have a lav/, and this law is good, holy and righteous ; therefore we are judified through it. Who denieth but that the law is good, holy and righteous ? But yet it is alfo the law of male- didion, of fin, of wrath, and of death. Wherefore, we make here a diflindion between the corporal and fpiritual bleffing, and fay, that God hath a double bleffing ; one corporal for this life, and another fpiritual for everlafling life. Therefore to have riches, children, and fuch like, we fay, are a bleffing, but in their de- gree, that is to fay, in this prefent life. But as touching life everlafling, it is not enough to have corporal bleffings ; for the very wicked do therein abound mofl of all. It is not fufRcient that we have civil righteoufnefs or the rightcoufnefs of the law ; for therein alfo the wicked do fpecially ilourifh. Thefe things God diftributeth in the world freely, and beftoweth them both upon the good and bad, like as he fuffereth the fun to rife both upon the good and evil, and fendeth rain upon the righteous and unrighteous ; for he is liberal unto all. And to him it is a fmall matter to put all creatures under the feet of the wicked : For the creature nvas made fubjed to 'vanity, not ivUl'ingly, Rom. viii. 20. They therefore who have but only thefe corporal bleffings, are not the children of God, bleffed before God fpiritualiy, as was Abra- ham ; but they are under the curfe, as Paul here faith ; IVhofoewr Is under the nvorks of the Iww, is under the curfe. Paul might have faid by a general proportion, whatfoever is without faith, is under the curfe. He fiiith not fo, but he taketh that which befides faith is the beft, the greatcfl and mofl excellent among all corporal bleffings of the world, to wit, the law of God. The law (faith he) indeed is holy and given of God; notwith- ftanding it doth nothing elfe but make all men fubjeft to the curfe, and keep them under the fame. Now, if the law of God do bring men under the curfe, much more may the fame be faid of inferior laws and bleffings. And that it may be plainly underiflood what Paul calleth it to be under the curfe, he declareth by this teiii- mony of the fcripture, faying, fti6 GAL ATI AN S Verfe re. F(fr il is luritten : Curpd is every one thdt coniinueth not in all things 'which are ivritten in the book of the lanv^ to do them. Paul goeth about to prove by this teftimon)' taken out of Deut. xxvii 26. that all men who arc under the law, or under the works of the law, are accurfed, or under the curfe, that is, under fin, the wrath of God, and cverlaRing death, for he fpeaketh not (as I have faid before) of .1 corporal, but of a fpiritual curfe, which mud: needs be the ciirfe of everlafting dcith and hell. And ihis is a wonderful manner of proving. For Paul proveth this af- firmalive fentence, which he borrov/cth out of Moies. IVhofo* ever are of the 'works of the laiVy arc under the curfe^ by this ne- gative, Cur fed is every one that cont'inueih r,Qt in all things ^ &c. Now, thefe two Icntences of Paul and Mofes isem quite contrary. Paul faith, wholbever fliall do the works of the law, are accurfed. Mofes faith, whofoever fliall not do tlie works of the law, are accurfed. Plow fliall thefe two fayings be reconciled together? Or elfe (which is more) hov/ fhall the one be proved by the other? Indeed no man can well underfiand this place, unlefs he alfo know and underltand the article of juftifrcatiou. Paul (no doubt) being among the Ga'atians, had before more largely treated of this matter; for elfe they could not have under- ftood it, feeing he doth here but touch it by the way. But bc- caufc they had heard him declare the fame unto them before, they being now again put in mind thereof, do call it to remembrance. And thefe two fentences are not repugnant, but do very well a.- gree. We alfo do teach in like manner. That the hearers of the l<:io are not jujl hfore Cod, hut the doers of the laav fhall he juftifed, Rom. li. 13. And contrariwifc^ They that are of the 'works of the la'Wy are undjr the curfe. For the article of jufli- fication tcacheih, that whatfoever is without the faith of Abraham is accurfed : And yet notwithflanding the righteoufnefs of the law muff be fulfilled in us, Rom. viii. 4. To a man that is ig- norant of the dodrine of faith, thefe two fentences feem to be quite contrary. Firft of all therefore, we muft mark well whereupon Paul treaf- eth in this place, whereabout he goeth, and how he looketh into Mofes. He is here (as before I have often faid) in a fpiritual matter, fcparated from policy and from all laws, and he looketh into Mofes with other eyes than the hypocrites and falfe apofUes do, and cxpoundcth the law fpiritually. Wherefore the whole efFecl of the matter confifleth in thefe words, to do. Now, to do the lav/, is not only to do it oiuwardly, but to do it truly and perfectly. There are two forts then of doers of the law : The firfl are they v/ho arc of the works of the law, agaiiifl: whom Paul enveighetn throughout all this epifl-le. The j^ther fort are they who are of faith, of v/hom we will foeak hereafter. Now, to be of the law, or of the works of the law, and to be of faith, ,ire ^uite contrary, yea, even as contrary as God and the (ievil, fin GALATIANS. 217 and righteoufnefs, death and life. For they are of the law, who would be juftified by the law. They are of faith, who do afTur- edly truft that they are juitified through mercy alone for Chrilt's fake. He who faith that righteoufnefs is of faith, curfeth and condemneth the righteoufnefs of works. Contrariwife, he who faith that righteoufnefs is of the law, curfeth and condemneth the righteoufnefs of faith. Therefore they are altogether contrary the one to the other. He that confidereth this, fhall eafily underftand, that to ob- ferve the law, is not to do that which is commanded in the law in outward fhew only (as the hypocrites imagine) but in fpirit, that is, truly and perfe<511y. But where fhail we find him that will fo accomplifh the law ? Let us fee him, and we will praife him. Here our adverfaries have their anfwer ready, faying, But the doers of the law Jhall be jujiifiedf Rom. ii. 1 15. Very well. But let us firft define who are thefe doers of the law. They call liim a doer of the law, who doth the works of the law, and {0 by thofe works* going before, is made righteous. This is not to do the kw according to Paul: For (as 1 have faid) to be of the law, and to be of faith, are contrary things Therefore to bejuf- tified by the works of the law, is to deny the righteoufnefs of faith. Wherefore, thefe judiciaries and law-workers, when they do the law, even in fo doing, deny the righteoufnefs of faith, and fin againft the firft, the fecond, and third commandments, yea, even againft the whole law. For God commandeth that we fhould worfhip him in faith, and in the fear of his name. On the con- trary, they make righteoufnefs of works, without faith and againft faith : Therefore in that they do the law, they do quite contrary to the law, and fin mofl deadly. For they deny the righteoufnefs of God, his mercy and his promifes ; they deny Chrift with all his benefits, and in their hearts they eftabhfli, not the righteoufnefs of the law (which they underftand not, and much lefs do it;) but a mere fantafy and an idol of the law. Therefore we muft needs fay, that not only in doing of the law they do it not, but alfo they fin, and deny the divine Majefly in all his promifes. And to this end the law was not given. Wherefore, they, not underflanding the law, abufe the law ; and as Paul faid. They being ignorant of God's righteoufnefs, and going about to eflahhfJo their onvn righteoufnefs, have not fuhmittcd themfel'ves unto the righteoufnefs of God, Rom. x. 3. For they are blind, and know not how they ought to judge of faith and of the promifes, and therefore without all underflanding, they rufh into the fcripture, 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 illufion of the heart; * Thefe are the works preparatory, as the papifts call thein, going be- fore juftifi cation, as the efficient caufe thereof. Ff 2i8 GALATIANS. and that rigbtcoufncfs of the law, which tiiey think they do fulfil, is nothinq eife in very deed, but idolatry and biafpjiemy againlt God. Therefore it cannot be but they muil needs abide under tiie curfe. It is impoHib'e therefore thr»t we fliould do the Isw in fuch fort as they imagine, and much k(s that we fiiould be juftified thereby. This thing, firfl: the law itfelf, tclHfieth, which hath a quite cen- tral y efied : For it increafeth fin, it worketh wrath, it accufeth, it tcrrificth and ccndcnncth, how then ihould it juftify ? More- over, the promife alfo fiieweth the very lame thing. For it was laid unto Abraham. //; t/vce/ia/I n/I Jluni/'ies of the earth Ichlejlfed, Gen. xii- 3. There is no bltfiinn therefore but in the promile of Abraham; and if thou be without thr.t promife, thou art under the cuife. If thou be under the curfe, thou fulfilled not the lav/ ; be- caufe thou art under fm, the devil, and everlalHng death; all which do afluredly follow the curfe. 'io conclude: If righteouf- nefs fhould come by tl.e law, then fliould the promife of God be in vain, and in vain fliould he pour out his bleiling in fo great abun- dance. Therefore when God faw that we could not fulfil the law, h6 provided for this long before the law, and promifed the blefling to Abraham, faying, In thtejlmll all the nations of the earth he bkjfd. And {o hath he tefiificd that ail the nations Ihould be blefl'ed, not by the law, but through the promife made unto Abraham. They therefore that lay hold on the law, and feek to be jutiificd thereby, defpifing the promife, are accurfed. Wherefore, to doy is full of all to believe, and fo through faith to }>erform the law; we muft full receive the Holy Ghofl:, where- v.'ith we being enlightened and made nev/ creatures, begin to do the law, that is, to love God and our neighbour: but the Holy Ghoft is not received through the lav/ (for they who are under the law, as Paul faith, are under the curfe ; ) but by the hearing of faith, that is, through the promife ; we niuft be blefled only with .-^bra- ham in the promife made unto him, and in his faith. Therefore, before all things, v/c mull: hear and receive the promife, which ietteth out Chrifl:, and offereth him to all believers ; and when they have taken hold upon him by faith, the Holy Ghofl: is given unto them for his iiike ; then do they love God and their neighbor, then do they good works, then do thev carry the crofs patiently ; this is to do the law indeed, otherwife the huv remaineth always un- done. Wherefore, if thou wilt define truly and plainly what it is to do the law, it it nothing elfe, but to believe in Jefus Chrifl, and when the Holy Ghofi is received through faith in Chrift, to work thofc things which are commanded in the law : and other- O wife wc are not able to perform the law. For the fcripture faith, that there is no blelTmg without the promife, no not in the law. It is impoilible therefore to accomplifh the law without the promife. There is not one therefore to be found in all the world, unto v.hcm this name and title, to be called a doer of the law, apper- GALATIANS. 219 taineth without the promife of the gofiie]. "Wherefore this word (doer of the Jaw) is a feigned term, which no man imdcrilandeth unlefs he be without and above the hiw in the bleiling and faith of /.braham. So that the true doer of the law is he, who receiving the Kol}'' Ghofl: through fiiih in Chriic, beginning to love God and to do good unto his neighbour : fo that this word (to do the law) muil comprehend faith alfo wlrlch maketh the tree, and when the tree is made, then follow the fruits ; the tree muil: be .firit, and then the fruit : for the apples make not the tree, but the tree maketh tlie apples. So fidth firft maketh the pcrfon, who afterward brin^eth forth works. Therefore to do the law without faith, is to make the apples of v/ood, and earth without the tree* which is not to make apples, but mere fantafies. Contrariwife, if the tree be made, that is, the perfon or doer, who is made through faith in Chrift, works' will follow: For the doer mad needs be before the things which arc done, and not the things which are done, before the doer. The doer then is not fo called of the things that are done, but of the things that are to be done. For chriftians are not made righteous in doing righteous things, but being now made righteous by faith in Chrill:, they do righteous things : in politic matters it Cometh fo to pafs that the doer or worker is made of the things which are wrought, as a man in playing the carpenter becometh a carpen- ter ; but in divine matters the workers are not made of the works going before, but the perfons made and framed already by faith which is in Chrift, arc now become doers and workers. Of fuch fpeaketh Paul, when he faith. The doers of the la%u JloaU he jufiified, Rom, ii. 13. that is, fnall be counted righteous. Yea, the very fophifters and fchool~men are compelled to confcfs, and fo they teach alfo, that a moral v/ork outwardly done, If it be not done widi a pure heart, a good will, and true intent, it is but hypocrify. And hereof cometh the proverb among the Gern-ans; fuch a coivl covereih many a knave ; for the vileft and wickcdeft knave in the world may counterfeit the fame works that a godly man vv'orketh by faith: Judas did the fame woiks that the other apofties did. What fault was there in the works of Judas, feeing he did the felf-fame works that the other apoilles did ? Here mark what the paphlr fophifter anfwereth out of his moral philofophy. /Although he did the felf-fame works (faith he) which the other apolHes did, notwithftanding, becaufe the peifon was reprobate, and the judgment of reafon perverfe, therefore his works were hy- pocritical and not true, as were the works of the other apofties, how like foever they feemed to be in outward fliew. Wherefore they themfelves are conltrained to grant that in politic and exter- nal matters, works do not juicify, unlefs there be joined witlial an upright heart, will and judgment. How much more are they compelled to confefs the fame in fpiritual matters, where, before all things there m.uft be a knowledge of God, and faith which may 220 GALATIANS. purify the heart ? They walk therefore in works and in the righte- ournefs of the law, as Judas did in the works of the apoftles, not underflanding what they fay, or what they affirm. And although Paul faith plainly every where the law juftifieth not, but caufeth wrath, uttereth fin, revealeth the indignation and judgment of God, and threateneth everlalling death ; yet notwithftanding read- ing thefe things they fee them not, much kfs do they underftand them. Therefore they deferve not to be called hypocrites, but viforsandfhadowsof difguifed hypocrites, molt miferably bewitched, in that they dream they are juftified by the works of the law. Wherefore (as I have faid) this word, doer of the law, as they define it, is an imagined term, a very monfter, and no where to be found. Wherefore, when Paul proveth this place, For as mamy as are of ths ivorks of the law, are under the curfe, by this fentence of Mofes, Curfed is every one that conllnueth not in all things which are written in this hook. Gal. iii. lo. he proveth not one contrary by another, as at the {irlt light it may appear, but he proveth it rightly and in due order. Foe Mofes meaneth and teacheth the felf-farae thing that Paul doth, when he faith, Curfed is every one that continueth not in all, &c. But no man doth them ; there- fore, whofoever are of the works of the law, keep not the law ; if they keep it not, they are under the curfe. But feeing there are two forts of men that are doers of the lavv' (as before I have faid) that is to fay, true doers and hypocrites, the true doers mufl be feparate from the hypocrites. The true doers of the law are they who through faith are the good tree before the fruit, doers and workers before the works : Of thcfe fpeaketh Mofes alfo ; and except they be fuch, they are under the curfe. But the hy- pocrites are not of this lort ; for they think to obtain righteoufnefs by works, and by them to make the perfon juft and acceptable : For thus they dream, we that are finners and unrighteous will be made righteous. How fliall that be ; By good works. There- lore they do even like as the foolirti builder, who goeth about of the roof to make the foundation, of the fruits to make the tree. For when they feek to be jurtified by works, of the v/orks they would make the worker, which is diredly againft Mofes, who maketh fuch a worker fubjed to the curfe. as well as Paul doth. Therefore while they go about to do the law. they not only do it not, but alfo deny, (as 1 have faid) the iirlt commandment, the promifes of God, the promifed blelling of Abraham, they renounce filth, and they go about to make themfcives blefled by their own works that is to fay, to juftify themfelves, to deliver themfelves from fin and death, to overcome the devil, and violently to lay hold upon the kingdom of heaven ; and this is plainly to renounce God, to fet themfelves in the place of God : For all thefe are the works of the divine Majefty alone, and not of any creature either in heaven or in eartli. GALATIANS. 221 Hereupon Paul was able eafily to foreiliew out of the firft com- mandment, the abominations that were to come, which antichrift fhould bring into the chnrch. For all they who teach that any other worfhip is necefTary to falvation, than that which God re- quireth of us by the firft commandment, which is the fear of God, faith and love of God, are plain antichrifls, and fet themfekes in the place of God : That fuch fliould come, Chrift himfelf foretold, when he faith, Many jh all come in my nams, faying, I am Chrifl., Matth. xxiv. 5. So we alfo at this day, may boldly and eafily pronounce, that whofoever feeketh righteoufnefs by works without faith, denieth God, and maketh himfelf God : For thus he think- eth, if I do this work, I fhall be righteous, I (hall be a conqueror oflin, death, the devil, the wrath of God, and of hell, and fhall obtain life everlafting. And what is this q\{q (I pray you) but to challenge that work unto himfelf, which doth belong to God alone, and to fhew indeed that he himfelf is God ? Therefore it is an eafy matter for us to prophefy, and moft certainly to judge of all thofe who are without faith, that they are not only idolaters, but very infidels who deny God, and fee themfelves in the place of God- Upon the fame ground Peter alfo prophefieth when he faith, There Jhall he falfe teachers among you, ivho pri'u'ily JI3 all bring in damnable herejies, even denying the Lord that bought them, ^c. and make merchandize of you, 7, Pet. ii. i — 3. And in the Old Teftament all the prophelies againft idolatry fprang out of the firft commandment. For all the wicked kings and prophets, with all the unfaithful people, did nothing elfe but that which the pope and all hypocrites always do. They, con- temning the firft commandment and worfhip appointed of God, and defpifing the promife of Abraham's feed, even that feed in whom all nations fhould be bleffed and fantftified, ordained a wicked worfhip quite contrary to the word of God, and faid, With this worfhip will we ferve God and fet out his praife, which hath brought us out of the land of Egypt. So Jeroboam made two golden calves and faid, Behold thy gods, 0 Ifrael, tuhich brought thee up out of the land of Egypt, i Kings xii. 28. This he faid of the true God who had redeemed Ifrael, and yet both he and all his people were idolaters : For they worfhipped God contrary to the firft commandment. They only regarded the work ; which being done, they counted themfelves righteous before God. And what was this elfe, but to deny God himfelf, whom they confeffed with their mouths, and faid, that he had brought them out of the land of Egypt ? Paul Ipeaketh of fuch idolaters when he faith. They profefs that they knoiu God; hut in ivorks they deny him. Tit. i. 16. Wherefore all hypocrites and idolaters go about to do thofc works, which properly pertain to the divine majefty, and belong to Chrift only and alone. Indeed, they fay not in plain words, I am God, I am Chrift, and yet in very deed they proudly chal- 222 GALATIANS. lenrrc unto thcmfelves die divinity and office of Chrift, and therefore it is as much in effect: as if they faid, I am Chriil:, I am a Savi- our, not only of myielf, but alfo of others. This the monks have not only taught, but alfo have made the whole world to believe, to wit, that they are able not only to make themfclvcs righteous through their hypocritical holincfs, but alfo others unto whom they communicate the fame; whereas notwith (Ian ding it is the proper and only office of Chrift to juftify the finner. The pope in like manner, by publiiliing and ipreading his divinity throughout xhi whole world, hath denied and utterly burled the office and divinity of Chrift. It is expedient that thcfc tilings fuould be well tauglit and well weighed, for thereby we may learn to judge of the v/hole chriftian doctrine, and the life of man ; alfo to confirm mens confcicnces ; to underftand all prophefics, and all the holy fcriptures, and rightly to judge of all other things. He that knoweth all thefe things rightlv, may certainly judge that the pope is antichriil:, becaule heteacheth a far other manner of worfhip, than the firft table fet- teth out. He may perfediy know and underftand, what it is to deny God, to deny Chrifc, and whatChriit meaneth when he faith, Many fiall come in my name, faying, I am Chr'ij}, Matth xxiv. 5. What it is to be agamfi: God, an^i to he lifted up above all that is called God, or thaiis ivorjhifpcd : \Vhat it fignifieth, th'dt anuchri/l fitteth in the temple of God, Jhetolng himfelf as God, 2 Theff. ii. 4. What it is, fo fee the abomination of dfolation (landing in the holy place, iyc. Matth. xxiv. 15. Mark xiii. 14. Dan ix. 27. Nov/ hereof fpring all tlicfe mifchiofs, that this curfed hypocrify will not be made righteouo by the divine blelfing, nor created anew of God the creator. It vyill in no wife be a patient, or fiiffer any thing to be wrought in her, bat v/ill needs be altogether an agent, and work thofe things which fne fnould fuffer God to work in her and receive of him. Therefore Ihe maketh herfelf a creator and a juftifier through her own works, defpifingthe blciling promifed and given to Abraham and to his believing children : 80 that tk'ery ]r\'j)Ocnte is both the matter and the vv'orkcr (although this be. ^gainft philofophy, for one and the felf-fame thing, cannot work upon itfelfij I'he matter, becaule he is a finner; tlie worker, becaufe he putteth on a cowl, or chufeth forae other work, through the which he hopeth to defcrve grace, and to fiive himfelf and others ; therefore he is both the creature and the creator. No man therefore can exprefs with words, how execrable and how iiorri- hle it is, to feek righteoufnefs in the lav/ by works, without the blelfing. For it is the abomination Jlnndivg in the holy place which denieth God, and fettetii up the creature in the place of the creator. The doers of the law therefore are not the hypocrites, obferving the law outv/ardly; but the true believers, who receiving the Holy Ghoft. do accocnplifn the law, that is to fay, they love God and then neighbor, &c. So that a true doer of the law, is to be under- GALATIANS. 2\r -flood, not in refpeft of the works which he worke'^h, but in refpeft of the perfon now regenerated by faith. For according to the goi- pel, they that are made rigliteous do righteous things, but accond- ing to philofophy it is not fo; but contrariwife, they that do righ- teous things are made juft and righteous. Therefore we being juftified by faith do good works, through the wlvlch (as it is faid, 2 Pet. i.) our calHng and elcdion is confirmed, and from day to day is made more fure. But becaufe we have now only the lirft fruits of the Spirit, and have not as yet the" tenths, and the rem- nants of fin do dill remain in us ; therefore we do not the law per- fedly. But this imperfection is not imputed unto us who do be- lieve in Chrift who was promifed to Abraham, and hath bleffed us. For we are nourifhed and tenderlv cherilhed in the mean feafon for Chrift's fake, in the lap of God's long fufferance. We are that v/ounded man, who fell into the hands of thieves, whofe wounds the Samaritan bound up, pouring in oil and wine, and afterwards laying him upon his beafi:, he brought him into the inn, and made provifion for him, and departing commended him to the hoft, faying, Tah care of him, Luke x. 35. And thus, we in the mean time are cherifhed, as it were in an inn, until the Lord put to his hand a fecond time (as Ifaiah faid^) that he may deli- ver us, Ifa. xi. II. Wherefore the fentence of Mof^s, Curfccl h every one that a- h'ldeth not in all the things that are ivrltten in this book, is not con- trary to Paul, who pronoLinceth all them to be accurfed, v/ho are of the works of the law. For Mofes requireth fuch a doer, as may do the law perfedly. But where fliall we find kim ? Nd where. For David faith. Enter not into judgjnent ivlth thy fervani: For in thy fight Jldall no man living hejuflifed, Pfal. cxliii, 2. And Paul faith, For nvhat I ivoiild, that do I not ; hut tvhat I hat&, that do I, Rom. vii. 15. Wherefore Mofes, together with Paul, doth neceffarily drive us to Chrill:, through whom we are made doers of the law, and are not accounted guilty of any tranfgreilioD. How fo ? Firft, By forgivenefs of lins and imputation of righte- oufnefs becaufe of our faith in Chrift. Secondly, By the gift of God and the Holy Ghoft, which bringeth forth a new life and new motions in us, fo that we may alfo do the law effectually. Now, that which is not done, is pardoned for Chrift's fake ; and moreover, what (in foever is left in us, is not imputed. So Mofes agreeth with P^aul, and meaneth the felf-famc thing that he dotli, v/hen he faith, Curfed -j- every one that ahldcth not, &c. For he faith that they do not the law, becaufe they would juftify them- lelves by works, and concludeth with Paul, that they are under the curfe. Therefore Mofes requireth true doers of the law, who are of faith, even as Paul condemneth thofe who are not true do- ers of the law who are not of faith. Herein is no repugnance, that Mofes fpake negatively and Paul affirmatively, io that you define rightly what is meant by this word do. So both fente^ce*^ 2^4 GALATIANS. are true, viz. Thai all are accurfed nuho abiJe not in all that is ivritten in this hook : And, Thai all they are accurfed^ ivho are of th: luorks of the law. An anfiver to thofe arguments ivhich the advsrfaries alledge againjl the do£lrine and righteoufuefs of faith, SEEING this place offereth unto us occafion, we mud fay fomething as touching the arguments which our adverfaries do objed againfl the dot5trine of faith, which is. That phy, and another in divinity. In nature, the tree muft be firft, and then the fruit. In moral philofophy, doing requireth a gocd intent, and a found judgment of reafon to work weW, going before. And here all the phiJofcphers are at a ftay, and go no further. Therefore the divines fay, that moral philofophy taketh not God for the objed and final caufe ; for Ariftotle, or a Saddu- cccj or a man of any civil honefty, calleth this light reafon and a go-id intent, if he feek the public commodity of the commonwealth, and the quietnefs and honefty thereof A philofopher, or law- worl.cr, afcendcth no higher ; he thiniceth not through a right judgment of reafon, and a good intent to obtain remiffion of fins GALATIANS.- 225 iahd everlafting life, as the fophifttr or mcnk doth. Wherefore the heathen j^hiloiopher is much better than fuch an hypocrite, lor he abideth within his bounds having only confideration of the honefty and tranquillity of the common wealth, not mingling heavenly and earthly things together. Contrariwife, the b ind fophdter iniagmeth that God regardeth his good intent and works; therefore he mingleth earthly and heavenly things together, and pclluteth the name of God. And this imagination lie learneth out of moral philolophy, faying that he abufeth it much worfe than the heathen man doth. Wherefore we mu(t afcend up higher in divinity with this word doing than in natural things and in philofophy, fo that no^v it mull have anew fignilication, and be made altogether nev/, joined with a right judgment of reafon, and a good will, not morally, but divinely ; which is, that I know and believe by the word of the gofpel, that God hath fent his Son into the world to redeem us from fin and death. Here doing is a new thing, unknown to reafon, to philofophers, to law-workers, and unto all men, for it is a wifdom hidden in a myftery. Therefore, in divinity the work neccffarily requireth faith going before. Therefore when our adverlaries do alledge againft us the fenten- ces of the fcripture touching the la\^ and works, when mention is ma.dQ o^ working and doing thou maft anfwer 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 muft be taken in their own fignification ; but if they be applied to matters of divi- nity, they muH include fuch a right judgment, reafon and good- will, as is incomprehenfible to man's reafon. Wherefore doing in divinity muft be always underftood of a faithful doing. So that this faithful doing is altogether as it were a new kingdom, feparate from the natural or moral doing. Therefore, when we that are divines fpeak of r/cm^, we muft needs fpeak of that faithful doing ; for in divinity we have no other right judgment of reafon, no good- will or intent befides faith. This rule is well oblerved in the t ith chapter to the Hebrews ; There are recited many and fundry works of the faints, out of the holy fcripture, as of David, wl>o killed a lion and a bear, and fleW Goliath. There the fophifter or fchool-man, that foolilh afs, looketh upon nothing elfe but the outward appearance of the work. But this work of David's muft be fa looked upon, that firft: we muft confider what manner of perfon David was, before he did this work : Then fhall we fee that he was fuch a perfon, whofe heart trufted in the Lord God of Ifrael, as the text plainly wit- nefTeth. The Lord that delivered me out of the pa-w of the lion, and out of the patv of the bear, he ivill deliver me out of the hand of this Phiiyii'ne, Moreover, Thou comefl to me cation is attributed only to tlie divinity 228 GALATIANS. of Chrifl; Tor the humari'ty doth not create, and yet notwlthftand- ing it IS truly faid, man created, bcc lufc the divinity, which only cit-ateth, is incarnate wiih the humanity, and therefore the huma" niiv, together with the divinity, is j'artaker of the fame properties. Wheretc re it is well and ;)odly faid, this nnan Jefus Chrifl brought Ilrr.elout Oi E^ypt, (hack Pharaoh, and wrought all the wonders from the beginning o*^ the wcrld. 'I^lieteibie when the ^:ripture fiith, If thou fw'ilt enter into I'lfe^ he p ihc ctmmwdmen's rj God: Do this, and thmi fJjaJt live, iffe, Firfl, we mull fee of whar manner of keeping and doing he fpeaketh: For in thefeand I'uch like pliCcs (as T have faid) he fpeaketh of a com;»ound fait-h, and not of a naked and (imple faith ; and the meaning of this plac?, Do this, and thou Jli alt liv, is this; thou fliali live becauie of this faiJii^ul doing, or this doing lliall give unto thee life, bc^caufe of ihy fairh alone. A'ter this manner justification isattiibuted to faith alooe, as creation is to the divinity : And yet notwiihllandiiig, as it is tialy faid, Jefus rhe fon of Yi.ny cheated all thing,, lo alfo juffificatiun is attributed to the mcarnate faith, or to the faithiul doing Theiefore we muil: in na wife think v/ith the {ophifl:eis and hypccntes, thai works do abiolutely juflify, or thwt rewards are promifed to moral works, but to furihrul "woiks only. Let us therefore fuffer the Holy Ghofl to fpeak as he doth in the icriptures, either o^ nak:d, {impie and abfolute faith, or of compound at d incarnate faith; all things which are attributed to ■w^iks no properly belong unto faith. For woiks miUt not be l.;oked upf.n rR'jrally, but faithfully and with a fpirltual eye; faith is t e c.\ n ty of v/orks and is lo fpread ihioughout the works of the r< ithful, as is the divinity throughout the humanity of Chrid, Faith therefore doth all alone in the works ot the faithful. Abra- ham is called faithful, bccaufe faith is ipre.id throughout the whole pf rfon of Abiaham; fo that behold. ng him woiking, I fee nothing o*" ie carnal or of the working Abiaham, but of the believing Abraham. Vvheiefore when thou readeft in the fcriptures, of the fathers, prophets, and kmgs, how they wrought righteoufnefs, raifed up the dead, overcame kingdoms, thou mud remember that thefe and iuch like fayings are to be expounded, as the epilUe ta the Hebrews ex];oundtth them, that is, By faith ihcy ivrovght rightcoifncfs, by faitl' Jjey t\,ijed up the dead, by faith ih. y fubdu.d kings and kingdows, ^c. Kcb. XI. 33, 34, 35. So that faith incorporateth the work, arid giverh in its perfetftion . And this the adverfaries, if they are v/el intlicirwits cannot deny, neither have they any thing to fay or ob|e(n: againfl: it Indeed they can cry out that the fcripturc f>.c; keth oftentimes of doing and working; and we always anfwer ti.em ;«guin, that it ij>eaketh alio of faithful doing. For firft, rea- fon mull be enlightened by faith, before it can work. Now, when it hdin a true opinion and knowledge of God, then is tlic work in- GALATIANS. 229 carnate and incorporate into it: fo txhat whatfoever is attributed to faith, as afterwards attributed to works alfo, but yet becaufe of faith only and alone. Wherefore in reading of the fcriptures we muft learn to put a difference between the true and the hypocritical, the moral and fpiritual doing of the law ; fo fliail we be able to declare the true meaning of ail thofe places, which feem to maintain the righteouf- nefs of works. Now, the true doing of the law is a faithful and 3i fpiritual doing, which he hath not, that feeketh righteoufnefs by works : therefore every doer of the law and every moral worker is accurfed ; for he waiketh in the prefumption o^ his own righ- teoufnefs againfl God, when he will be juftified by man's free will and reafon, and fo in doing of the law, he doeth it not. And this, according to Paul, is to be under the works of the law, that hypocrites do the law, and yet in doing, they do it not; for they underffand this word doing according to the literal fenfe of the law, which in true chriftian divinity is nothing worth. Indeed they work many things, but in the prefumption of their own righte« oufnefs, and without the knowledge of God and faith, as the Phariiee did, Luke x\iii. 1 1. and as Paul did before his converfi- on; therefore they are Wind, and miferably err and lo remain under the curfe. Wherefore, again I admonifn you, that fuch fentences as the adverlaries do alledge out of the fcriptures concerning works and rewards, muft be fpiritually expounded ; as if they alledge this fenr.ence out of Dan. iv. 27. Redeem thy fins by alms-deeds^ thou muit not here expound thefe words morally, but fpiritually ; fo fhalt thou fee that this word redeem, fignifieth no moral, but a faithful doing, that is, includeth faith. For in the fcriptures the work (as I have faid) requireth alfo a good will and right judgment of reafon to go before, not moral as they would have it but divine and fpiritual, which is faith. By this means thou fhalt be able to ftop the mouths of thefe peevifli fophifters. For they themfelves are compelled to grant (and fo teach they alfo out of Ariilotle) that every good work proceedeth out of man's choice or free-will : if this be true in philofophy, much more muff: this good-will and right judgment of reafon g\nded by faith, go before the work in di- vinity and divine matters. And this do all words of the imperative mood, that is, all fuch words as are commanding, fignify in the fcriptures, and all fuch words alfo as teach the law, as the epifllc to the Hebrews doth plainly declare. By faith Abel offered, &c. Now, admit the cafe that this folution is not fufficient (although it be indeed moff fare and certain;) yet notwithflanding let this be the argument of all arguments, and the principal mirrour of chriftians to behold, againft all the temptations and objeflions, not only of the adverfaries, but alfo of the devil himfelf, namely, to apprehend and to hold fait the head, which is Chrilf . Moreover, admit that the fophiAers being more crafty and fubtil than I, fliould 330 GALATIANS. fo fnarc and entangle ir.e wltli tlicir arginriGnts, V/hich they bring foi the mainten.mct ol works ;i{;ainft fdith, that i fnould know no v/ay how to wind niyTeirovit, (which notwilhllunding itis impufii- ble ior iiicm to do) yet -A-lll I rather give reverence and credit to ChriJt aior.e, than be [iciTuaded with all the pi;iccs t!iey are able to alicdge for the efiab'iPning of the rightcoufners oi works againil the dcifirine of i^ith. "Vvhurefofe, they muft be fin-iply and phiinly ^mfwered after this lOanDcr: Here is Chrilt, there are th.e teftimonies of the fcrioture teuchin^j the lavy and worlds. Now Ch rift is the Lord ot the icrip:r;rc and of idi works : Me aifo is Lord ofheaven, the earth, the S.ihbath, the tciTipie, rightcoiinefs, liiC, wrath, Jiri, death, and generally of all thingc v/hatfoever. And Paul his apoftle {hew- €th ihathe v/as made fin and became accurfjd forme, Gal iii. 13. I hf.ir tlicn that I co^jU by no other means be delivered fion) my fjn, T.'Y dcaih, and my maledifcion, but by his death and blood fheddiUfj. Whcrerorc I conclude that it behcveth Chrift himftlf to overcoiTie my lln, death and malediciion in his cv.'n body, and not the works of the law or mine own works. And hereunto reafon is ccnilraincd to yidd and fay, that Clarifl- is nor the wodc of the law, cr my workj that his blood and death is not circumci- fion, the oMen-ation of the ceremonies of ihe law, and much Icls a nicnk's cowl, a (Iiaven crown, abfiinence, vows and luch like. Wherefore, if he be the price of my redemption, if he be made fin and maledidion that he might juilily nie and blefs me; I care not if thcu bring a thoufand places of the fcriptare for the righttoufnels of works, againll: the righteoiifnefs of faith, and cry out never fo much, that the fcripture is againil me : I have the author and Lord of the fcripture v/ith mc, on whole fide I will rather ftand, than believe all the fraternity of law workers and merit nionj^ers. Al- though it is impoilible thntihe fcr!pt'j.re fliouldbcagainll:this do(flrinc, unlehsit be among the fenfelefs and cbftinate hypocrites; but to the godly and fuch as have underflandini], it giveth witnefs for Jefus Chrill: his Lord. See therefore hov/ thou canll reconcile the fcrip- ture, which thou faycft, is againii: my dodrine. As for me, 1 will flick to the author and Lord of the fcripture. Therefore if any man thinketh himlelf not well able to reconcile fuch p!.icts of the fcripture, or an fwer unto the fame lufficicntly, and yet notwiihftanding is conllrained to hear the objedions and caviliaiions of the adverfanes, let him anfwer fimply and plainly after this fort ; Thou fetteft againi'l ir.e the fcrvant that is to fay^, the fcripture and th.at not wholly, neither yet the principal part thereof, but only certain places as touching the law and \yorks. But I come with the Lord himfeif, who is above the fcripture, and ia iradc unto me the merit and price of righteoufnels and evcr- ia(iir:;4 iifc; On hirn I lay hold, him I ftick to, and leave works unto thee, v/hich nonvithilanding thou never didit. This folution neither the devil nor any jblliciary can ever wrcft fr, r.i thee cv ^ .^'T AT LANS. 531 overthrow- Moreover thou ari in fnfttj before God ; for inf heart abidcth llKcd in the objeci:, which 's' called Chri(), whtv was nailed to the crofs and accuiled, net for hjnifelf, but for us as the text laith, mads a curf? for ::j. rfold fafl this, and >av it again ir all the ftntences of the law and works whatfoever, «.nd lay, Doii thou hear this-^ flr.an ? Here he muH: heeds gr/c plac^, lor he knowetii that Chritl: is his Lord and mailer. Verfe 1 1 . Jjni ihat no man is jujlifcd hy ihs Li'zi; 'in tic fi^hl of Cod, it is c-jkknt: For the jiff. Jhall live hy fuuh. This is another argument grounded u]-on the teftifDOny of the prophet Habi-ikkuk ; and it is a fentence of great weight and iiu- thority, wliich Paul fetteth againft all the fcntences touching the law and works. As if he Hiould faj, "What need we any bag difnutation ? Here I brine forth a niotl evident teftimonv of the prophet, again(i: which no man can Gavil : The jifi man fJjall live hy faith. If Ive live by faith, then he liveth not by the law : For the Jaw is not of faith. And here Paul excludeth works and the Lw, as things contrary 10 faith. The fophifters (as they are alv/ays ready to corrupt the fcriTjiiire) do wreft and pervert this place after this manner : The jujl txatt (loihiive ly faiib, that is to fay, by a working fii.ith, or fornip'd or made perfect with charity ; but if it be not fcrnied with charity, then dotli it not juftify. This glol's they thcnifelvcs have forgeJ, and by the fanie they do injury to the v/ords of the prophet. If they did call thia formed or furniftTicd faith, the true fnth which the fcripture teacheth, this their glol.? ihoiild not offend me for thea faith Hiould not be feparated from charity, but from the rain o]>ii-i)- on of faith; as v/e a!fo put a difference between a counte; feit fiibi and a true faith. The counteifeit faith is that which heareth of God of Chril!:, and of al! the myfreries of his incarnation and o.;r redemption; which aifo apprchcndeth and bcareth away thole things which ithearethj yea, and can talk goodly thereof, and vet there remaineth nothing elfe in the heart but a naked opinion and a found of the gofpel : For it neither reneweth nor changeth the heart ; it maketh not a new njan but Icavcth him in the vanity of his former opinion and converlation ; and this is a very pernicious faith. The moral philofopher is much better than the hypocrite having fuch a faith. Whererbre, if ihey would make a diftin^^ion bctv/een faith formed (and take it as the fcripture taketh it) and the falfe or counterfeit faith, their diftindion fiiould nothing offend me. ^gz they fpcak of faith formed and made perfed with charity, and make a double faith, that is to fay formed and unformed. This peflilent and dcvilifh g!ofs I utterly detefl. Although (fiy thcv) we have faith infufed, called y/.'-Zifj infufa, which is the gift of the Holy Ghort, and alfo faith gotten by our own induflr^^, called Jxdcs acquifitai yet both of them lack their form and perfections 23^ G A L A T I A N S. which is charity, and are formed v/ith charity. This is to prefei- charity before faith, and to attribute rightcoufncfs not to faith, but to charity. Wherefore, when they do not attribute righteoufnefs to faith, but only in refpe6t of charity, they attribute to faith no- thing, at all. Moreover, thefe perverters of tiie gof])el of Chrifl do teach that even that faith which they call faith infufed, and not received by hearine;, not gotten by any working, but created in man by the Holy Ghoft, may ftand with deadly fm, and that the wcrft men may have this faith. Therefore, fay they, if it be alone, it is idle and utterly unprofitable. Thus they take from faith her office, and give it unto charity ; fo that faith is nothing, except charity, which they call the form and perfection thereof, be joined withal. This is a devilifh and blafphemous kind of doclrine, which utterly defaceth and overthroweth the doctrine of faith, and carrieth a man entirely from Chrifl: the Mediator, and from faith, which is the hand and only mean whereby we apprehend him^ For if cha- rity be the form and perfe(fiion of faith (as they dream) then am I by and by conftrained to fay, that charity is the principal part of chrillian religion, and fo I lofc Chrifl.. his blood, and all his be- nefits, and now I reft altogether in a moral doing, even as the ;x)pe, the heathen philofopher, and the Turk doth. But the Holy Ghoft who givcth to all men both mouth and tongue, knoweth how to (peak. He could have faid, (as the fo- phifters do wickedly imagine) the righteous man (hail live by faith, formed and beautified or made perfedl by charity. But this he omittetii of purpofe, and faith plainlyj The rightemis man U'veih by faith. Let iheie doltifh fophiflers go therefore, with this their wicked and peftilcnt glofs, we will ilill hold and extol this faith, which Go^i himfelf hath called faith, which is a true and certain faith, Avhich doubtcth not of God, nor of his promife, nor of the forgivcnefs of fins through Chrifl-, that we may dwell fure and fafe in our own object Chrilf, and may keep ftill before our eyes the paflion and blood of our Mediator and all his benefits. Novv-, faith alone which laycth hold upon Chrifl:, is the only mean that we fuffer not thefe benefits to be taken out of our fight. Wherefore, rejeding this pcflilent glofs, we muft underfland this place of faith only and alone. And this Paul himfelf declareth, whea he reafoneth againft faith formed with charity after this fort : Verfe i 2. y/n^/ the latv is not of faith : — The fchool-mcn may fay, The righteous man doth live, if his faith be formed and adorned with charity: But, contrariwiie, Paul faith, The lanv is not of faith. But what is the law? Is it not alfo a commandment touching charity? Yea, the law commandeth no- thing clfe but charity, as we may fee by the text itfelf. Thou fJmlt hve the Lord thy God nvith all ihy foul, "dc. Deut. vi. 5. Matth. xxii. 37. Again, SJieiJoing merry unto thoufands that love him and GALATIANS. ^3. %'eep his commandments^ Exod. xx. 6. Alfo, In thefs two command- ments conjijleth the lanv and the prophets, Matth. xJiii. 40. If the law then, that commandeth charity, be contrary to faith, it muit heeds follow, that charity is not of faith. So Paul plainly confut- eth that glofs which the fophiders have forged, touching their form- ed fiith, and fpeaketh only of faith as'It is feparate from the law. Now, the law being feparate and fet a-part, charity is alfo fet apart, with all that belongeth to the law, and faith only is left, which juftifieth and quickeneth to everlalHng life. Paul therefore reafoneth here, out of a plain telHmony of the J)rophets, that there is none who obtaineth juftification and life be- fore Godj but the believing man, v'ho obtaineth righrcoufnefs and everlafting life without the law and without charuy, by faith alone. The reafon is, becaufe the law is not of faith, that is, the law is not faith, or any thing belonging to faith, for it believeth not, nei- ther are the works of the law faith, nor yet of faith ; therefore, faith is a thing much differing from the law, like as the promifc is a thing much differing from the law* For the promife is not apprehended by working, but by believing. Yet there is as great a difference between the promife and the law, and confequently be- tween faith and works, as there is diflance between heaven and earth. It is impoflible, therefore, that faith fliould be of the law : For faith only refleth in the promife, it only apprehendeth and know- eth God, and flandeth only in receiving good things of God. Contrariwife, the law and works confifl in exa<5ling, in doing, and in giving unto God. As Abel offering his facrilice, giveth unto God; but he believing, receiveth of God. Paul, therefore, concludeth mightily out of that place of Habakkuk, that the righ- teous man liveth by faith alone; for the law in no wife belongeth unto faith, becaufe the law is not tlie promife, but faith only refl- eth upon the promife. Wherefore, as there is a difference between the law and the promife, fo is there alfo between works and faith. That glofs, therefore, of the fchool-men, is falfe and wicked, which joineth the law and faith together; yea, rather it quench- eth faith, and fetteth the law in the place of faith. And here note, that Paul always fpeaketh of fuch as would do the law morally, and not according to the fcripture. But whatfoever is faid of fuch good works as the fcripture requireth, the fame is attributed to faith alone. Verfe 12. But, the man that doth them, JJoall live in them. Paul here goeth about to fhew what Is the very true righteouf- nefs of the law and of the gofpel. The righteoufnefs of the law is to fulfil the law, according to that faying, He thatjhall do thefc things, fi all live in them. The righteoufnefs of faith is to believe, according to that faying, The righteous man doth live hy faith. The Hh 234 G A L A T I A N S;. law, therefore, rcouircth thnt we fhouM yield fomewhat unto God. I3ut faitli rcquircih no woiLs ot us or that we fhould give iiny thing unto God, but that we believing the proniiie of God, ihould receive of him. Therefore, the ofTice of the law is to work, as the office of faith is to aflent unto the promifc; for ftiith is the faith of the promife, and the work is the work of the law. Paul there- fore {iandeth upon this woid n'oirg; and that he may plainly flicw what is the confidence of the lav/, and what is the contidence of \v0rk5, he coinpareth the one with the Other, the promife with the law, and faith with works. He faith, that of the la\v there corn, eth nothing elie but o;dy doing; but faith is a quite contrary th.rg, namely, that which aflcnteth to the promile, and i.iyeih huld upon it. Thele four things therefore, mufl: be perfectly din-inguifiieH : For as the law hath his proper ofhcc, io hath the promife. To the law percaineth doing, and to the promife, believing. Where- fore as far as the law and the promife are feparate afunder, io faf alfo are doiiig and believing. By which diftindion Paul htre goeih about to fepaiatc charity from faith, and to teach that charity juflifieth not, becaufe the law worketh or hclpeth nothing to judifieation. Faith alone therefore juuifieth and quickcncth, and yet it ftandeth r.ot alone, that is, it is not idle, although that in her degree and office it flandeth alone. Ye fee the caufe then, %vhy Paul here alltdgeth this place, namely, that he may ftparate faith and chanty far aliinder. Fie upon the fophificrs therefore, with their curfed gloffes, and theii blind diffindlion o*^ faith formed and unformed. For thcfc new forged terms, faith formed, faith unformed, faith got- ten by man's induftry, and luch like, arc very monfters devifed by the devil, to no other end but to deface and deftroy the true chridian doenvine and faith, to blafpheme and tread Chiifl: under foot, arid to efiablifh the righteoufnefs of works. Indeed, works mud follow faitii but faith muTt not be woiks, or works faith; but the bounds and the kingdom of the law or works, and of faith, mud be rightly diilingui filed the one from the other. When Vv'C believe therefore, we live only by faith in Chrifi:, who is without Hn, wlio is alfo our mercy-feat and remiflion of Tiis. Contrariwifc, when we obferve the law, we work indeed, but we have no righteoufnefs nor life. For the office of the law is not to jufHfy and give life, but to fliew forth fin, and to deftroy. Indeed, the law faith, He thai Jliall do the fe things^ J}jaU live in ihnv.. But whefe is he who doth the law, v/ho loveth God with all his heart, and his neighbour as himfelf? Theretore no man doth the law, and although he go about to do it never fo much, yet in doing it he doth it not; therefore he abldeth under the cuife. But faith worketh not, but bclleveth in Chrirt: the juf- tiHcr. Therefore a man livtth not, becaufe of his doing, but becaufe of his belicvirp^. But a faithful man performeth the law, GALATIANS. ^ -"54 and that which he doth not, is forgiven liim through the remiinon qF fins for Chrift's fuke, and that which is remaining is not imput- ed unto him. Paul, therefore, in this place, and in the xth chapter to the Romans, compareth the righteoufnefs of the law and of faith to- gethei, 'u'here he faith, He that Jhall do ih^fe iJjingSy fiall live in them. As though he would fay. It were indeed a goodly matter if we could accomplifn the law; but becaufe no man doth it, we muft fly unto Cbrift, fwho is the end of the lata fcr r'lghteoufn Js to eve7-y one that htlifvelh, Rom. x. 4. He luas made under the iaiu^ thai he might rede(m thun that nvcrc under thelanvy Gal. iv. 4, 5. Be- lieving in him we receive the Holy Ghofl", and we begin to do the law, and that which we do not, is not imputed unto us becaufe of our faith in Chrift. But in the life to come we Oiall no more have need ot faith. For then v/e (hall not fee darkly through a glafs (as we now do) but we ftiall fee fice to face, 1 Cor xiii. I 2. There (hall be a moft glorious brightnefs of the eternal Majef- ty ; then we (hnll fee God even as he is. There fhidl be a true and a perfed knowledge and love of God, a perfeft light cf reafon» and a good will ; not fuch a moral and philofophical will as the popifh fchool men dream of, but a heavenly, divine, and e'ernat Wi'l. Here in the mean time, in fpirit by faith, we look for the hope of righteoufnefs. Contrariwlfe, they that feek for remiflion oi- fins b) the law, and not by Chriit, do never perform the law, but abuh und':^r the curfe. Paul, therefore, calleth them only righteous, who are juftiiied througii rhepromife, or through faith in the promife, without the law. Wherefore, they that are of the works of the law and will fecm to do the law, do it not. For the apollle generally conclud- e-h, that all they who are oF the works of the law, are under the Carle, under which they fhould not be, if they fulfilled the law. Indeed, it is true, that a man doing the works of the law /hall live in them, tn 4t is to fay, fliall be blefTcd ; but fuch an one can- not be found. Now feeing there is a double uf^ of the law, the one politic, and the other fpiritual, he that will underf^and this fentence civilly, may do it after this fort ; He that Jhall do thefe thingsy Jhall live in th'm : That is, if a man obey the magiflratc outwardly and in the politic government, he flial! avoid punifn- ment and death ; for then the civil magiflrate hath no power over him. This is the politic ufc of the law, which fe veth to bridle thofe that are rude and untraceable- Bat Paul here fpeaketh not of this ufe, buttieateth of this place like a divine, therefore there is a condition neceffirily included, as if he faid, if men could keep the law, they fhould be happy. Bat where are they ? They are not therefore doers of the law, except they be juftified before and without the law, through faith. Wherefore when Paul curfetli and condemneth thofe who arc of the works of tlve law, he fpeaketh not of fuch as are juftified 136 GALATIANS. through faith, but of fuch as go about to be juftlfied by works, without faith in Chrilh This, I fay, left any man fhould follow the fond imagination of Jerom, who being deceived by Origcn, underftood nothing at all in Paul but took, him only as a civil lawyer. Hereupon he reafoneth after this manner : The holy pa- triarchs, prophets and kings were circumcifed and offered facrificc, therefore they obferved the law ; but it were a wicked thing to fay, that they are under the curfe; therefore, all they that are of the works of the law, are not under the curfe. Thus, he fetteth himfelf again ft Paul, without all judgment, making no difference between the true doers of the law, juftified by faith, and thofe workers who fcek to be juf ified by the law, without faith. But Paul fpcaketh here nothing againft thofe that are juftified by faith, and are true doers of the law indeed, for they are not of the works of the law, but againft thofe who not only do keep the law, but alfo fin. againft the fame. For the law commandeth that we fhould fear, love and worihip God with a true faith. This they do not, but choofe out new kinds of worfliip and works which were never commanded of God, by which God is not pacified, but more provoked to anger, according to that faying. But in vnin they do nvorjioip mc^ teaching for doQr'incs the commandments of men^ Mat. XV. 9. Therefore they are full of impiety, rebels againft God, and idolaters, fmning grievoufly againft the iirft command- ment above all the reft. Moreover, they are full of wicked concu- pifcence, wrath, and other great paflions. Briefly, there is no good thiwg in them, but that outwardly they would feem to be righteous aud to accomplifh the law. So we alfo, who are juftified by faith, as were the patriarchs, prophets, and all the faints, are not of the works of the law, as concerning jufUfication. But in that we are in the flefli, and have as yet the remnants of fin in us, we are under the law^ and yet not imder the curfe, becaufe the remnants of fm are not imputed unto us for Chrift's fake, in whom we believe : For the flcfii is an enemy unto God, and that concupifcence v/hich yet remaineth in us, not only fuifilleth not the law, but alfo fmneth againft the fame, rebelling againft us, and leading us captive into bondage, Rom. vii. Now, if the law be not fulfilled in the fliints, but that many things are done in them contrary to the law, if evil concupifcence and the remnants of fin are yet remaining in them, which do fo hinder them that they cannot fear and love God, they cannot call upon God with affured truft, they cannot praife God and reverence his word as they fhould do; much more is this true in a man who is not yet juftified by faith, but is an enemy unto God, and with all his heart defpifeth and hatcth the word and work of God. Yc fee then, that Paul fpeaketh here of fuch as will fulfil the law, and be juftified thereby, although they have not yet received faith, and not of the fathers and faints (as Jerom imagineth) v/ho arc juftified by faith already. GALATIANS. 337 Verfe I3« Chrifl hath redetmed us from the curfe cf the law, being made a curfe fw us: For it is luritten, Curfed is every one that haiigeth on a tree : — Here again, Jerom and the popifti fophifkrs who follow him, are much troubled, and miferably rack this mod: comfortable place, feeking, as they would feem, with a godly zeal to turn away this reproach from Chrift, that he fhould be called a curfe or execretion. They (hift off this fentence after this manner ; that Paul fpake not here in good earneil; and therefore they mofl: wickedly affirm, that the fcripture in Paul agreeth not with itfelf. And this they prove after this manner ? The fentence (fay they) of Mofes, which Paul here alledgeth, fpeaketh not of Chrift. Moreover, this gene- ral claufe, ivhofoever, which Paul alledgeth, is not added in Mofes. Again, Paul omitteth thefe words, of God^ which are in Mofes. To conclude, it is evident enough that Mofes fpeaketh of a thief or a malefa(5lor, who by his evil deeds had deferved the gallows, as the fcripture plainly witnefTeth in the xxifl: chapter of Deuteronomy; therefore they afl^ this quefllon, how this fentence may be applied to Chrift, that he is accurfed of God and hanged upon a tree, feeing that he is no malefador or thief, but righteous and holy ? This may peradventure move the fimple and ignorant, thinking that the fophifters do fpeak it, not only wittily, but alfo very godly, and thereby do defend the honor and glory of Chrift, and give warning to all chriftians to beware that they think not fo wickedly of Chrift, that he ftiould be made a curfe, &c. Let us fee therefore what the meaning and purpofe of Paul is. But here again we muft make a diftinftion, as the words of Paul do plainly ftiew : For he faith not that Chrift was made a curfe fer himfelf, but for us. Therefore all the weight of the matter ftandeth in thefe words, for us. For Chrift is "innocent as concerning his own perfon, and therefore he ought not to have been hanged on a tree; but becaufe, according to the law of Mofes, every thief and malefa(5lor ought to be hanged, therefore Chrift alfo, according to the law, ought to be hanged, for he fuftained the perfon of a (inner and of a thief, not of one, but of all finners and thieves. For we are finners and thieves, and therfore guilty of death and everlafting damnation. But Chrift took all our fins upon him, and for them died upon the crofs; therefore it behoved that he Ihould become a tranfgreftbr, (as Ifaiah the prophet faith, chap, liii.) to be reckoned and accounted among tranfgrejfors. And this (no doubt) all the prophets did forefee In Spirit, that Chrift fhould become the greateft tranfgreffor, murderer, adulterer, thief, rebel and blafphemer, that ever was or could be in all the world. For he being made a facrifice for the fins of the whole world, is net now an innocent perfon and without fins, is not now the Son of God, born of the Virgin Mary; but a finner, who hath and carrieth the fin of Paul, who was a blafphemer, an oppreffor and a perf«cutor; of Peter, who denied Chrift ; of Pavid who was f ^ GALATIAN3 fm adulterer, a murdeter, and caufed the Gentiles to blafpheme the name of the Lord, Ifa. liii. 5. Matth. viii. 17. and briefly, who h-'th and beareth all the fins of ail men in his bodv; not that he himfclf 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 fatisfacflion for them with his own blood There- fore this general fentence ofMofescomprehcndeth him alfo (although in his Osvn perfon he was innocent) becaufe it found him amongft iinners and tranfgreilors : Like as the magi (irate taketh him for a thief, and punifhcth him whom he findeth among other thieves and tranfgrefibrs, though he never committed any thing worthy of death. Now, Clirift: was not only found amongft Gnnets but of his own accord and by the will of his Father he would alfo be a companion of flnners, taking upon him the flefii and blood of thofc who were finners, thieves and plunged in all kinds of fin. When the law therefore found hiin among thieves it condemned and killed him as a thief. The po])ifli fophifters do fpoil us of this knowledge of Chrid and mo(i heavenly comfort, (namelv, that Chrift was made a curfe, that he might deliver us from the curfe of the law) when they fepa- rate him from fins and finntrs, and only fet him out un'o us as an ex- ample to be followed. By this means they makj Chrif, not only unprofitable unto us, but alfo a judge and a tyrant, who is angry with our fins, and comlemneth finners. Bat we mult as well wrap Chrift, and know him to be wrapped in our fins, in our maledi6tion, in our death, and in all our evils, as he is wrapped in our flcfii and in our blood. .But fome man will fay, it is very abfurd and flanderous, to call the Son of God a curfed finner. I anfwer if thou wilt deny him to be a finner and to be accurfed, 6eakcth earntdly, ^nd of great love, to wit, that Chrift, this l^anib of God, ihould bear the fins of iis all. But what is it to be^r ! The fophiders anfwer to be punifhed. Very well- liut wherefore is Chrift punifhed ? Is it not becaufe he hath fin and bearcth I'm ? Now that Chilli: hath fin the Holy Ghoft witucfTth In Pfal. xl. 12. Afii.e iniquit:es have tckn hold ufon wsy fo that I am not able to look up : '7 hey are m/re than the hairs of mine h.ad. In this Plaim and certain others, the Holy Ghofi fpeakcth In the perfon of Ghriil, and in plain woids witneiT th, that he had f.ns. For this teftimony IS not the voice of an innocent, but of a fuffering Chrid, who took upon him to bear the perfon of all Onners, and therefore v/as made guilty of the fins of the whole world. Wherefore Chrid was not only crucified and died, but fin alfo (through the love of the divine majefty ) v/as laid upon him. When fin was laid upon him, then cometh the law and faith, Every fin- nermud die Therefore, O Chrift, if thou wilt anrwe*-, become guilty and fufFer punifhment for finners, thou muQ alfo bear fin and maledidion. Paul therefore doth very well alledge this general fentence out of Mofes as concerning Chrifl: : Every one that hangeth upon a tree is the accurfed of God; but Chrift hath hanged upon tlie tree, therefore Chrift is the accurfed of God. And this is a fingular confolatlon for all chriftians ^o to clothe Chrift with our fins, and to wrap him In my fins thy fins, and in the fins of the whole world, and fo to *behold him bearing all our iniquities : For the beholding of him after this manner, (ball eafily vanquifti all the fantaftical opinions ofthepaplfts concerning the juftification of works, for they do imagine (as I have faid) a certain faith formed and adorned with charity. By this (fay they) fins, are taken away, and men are juftified before God : And what is this el fe (I pray you) but to unwrap Chrift, and to ftrip him quite out of our fins, to make him innocent and to charge and overwhelm ourfelves with our own fins, and to look upon them, not in Chrift, but In ourfelves ? Yea, what is this elfe but to take Chrift entirely away, and to make him utterly unprofitable unto us ? For if it be fo, that we put away fin by the works of the law and charity, then Chiift taketh them not away. For if he be the Lamb of God, ordained from everlafting to take av/ay the fins of the world; and moreover, if he be fo wrapped in our fins, that he became accurfed .for us. it muft needs follow, that we cannot be juftified by works: For God hath laid our fins, not upon us, but upon his Son Chrift, that he bearing the puniftiment thereof, might be our peace, and * He alludcth to ihs brazen kTp.nt, 240 GALATIANS. that by his ftripes v/e might be healed, Ifa. liii. 5. therefore they cannot bs taken away by us. To this all the fcripture beareth witnefs; and we allb do confefs the fame in the articles of the chrirtian belief, when we fay, I believe in Jefus Chrift, the Son of God, who fiiffered, was crucified and died for us. Hereby it appearcth that the doctrine of the gofpel (which of all other is mofl: fweet and full of fmgular confolation) fjjeaketh nothing of our works, or of the v/orks of the law, but of the ineflimable rnercv and love of God towards us moft wretched and miferablc Hnners, viz. that our mod merciful Father feeing us to be oppreff- ed and overwhelmed with the curfe of the law, and fo to be be- holden under the fame, that we could never be delivered from it by our own power, fent his ortly Son into the world, and laid upon him ail the fins of all men, faying, Be thou Peter, that denier; Paul, that perfecutor, blafphemer, and cruel oppreffor; David that adulterer ; that (inner who did eat the apple in paradife ; that thief who was hanged upon the crofs; and biiefiy, be thou the pcrfon who hath committed the (ins of all men ; See therefore that thou pay and fatisfy for them. Here now cometh the law, and faith, I find him a finner, and that fuch an one, as hath taken upon him the fins of all men, and I fee no (ins elfe but in him; therefore Jet him die upon the crofs; and fo he fetteth upon liim, and kill- eth him. By this means the whole world is purged and cleanfed from all fins, and fo delivered from death and ail evils. Now, fin being vanquifhed and death abolifhed by this one man, God would fee nothing elfe in the whole world if it did believe, but a perfe(5^ cleanfing and righteoufnefs. And if any remnants offinfhould remain, yet for the great glory that is in Chrift, God would wink at them and would not fee them. Thus we mufi: magnify the article of chriflian righteoufnefs againft the righteoufnefs of the law and works; Although no eloquence is able fdfficieiltly to fet forth the inelHmable greatnefs thereof. Wherefore the argument that Paul handleth in this place, of all other is moft mighty againft all the righteoufnefs of the law; for it containeth this invincible *oppofition, that is, if the fins of the whole world be in that one man Jefus Chrift, then arc they not in the world. But if they are not in him, then are they yet in the world : Alfo, if Chiift be made guilty of all the fins which we all have committed, then are we delivered from all fins, but not by ourfe'ves, nor by our own works or merits, but by him. But if he be innocent and bear not our fins, then do we bear them, and in them we (hall die and be damned. But tJjanks be to God, ivbtch giveth us ths vlclcryy through our Lord y^fus ChrjJI. ^meti, I Cor. XV. 57. But nov.' let us fee by what means thefe two things fo contrary and (o repugnant, may be reconciled in this one perfon Chri(t : * Tl.ii cj-jfLHrl.';!! is a coiuparing of two cciitratics, Chn']!; and the world together. GALATIANS. 241 Not only my fins and thine, but alfo the fin? cf the wliole world, either part, prefent, or to come, take hold upon liim, go about to condemn him, and do indeed condemn him. But bccaufe in tlie felf-fame perfon, v/ho is the highefc, the greatefl: and the only {inner, there is alfo an everlalting and an invincible righteoufnefs; therefore thefe tv/o do encounter together, th-c highelft, the greateff, and the only righteoufnefs. Here one of them mufl: needs be over- come and give place to the other, feeing they fight tog-rther with fo great force and power The fin therefore of the whole world •Cometh upon righteoufnefs with all might and main. In this com.* bat, what is done ? righteoufnefs is everlafting, immortal and invincible. Sin alfo is a mod mighty and cruel tyrant, ruling and reigning over the whole world, fubduing and bringing all men inta bondage. To conclude, fin is a flrong and a mighty God, which devoureth all mankind, learned, unlearned, hoi)-, mighty and wife men. This tyrant (I f^y) fiieth upon Chriil, and will needs fwallow him up, as he doth all others : But he feeth not that he is a perfon of invincible and everlafling righteoufnefs; therefore in this combat fin mufl; needs be vanquiflied and killed, and righte- oufnefs muft overcome, live and reign. So in Chrift all fin is vanquifhed, killed and buried, and righteoufnefs remaineth a con- queror and rcigneth for ever. In like manner, death, who is an omnipotent queen and emprefs of the whole world, killing kings, princes, and generally all men, doth mightily encounter with life, thinking utterly to overcome it, and to fv/ullow it up ; and that which it goeth obout, it bringeth to pafs indeed. But becaufe life was immortal, therefore when it was overcome, yet did it overcome and get the vi(5Vory, vanquifliing and killing death. Death therefore through Chrilt is vanquiflied and abolifhed throughout the whole world, fo that now it is but a painted death, which lofing its fl:ing, can no more hurt thofe that believe in Chrifi:, who is become the death of death, as Hofeathe prophet faith, 0 death, I toUl be thy death, Hof. xiii. 14. Sq the curfe, which is the wrath of God upon the whole world, hath the like conflid with the blefling, that is, with grace, and the eternal mercy of God in Chrift. The curfe therefore fighteth againfl the blefftng, and would condemn it and bring it to nought; but it cannot fo do : For the bleffmg is divine and everlafling, and therefore the curfe mufi needs give place. For if the blelTing in Chrifi could be overcome, then fliould God himlelf be overcome. But this is impoffible; therefore Chrifi:, the power of God. righ- teoufnefs, bleffrng, grace and life, overcometh and dellroyeth thcle monflers, fin, death and the curfe, without war or weapons, in his own body, and in himfelf, as Paul delighteth to fpeak, Spol'in^ (faith he) prlndpaliUrs and poivers, tr'iumph'mg over tbevi in himfelf,' Col. ii. 15. ^o that they cannot any more hurt thofe that do beheve. 243 GALATIANS. And this ciicumflance, In hhnftif, makcth that combat much more wonderful and glorious : For it fheweth that it was necefl'ary that theie ineftimablc things fhould be accompli(hed in that one only perfon Chrift, (viz. that the curfc, fm and death fhould be dcftroy- cd, and the bleffing, righlcoufnefs and life (hould fucceed in their place) and that fo the whole creature through this one perfon fhould be renewed. Therefore, if thou look upon this perfon Chrift, thou jhalt fee fin, death, the wrath of God, hell, the devil, and all evils vanquished and mortified in him. Forafmuch then as Chrift reigneth by his grace in the hearts of the faithful, there is no (in, no death, no curfe; but where Chrift is not knov/n, there all thefe things do ftill remain. Therefore all they who believe not, do lick this incftimable benefit and glorious victory : For this (as St. John faith) is the victory that overcoraeth the ivorhl, eiien our faith j 1 John V. 4. This is the principal article of all chriflian dcdrine, which the popifh fchool-men have altogether darkened. And here ye fee how necefTary a thing it is to believe and to confefs the article of the divinity of Chrift; which when Arius denied, he muft needs aifo deny the article of our redemption ; For to overcome the fin of the world, death, the curfe and the wrath of God in hiinfelf, is not the work of any creature, but of the divine power. Therefore he who In himfelf fhould overcome thefe, raufl needs be truly and naturally God. For againft this mighty power of fm, death and the curfe (which of itfelf reigneth throughout the world and in the y^hple creature) it was neceflary to fel a more high and mighty pow- Qr. But befides the fovereign and divine power, no fuch power can be found ; Wherefore to a,bolifli fin, to deflroy death, to take away the curfe in himfelf : And again, to give righteoufnefs, to bring life to light, and to give the blefTing, are the works of the divine power only and alone. Nov/, becaufe the fcripture doth attribute, all thefe to Chrifl, therefore he in himfelf is life, righte- oufnefs and biefTing, who is naturally and fubftantially God. Wherefore they that deny the divinity of Chrifl:, do lofe all chriftianity and 1 ecome altogether heathens. We muft learn therefore diligently the article of juftification (as I often admonifh you;) for all the other articles of our faith are comprehended in it, ajid if that remain found, then are all the reft found. Wherefore, when we teach that men are juftificd by Chrift, that Chrift is the conqueror of hn, death., and the everlafting curfe; we wimels therewithal that he is naturally and fubftantially God. Hereby we may plainly fee how horiible the wickednefs and blindnefs of the papifls was, who taught that thefe cruel and mighty tyrants, fin, death and the curfe ^ which fwallow up all mankind) mufl be vanquifhed, n(;t by the righteoufnefs ot the l:iw of God (which, although it be juft, good and holy, can do nothing but to bring men under the curfe ;) but by the righteoufnefs of man's GALATIANS. 243 own works, as by fading, pilgrimages, maffes, vows, and fucli other like paltry. But (I pray you) was there ever any found that being furniflied with this armour, overcame fin, death and the d^vil? Paul in Ephef. vi. 13, 14. defcribeth a quite different kind of ar- mour, which we muft ufe agalnfi: thefe mod: cruel and raging beafls. Therefore in that thefe bUnd buzzards and leaders of the blind, have fet us naked and without armour before theOi invincible and mod mighty tyrants, they have not only delivered us unto them to be devoured, but alfo have made us ten times greater and more wicked finners than either thieves, whores or murderers ; for it belongeth only to the divine power to deftroy fin and to abolifli death, to create righteoufnefs and to give life. Thefe have attributed thi^ divine power to our own works, faying, if thou do this work or that, thou (halt overcome fin, death and the wrath of God ; and by this means they fet us in God's place, making us in very deed naturally (if I may fo fay) God himfelf. And herein the papifts, under the name of Chrift, have (hewed themfelves to be feven fold more wicked idolaters, than ever were the Gentiles. For it hap- pened to them, as it doth to the fow, which, after flie is waflied, Walloweth herfelf again in the mire, 2 Pet. ii. 22. And as Chrifl: faith ; after they are fallen away from faith, an evil fpirit entereth again into the houfe, out of which he was driven, and taheth to him Jcven other fpirit s more ivicked than himfelf , and they enter in, and dwell there ; and the lajl Jlate of that man is ivorfe than the jirji^ Luke xi. 26. Let us therefore receive this moft fweet dodlrine and full of com- fort, with thankfgiving, and with an affured faith, which teacheth that Chrift being made a curfe for us (that is, a finner fubjed to the wrath of God) did put upon him our perfon, and laid our fins upon his own fhoulders, faying, I have committed the fins which all men have committed. Therefore he was made a curfe indeed according to the law, not for himfelf, but (as Paul faith) for us. For unlefs he had taken upon himfelf my fins and thine, and the fins of the whole world, the law had no right over him, which condemneth none but finners only, and holdeth them under the curfe. Wherefore he could neither have been made a curfe nor die, fince the only caufe of the curfe and of death is fin, from which he was free. But becaufe he had taken upon him our fins, not by conftraint, but of his own good will ; it behoved him to bear the punifhment and wrath of God ; not for his own perfon (which was juft and invincible, and therefore could be found in no ways guilty) but for our perfon. So making a happy change with us, he took upon him our finful perfon, and gave unto us his innocent and victorious perfon ; whert- with we being new clothed, are freed from the curfe of the law. For Chrifl: was willingly made a curfe for us, faying ; as touching mine own perfon, I am bleffed, and need nothing ; but I will i^4 C A L A T I A N S. t ■ abafe myrdf, and will put upon me 3'cur perfoii, your huniPin ni- hue. Plil ii. 7. and will walk in the fiime among you, and wi/l fjlFcr death, to deliver you from dertth. Now, he thus bearing the fm of the whole world in our perfon, was taken, fuffered, was crucified and put to death, and became a curfe for us. But be- caufe he was a perfon divine and everlaldng, it was impofiible that death Ihould hold him. Wherefore he role up again the third day from death, and now Jiveth for ever ; and there is neither fin nor death found in him any more, but perfect rightcoufnefs, [i^Q and evcrh'.llJpjT bleffednefs. This image and this mirror we muH: have continually before u^"-, and behold the'fime with a ftedfad eye of faith. He thiitdoth fo, hath this innocency and vidory of Chrift, although he be never fo great a llnnei. By faith only therefore \vc are made righteous, for faith layeth hold upon this innocency and this vidory of Chrifr. Look then hov^ much thou believed this, fo much thou doii enjoy it. If thou believe fm, death, and the curfc to be aboHHied they are aboliflied- For Chrid hath overcome and taken away thefc in hinifelf, and will have us to believe that like as in his ov/n per- ion there is now no fin nor dc^ath, even fo there ii none in ours, feeing he hath pciformcd and accompliflied all things for us. Wherefore, if fin vex thee and death terrify thee, think that it is (as it is indeed) but an imagina:ion and a falfe illufion of the de- vil. For in very deed there is now no fin, no curfe no death, no devil to hurt a3 any mere, for Chrift hath vanquiflied and abolilhed all theie things. Therefore the vidory of Chriil: is mod certain, and there is no dcfcd in the thing itfclf, (fince it is mod true) but in oUr incredulity ; for to reafon it is a haid matter to believe thefc inedimable good things and unfpeakable riches. Moreover, latan with his fiery darts, and his miniders wit.i their wicked and falfe doc- trine, go about to wred from us and utterly to deface this dodrine: And eipecially for this article, wliich we fo diligently teach, we fi.ifi:ain the hatred and cruel perfccution of fatan and of the world. For fatan fedeth the power and fruit of this article. And that there is no more fin, death, or maledidion, fince Chrid how reigncth, w^e daily confefsalfo in the creed of the apof- tles, when we lay, / helie've that there Is an holy church. Which indeed is nothing elle but as if we ll\ould fay, I believe that there h no fin, no maledidion, no death in the church of God. For they who do believe in Chriii: are no finners, are not guilty of death, but are holy and righteous. Lords over fin and death, and living fjr ever Bat faith onlv feeth this: For we fav, / believe that there is an holy church. But if tliou believe reafon and thine own eves, thou v/ilt judge quite contrary. For thou feed many things itt the godly v^-hich offend thee. Thou feed them fom^times to ilii into fin, and to be weak in faith, to be fubjed: unto wrath, en- vy and luch Other evil affedioio ; therefore the church is not holy* G A L A T I A N S. ■^j 1 deny the confequence. If I look upon mine own pciToPj or the perfoa of my brother, it fnall never be holy. But if I behold Chrifl:, who hath fandified and cleanfed his church, then is h altogether holy : For he hath taken away the fins oF the whok world. Therefore where fins are feen and felt, there are they indeed no fins. For according to Paul's divinity, there is no lin, no death, no i"naledi(51ion any more in tlie world but in Chrifl:, who is the Lamb of God that hath taken away the fins of the world ; who is made a curfe that he might deliver us from the ciiife. Contrari- wife, according to philofophy and reafon, fin, death and the curie are no where elfe but in the world, la the flcfh, or in finners. For a fophi'Hcal divine can fpeak no otherwife or fin than doth the heathen philofopher. Like as the colour (faith he) cleaveth in the wall, even fo doth fin in the world, in the liefli, or in the con- f:ience; therefore it is to be purged by contrary operations, to wit, by charity. But the true divinity teacheth that there is no fin in the wold any more ; for Chrifl:, upon whom ths Father hath cafe the fins of the whole world, hath vanquilhcd and killed the fame in his own body, Ifa. liii. 6. He once dying for fin and raifed up again, dieth nov/ no more. Therefore, whereibever is a true faith in Chrift, there fin is abolifhed, dead and buried. But where no faith in Chrift is, there fin doth (Hll remain. And although the remnants of fin be as yet in the faints, becaufe they believe not perfectly, yet are they dead in that they are not imputea unto them, becaufe of their faith in Chrift. This is therefore a ftrong and mighty argument, which Paul here profecuteth againft the righteoufnefs of works. It is not the law nor works that do deliver us from the everlaiting curfe, but Chrifl alone. See therefore, good chriflian reader, I befeech thee, that thou diftinguifli Chrifl from th° law. and diligently mark how Paul fpeaketh, and what he faith. All, faith he, who do not fulfil the law, are necefi^arily under the curfe. But no man fuifilleth the law, therefore all men are under the curfe. He ad- deth moreover another propofition ; Chrift hath redeemed us from the curfe of the law, being made a curfe for us ; therefore it fol- loweth, that the law and works do not redeem us from the curfe, but bring us rather under the curfe. Charity therefore (which as the fchoolmen fay, givcth form and perfedion unto faith) hath not only not redeemed us from the curfe, but rather it wrappeth us more and more in the curfe. This text then is plain, that all men, yea, the apofi:les, pro- phets, and patriarchs had remained under the curfe, if Cliriit had not fet himfelf againfl: fin, death, the curfe of the law, the wrath and judgment of God, and overcome them in his own body: Foi' no power of flefh and blood could overcome thefe huge and hide- ous raonfters. But now, Chrid is not the law, or the work of 14,6 G A L A T I A N S. the law, but a d'vinc and human perfon, who took upon him fin, the condemnation of the law and death, not for hlmfelf, but for us. Therefore all the weight and force hereof confifteth in thcfe words, For us. We mufi: not then Imagine Chrifl to be innocent, and as a pri- vate perfon (as do tlie fchoolinen, and almofl: all the Fathers have done) who is holy and righteous for himfelf only. True it is, indeed that Chrifl: is a perfon mod: pure and unfpotted ; but thou muft not ftay there; for thou halt not yet Chrift; although thou know him to be God and man; but then thou haft him indeed, when thou beiievefl: that this moft pure and innocent perfon is free- ly given unto thee of the Father to be thy High Piieit and Savi- our, yea, rather thy fcrvant, that he putting off his innocency and holinefs, and taking thy (inful perfon upon him, might bear thy (in, thy death, and thy curfe, and might be made a facrifice and a curfe for thee that by this means he might deliver thee from the curfe of the law. Ye fee then with what art apoflolic fpirit Paul handleth this ar- gument of the blcfling and of the curfe, whilft he not only maketh Chriil fubjeit to the curfe but fiiith alfo that he is made a curfe. So in the 2 Cor. v. 2i. he calleth him fin when he faith, Hehalh viadeh'tm to he fin for us, ivho knew no fn ; that ivc might be made the r'ighteoufnfs of Cod in him. And although thefe fentences may be well expounded after this manner ; Chrift is made a curfe, t-hat is to fay, a {acrifice for the curfe ; and lin, that is a facrifice for fin, yet in my judgment it is better to keep the proper fignifi- cation of the words, becaufe there is a greater force and vehemency therein. For when a finner cometh to the knowledge of himfelf indeed, he feeleih not only that he is miferablc, but mifcry itfelf; not only that he is a finner and is accurfed, but even fin and male- difflion itfelf. For it is a terrible thing to bear fin, the wrath of God, maledi<5iion and death ; wherefore that man v/ho hath a true feeling of thefe things (as Chrift did truly and effodually feel them for ail mankind) is made even (in, death, malediction, &:c. Paul therefore hardleth this place with a true apoflolical fpirit. There is neither fophifter, nor law3''er, not Jev/, nor Anabaptift, nor any other that fpeaketh as he doth. For who durfl: alledge this place out of Mofes, Accurfd is every one that haiigcth on a tree, and apply it unto Chrift? Like as Paul then applied this fentence to Chrift even fb may we apply unto Chrift, not only that whole xxviith chapter of Deuteronomy, but alfo may gather all the curfes of Moles' law together, and expound the fame of Chrift. For as Chrift is innocent in this general law, touching his own perfon ; fo is he alfo in all the reft. And as he is guilty in this general lav/, in that he is made a curfe for us, and is hanged upon the crols as a wicked man, a blafphemcr, a murderer and a traitor; even fo is he alfo guilty in all others. For all the curfes of the law GALATIANS, 247 are heaped together "and laid upon hira, and therefore he did bear and fulicr them in his own body for us. He was therefore not only accurfed, but alfo v/as made a curie for us. Tliis is to interpret the fcripturcs truly, and hke an apoflle. For a man is not able to fpeak after this manner without the Holy Ghoil, that is, to comprehend the whole law in this one faying, Chrijl is made a curfs for us., and lay the fame altogether upon Chrifl: : And contrariwife, to comprehend all the promifes of the fcripture, and fay that they are all at once fulfilled in Chrift. Wherefore, this is indeed an apollolic and invincible argument, not taken out of one place of the law, but out of the whole law, which Paul alio ufeth as a fure ground. Here we may fee with what diligence Paul read the holy fcrin- tures, and how exactly he weighed every word of this place, In thy feed Jhall all the nations of the earth he huffed. Fird, Out of this word biffing, he gathereth this argument : If blefling ihall be given unto all nations, then are all nations under the curfe ; yea, the Jews alfo who have the law ; and he alledgeth a teftimony of the fcripture, whereby he proveth that all the Jews, who are under the law, are under the curfe ; Ciirfed is every one ivho ahideth not in all things that are nvritten in this hook. Moreover, he diligently weigheth this claufe, All nations. Out of this he gathereth, that the bleillng belongeth not only to the Jews, but alio to all the nations of the whole world. Seeing then it belongeth to all nations, it is impoffible that it fliould be obtained through the law of Mofcs, for as much as there was no nation that had the law, but only the Jews ; and although thej^^had the law, yet were they fo far off from obtaining the bleffmg through it, that the more they endeavoured to accomplifh it, the miOre they were fubjedt to the curfe oi the law. Wherefore, there muft needs be another righteoufnefs, which muil be far more excellent than the righteoufnefs of the law, through which, not only the Jews, but alfo all nations throughout the whole world, muft obtain the bleiling. Finally, thefe words. In thy feed, he expoundeth after this manner, that a certain man fliould iflue out of the feed of Abra- ham, viz. Chrifl: through whom the bleffing fliould come after- wards upon all nations. Seeing therefore it was Chrift that fhould blefs all nations, it was he alfo that fhould take away the curfe from them ; but he could not take it away by the law, for by the law it is more and more increafed. What did he then ? He joined himfelf to the company of the accurfed, taking unto him their iiefh and blood, and fo fet himfelf for a Mediator between God and men. faying, Although I be flefli and blood, and now dwell among the accurfed, yet notwithftanding 1 am that blefTed One, through whom all men mufl: be bleiled. So in one perlbn he joineth God and man together, and being united unto us, who were accurfed, lie was made a curfe for us, and hid his bleiling 24S GAL ATI A NS. in our fin, in our death, and in our curfe, which condemned him nnn put liim to death. But becaufe he was the Son of God. he co'jld iiot be holden of them, Lut overcame them, Jed them cap- tive, and triumphed over them: And whatfoever did hang upon fofli, Vvhlcli for onr fake he took upon him, he carried it with him. Wliereforc all they that cleave unto this ficfli, arc bicfltd r.nd'c'ehvercd from the curfc, that is, from fin, and everlaflinn death. They that underHand not this benefit of Ciirif} (whereof tlic ^ofpcl efpecialiy treateth) and know not another rightcoufnefs be- fides the righteoufncfs of the !aw, when they hear that the works of the hiw are not r.eccfTary to falvation, but that men do obtain the fame only bvhcaiingand behevingthat Chrifi: the Son of God had taken upon him our flefli, and joined him to tlie accurfed to the end that all nations might be blcfTed, they (I fay) are offend- ed; of all this they underftand nothing, or elfe they underfbnd jt carnally: For their minds are occupied with other cogitations and fantaflical imaginations; therefoie, thefe things fecm unto them flrange matters. Yea, even unto us, who have received the firfl: fruits of the Sjnrir, it is impofiible to underfland thefe things pcrfefily, for they mightily fight againft reafbn. To conclude, all evils fhould have overwhelmed us, as they fha!! overwhelm the wicked for ever. But Chrilt being made for lis a tranfgrerfor of all laws, guilty of all our maledic^Hon, our fins, and all our evils, cometh between as a Mediator, embracing us wicked and damnable finners. He took upon him and bare all our evils, which fliould have opprelfed and tormented us for ever ; s.nd thefe cafl liini down for a little while, and ran over his head like water, as the prophet in the perfon of Chrift complaineth, when he faith, Thy indigjiatrnj fure prcjjl-th viCy and thou haji 'vexed ric fvoiih all tlr; Jiorrr.s, Again, Thine indignations ha^ve ^om over r ", o.nd thy tiirrors have troubled mc. By this means, we being delivered from thefe everlafling terrors and anguifh through Chrifi, fnall enjoy an everlaffing and ineUimable peace and fc^li'city. fo tha" we believe this. Thefe are the reverend myfleriesof the fcripturc, which Mofes aifo fomcwhat darkly in feme j;!uCCs did forefhew, which alio the prophets :ind apolHes did know, and did deliver to their poflerity. For tl-.is knovvJtdgc and benefit of Chrifi to come, the faints of the Old Teflament rejoiced more, than we now do when he is fo comfortably rf.vealcd and exhibited unto us. Indeed we do ac- knowledge thattliis knowledge of Chrifi ;mdof the rightcoufnefs of fiiith is an incflimsible trcafarc; but we conceive not tiiereby furh a full joy of f]nrir, as the prophets and apoflles did. Here- of it cometh, that they (;ind efpecialiy Paul) fo plentifully fet forth and fo diligently taught the article of juflification. For this is the proper oHice of an apoftle, to fct forth the glory and benefit of Chrifi, ;ind thereby to raife up and comfort troubled and afHided coniciences. GALATIAMS. ^49 Verfe 14. That the bUJJlng of Abraham might come an the Gentiles through jftfus Chr'ijl, Paul hath always this place before his eyes, In thy feed y Sec. For the bleffing promifed unto Abraham, could not come npon the Gentiles, but only by Chrift the feed of Abraham, and that by this means, that it behoved him to be made a curfe, that this promife made unto Abraham, /;/ thy feed fJmll all families of the earth be blcjf- ed, might fo be fulfilled. Therefore, by no other means could this be done that here is promifed but that Chriit Jefas mud: needs become a curfe and join himfelf to thofe that were accurfed, that fo he might take away the curfe from them and through his hhfflng might bring unto them righteoufnefs and life. And here mark (as I havealfo forewarned you) that this word blefiing is not in vain, as the Jev.'s dream, v/ho expound it to be but a falutation by word of mouth, or by writing. But Paul treateth here of fm and righ- teoufnefs, of death and life before God. He fpeaketh therefore of inedimable and incompreheniible things, when he faith, that the hlejfing of Abraham might come on the gentiles through jfefus Chrijl. Ye fee moreover what merits we bring, and by what means we obtain this bleffing. This is the merit of congruence and worthi- nefs, thefe are the works preparative, whereby we obain this righteoufnefs, that Chrift Jefus was made a curfe for us : For we are ignorant of God, enemies of God, dead in fin, and accurfed: And what is our defert then ? What can he deferve that is ac^ curfed, ignorant of God, dead in fins, and fubjefl: to the v/rath and judgment of God ? When the pope excommunicateth a man, whatfoever he doth is counted accurfed, how much more then may we fay, that he is accurfed before God (as all we are before we know Chrift) who doth nothing elfe but curfed things? Where- fore there is no other way to avoid the curfe, but to believe, and with affured confidence to fay. Thou Chrift art my fin and my curfe ; or rather, I am thy fin, thy curfe, thy death, thy wrath of God, thy hell t And, contrariwife, thou art my righteoufnefs, my blefiing, my life, my grace of God, and my heaven ; for the text faith plainly, Chrijl is made a curfe for us. Therefore we are the caufe that he was made a curfe ; nay, rather we are his curfe^ This is an excellent place, and full of fpiritul confolation, and although it fatisfy not the blind and hard-hearted Jews, yet it fatisfieth us that are baptized, and have received this dodrine, and. Concludeth moft mightily, that we are bleffed through the curfe, the fin, and the death of Chrift ; that is, we are juftified and quickened unto life. So long as fin, death and the curfe do abide in us, fin terrifieth, death killeth, and the curfe condemneth us : Bat when thefe arc tranflated and laid upon Chrift's back, then are all thefe evils made his own, and his benefits are made ours. Let us therefore learn in all temptations to tranflate fin, death, the curfe, and all evils which opprefs us, from ourfelves unto Chrift ; Kk ■>So GALATIANS. and ngain, from iiim unto ourfelves, righteoufncfs, mercy, liTcr and blelTinc. T^or h^ beareth all our evils and our mlferies ; God the Father caft the iniquities of us all, as Ifaiah the prophet faith, u])on him, an I he hath taken them upon him willingly, who was not guilty : But this be did, that he might fulfil the will of his Fcitlicr, by which we are fancflified for ever. This is that infinite and unmcafuiable mercy of God, which Paul would ghdly amplify with all eloquence and plenty of words, but the (lender capacity of man's heart cannot comprehend, and much Itfs utter that unlearchable depth, and burning zeal of God's love towards us. .' nd verily the ineftimable greatnefs of God's mercy, not only engendereth in us a hardnefs to believe, but alfo incredulity itfelf : For [ do not only hear that this Almighty God, the Creator rind Maker or all things, is good and merciful, but alfo that the fame high fovereign Majefty was fo careful for me a damnable finner, a child of wrath, and of everlalHng death, that he fpared not his own dear Son, but dehvered him to a moft (harae- ful death, that he, hanging between two thieves, might be made a curfe, and fin for me a curfed finner ; that I might be made blefied, that is, the child and heir of God : Who can fufficientiy praife and magnify this exceeding great goodnefs of God ? Not all the angels in heaven. Therefore the do-flrine of the gofpel fpeak- eth of far other matters tl".?.n any book of policy or philofophy ; yea, or the book of Mofcs itfelf, viz. of the unfpeakable and moft di- vine gifts of God, which far pafs the capacity and underftanding both of men and angels. Veife 14. That tue m'l^ht receive the promlfe of the Spirit through Jailh. This is a phrafe of the Hebrew. The promife of the Spirit , that is, the Spirit promiftd. Now, the Spirit is freedom from the law, f]n., death, the curfe, hell, and from the wrath and judgment of God : Here is no merit or worthinefs of ours, but a free promife and a gi't given through the feed of Abraham, 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 promife of God, as Paul plainly faith in this place. That ^jue might receive the promife of the Spirit^ not by ivorks^ but by faith. This is indeed a fweet and a true apodolic dodrine, which fhew- eth that thofe things arc fulfilled for us, and not given to us, which many prophets and kings defired to fee and hear. And fuch like places as this one is, were gathered together out of divers fayings of the prophets, who forefaw long before in fpirit, that all tilings fliould be changed, repaired and governed by this man Chrifi:. The Jev/s, therefore although they had the law of God, notwithflanding befides that law, looked for Chrifh None of the prophets or governors cf the people of God, did make any new GALATIANS. 251 law ; but Elias, Samuel, David, and all the other prophets did abide under the law of Mofes ; they did not appoint any new ta- bles, or a new kingdom and prieAhood : For that new change, of the kingly priefthood of the law and the worfhip, v;as referred and kept to him only, of whom Mofes had prophefied long before : The Lord thy God Jhall ra'ife up a prophet unto thee, of thine oivn nation, and jrom among thy brethren : Him Jhalt thou hear : /- s if he (hould fay. Thou fiialt hear him only, and none befides him. This the Father well underftood, for none could teach greater and higher points than Mofes himfelf, who made excellent laws of high and great matters, as are the ten commandments, efpecially the firft commandment, I am the Lord thy God: Thou Jhalt ha've no other gods before me, Exod. xx. I« 3* . Thou Jhalt love the Lord thy God ivith all thine heart, Zee. Deut. vi. 5. This law concern- ing the love of God, comprehendeth the very angels alfo. Therefore it is the hcad-fpring of all divine wifdom. And yet, was it necef- fary notwithftanding, that another teacher (hould cortie, viz. Chrid, who (hould bring and teach another thing far pafTmg thefe excel- lent laws, viz. grace and remiffion of fins. This text, therefore, is full of power, for in this fliort fentence. That lue might receive the promife of the Spirit by faith, Paul poureth out at once whatfo- ever he was able to fay: Therefore, when he can go no further (for he could not utter any greater or more excellent thing) he breaketh off, and here he ftayeth. Verfe 15. Brethren, I fpeak after the manner of men; though ii Is but a man^s covenant, yet if it be confirmed, no man difannulleth, or addeth thereto. After this principal and invincible argument, Paul addeth ano- ther, grounded upon the fimilitude of a man's teftaraent, which feeineth to be very weak, and fuch as the apofUe ought not to ufe for the confirmation of a matter of fo great importance : For in high and v/eighty 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 thefe arguments of all others are mofl: weak, but when we go about to prove and con- firm heavenly matters with earthly and corruptible things, as Scotus is wont to do. A man (faith he) is able to love God above all things, for he loveth himfelf 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 infer- reth, that a man is able, ex puris naturalihus, that is to fay, even of his own pure natural (iirength, eafily to fulfil that high command- ment. Thou Jhalt love the Z>ord thy God luith all thy heart. &c. For (faith he) a man is able to love the lead good thing above all things ; yea, he fetteth at naught his life (of all other things mod: dear unto him) for a little vile money ; therefore he can much more do it for God's caufe. ^S^ GALATIANS. Ye have ortcriLlmcs heard of me, that civil ordinances are of God, for God hath ordained them and alloweth tliem, as he doih the fun. the moon, and other creatures. Therefore, an ar- gument taken of the ordinance or of the creatures of God. is good, fo that we ufe the fame rightly. So the prophets have very often ufed fmiilitudes and comparifons taken of creatures, calling Chrift the fun, the church the mqon, and the teachers and preachers of the word, the ftars. Alfo, there are many fimilitudes in the prophets, of trees, thorns, flower?, and fruits of the earth. The New Teftament, likewife, is fuUof fuch fimilitudes. There- fore where God's ordinance is in the creature, there may an argu- ment be well borrowed and applied to divine and heavenly things. So onr Saviour Chrilh in Matth. vii i i. argueth from earthly things to heavenly things, v/hen he faith, /fyc then being evil Ino'w hoiv to give good gifts unto your children^ hoiu vnich more Jh a II our Father '■johich [s in heaven give good things to them that ajk him ? Likewife, the apoflle faith, Ads iv. 19- We ought to obey God rather than men, Jeremiah alfo, in the xxxvth chapter, faith, The Rechabites obeyed their father: Hoku much more ought ye to have obeyed me? Now, thefe things are appointed of God, and are his ordinances, that fathers fliould give unto their children, and that children fhould obey their parents. Therefore, fuch manner of arguments are good when they are grounded upon the ordinance of God ; but if they be taken from mens corrupt affec- tions, they are naught. Such is the argument of Scotus, I love die lefler good thing, therefore I love the greater more. I deny the confequence. For my loving is not God's ordmance, but a devilifii corruption. Indeed it fiiould be fo, that I loving myfelf or another creature, fhould much more love God the Creator ; but it is not {o. For the love wherewith 1 love myfelf, is cor- rupt, and againfl: God. This I fay, left any man fhould cavil, that an argument taken of corruptible things, and applied to divine and fpiritual matters, is nothing worth. For this argument (as I have faid) is ftrong enough, fo that we ground the fame upon the ordinance of God, as we lee in this argument which we have in hand. For the civil Jaw which is an ordinance of God, faith, that it is not lawful to break or to change the teftament of a man : Yea, it commandcth that the laft will or redament of a man be ftraitly kept ; for it is one of the holieft aud nioft laudable cuftoms that are among men. Now therefore, upon this cuftom of man's tcllament, Paul argueth alter this manner ; how cometh it to pafs, that man is obeyed and not God : Politic and civil ordinances, as concerning teftp.mcnts and other things, are diligently kept ; there nothing is changed, nothing is added or taken away : But the tellanicnt of God is changed that is to fay, his promife concerning the fpiritual bleif- ing, that is concerning heavenly and evcrlafting things, which the "ivhole world ought not only to receive with great zeal and affec- GALATIANS. 253 tion, but alio ought moft religioufly to reverence and honour; This perfuadcth vehemently, when we fo argue from the examples and laws of men. Therefore he fiiith, I /peak after the manner of ■men, that is to fay, I bring unto you a fimilitude taken of the cuf- tom and manner of men. /.s if he iliould fay, the teftament of men and fuch other corruptible things are (Iraitly executed, and that v/hich the law conimandeth, is diligently obferved and kept. For when a man maketh his laft will, bequeathing his lands and goods to his heirs, and thereupon dieth, this lalt will is confirmed and ratified by the death of the teftator, fo that nothing now may be either added to it, or taken from it, according to all law and equi- ty. Now if a man's will be kept with fo great fidelity, that no- thing is added to it or taken from it aner his death ; how much more ought the lafi: will of God to be faithfully kept, which he promifed and gave unto Abraham and his feed after him ? For when Chrift died, then was it confirmed in him, and after his death the writing of his latl teftaraent was opened, that is to fay, the promifed blelHng of Abraham was preached among all nations difperfed throughout the whole world. This was the laft will and teftament of God the great teftator, confirmed by the death of Chrift, therefore no man ought to change it or to add any thing to it, as they that teach the law and man's traditions do. Far they fay, unlefs thou be circumcifed, keep the law, do many works, and fufter many things, thou canft not be favcd. This is not the lad will and teftament of God. For he faid not unto Abra- ham, if thou do this or that thou fiialt obtain the bleffing ; or they that are circumcifed and keep the law fhall obtain the fame ; but he faith, In th'j feed Jlmll all the nations of the earth he blejfcd. As if he .would fay, I of mere mercy do promife unto thee, that Chrift fhall come of thy kcd, who fhall bring the bleffing upon all nations oppreffed with fin and death, that is to fay, he fiiall deliver the nations from the everlafting-curfe, viz. from fin and death, receiving this promife by* faith. In thy feed y Sec. Where- fore, even as the falfe apoftles were in time psft, fo are all the papifts and jufticiaries at this day, perverters and dcftroyers, not of man's teftament (becaufe they are forbidden by the law) but of God's teftament, whom they fear nothing at all, although he be a confuming fire. For fuch is the nature of ail hypocrites, that they will obferve man's law exactly. But the lavv of God ihey do dti"- pife, and moft wickedly tranfgrefs. But the time fliail come when they ftiall bear a horrible judgnient, and ftiall feel what it is to contemn and pervert the teftament of God. This argument then grounded upon the ordinance of God, is ftrong enough. Verfe 16. A^c^v to ylornham and his feed luere the promfes made. He faith no*, and to feeds, as of many ; hut as of cnc, and to thy feed, 'which is Chrjfl. Here by a nev/ name he called the promifes of God made unto Abraham, concerning Chrift that fliould bring the blefling unto all 254 GALATIANS. cations, a teriament. And indeed the promife is notblns; elfe but a tcftament, not yet revealed but fealed up. Now, a teftamcnt is not a law, but a donation or free gift. For heirs look not for jaws, exa<5tions, or any burdens to be laid upon them by the tefla- ment, but they look for the inheritance confirmed thereby. Firft of all therefore he expoundeth the words; afterwards he applicth the fimilitude, and ftandeth upon this -word/eeiL There were no laws given unto Abraham (faith he) but a teftament was made and delivered unto him, that is to fay, the promifes were pronounced unto him as touching the fpiritual blelfing; therefore fomewhat was promifed and given unto him. If then the teflament of a man be kept, why (hould not rather the teflament of God be kept, whereof the teftament of man is but a fign. Again, if we will keep the figns, why do we not rather keep the tlnngs which they fignify ? Now, the promifes are made unto him, not in all the Jews or in many feeds, but in one feed, which is Chrifc. The Jews will Dot receive this interpretation of Paul; for they fay, that the lin- gular number is here put for the plural, one for many. But we gladly receive the meaning and interpretation of Paul, who often- times repeateth this woxd feed, and expoundeth this feed to be Chriil; and this he doth with an apofliolic fpirit. Let the Jews deny it as much as they will ; we, notwithftanding, have arguments ftrong enough, which Paul hath befv>re rehearfed, which alfo confirm this thing, and they cannot deny them. Plitherto, as torching the fimilitude of God's ordinance, that is to fay, of man's tcftameiit; now he expoundeth and applieth the fame. Vtxfe 17. ylnd this I fey, that the covenant tJiat tvas confirmed before (f Cod in Chrijl, the laiu which nv as four hundred and thirty years after, cannot difannul, that it fbould male the promfe of none efjld. Here the Jews migh.t objeft, ti:at God was not only content to give promifes to Abraham, but alfo after four hundred and thirty years he made the lav/. God therefore millruding his own pro- mifes, as unlufFicient to juriify, added thereto h better thing, that is to fay, the law, to the end that when the fame, as a better fac- cefibr, was come, not the idle, but the doers of the law might be made righteous thereby : The law therefore w'lich followed the promife, did abrogate the promife. Such evafioos and Parting holes the Jews leek out. To this cavillation Paul anfwercth very well and to the purpofe, and flrongly confuteth the fame. The law (faiih he) was given four hundred and thirty years after this promife war, made. In thy feed, iffc. and it could not make the promife void and unprofitable : For the promife is the teflament of God. confirmed by God him- felf in Chrift fo many years before the law. Now, that which God once hath promifed and confirmed, he ciUeth not back again, but it remaineth ratified and fure for ever. GALATIANS. ^5f Why then v/as the law added ? Indeed it y/as delivered fo rrany ages after, to the polkrity of Abraham, not to the end he might through it obtain the bleiling (for it is the office of the i?w to bring men under the curfe, and not to blels;) but that there might be in the world a certain people who might have the word and teftimony of Chrift, out of whom Chrift alfo, according to the flefh, might be born; and. that men be:ng kept and fhut up under the law, might figh and groan for their deliverance through the feed of Abraham, who is Chrift; who only Ihould and could blefs, that is to fay, deliver all nations from fin and everlaliing death. Moreover, the ceremonies commanded in the law, did fore-fhadow Chiift Wherefore the promife was not aboliflicd either by the law, or by the ceremonies of the law; but rather by the fame, as by certain feals, it was for a time confirmed, until the letters themfelves or the writing of the teilament (to wit, the promife) might be opened, and by the preaching ofthegolpel, might be fpread abroad among all nations. But let us lufFer the law and the promife to encounter together, and then Ihali we fee which of them is the ftrongeft, that is to fay, whether the promife be able to abolilli the law, or the Jaw the pro- mife : If the law abolifh the promife, then it followeth, that we by our works make God a liar, and his promife of none effedl. For if the law do juftify us and deliver us from fm and death, and confequently our works and our own ftrength accomplifhing the law, then the promife made unto Abraham is utterly void and unprofitable, and fo confequently God is a liar and a difTcmbler. For when he who promifeth, will not perform his promife, but maketh it of none effed, what doth he elfe, but (liew himfelf to be a liar and a diflembler ? But it is impoffible that the law fhould make God a liar, or that our works ll^ould make the promife void, nay, rather it muft needs be firm and ftable for ever (for God promifeth not in vain) although we were able to keep and fulfil the law. And let us admit, that all men were as holy as angels, fo that they fhould 'not need the promife (which notwithftanding is impoflible) yet muft we think that the fame promife abideth moft fure und certain, or elfe God fliould be found a liar, who either hath promifed in vain, or elfe will not or cannot perform his pro- mifes. Therefore, like as the promife was before the law, fo is it far more excellent than the law. And God did excellently well in that he gave the promife fo long before the law : Which he did of purpofe and to this end, that it fhould not be faid, that righteoufnefs was given through the la-v, and not through the promife. For if he would that we ftiould have been juftified by the law, then would he have given the law four hundred and thirty years before the promife, or elfe together with the promife. But now at the firft he fpeaketh not a word as concerning the law, but at the length after four hundred and thirty years he giveth the law. In the mean while, all that time he 256 GALATIANS- rpcakcih only of his promifv-s. Therefore the bleffing and free gift of righteoufnefs can:ie before the law through the promife : The promifc therefore is far more excellent than the law. And fo the law doth not abolifh the promifc, but faith in the promife (whereby the believers even before Chrifl's time were faved) which is now pubUfhed by the gofpcl throughout the whole world, de- ftroyeth the law, fo that it cannot increafj fin any more, terrify Cnneis, or bring them into defperation, laying hold upon the pro- mife through faith. And in this alfo lieth a certain vehemency efpecially to be noted, that he exprefsly fetteth down the number of four hundred and thirty years, ^s if he would fay, confider with yourfelves how lona it was between the promife given, and the law. It is plain that Abraham received the promife a long time before the law; for the law was given to the people of Ifraelfour hundred and thirty years after : And this is an invincible argument gathered and grounded upon a certain time. And he fpeaketh not here of the law in general, but only of the written law. As if he would fay, God could not then have regard to the ceremonies and works of the law, and give righteoufnefs to the obfervers thereof : For as yet the law was not given, which commandeth ceremonies re- quireth works, and promifeth life to thofe that obferve them, faying. The man thatjloall do thefc ihingSyJhall live in thenu f nd although it promife fuch things, yet it folio weth not therefore that we obtain thefe promifes: For it faith plainly, The man that fiali clothe/.' things, &c* Now, it is certain that no man can do them. Moreover, Paul faith that the law cannot abolifli the promife ; therefore that promife made unto Abraham fourhundredandthirtyyearsbefore the law, remaineth firm and conftant. And that the matter m;iy be better underftood, I will declare the fame by a fimilitude ; if a rich man, not conftrain- ed, but of his own good will, Ihould ado])t one to be his fon, whom he knowcth not, and to whom he oweth nothing, and fhould appoint him to be the heir of all his lands and goods, and certain years after that he hath bcftowed this benefit upon him, he (hould lay upon him a law to do this or that ; he cannot now fay that he hath deferved this benefit by his own works, feeing that many years before, he afked nothing, had received the iiime freely and of mere favour : So God could not refpcvSt our works and deferts going before righteoufnefs, for the promife and the gift of the Holy Gho(t were four hundred and thirty years before the law. Hereby it appeareth that Abraham obtained not righteoufnefs before God through the law, for there was yet no law ; if there were yet no Jaw, then was there neither work nor merit. What then ? Nothing elfe but the mere promife ; this promife Abraham believed, and it was counted to him for righteoufnefs. By the fclf-f'imc means then that the father obtained this promife, the children do alfo obfain it and retain it. So fay wc alfo at this day, our fins were purged by the death of Chrift above a thoufand five GALATIANS. 257 hundred years ago, when there were yet no religious or/ieis, no canon or rule of penance, no merits of congruence and worthinefs. We cannot now therefore begin to abolifli the fame by our own works and merits. Thus Paul gathereth arguments of fimilitudes, of a certain time, and of perfons, fo fure and ftrong on every fide, that no man can deny them. Let us therefoie arm and fortify our confciences with fuch 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 promife and to faith, from wrath to grace, from fin to lighteoufnefs, and from death to life. Therefore thefe two things, (as 1 do often repeat) viz. the law and the promife, muft be diligently didinguifhed: For in time, inp lace, and in perfon, and generally in all other circumftances they are feparate as far afunder as heaven and earth, the beginning of the world, and the latter end. Indeed they are near neighbors, for they are joined toge- ther in one man or in one foul; but in the outward affedion, and as touching their office, they ought to be feparate far afunder; fo that the law may have dominion over the ilefh, and the promife may fweetly and comfortably reign in the confcience. When thou hail thus appointed unto them both their own proper place, then thou waikeit fafely between them both, in the heaven of the pro- mife, and in the earth of the law ; In fpirit thou walked; in the paradife of grace and peace : In the flefh thou walkeii: in the earth of works and of the crofs. And now the troubles which the ilefh is compelled to bear, fhall not be hard unto thee, becaufe of the fweetnefs of the promife, which comforteth and rejoiceth the heart exceedingly. But now, if thou confound and mingle thefe two together, and place the law in the confcience, and the promife of liberty in the Ilefh, then thou makefl a confufion (fuch as was in popery,) fo that thou fhalt not know what the law, what the pro- mife, what fin, or what righteoufhefs is. AVherefore if thou wilt rightly divide the word of truth, thcu mufl put a difference between the promife and the law, as touching the inward affe<51:ions and whole practice of hfe. It is not for nought that Paul profecuteth this argument fo diligently, for he forefaw in fpirit that this mifchief ihould creep into the church, that the word of God fhould be confounded, that the promife fliould be mingled with the law, and fo the promife fliould be ut- terly loft. For when the promife is mingled with the law, it is now made nothing elfe but the very Jaw. Therefore accuftom thyfelf to feparate the promife and the law afunder, even in refpedl of time, that when the law cometh and accufeth thy confcience, thou mayeft fay. Lady law, thou comefl not in feafon, for thou comefl too foon : Tarry yet until four hundred and thirty years be expir- ed, and when they are paft, therk come and fpare not : But if thou come then,; yet ihalt thou come too late : for then hath the. promife nrevented thee four hundred and thirty years; to which I LI 2^^ C/A-LATIANS. ^ent, and Avectiy rey»oie m^'felf in the fame. Thererore I hare nothing to do wit^ thee, I hear thcs not; for now I live with the believing Abraham or rather, fince Chrift is now revealed and given unto nie, I Hve in him, who is my righteoufnefs, who alfo hath abolifhed thee, O lav/. And thus let Chrill: be always before thine eyes, as a cercain fummary of all arguments for the defence of faith, againft the righteoufnefs of the flefn, againftthe law, and ag^iind all works -And merits whatfuever. Hitherto I have rehearfed almoft all, but efpeciali7 the principal arguments which the apoftle Paul handleth in this epiftle, for the confirmation of this doclriiie of juftification. Among which the argument as touching the promife made unto Abraham and to the other fathers, is the weightieft and of greatell efficacy, which Paul doth chieHy profccuie both here and in the epilile to the Romans, the words whereof he diligently weigheth, and treateth both of the times and perfons. Alfo he ftandeth upon this wordyiW, ap- plying the fame unto Chrid. Final'y, He declareth by the contrary what the law worketh, namely that it holdeth men under the durfe. And thus he fortifieth the article of chriftian righteoufnefs with ftrong and mighty arguments. On the other fide, he over- throv/eth the arguments of the falfe apoftles, which they ufed in defence of the righteoulnefs of the law, and turneth them upon their 6wn heads ■ that is to fay, whereas they contended that righteouf- nefs and life is obtained by the law. Paul flieweth that it worketli ilothing but m.aledidion and death in us. Ye contend (faith he) that the law is necelTary to falvation : Have ye not read that it faith, He tbatfiall do tk-:/.- th'wgsjhalll'ivc'in th-^nty Lev. xviii. 5. Now, who is he that performeth and accomplifheth them ? No man living. Tlierefore, as many as art of the nvorks of the laiv, are nn^r the airft'y Gal. iii. 10. And again, in another place, The fling of deatbisfift ; and thefmigth offnis the laiv, i Cor. xv 56. Now followeth the conciufion of all thefe arguments : Verfe 1 8. For f tie inheritance he of tlse la-iOj it is no more of promife^ i!fc. So he faith in Rom. iv. 14.. Forif th^y tvoich are of th: lano he heirs ^ faith is made void, and the promife made of none cffcfl. And it ennnot otherwife be ; for this dilHndtion is plain, that the law is a thing far differing from the promife. Yea, natural reafon, al- though it be never io blind, is compelled to confcfs, t^at it is one riling to promife, and atfother thing to require ; one thing to give, and anotlicr thing to take ; the law requireth and exp.6^eih of us f>ur worl/ is to juftify. 262 GALATIANS. And tiiis is the general opinion of man's reafon among the fophiftcrs, and throughout the whole world, tliat righteoufnefs is gotten thro* ti'e works of the law. And reafon will by no means fuffer this pernicious opinion to be wrefted from it, becaufe it underfbndeth not the righteoufnefs of faith. Hereof it cometh> that the papift? both fooliflily and wickedly do fay, the church hath the law of ■God the traditions of the fathers the decrees of councils; if it live after them, it is lioly. No man fliall perfuade thefe men that ivh?n they keep theie things, they pleafe not God, but provoke his wrath. To conclude, they that trud in their own rij^hicuuf- oiefs, thirk to pacify the wrath of God by their wili-wotihip and ,VjoIuntary religion. Therefore this opinion of the righteoufnefs of the Jaw is the fink of .all evils, and the fin of fins of .the whole •world : Foi* grofs (ins and vices may be knos-n and io amended, -or elfe repreffed by the puniihment of the magillrate; but this fin, iyiz; man's opinion concerning his own righiteouincfs, wiJlrrot only be counted no fin, but alfo will be .cfleemed for a high religion and jDghteoufnefs. This peflilent fin, therefore, is the mighty power Xft the devil over the whole world, the very head of the ferpent, and- the fnare whereby the devil entangleth and holdeth all men ;captiv.ew i Tor naturally all men have this opinion, th?t they are made righteous by keeping of the law. Paul, therefore, to the end he might (hew the true oitice and ufe of the law, and might root out of mens hearts that falfe opinion concerning the righteouf- nefs thereof anfwereth tO' -his objedion. Wherefore then ferveth theJaw if itjuftify not ? After this fort It was not given to niake msax righteous (faith he ) but, Verfe 19. // nvas added hecaufe of IntufgyeffieMs. Ail things are diverfe anddilHncl, fo the ufes thereof are diverfe tand diiiinfl. Therefore they may not be confounded: For if they be, there mnfl: needs be aconfufion of the things alfo. 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 a woman the works 'that belong to a woman. Let every man do that which his voca- tion and office requireth. Let paftors and preachers tcaoij the word of God purely. Let magiftrates govern their fubje^^ts, and let fub- •jfifts obey their magiftrates. Let every thing ferve in its due place and order. Let the fun fhine by day, the moon and the ttars by night. Let the fea give (iflies ; the earth grain ; the woods wild beads and trees, &c. In like manner, let not the law ufurp the office and ufe of another, viz. of juflification ; but let it leave this only to grace, to the promife and to faith. What is then the office of the law ? TranfgrefTions, or elfe (ps he faiih in another place) "The law entered in that fin might ahoimd^ Rom. v. 2 c. A goodly office, indeed. The lanv (faith he) nvns added for irangrejf:cns ; that is, it was added befidcsand after the promife, until Chrift the feed ftiould conie, unto whom it was prcmifed. GALATIANS. ^f Of the double ufe of the Latu. "^ E RE ye mad underftr.nd that there is a double ufe of the: "" law : One is civil : For God hath ordained civil laws, yea,, all laws to pun;{h tranfgreilions, every law then is given to reilrain/ fin. If it reftrain fin, then it maketh men righteous. No, nothing lefs. For in that I do not kill. I do not couimit aduhery, I do not fteal, or in that I abHain from other fins, I do it not v/illingly or for the love o; virtue, but I fear the prifon, the fword and the hangmen. Thefe do bridle and retrain me that I fin not, as bonds and chains reltrain a lion, or a bear, that he tear and devour not every thing that he meeteth ; therefore the reftraining from fin is not righteoufne{s,but rather a fignifica'tion of unrighteoufnefs. For as a mad or wild beaft is bound left he (hould deftroy every thing that he meeteth, even fo the law doth bridle a mad and a furious man, that he fin not after his own luft. This rellraint Ihewcth plainly enough that they who have need of the law (as all they have who are without Chrift) are not righteous but rather wicked and mad men, whom it is ne- ceiTary by the bond and prifon of the law fo to bridle that they fin not. Therefore the law juftifieth not. The firft ufe 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 wickednefs. Therefore God hath ordained maglftrates, parents, minifters, laws, bonds, and all civil ordi- nances, that if they can do no more, yet at the leaft they may bind the devil's hands, that he rage not in his bond-ilaves after his own luft. Like as therefore they that are pofleiTed, in whom the devil mightily reigneth. are kept in bonds and chains left they fliould hurt others 5 even fo in the world, which is poflefTed of the devil, and carried headlong into all kinds of wickednefs, the magiftraLe is prefent v/ith bonds and chains ; that is, with his laws, binding his hands and feet that he run not headlong into all mifchief. And if he fuffer not himfelf to be bridled after this fort, then he loofeth his head. This civil reftraint is very neceiTary and appointed of God, as well for public peace, as alfo for the prefervatioo of all: things, but efpecialiy left the courfe of the gofpel fliouid be hinder- ed by the tumults and fcditions of wicked, outragious and proud men. But Paul treateth not hereof this civil ufe and ofHce of ths, law. It is indeed very ncceftary, but it jufiiliet^. not: For as a poffeffed or mad man is not therefore free from the fnares of the devil or well in his mind, becaufe he hath his hands and his feet bound and can do no hurt ; even fo the world, although it be bridled from the law by outward wickednefs and mifchief, yet it is not therefore righteous, but ftill continueth wicked ; yes, this reitraint fheweth i lainly that the world is wicked and outragious, IHrred up and enforced to all wickednefs by its prince the devil js for otherwife it used not to be bridled by laws that it fhould not fin. 264 G A L A T 1 A N S Another ufe of the law is divine and fpirituai, which is (as Paul faith) to increafe travfgreJfiGns : That is, to reveal unto a man his iins, his blindnefs, his mifery, his innpiety, ignorance, hatred, and contempt of God, death, hell, the judgment and defcrved wrath of God. Of this ufe the apoftle treateth notably in the viith to the Romans. This is altogether unknown to hypocrites, to the popifli fophiflers and fchool divines, and to all that walk in the opinion of the righteoufnefs of the law, or of their own righteoufnefs. But to the end that God might bridle and beat d^wn this monfter and this mad bead (I mean the prefumption of man's righteoufnefs and religion) which naturally maketh men proud, and puffeth them up in fuch fort, that they tliink themfelves thereby to pleafe God highly; it behoveth him to fend feme * Hercules who might fet uv)on this monder with all force and courage to overthrow him, and utterly to deftroy him; that is, he was conltrained to give a law in Mount Sinai, with io great majefty and with fo terrible a fhev/ that the v/hole multitude was aftonifhed. Exod. xix. 20. This, as it is the proper and principal ufe of the law; fo is it very profitable and alfo mofl neccffary. For if any be not a mur- derer, an adulterer, a thief, and outwardly refrain from fin, as the pharifee did who is mentioned in the gofpel, he would fwear (becaufe he is pofFefled with the devil) that he is righteous, and therefore lie continueih an opinion of righteoufnefs, and prefumeth of his pood works and merits. Such an one God cannot otherwife mollify and humble, that he may acknowledge his mifery and dam- nation but by the law. For that is the hammer of death, the thundering of hell, and lightning of God's v/rath, that beateth to powder the ohdinate and fenfelefs hypocrites. Wherefore this is the proper and true ufe of the law, by lightning, by tempeft, and by the found of the trumpet (as in the Mount Sinai) to terrify, and by thundering to beat down and rent in pieces that beafl: which is called the opinion of righteoufnefs. Therefore faith God by Jeremiah the prophet, My •>ct^ fcirriO who livn ;( luin(lrc<' Ticck? with ffrprnr? heads. GALATIANS. 26s Behold thou hift tranrgrciTed all the commandments of God, &c. and fo it ftriketh a terror into the confcience, fo that it feeleth God to be offended and angry indeed, and itfelf to be guilty of eternal death. Here the poor aiillded (inner feeleth the Intolerable burden of the lav/, and is beaten down even to defperation, fc that now being opprellbd widi great angulfii and terror, he dc'ircth death, or elfe feeketh to dcftroy l^imfeif. Wherefore the law is tliat ham- mer, that f re, that mighty Rrong wind, and tnr.t terrible earth,- quake renting tlie mountains and breaking the rock?, that is to fay, the proud and obftinate hypocrites. Eiias, not beinr able to abide thefe terrors of the law, which by thefe things are iV-niiied, covered his face with his mantle, Notwithrranding when the tem- ped ceafed, of 'which he was a beholder, there came a foft and a gracious wind, in which the Lord was. But it behoved that the temped of fire, of wind, and the earthquake fliouid p^fs, before the Lord faould reveal himfelf in that gracious wind, 1 Kings xix. IJ, 13, 13. This terrible fhew and Majefty wherein God gave his law in mount Sinai, did reprefent the ufe of the lav/. There was in die people of Ifrael who came out of Egypt, a fmgular holinefs. They gloried and faid, IVe are the people of God : IV e iv'ill do all thofe things luhich the Lord our God hath commanded, Exod. xix. 8. Moreover, Mofes did fanclify the people, and bade them wafn their garments, refrain from their wives, and prepare themfelves againlt the third day. There v/as not one of them but he was full of holinefs. The third day Mofes bringedi the people out of their tents to the mountains unto the fight of the Lord, that they mi;;ht hear his voice. What followed then ? When the children of If- rael did behold the horrible fight of the mount fmoking and burn- ing, the black clouds, and the lightnings flafhing up and down in this horrible darknefs, and heard the found of the trumpet blowing long and waxing louder and louder: And. moreover, v/hen they heard the thundrings and lightnings, they were afraid, and Handing afar oif, they faid unto Mofes, IVe tvill do all things ^^lUingly, fo that the Lord /peak not unto us, kji that ^ve die, and this great fire cori' funis us. "Teach thou us, and ive lulll hearke?: unto thee, Exod. XX. 19. Deut. V. 24. I pray you, what did their purifying, tJieir holiitels, their wf.ite garments, and refraining from their wives profit them ? Nothing at all. There was not one of them that could abide this prefence of the Lord in his Majefty and glory ; but all being amazed and fhaken with terror, fled back as if they had h<;en driven by the devil. For God is a conRiming fire, in whofe fight no ^efh is able to (land, Deut. iv. 24. Th(; law of God therefore hath properly and pecuHarly that of- fice which it had then in mount Sinai, v/hen it was firft given, and was firfl: heard of them that were wafiicd, rightaous, purified" knd. ch;\l];e ; and yet notwithflanding it brought that holy people M m \ \ - 2<^,5 G A L A T I A N S. i.nto luch 2. knowledge of their own mifery, that the; were thrown down even to dealh and dcfperation. No purity nor holinefs could then help them ; but there was in them fuch a feeling >)f their own uncleanncfs, unwortbinefs and fin, and of the judgment ar.d wrath of God, that they fled from the fight of the Lord, and could not abide to hear his voice. For luho is there (j aUflifi (fny they) thct hath heard the voice cf the living God, /peaking cut of the vildji of the fire (as we have) and lived? IVt hcvoe fen this day that Qcd doth talk ivith man, and hj Uveih, Deut. v. 24. 26 They I'peak now far oiherwife than they did a little before, when they faid, v/e are the holy people of God, whom the Lord hath chofen for his own peculiar people before all nations upon the earth: \Ve will do all things which the Lord hath fpoken. iSo it happeneth i.t length to all judiciaries, who being drunken with the opinion cf their own righteoufnefs, do think when they arc out of tenipia- lion, that they are beloved cf God, and that God regardeth their vows, their failings, their prayers, and their will-works. and that for the fame he mu(l give \\-:\lo them a fingular ciown in heaven. But when that thundering, lightning, fire, and that hammer which brcaketh in pieces the rocks, that is to fay, the law of God cometh fuddenly upon them, revealing unto them their (in, the wrath and judgment of God ; then the lelf-fame thing happcnjth unto them, which happened to the Jews {landing at the foot of mount Sinai. Here 1 admcnilh all fuch as fear God, and efpecially fuch as fliall become teachers of others hereafter, that they diligently learn out of Paul to underlhind the true and proper ufe of the law ; which (I fear) after our time will be trodden under foot, and ut- terly aboliflied by the enemies of the truth. For even now, VN/hile wc are yet living, and employ all our diligence to fet forth the office and ufe both of the law and the gofpel, there are very few, yea, even among thole who will be counted chiifHans, jnd make a pro- feifion of the gofpel with us, that underftand tbeie things rightly, and as they Ihould do. What think ye then fliall come co pafs when we are dead and gone ? [ fpeak nothing of the anabaptHls, of the new Arians, and fuch ether vain ipirits, who are no lefs ignorant of thefe matters, tlian are the ])apifts, ahhough they talk never fo much to the contrary. For they are revolted from the pure dodrino of the golpel, to lau's and tiaditiong, and therctore they teach not Chrilh They boafl and they fwear that they feek nothing elfe but the glory of Chrid, and the falvation of their bre- thren, and that they teach the word of God purely ; but in very deed they corrupt it and wrefl it to another fenfe, fo that they make it to found according to their own imagination. Therefore under the name of Chrill, they teach nothing elfe but their own dreams, and under the name of the gofpel ceremonies and laws. They are like iherefoie unto themfelves, and fo they iHli conti- nue, that is to fay, monks, workers of the law, and teachers of cercn:onicc, fiiving that they devife new names and new v/orks.' G A L A T I A N S. 267 It is no fmall matter then to underftand rightly what the law is, and whdt is the true ufe and office thereof. And forafmuch as we tc:ach thefe things both diligently and faithfully, we do thereby piainiy tefjijfy, that we rejcd not the law and works, as our adver- faries do falfely accnfe us ; but we do altogether eflablidi the law, and reaair:; the works thereof, and we fdy, that the 1 iw is good and prolitafcle ; but in its own proper ufe ; which is, firft to bridle civil tranfireffions, and then, to reveal and to increafe fpiritual tranfgreffioLS. Wherefore the law is alfo a light, which fheweth and revealcjth, not the grace of God, not the righteoufnefs and life ; but fib and death, the wrath and judgment of God. For, as in the mount Sinai, the thundering lightning, the thick raid dark cloudi, the hill fmoking and fiaming, and all that terrible Ihew did not rejoice nor quicken the children of Ifracl, but terri- fied and a(l.?niraed them, and fiiev/ed how unable they were, with all their purity and holinefs, to abide the Majef!:y of God fpcaking to them out of the cloud : even fo the law, when it is in its true ufe, doth nothing elfe but reveal fin, engender wrath, accufe and terrify men, fo that it bring°th tiiem to the very brink of defpera- tion. This is the proper ufe of the law, and here it hath an end, and it ought to go no further. Contrariwife the gofpel is a light which lightened, quickeneth, coraforteth ard raifeth up fearful ccnfciences, for it flieweth that God for Chad's fake is merciful unto finners, yea, and to fuch as are mod unworthy, if they believe that by his death they are de- livered from the curfe, from fin and everlafling death ; and that through his vidory the blefling is freely given unto them, that is, grace, forgivcnefs of fins, righteoufnefs and evdrlading life. Thus putting a difference between the law and the gofpel, we give to them both their own proper ufe and ofnce. Of this difference be- tween the law and the gofpel, there is nothing to be found in the books of the monks, canonifts, fchooUmen, no nor in the books of the ancient fathers. Augufline did fomewliat underdand this difference, and fiiewed it. Jerom and others knew it not. Brief- ly, there was a wonderful filence many years as touching this dif- ference in all fchools and churches : and this brought mens con- ferences into great danger. For unlefs the gofpel be plainly dif- cerned from the law, the true chrifHan doftrine cannot be kept found and uncorrupt. Contrariv/ife, if this difference be well known, then is alfo the true manner of juftiucation known, and then it is an eafy matter to difcern faith from works, Chrifl from Mofes and all politic works. For all things without Chrift are the miniifers of death for the punifhing of the wicked. Therefore Paul anfvvcr- eth to this queftion after this manner : Verfe 19. li ctv?j- added becaufe of tranfgrejftons. That is, that tranfarefiions mi'^ht Increafe and be more known and feen, and indeed fo it cometh to pafs ; for when fin, death, the Wrath and judgment of God, and hell, are revealed to a man 268 G A L A T I A N S. throuph tht law, it is impoflible but that he fhould become impa- tient, murmur againft God, and, defplfe his will : For he cannot bear the judgment of God, his own death and damnation ; and yet, notv/;thita.;ding, he cannot efcape them. Here he muft needs fail into the hatred of God, and blafphemy againrt: God. Before, when he v/as out of temptation, he was a very holy man, be Wijifliipp'^d and pralfed God, he bowed his knee before God, and gave him thanVs, as the Pharifee did, Luke xviii. ii. But now, when fm and death are revealed unto him, he wifheth that there was no God The lav/, therefore, of itfelf, bringeth a fpe- cial hatred ot God, and ihus fin is not only revealed and known by the law, but is alfo inci-eafed and (Hrred up by the law. There- fore P;.ul faith, Rom. vii. Sin, that k might appear to bs fui^ ivrovght death in me by that fwhich ivas good, that Jin might be out of mea- furefmfv.l hy the cojnm.Ttdmmt. There he treateih of this effect of the law very largely. Paul anfwereth, therefore, to this queftion, If the lav/ do not juftify, to what end then f^rveth it ? Although (faith he) it juflify not, yet is it very profrcable anci neceflary : For, firlf, it civilly reiiraineth fuch as are carnal, rebellious and obfrinate. Moreover, it is a glafs that fhev/eth unto a man himfelf, that he is a fmner, guilty of death; and worthy of God's everlalHng wrath and indig- nation. To what end ferveth this humbling, this bruifmg and beating; dov/n by this hammer, the law I mean ? To this end, that we may have an entrance unto grace. So then the law is a miniffer that prepareth the way unto grace. For God is the God of the humble, the miferable, the affiiv^ed, the oppreir:;d and the defpcrate, and of thofe that are brought even to nothing ; and his nature is to exalt the humble, to feed the hungry, to give fight to the blind, to comfort the miferable, the aiilieled, the bruiled and broken- hearted, to jaRify fmners, to quicken the dead, and ro fave the very dcfperate and damned : For he is an almighty Creator, makln^all diings of nothing. Now, that pernicious and peftilent opinior. of man's own righteouinefs, which wiH not be a flnner, unclean miferable, and damnable ; but righteous and holy, fuf- tereth not God to come tc his own natural and proper work. There- fore God muft needs take this maul in hand, the law I m-^an, to drive dov/n, to beat in pieces, and to brirg to nothing th!5> beail, v.'ith her vain confidence, wifdom, righteouinefs and power, thn ilic may fo learn at the length by her ov/n mifery and mifchief, thi-'t fne iiven and added to the promifes for tranfgreiTions ; tl-at 13, to re- lirain them civilly, bwt efpecially to reveal and to incre^fe them fpiritually, and that not continually, but iov a time. Here it is necelTary to know how long the power and the tyranny of the law cucht to endure, which dilcovereth hn, fheweth unto us wh?.l we are, and revcaleth the wrath of God. They whofe hearts are touched with an inward feeling of thefe matters, Ihould fuddeqly pcrifh if they fhould not receive comfort. Therefore if the days' of the law fnould not be fnortened, no man (liould be faved. A time therefore mufi: be fet, and boands limited to the law, beyond which it may not reign. Kow loi^g then ought the dominion of the law to endure ? Until the feed come, viz. that feed of which it is v/ritten, In thy feed fi:aU all the families of the earth he hh-ffcd. The tyranny of the law then muft fo long continue until the fulnefs of the time, and until that itzdi of the blefiing come; not to the end that the law fliouki bring this feed or give righteoufnefs, but that it fliDuld civilly reilrain the rebellious and cbiiinate, and fhut them u]s as it were in a prifon ; and then fpiritually fhould reprove them of fin, humble them and terrify them, and when they are tlius hum[)led and beaten down, it Hiculd conlfrain them to look up to that bleffed feed. We may underfland the continuance of tl.elaw both r.ccording to tlic letter, and alfo fpiritually. According to the letter tlius; that the law continued until the time of grace. For all the prophets und the Iwjj { fiiith Chrift ) prcph^fied until Jehu. And from the days cfjchn the Ilnpt'f, untU miVy the kwgdcm of h: ai)en fuJJ'ereih lyiolaKey find the inolent take it hy forcCf Matth. xi. 12, ly. In this time Chrifi was baptized and began to preach. At what time al!o, after the letter, the law and ail the ceremonies of Mofts cen.fcd. Spirlaialiy the lav/ may be thus undcrllood, that it ought not to reign in the ronfcience any lonfier than to tl:ic appointed time of this bielTed feed. When the law Iheweth unto me my fm, terrifi- eth me, and revealcth the wrath and judgment of Gc-d, fo that I GALATIANS. 271 begin to trenible and to defpair; there hath the huv lib bounds, his time and his end liiiiited fb that he now ceafeth to exerciie his tyraiinj'' any more. For when he hath done his oiTice iuEictcntiyj he hath revealed the wr.ith ci' God, «.nd terrified enough. Here we irmfl fay, Now leave off, law; thou haft done enough; thou had terrified and tormented me enough. JlH thy 'waves ati'i thy b'tltCivs have gone oiw //::' and thy terrors han>e troubled me f Pfil.' xlii. 7. Ixix. 2. Lordi hide not thy face far f rem me ^ put ?ioi ihyfr- vant anvay in anger., Pfai. xxvii. 9. Rebuke ine not ^ I bcfcecbthes^ Inihlne anger ^ ^c. Pfal. vi. [. When thefe tcrrois and trouhles come, then is the time and the hour of the bieffed I'eed come Let the law then give place, which indeed is added to reveal and lo increafe tranfgrelTions, and yet no longer, but until that bkiTed feed be come. When it is come, then let the lav/ leave off to re- veal fin and to terrify any mere; and let him deliver up his kingdoni to another; that is to the bleffed feed. vvhoisChriit; who hath gracious lips, wherewith he accufeth and tcriiueth not, but fpeaketh of far better things than doth the law, namely; of grace, peace, forgivenefs of (ins, vidtory over fn, death, the devil and damna- tion, gotten by his death and paffion unto all believers. Paul therefore Ihewcth by thefe words, Until the fed JJjould comey unto whom the blefiing was prorailed, and hov/long the law fiiould endure literally and fpiritually. According to the letter, it ceyfed after the bleffed feed came into the world, takinr^ uDon him our fiefh, giving the holy Ghod and writing a new law in our hearts : But the Ipiritual time of the law doth not end at once, but continueth tail: rooted in the confcience. Therefore it is a hard matter for a man who is exercii'ed Vv'ith the fpiritual ufe of the law, to fee the end of th.e law. For in thefe terrors and feelings of fin, the rnind cannot conceive this hope, that Grod is merciful, and tha& he will forgive fins fur Chrift's fike : But it judgeth only that God is angry with ilnners, and that lie accufeth and condemneth them. If faith come not here to raife up again the troubled and alHieled confcience, or eife (according to the faying of Chriil, IVhere t\vo or three are gathered together in my najiiej kyc. Matth. xviiio 20.) there is fonie faithful brother at hand that may comfort him by the word of God, who is io oppreiTcd and beaten down by the law, defperation and death maft needs follow. There it is a perilous thing for a man to be alone, ll^o be unto him thai is alone (faith the preacher) ivhen he fallelh ; for he hath not another to help hint upf Ecclef. iv. 1 G. Wherefore they that ordained that curfed' monkifli and fblitary life, gave occafion to many thoufands to de- fpair. If a man fliould leparate himfelf from the company of others for a day or two, to be occupied in prayer (as we read of Chrift, that fometim.es he went afide alone into the mount, and by ripht continued in prayer, Matth. xxvi. 39. Luke xxii. 41.) there were no danger therein: But when they conilraincd men continually to live a fblitary life, it was a device cf the devil himfelf. For •^vlien a iniii is tempted aiu{ is alone, lie i:, not uule to raife up himlelF, no net in the Icall temptation that can be. Verie 19. ylnd ii tvas crJahicA hy angels hi tl^i hand of a mediator . This is a little digrcffion for this purpofe, which he neither de- claveth nor Hnifheth, but cnly touchcth it by the way, and fo p'-ocecdetli. For he returneth to his purpofe, when he faith, What ! is the law then contrary to the proraifes of God ? Now, this was the occafion of his dioreifions. He fell into this ditTcrcncc between the law and the gofpel, that the law added to the promiles, did differ from the gofpel, not only in reipetfl of the time, but alfo of the author and efiicient caufc thereof. For the lav/ was delivered by the angels, Plcb. i. but the gofpel by tlie Lord himfelf. Where- fore the gofpel is far more excellent than the law. For the law is the voice of the fcrvants, but the gofpel is the voice of the Lord himfelf. Therefore to abafe aiul to dinilnilh the authority of the lav/, and to exalt and raagnify the gofpel, he laith that the law was a do(5crine given to continue but for a fmall lime (for it endur- ed but only until the fulncfs of the p; oniife, that is to fay, until the blefledfeed came who fuhiled thepromife;) butthegofpel was for ever. For all the faitliful have had always one and the felf-fame gofpel from the beginning of the world, and by that they were faved. The Jaw therefore is far inferior to the gofpel, becaufe it was ordained by tlie angels who were but fcrvants, and endured but for a fl'iort time, whereas the gofpel v/as ordained by the Lord himfelf to continue for ever, Heb. i. /cr it 'was promifed before the 'Uf'jrid began. Tit. i. 2. Moreover, the word of tliC lav/ v/as not only ordained by the an2ei5 beins but fervants, but alfo by another fervant far inferior to the angels, namely, by a man, that is (as hare he faitli) by the hand of a mediator, tJiat is to fay, Mofes. Now, Chriit is not a fervant, but the Lord himfelf. He is not a mediator between God and man according to the lav/, as Mofes was; but he is a mediator of a better teftament. The law t'ncrefore was ordained by angels as fervants. For Mofes and the peo])ie heard God I'peaking in the mount Sinai ; that is to fay, they heard the angels [peaking in the perlon of God. Therefore Stephen faith in Ads vii. 53. Te have received the laiv hy the afprfuion of angels, and have not kept ii. Alfo, the text in Exod. iii. fhewcth plainly, that th; ange! appeared unto Mofes in ajiamc affire, and [pake unto him from the midjl of toe hnji: Pciul therewith ilirnificth that Chrid is a mediator of a far better teflarricnt tlian Mofes. And here he alludeth to that hilbry in Mofes concerning the giving of the lav/, which faith, that Mofes led ilie people out of their tents to meet with God, and that he placed them at the foot of mount Sinai. There v/as a heavy and a hoiiible fght. The whole mount v/as on a Haming fire. When the people faw this, they began to tremble ; for they thought that G \LATIANS. 273 they rhould have been fuddenly dedroyed in this fearful temped. Becaufe therefore they could not abide the law founding fo horribly out of mount Sinai (for that terrifying voice of the law would have killed the people) they fiid unto Mofes their mediator, Come thou hither and hear ivhat the Lord faith y and fpcak thou unto us. And he anfwered / ''nyjelf (faith he) tll l^i-ar : But let n)t God f^cah ivlth us, Icji ive du', Exod. XX- 19. Dcut. V. 24. Now therefore, if they be notable to hear the law, how ihouid they be able to accomplifh it ? Wherefore, if the people that were under the Jaw, were con- ftrained of necelTity to have a mediator, it followeth by an infallible confecjuence, thdt the law juflified them not. \\hat did it then ? Even the fame thing that Paul faith, "Tfje law entered, that the of- fence might abound^ Rom. v. 20. The law, therefore, was alight and a lun which (Iruck his beams into the beasts of the children of Ifrael, whereby it terrified them, and (Iruck into tliem fuch a fear of God, that they hated both the law and the auihor thereof, which is a horrible impiety. \V'cuid ye now fiiy that thefe men were righteous I They are righteous who hear the law, and with a good- will embrace the fame, and delight therein. But the hiftory of giving the law witnefieth, that all men in the whole world, be they never fo holy (efpecially feeing they who were purified and fan(51i- ficd could not hear the law) do hate and abhor the law, and wi(h that the law were not. Therefore it is impolfible that men fliould be judified by the law ; nay, it hath a quite contrary effed. Although Paul (as I have faid) but doth only touch this place by the way, and doth not thoroughly weigh it> nor fully finilh the fame, yet he that fnall diligently and attentively read it, may eafily underfland that he fpeakcth very well of both mediators, viz. of Mofes and of Chrifr, and compareth the one with the other, as hereafter we will declare. If he (hould have profecuted this mat- ter more largely this only place would have rainirtered unto him an argument, and occafion plentiful enough, to write a new epiftle; and that hillory alfo, in the xixth and xxth of Exodus, concerning the giving of the law, would minidev matter enough to write a qreat volume, although it v/crc read but (lightly, and without af- feclion ; although it may feem to be very barren to thofe who knov/ not the true oihcc and ufe of the law, if it be compared with other noly hiftories. Hereby we may fee that if all the world had flood at the mount, as the people of Ifrael did, tl:iey v/ould have hated the law, and would have fled from it as they did. The v/hole world, therefore, is an enemy to the law, and hateth it moll deadly; but the law is holy, righteous and good, and is the perfecl rule of the will of God. Hovy then can he be 1 ighteous wl.o doth not only abhor and deteft the law, and fly from it, but moreover, is an enemy of God, who is the c»uthor of the law ? And true it is, that the ficfh can do no otherwifc, as Paul witnelleth, Thii carnal mind is enmity agiiinjl God : For it Is notfithjeci to thi lanv of God, neither indeed can bct Rom. viii. 7. Therefore it is an extreme madnefs fo to hate God and his law, that thouxanlt not abide to hear it, and yet, notwiihllanding, to aflirm that we are made righteous thereby. Wherefore, the fophii^ers andfchool divines aie entirely blind. GALATIANS. 275 and underfVand nothing at all of this doc^irine. They look orjy upon the outward vilor of the law thinking that it is aceomplifned by civil works, and that they are righteous before God, who do the fame externally, rot conlidering the true and ipiritual eifeds thereof; which is, ruA to juOify, and to quiet and pacify afflivfted confcierces, but to increafe fm, to terrify the confcience, and to engender wrath. They being ignorant of this, do vaunt that a. man hath a good will, and a right judgment of reafon to do the Jaw of God. But v.-htthcr this be true or not, adc the people of the law with their mediator, who heard the voice of the law in the mount Sinai. Afl-: *I)avid hinifelf, who, as often as he ccmplaineth in the Pfalms, that he was cad from the face of God, that he was even in hell, and that he was terrified and opprefild with the greatnefs of his (in, with the wrath and judgment of God fet not fact fices nor yet the law itfcif, againil thofe mighty tyrants, but was raifed up and comforted by the only free mercy of God. Thefore the law jvtfifieth not. If the law (hould fer ve mine affcdions, that is, if it (liould ap- prove mine hypocrify, mine opinion and confidence of mine own righteoufnef:'; if it fhould fay, that without the mercy of God and faith in Chrift, through the help of it alone (as all the wotld naturally judgeth of the law) 1 might be juftilied before God; and moreover, if it ihould fay that God is pacified and overcome by works and is bound to reward the doers thereof: that fo having no need ot God, I might be a God unto myfelf, and merit grace by my works, and fetting my Saviour Chrifl: apart, might fave myf^'f by mine own merits : If (I fay) the law fhould thus ferve mine atic: ions, then fhould it be fvveet, dele(!l:able, and pleafant indee<* uSo well can reafon flatter itfcif. Notwithflanding this fnouid no lor^jer continue, bat until the law Ihould come io its own ufe ?.nd office, then fiiould it appear that reafon cannot fairer thofe brigl';t b-.^ams of the law. There fome Mofes mud needs come b-tween as a mediator, and yet, notwithilanding, wiihout any ruu> as 1 will declare hereafter. To this purpofe ferveth that place in 2 Cor. iii. concerning the covered face of Mofes, when Paul, out of the hilfory ofExod. XKxiv. fl-iev'eth tliat the children of Ifrael, not only did not know, but alfo could not abide the true and fpiritual xifs of the law ; Firfl, for that they could not look unto the end of the law, (faith Paul) becaufe of the veil which Mofes put upon his fajce : Again, they could not look upon the face of Mofes, being bare and uncovered, for the glory of -his countenance : For when Mofes went about to talk with them, he c )ve'ed his face with a veil, without which they could not hear his talk that i?, they could not hear Mofes himfelf, their mediator, unlefs he had fet another mediator between, viz. the veil How then fhould they hear the voice of God, or ^f an angel, when they could not hear the voice of Mofes, being * ,How D.avidbcliavedb.inifflf inlemptationj, 276 GALATIANS. b it a man, yen andalTo their mediator, except Ills face had been covered ? Therefore, except the blefTed feed come to raife up and comfort him vvho hath heard the law, he perifheth through defpc- ration, in detcfting of the law, in hating and bla{|.'ieming of God, and daily more and more oifcnding againft God : For this fear and conclarion of confcience which the law bringeth, the deeper i: pierceih and the longer it continueth, the more it increafeth ha trcd and blafphemy againft God. This hiflory, therefore, teacheth what is the power of free-will. The people are ftiicken with fear, they tremble and they fly back. Where is now free-will ? Where is now that good will, that good intent, thatrightjudgmtntofreafoawhich the pp.{ ifts dofomuch boall of? What availeth rree-will here in thefe fanditied and holy men ? It can fay nofhing: It blindeth their reafon, it perverteth their will, it receiveih not, it fal uteth not, it embraceth not with joy the Lord coming with thundering lightening, and fire, into the mount Sinai; it cannot hear the voice of the Lord, but contrariwife, it faith, Let not the Lord fpeah unto us hjl 'me die. We fee then what the flrenglh and power of free-will is in the children of Ifrael, who, though they were cleaiifed and fandificd, could not abide the hearing of oue fyllable or letter of the law. Therefore, thefe high commendations which the papifls give to their free-will, are nothing elfe but mere toys, and doaling dreams. Vcrfe 20. Noiv a Mediator is not a Mediator of one ; — Here he compareth thefe two mediators together, and that with a marvellous brevity; Yetio notwithilanding, that he fatisfieth the att'-ni.e reader, who, became this word mediator is general, by a,nd by underftandeth that Paul fpeaketh alfo of the mediator gene- rallvj and not of Mofes only. A mediator (faith he) is not a medi" ator of one on^y : But this word necefTarily comprehendeth two, him that is offended and him that is the offender; of whom the one hath need ofintercefiion, and the other needeth none. AVhere- fore a mediator is not of one, but oi two, and of fuch two, as are at vaiiance between themfelves. So Mofes by a general definition is a mediator, becaufe he doth the office of a mediator between the law and the people, who cannot abide the true and fpiritual ufe of the law. The law therefore mull: have a new face, and his voice muflbe changed, that is, the voice of the law m.ufl: be made fpiritual, or the law muft be made lively in the inwa;d affe«ftion, and nndl put on a vifor or a veil, that it may nov/ become more f^lerable, lo that the people may be able to hear it by the voice of Mo'es. Now the law being thus covered, fpeaketh no more in his ma- jedy but by the mouth of Mofes, After this manner it doth not its ofRce any more, that is, it terrifieih not the confcicnce : and thir is the caufe that they do neither undeiiland nor regard it ; by meaos whereof they become fecure, negligent, and piefumptuous GALATIANS. 277 hypocrites. And yet Dotwithftanding the one of thefe two mud needs be done, viz. that either the law murt be without its ufc, and covered with a veil, (bat then, as I have faid, it maketh h)''po- crites) or elfe it muft be in its ufe without the veil, and then it killeth. For man's heart cannot abide the law in its true ufe, without the veil. Ic behoveth thee therefore, if thou Jock to the end of the law without the veil, either to lay hold on that bleiTed feed by faith, that is, thou mufr look beyond the end of the law unto Chrift, who is the accomplifhment of the law, who may fay unto thee. The law hath terrified thee enough ; Be of good coin^ fort., my [on, thy fins are forgiven thee^ (whereof I will fpeak more anon ;) or elfe fiu-ely thou muil have Moles for thy mediator with his veil. For this caufe Paul faith, A mediator is not a mediator of one. Fbr it could not be that Mofes fliould 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, who were at variance with God. For it is the office of a mediator to pacify the party that is offended, and to reconcile unto him the party who is the offender. Not with ftand- ing Mofes is fuch a mediator (as i have faid) as doth nothing elfe but change the voice of the law, and maketh it tolerable, fo that the people may abide the hearing thereof, but he giveth no power to accomplifli the fame. 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 difciples, in that he is a mediator of the veil, muft always be hypocrites. But what fhould have come to pafs (think ye) if the law had been given without Mofes, either before or after Mofes, and that there had been no mediator, and moreover, that the people fliould neither have been fuftered to fly, nor to have a mediator ? Here the people being beaten down with intolerable fear, fliouid either have perifhed forthwith, or if they fhould have efcaped, there mufl needs have come fome other mediator, who fliould have fet him- felf between the law and the people, to the end that both the peo- ple might by preferved, and the law remain in its force, and alfo an atonement might be made between the law and the people. In- deed Mofes Cometh in the mean time, and is made a mediator, he putteth on a veil, and covereth his face ; but he cannot deliver mens confciences from the anguifh and terror which the law bring- eth. Therefore when the poor finner, at the hour of death, or in the conIli6l of confcience feeleth the wrath and judgment of God for fin, which the law revealeth and increafeth ; here, to keep him from defperation, fetting Mofes afide with his law, he muft have a mediator who may fay unto him. Although thou be a finner, yet fhalt thou remain, that is, thou (halt not die, although the law, with its wrath and maledidion do flill remain. 27^ GALATIANS. This Mediator is Jefus Chrilt, who changeth not the voice of the lav/, nor hideth the fame with a veil, as Mofes did, nor leadeth nie out of the fight of the law ; but he iettcth himfcif againfl the Avrath of the law and taketh it away, and fatisfieih the law in his own body by himfelf, and by the gofpei he faith unto me, Indeed ihe law threateneth unto thee the wrath of God and eternal death ; but be not afraid ; fly not away, but (land fafl: ; I fupply and per- form all things for thee ; I fatisfy the law for thee. This is a Me- diator who far excelleth Mofes, who fetteth himfelf between God being offended, and the offender. The interceffion of Mof:s here profiteth nothing ; he hath done his office, and he with his veil is now vanifhed away. Here the miferable finner being utterly def- pcrate, or a man now approaching unto death, and God being of- fended, do encounter together. Therefore there muft come a far better Mediator than Mofes, who may fatisfy the \i\v, take away the v/rath thereof and may reconcile unto God, who is an- gry, -that poor (Inner, miferable, and guilty of eternal death. Of this mediator Paul fpeaketh briefly, when he faith ; ^ me- /I'fjior IS net a -mediator of one. For this word mediator properly • flgnifieth fuch an one as doth the oflBce of a mediator betv/ccn the party that is offended, and the oflfenders : we are the offenders ; God with his law is he who is offended : and the offence is fuch, that God cannot pardon it, neither can we fatisfy for the fame. Therefore between God, who of himfelf is but one, and us, there is wonderful difcord- Moreover, God cannot revoke his law, but he will have it obferved and kept : and we who have tranf- greffed the law, cannot fly from the prefence of God. Chrift therefore hath fet himfelf a Mediator between two, who are quite contrary and feparate afunder with an infinite and everlaiHng iepa- ration and hath reconciled them together. And how hath he done this? lie hafb put away (as Paul faith in another place) the hand tvritin^ of ordinances that ivas againf us, (tiiat is, by the law) nvh'ich nvas contrary to us, and took it out of the auay, ti ailing it to his crofs : and hailing f polled principalities and poivers, he made a fhew rf them openly, iriurnphmg over them in it. Col. ii. 14, 15. Therefore he is not a Mediator of one, but of two, utterly difa- greeing between thcmfelves. This is alfo a place full of power and efficacy, to confound the righteoufnefs of the law, and to J:each us that in the matter of juf- tification, it ought to be utterly removed out of our light. Alfo this word (mediator) mlniftereth fufhcient matter to prove that the lavs^ juftifieth not ; For elfe what need fhould we have of a mediator ? Seeing then that man's nature cannot abide the hearing of the law, much lefs is it able to accomplifli the law, or to agree with the law. This dcdirine (which I do fo often repeat and not without te- dioufncfs do flill beat into your minds) is the true do(flrine of the law, which every ChriAian ought with all diligence to learn, that G A L A T I A N S. a^79 h^ may be truly otherwife to define what the law is, what is th« true ufe and office, what are the limits, what is the power, the time and the end thereof. For it hath an effed quite contrary to the judgment of all men, who have this peftilent and pernicious opinion naturally rooted in them, that the Jaw juflificth. There- fore I fear, leil this do(5trine will be defaced and darkened again, when we are dead. For the world muft be repleniflied with hor- rible darknefs and errors before the latter day come. Whofo therefore is able to underdand this, let him underfland it, that the law in true chriftian divinity, and in its true and proper definition, doth not juftify but hath a quite contrary effedl. For It (heweth and reveaieth unto us ourfelves, it fetteth God before us in his anger ; it revealtth God's wrath, it terrifieth us, and it doth not only reveal fin, but alfo mightily Increafeth Cin^ fo that where fin was before but little, now by the lav/, which biingeth the fame to light, it becometh exceeding finful ; fo that a man now beginneth to hate the law and to fly from it, and with a perfecSl hatred to abhor God the maker of the law. This is not to be juf- tified by the lav/ (and that reafon itfelf is compelled to grant) but to commit a double fin agalnll: the law. Firfl, not only to have a will fo difagreeing from the lav/ that thou canlt not hear it ; but alfo to do contrary to that which it commandeth. And fecondly, fo to hate it that thou would wllh it were aboliihed, together with God himfelf, who is the author thereof and abfolutely good. Now, what greater blafphemy, v.'hat fin more horrible can be imagined than to hate God, to abhor his kv/, and not to fufFer the hearing thereof, which notwlthdanding is good and holy? For the hiflory doth plainly witnefs that the people of Ifrael refufed to hear that excellent law, thofe holy and molt gracious words (name- ly, / am the Lord thy God, ivh'tch have brought thee out of the land of Egypt, out cf the houfe of bondage, Evod. xx. 2. Thou JJoalt have no other God, l^c. Shelving mercy unto thoufands, i^c. Honour thy father and thy mother, that thy days may be prolonged^ and that it may go ivell ivith thee, l^fc. Deut. v. 7 — I O — 1 6. ) and that they had need of a mediator. They could nor abide this mod excellent, perfect, and divine wifdom ; this moft gracious, fweet and comfortable do(flrine. Let not God fpeah tvith us, (fay they) ie/i fiace the law is gone, we are not kept under GALATIANS. 299 the tyranny thereof any more; but we liv'e in joy and fafety u.ndsr Chrift, who now fweetiy reigneth in us by his Spirit. Now, where the Lord rei^nethj there is hherty. Wherefore, if we could perfectly apprehend. Chriit who hath aboiifhed the L^w by his death, and hath reconciled us unto his Vather, that fchool- mafter fnould have no power over us at all. But the law of th^jgfc^^^l menibers rebelling againft the law of the mind, letteth us that we • ' ' M. cannot perfe<^ly lay hold upon Chrifl:. Ihe dckO: therefore is . not in Chrii]:, but in us, who have not yet put off this flefHpS^JJjJwJ whom fin continually cleaveth as long as we live. Wherefore as touching ourfelves, we are partly free from the law, and partly under the law. According to the fpirit, we ferve with Paul the law of God; but according to the iiefn, the lav/ of fin, Rom. vii. ult. Hereof it followeth, that as touching the confcience we are fully delivered from the law, and therefore that fchool-rnafter muil not rule in it, that is, he mud not afHidl it with his terrors, threaten- ings and captivity. And akhough it go about fo to do never fo much, yet, is not the confcience moved therewith. For it hath Chrift crucified before her eyes, who hath removed all the offices of the law out of the confcience; Molting out the hand ivrit'ing of ordinance that teas againji w.r, 15 c CoIofT. ii. 14. Therefore, even as a virgin knoweth no man ; fo the confcience muft not only be ignorant of the law, but alio it mud be utterly dead unto the law, and the law likewife unto the confcience. This is not done by any works, or by the righteoufnefs of the lav/, but by faith which apprehendeth and layeth hold upon Chritl. Notwithftand- ing fin cleaveth (till in the flefh as touching the effedt thereof, which oftentimes accufeth and troubleth the confcience. So long then as the iiefh doth remain, fo long this fchool-mafter the law doth alfo remain, which many times terrifieth the confcience, and makerh it heavy by reveahng of fin and threatening of death. Yet is it raifed up again by the daily coming of Chrifl: ; who a3 he came once into the v/orld in the time before appointed, to redeem us from the hard and fliarp fervitude of our fchool-mafler ; even fo he cometh daily unto us Ipiritually, to the end that we may increafe in faith and in the knowledge of him, that the confcience may apprehend him more fully and perfectly from day to day, and that the lav/ of the flefh and of fin. with the terror of death and all evils that the law bringeth with it, may daily be diminifhed in us more and more. As long then as we live in the fiefh, which is not without fin, the law oftentimes returneth and doth its office, in one more and in another Icfs, as their faith is ftrong or weak, and yet not to their dellradlion, but to their falvatioo. For this is the exer^ii^of thci||^j»v in the faints, namely, the continual mortifica- tion (^he flefh, ofrcafon, and ofourown flrength, and the daily rcnev/ing of our inward man, as It is faid in 2 Cor. iv. 16. 300 G A L A T I A N S. We receive then the firfl: fruits of the Spirit; the leaven is hid in the mafs of the dough; but all the dough is not yet leavened; no it is yet only begun to be leavened. If I behold the leaven, I fee nothing elfe but pure leaven : But if I behold the whole mafs, I fee that it is not all pure leaven, that is to fay, if 1 behold Chrift, I am altogether pure and holy, knowing nothing at all of the law, far Chrift is my leaven. But if I behold mine own fleih, I feel in myfelf covctoufnefs, lud, anger, pride and arrogancy; alfo the _fearof death, heavinefs, hatred, murmuring and impatiency agamft '^ "God. Tlie more thefe fins are in me the more is Chrift abfent from me, or if he be prefent, he is felt but a little. Here have we need of a fchool.mailer to exercife and vex this ftrong afs the flefh, that by this exerciie fins may be diminifhed, and a way prepared unto Chrifh For as Chrift came once corporally at the time ap- pointed, abolifhed the whole law, vanquifhed fin. deflroyed death and hell; even fo he cometh fpiritually without calling, and daily quencheth and killeth thefe iins in us. This I fay, that thou mayeft be able to anfwer, if any (hall thus objedt, Chrifl: came into the world, and at once took away all our fins, and cleanfedus by his blood; what need we then to hear the gofpel, or to receive the fiicraments ? True it is, that in as much as thou beholdeft Chrift, the lav/ and fm are quite abolifhed. But Chrift is not yet come unto thee; or if he come, yet notwith- ftandino there are remnants of fin in thee; thouart not yet thoroughly leavened. For where concupifcence, heavinefs of fpirit, and fear of death is, there is yet alfo the law and fm. Chrift is not yet thoroughly come; but when he cometh indeed, he driveth away fear and heavinefs, and bringeth peace and quietnefs of confcience. So far forth then as I do apprehend Chrift by faith, fo much is the law abolifhed unto me. But my flefn, the v/orld and the devil do hinder faith in me that it cannot be perfe:xii. 18. Nov/, therefore, becaufe we who are Gentiles, do believe, and by faith do receive the blef- fing promifed to Abraham, and exhibited by Chrift, therefore the fcripture calleth us the children and heirs of Abraham, not after the ileili, but after the promife. So that promifc, Jn thy feed, &c. belongeth alfo to all the Gentiles, and according to this promife, Chrift is become ours. Indeed the promife was made only to the Jev^s, and not to us, that are Gentiles, Pfal. cxlvii. 19. 20. Hejheiveth his word unto 'Jacob, See. He hath not dealt fo ivith any nation. Sec. Notwith- fianding, that which was promifed cometh unto us by faith, by which only we apprehend the promife of God. Although then, that the promife be not made unto us, yet is it made as touching us, and for us, for we are named in the promife. In thy feed fimll all nations of the earth be hhffcd. For the promife fheweth plainly that Abraham (hould be the father, not only of the Jewifh nation, but of many nations, and that he fhould be the heir, not of one king- dom, but of all the world, Rom. iv. 13. So the glory of the whole kingdom of Chrift is tranflated unto us. Wherefore all laws arc utterly aboHfhed in the heart and confcience of a chriftian, notwithftanding they remain without (till in the flefh. And hereof we have fpoken largely before. — ias3»:^:. CHAP. IV. Vcrfe I. iVoci', I f^y-t that the heir, as long as he is a child, df- fcrcth nothing from a fcrvant, though he be lord of all : Verfe 2. But is under tutors and governors until the time appointed of the father. X7"E fee with what vehement afFecSlion Paul goeth about to call X back the Galatians, and what ftrong arguments he ufeth in debating the matter, gathering fimilitudes of experience, of the example of Abridiam, of the tcCiimonies of the fcripture, and of tlie time, fo that ofcentimes he fcemeth to renew the whole matter G A L A T lA N S. 307 ngain : For before, he had in a manner finifhed the dllputatlon concerning juftification, concluding that a man is juftified before God by faith only and alone; butbecaufe he calleth alfo to remem- brance this political example of the little heir, he bringeth the fame alfo for the confirmation of his matter. Thus trying every way he lieth in wait with a certain holy fubtilty to take the Galatians unawares : For the ignorant people aie fooner perfuaded with fimiliuidcs and examples, than with deep and f-ibti'e difputations : They will rather behold an image v/ell painted, than a book well written. Paul therefore now, after that he hath brought the fimi- litude of a man's teftament, of the prifon, of the fchool-mafter, ufeth alfo this limilitude of an heir (which is fimilar and well known to all men) to move and to perfuade them. And furely it is a very profitable thing to be furnifhed with fimilitudes and examples which not only Paul, but alfo the prophets, and Chrift himfelf alfo did often ufe. Ye fee (faith he) that it is ordained by the civil laws, that an heir, although he be the Lord of all his father's goods differeth not from a fervant. Indeed he hath an aflured hope of the inheri- tance; but before he come to his years, his tutors hold him in fubjeftion, like as the fchool-mafter doth his fcholar. They com- mit not unto him the ordering of his own goods, but conftrain him to fcrve, fo that he is kept and maintained with his own goods like a fervant. Therefore as long as this bondage endureth, that is, fo long as he is under tutors and governors, he differeth nothing from a fervant. And this fubjedion and fervitude is very profita- ble fer him; for otherwife through folly he would foon wafte all his goods. This captivity endureth not always, but hath a cer- tain time limited and appointed by the father, wherein it muft end. Verfe 3. Even fo tve, tuhen ive ivere children^ tvere In bondage under the elements of the ivorld : In like manner when we were little children we were heirs, having the promifc of the inheritance to come, which fliould be given unto us by the feed of Abraham, that is, by Chrift, in whom all nations fliould be blefled. But becaufe the fulnefs of time was not yet come, Mofes, our tutor, governor and fchool-mafter, came, holding us in captivity with our hands bound, fo that we could bear no rule, nor pofTcls our inheritance. In the mean time not- withft:;ading as an heir is nourifhed and maintained in hope of liberty to come; even fo Mofes did nouriili us with the hope of the promife to be revealed in the time appointed, viz. when Chrift fliould come, who by his coming fhould put an end to the time of the law, and begin the time of grace. Now the time of the lav/ endeth two manner of ways : Firft, (as I faid) by the coming of Chrift in the ilefh at the time appoint- ed of his Father. But ^jjhcn tht fidnefs of time tvas come, Godfeiit 3cS GAL AT I A NS. forth his Son, made of a zuomanf made under the laiv^ to redeem them that ivere under the lanv, i^c. Gal. iv. 4, 5- ^^ entered in once into the holy place, having obtained eternal redemption for us , Heb. ix. 12. Moreover, the fame Chrid: who came once in the time appointed, comeih alfo unto i^s daily and hourly in Spirit. Indeed once with his own blood he redeemed ^and (anclified all, Heb. X. 14. But becaufe we are not yet perfectly pure (for the remnants of fin do yet cleave in our ilelh, which ftrivcth againft the Ipirit, Gal. v. 1 7.) therefore daily he cometh unto us fpiritually, and continually more and more accomplifneth the appointed time of his father abronatinti and aboiifning the law. So he came alfo in fpirit to the fathers of the Old Teflament before he appeared in the flefh. They had Chrift in fpirit. They believed in Chriit who (hould be revealed, as we believe in Chrift who is now revealed, and were faved by him, as we are, accord- to that faying, yfus Chrlfl is one, ycjhrday, and to day, andfliall be the fame for ever. Yefterday, before the time of his coniing in the flefli ; to-day, when he w^as revealed in the time before ap- pointed. Nov/ and for ever he is one and the fame Chrift ; for even by him only and alone all the faithful who either have been, or fhall be, are delivered from the law, juftified and faved. Jn like manner 'voe alfo (laith he) nvhen tue nvere children, ferved under the rudiments of the world, that is, the lav/ had dominion over us, oppreffed us and kept us in a ftraight bondage, as fer- vants and captives. For firft, it reftrained carnal and rebellious perfons that they fliould not run headlong into all kinds of vice. For the law threateneth puniftiment to tranfgrefTors, which if they feared not. theie is no mifchief which they would not commit; and over thofe whom the law fo bridleth, it ruleth and reigneth. Again, it did ace afe us, terrify us, kill us, and condemn us fpi- ritually and before God ; and this was the principal dominion that the law had over us. Therefore like as an heir is ftsbjed unto his tutors, is beaten, and is compelled to obey their laws, and di- ligently to execute their commandments; even {o mens confciences, before Chrift come, are cJjjpreffed with the ftiarp fervitvide of the law : that is, they are accuied, terrified, and condemned of the law. But this dominion, or rather this tyranny ot the law, is not continual, but muft only endure until the time of grace. *VVherefore the office of the law is to reprove and to increafe fins, not to bring righteoufnefs ; to kill, not to bring life. For the Inn-j tuas our fchool-mafler to bring us unto Chrifl, Qal. iii. 24. Like as therefor.- the tutors do handle the heir being yet a child, ftiaight- ly and hardly rule him, and command him as a fervant, and he again is comftrained to be fubjedt unto them ; even fo the law ac- cafeth us, humbleth us, and bringeth us into bondage, that we may be the fervants of fin, death, and of the wrath of God, which is indeed a moft miferable kind of bondage. But as the power of the tutors, and the fubjecftion and bondage of the little heir is GALATIANS. 509 not, continual, but only eudureth unto the time appointed of the father, which being ended, he needeth not to be governed by his tutors, nor remaineth under their fubjedion any more, but with liberty cnjoyeth the inheritance; even fo the law hath dominion over us, and we are conRrained to befervants and captives under its government but not for ever. For tl-.is claufe which followeth muf!: be added, until the time appointed of the Father, For Chrift who was promifed. came and redeemed us who were opprefled with the tyranny of the lav/. Contrariwife, the coming of Chrifl profited not the carelefs hy- pocrites, the wicked contemners of God, nor the defperate who think that nothing elfe remaineth but terrors "of the law which they f^tl. His coming only profiteth thofe that are tormented and ter- rified with the law for a time, that is to fay, fach as defpair not in thofe great and iuward terrors which the law ftirreth up, but with a fare truft came unto Chrifl: tlie throne of grace, who hath redeemed them from the curfe of the law, being made a curfe for them, and fo obtain mercy and find grace, Heb. iv. 16. Gal. iii. 13. There is a certain vehemency therefore in thefe words, 'we did ferve. As if he would fay, our confcience was fubjed to the law, which holdeth us as bond Haves and captives, like as a tyrant hold- eth his prifoners, whipped us, and with all his power exercifed his tyranny upon us, that is to fay, it brought upon us a terror, and a heavinefs of fpirit, it made us to tremble and ready to defpair, threatening unto us everlafting death and damnation. This ^iri- tual bondage and flavery of the law, is moft fliarp and bitter, and yet (as I have faid) it is not continual, but endureth fo long as we are children, that is, fo long as Chrifl is abfent. Whilft he is abfent, we are fervants fhut up under the law, destitute of grace, faith, and all the gifts of the Holy Ghofl. Verfe 3. Under the elements (or rudiments) of the nuorld : Some have thought that Paul fpeaketh here of thofe corporal ele- ments, the fire, the air, the water and the earth. But Paul hath his peculiar manner of fpeech, and he fpeaketh here even of the iaw of God, which he calleth the elements or rudiments of the world : And his words feem to be very heretical. So is he wont in other places alfo to diminifii and to abafe the authority of the law very mucii, when he calledi it the letter that killeth, the mi- niflry of deatli and damnation, and the power of fin, 2 Cor. iii. 6, 7, 9. I Cor. XV. 56. And thefe moft odious names, which (hew plainly the power and ufc of the law, he chufeth of purpofe, to admonifli us, that in the terrors of fin, wrath and the judgment of God, we truft not to our own righteoufncfs, or to the righte- oufnefs of the law, feeing that the law in its principal ufe, can do nothing elfe but accufe our confciences, increafe fin, threaten death and eternal damnation. Wherefore this diminilliing and abafing 310 GALATIAN5. of the kw muft be applied to the conflivSl of confclence, and not to the civil Hfe, nor to fccuie and carelefs minds. Pie calletli therefore the law, the elements of the nvorld^ tliat is to {;iy» the oiUAvard laws and traditions written in a certain book. For iij thou [di tlie law do civilly bridle a man from evil, and con- drain him to do well, yet, notwithftanding being kept ivftcr this fort, it doth not deliver him from fin, it jidHfieth him not, it pre- parcth not a way for him to heaven, but leaveth him in the world. I do not obtain righteoufncfs and everlafting life becaufe I kill not, I commit not adultery, I do not (teal, &c. Thcfe outward vir- tues and honcfl.converfation, are not the kingdom of Chrift, nor the heavenly rinhtecafnefs, but the righteoufnefs of the fledi and of the world; which aifo tlie Gentiles had, and not only the merit- mongers, as in the time of Chriil the Pharifees, and in our time tlje monks and friars, &c. This righteoufnefs fome do obferve to av-oni the punifhment of the law ; fome that they may be praifed of men and efteemed righteous, conftant and pauent, and there- fore it is rather to be called coloured hypocrily, than righteouf- nefs. Moreover, the law when it is in its principal ufe and ofHce, can do nothing but accufe, terrify, condemn and kill. But v/here fuch terror, fuch feeHng of fin, of death, of the wrath and judg- ment of God is, there is no righteoufnefs, no divine or heavenly thing, but all thefe are all mere things of the world ; which (be- caufe it is the kmgdom of the devil) is nothing elfe but a puddle of fioj of death, of hell, and of all evils, which the fearful, forrow- ful and heavy hearted do feel, but the fecure and carelefs contem- ners do not feel them. Wherefore the law even in its bell: and mod perfeflufe, doth nothing elfe but reveal and increafe fin, and ftrike into lis the terror of death, and thefe are but worldly things. Wc fee then that the law giveth no lively, no healthful, no divine or heavenly thing, but only worldly things. Wherefore Pai;l doth Tcry fitly call the law the elements or rudiments of the world. And although Paul call the whole law tlie rudiments of the world (as may appear by what I have faid before) yet, principally he fpcaketh thus in contempt of the ceremonial lav/s ; which al- though they profit never fo much, yet (faith he) they confifl: only in outward things, as meat, drink, apparel, places, times, the tem- ple, the feafb, v/afhings, the facrifices, &c. which are but merely worldly, and tidngs ordained of God only for the ufe of this pre- fent lite, but not to juflify or fave before God. Therefore by this claufe, The elcmcrds vf the worlds he rcjedeth and condemneth the righteoufnefs of the law, which conlilteth in thefe outv/ard ce- remonies, being notwithftanding ordained and commanded of God to be obfcrvcd for a time, and by a contemptible name calleth it the rudiments of the world. So the emperors laws are rudiments of the world, for they treat of worldly matters, that is to fay, of things concerning this prcfcRt Ufe, as of goods, polTcflions, inheri- G A L A T I A N S. ^vr, tances, murders, adulteries, robberies, Sec. whereof fpeaketh alfo the fecond table of the commandments. As for the pope's canon laws, and decretals, which forbid marriage and meats, thofe Paul in another place calleth the doctrines of devils, i Tim. iv. i. which are alfo rudiments of the world, but that they do rnoO: wickedly bind mens confciences to the obferv^ition of outward things, con- trary to the word of God and faith. Wherefore the law of Mofes giveth nothing but v/orldly things, that is, it doth only (hew civilly and fpiritually the evi's that are ia the world. Notwithlhmding, if it be in itsufe, it driveth the con- fcience by its terrors to feck and third after the promife of God, and to look unto Chriil. But that thou mayeil fo do, thou hafi: need of the aid and affiftance of the Holy Ghoft, which may iky in tl^y heart : It is not the will of God, that after the law hath done its office in thee, thou fhouldit be only terrified and killed ; but that when thou art brought by the law to the knowledge of thy mifery and damnation, thou iliouldll not defpair, but believe in Chriit, heme the word. Now, without the word, a mai' can give no certain judgment of any thing. Aud although it appear not before the world, that we are re- newed in fpirit, and have the Holy Ghod, yet notwithflanding our judgment, our fj)eecii, and our confedion, do declare fufRci- ently, thau the Holy Ghoil, with his gifts, is in us. For before wc could judge rightly of nothing : We fpake not as we now do ; confefled not that all our works were fin, and damnable, that Chrifl: was our only merit both before grace and after, as now we do in the true knowledge and light of the gofpcl. Wherefore let this trouble us nothing at all, that the world (whofc works we tef- tify to be evil) judgeth us to be rnoft pernicious heretics and fediti- ous perfons, dcihoycrs of religion, and troublers of the common peace, poifefrcd of the devil, fpeaking in and governing all our i-iftions. Again ll this perverfe and wicked judgment of world, GALATIANS. 321 let this tefKmony of our confcience be flifficient, whereby we afiuredly know that it is the gift of God, that we do not only be- lieve in Jefiis Chrifl:, but that we alfo openly preach and confcfs him before the world. As we believe with our heart, fo do we fpeak with our mouth, according to that faying of Pfal. cxvi. 10. / bcl'ts'vsd, therefore have I fpoken. Moreover, we exercife ourfelves in the fear of God, and avoid fin as much as we may : If we fin, we fin not of purpofe, but of i^^norance, and we are forry for it: We may flip, for the devil licth in wait for us both day and night. Alfo, the remnants of fin cleave yet fait in our flelfi ; therelore, as touching the fieih we are finners, yea, after that we have received the JHoly Gholh And there is no great difference betv/ixt a chrlilian and a civil ho- ned man : For the works of a chriflian in outward fhew, are but bafe and fimple. He doth his duty according to his vocation, he guideth his family, he tilleth the ground, he giveth counfel, he aideth and fuccoureth his neighbor. Thefe works the carnal man doth not much efleem, but thinketh them to be common to all men, and fuch as the heathen may alfo do. For the world un- derftandeth not the things which are of the Spirit of God, and therefore it judgeth perverfely of the works of the godly. But the monitrous fuperlHtion of hypocrites, and their will-works, they have in great admiration : They count them holy works, and fpare no charges in maintaining the fame. Contrariwife, the works of the faithful, which, although in outward appearance they feem to be but vile and nothing worth, yet are they good works indeed^ and accepted of God, (becaufe they are done in faith, with a cheerful heart, and with obedience and thankfulnefs toward God) thefe works, I fay, they do not only not acknowledge to be good works, but alfo they defpife and condemn them as mofl; wicked and abominable. The world, therefore, believeth nothing lefs than that we have the Holy Ghoft. Notwithdanding in the time of tribulation, or of the crofs, and of the confeifion of our faith (which is the proper and principal work of thofe that believe) when we muft either forfake wife, children, goods, and life, or elfe deny Chrifl, then it appeareth that we make confeflion of our faith, tliat we confcfs Chriit and his word, by the power of the Holy Ghoft. We ought not, therefore, to doubt whether the Holy Ghoft dwelleth in us or not; but to be afTuredly perfuaded that we are the temple of the Holy Ghoft, as Paul faith, i Cor. iii. 1 6. For if any man feel in himfelf a love towards the word of God, and wllHngly heareth, talketh, wrlteth and thinketh of Chrift, let that rnan know, that this is not the work of man's will or reafon, but the gift of the Holy Ghoft : For it is impoffible that thefe things ihould be done without the Holy Ghofh Contrariwife, where hatred and contempt of the word is, there the devil, the god of this world reigneth, blinding mens hearts, and holding them cap- • T t ^22 GALATIANS. tive, that the li^^ht oFthe glorious gofpel of ChriO: fhould notfliine iinto them, 2 Cov. iv. 4. Which thing v/e fee at this day in the moft part of the common people, who have no love to the word, but contemn it, as though it pertained nothing at all unto tlicm. But whofoever do fjel any love or defire to the word, let them acknowledge with thanlcfulnefs, that this afPed^ion is poured inta them by the Holy Ghod : For we bring not this affedion and de- fire with ur, neither can we be taught by any laws how we may obtain it; but this change is plainly and fimply the work of the right hand of the Mo!i High. Therefore, when we willingly and gladly hear the word preached concerning Chrift the Son of God who for us was made man, and became rubje(5t to the law, to de- liver us from the malediftion of the law, hell, death, and damna- tion; then let us aflure ourfeives that God, by and with this preaching, fendeth the Holy Ghofl into our hearts- Wherefore, it is very expedient for the godly to know, that they have the Holy Ghoft. This I fay, to confute that pernicious doctrine of the papift?, which taught that no man can certainly know (although his life be never fo upright and blamelefs) whether he be in the favour of God or not. And this fentcnce commonly received, was a fpe- eial principle and article of faith in the whole papacy, whereby they utterly defaced the dodrine offliith; tormented mens confci. ences; banilhed Chrill quite out of the church; darkened and denied all the benefits of the Holy Ghoft; abolifhed the whole worlliip of God ; fet up idolatry, contempt of God, and blafphe- my againfl: God in mens hearts. Augulline faith very well and godly, that every man feeth raoft certainly his own faith, if he have faith. This do they deny. God fdrbid (fay they) that I ihould aflure myfelf that I am un- der grace, that 1 am holy, and that I have the Holy Gholt, yea, although 1 live godly and do all good works. Ye who are young, and arc not rnfe«51ed with this pernicious opinion (whereupon the whole kingdom of the pope is grounded) take heed, and fly from it as from a moft horrible plague. We that are old men have been trained up jn this error even from our j'^outh, and have been fo nurfled therein, that it hath taken deep root in our hearts. There- fjre it is to us no !cfs labour to unlearn and forget the f^me, than to learn and lay hold upon true fiith. But we muft be afl'urcd, and out of dcuibt, that we are under grace ; that we pleafe God for Chrid's fake, and that we have the Holy Ghofl: : For if any vian have not the Spint of Chrjji, he Is ncn: of his, Rom. viii. 9. Wherefore, whether thou be a minifler of God's word, or a magillrate in the commonv.ealth, thou mull afiiiredly think that thy oflice pleafclh God ; but this canlf thou never do, unlefs thou have the Holy Ghoft. But thou v/ilt fay, I doubt not but that my office pleafcth God, becaufe it is God's ordinance ; but I doubt of mine own perfon whether it pleafe God or not. Here GAL AT I A NS. 323 thou miiPc refort to the word of God, wliich tcacheth and afiureth ■US, that, .not only the ofhce of the perfooj but alfo the perfon it- felf pieafeth God. For the perfon is baptized, believetli in Chrift, is purfjed in his blood from all fns, liveth in the communion and fcilowlhip of his church. Moreover, he doth not only love the pure doarine of the word, but alfo he is glad and greatly rejoiceth when he feeth it advanced, and the number of the faithful increaf- ed. .Concrarifc, he detefteth the pope and ail fedaries, with their wicked dodrine, according to that faying in Pfal. cxix. 113. / hate "oa'in thoughts ; hut thy him) do I love, AVe ought, therefore, to be furely perfuaded, that not only our ofFice, but alfo our perfon pieafeth God: Yea, whatfoever it faith, dcth, or Lhinketh particularly, the fame pieafeth God, not for our own fakes, but for ChrilPs fake, who was made under the law for us. Now, we are fure that Chriit pieafeth God, that he is|holy, &c. For as much then as Chrift pieafeth God, and we are in him, v/e alfo pleafe God and arc holy . And although fn do IHII remain in our flefli, and we alfo daily fall and offend, yet grace is more abundant and ftronger than fin : The mercy and truth of the Lord reignerJi over us for ever. Wherefore fin cannot terrify us, and make us doubtful of the grace of God which is in us; For ChriH:, that mod mighty giant, hath quite aboliflied the law, con- demned fm, vanquiflied death and all evils. So long as he is at the right hand of God, making interceifion for us, we cannot doubt of the grace and favour of God towards us. Moreover God hath alfo fent the Spirit of his Son into our hearts as Piiul here faith. But Chrid is moft certain in his Spirit that he pieafeth God, &c» therefore we alfD having the fame Spirit of Chrift, nuifi: be a(fured that we are under grace for his fake who is moft aflured. This I have faid concerning the inward teftimony, whereby a chrilHan man's heart ought to be fully per- fuaded that he is under grace, and hath the Holy Ghofl:. Now, the outward figns (as I faid before) are gladly to hear of Chrift, to preach and teach Chril.i:, to render thanks unto him, to praife him, to confefs him, yea with the lofs of goods and life. Moreover, to do our duty according to our vocation, as we are able ; to do it, I fay, in faith, joy, &c. Not to delight in fin, nor to thruft ourfilves into another man's vocation, but to attend upon our own ; to help our needy brother, to comfort the heavy-hearted, &c. By thefe figns, as by certain cffeds and confcqucnts. we are fully af- fured and coniirmed, that we are in God's favour. The wicked alfo do imagine that they have the fame figns, but they have no- thing Icfs. Hereby we may plainly fee that the pope, v/ith his dodrine, doth nothing tV^t but trouble and torment mens confci- ences, and at length diiveth them to del'peration : For he not only teacheth, but alfo commandeth men to doubt. Therefore, as Pfal. V. 9. faith, There is no fa'ithfuhiefs in their mouth ; and in another place, Under his tongue is mif chief and vanity ^ Pfal. x. 7. 324 G A L A T I A N S. Here we may fee what great infirmity is yet in the faith of the nodiy For if wc could be fully pcriuaded that we arc under grace, tJiat our fins are forgiven, that we have the Spirit of Chrill, th:;t we are the ch;!d'.-en of God ; then doubtlefs we (liould be joyrul, and thankful to God for this ineltimabl'^ gift. But be- caufe we feel contrary moiions. viz. Fear, doubtfulnefs, anguifn and jieavinefs of heait, and fuch like ; therefore we cannot p.fl'ure ourfelves hereof: Yea, our confcier.cc judgeth it a great pre fump- tion and pride to clriHerge tiviS glory. Wherefore, if we will undtrdand this thnig rightly and as we fliould do, v/e muR put it in pra6lice ; for without experience r.nd pradicc it can nevti be learned. Wherefore, let every man fo praflicc with himfelf. that his confciencc r,::'/ be fuliy afTurcd that he is under grace, and that hi' perfon and h?;; wo'-ks do pleafe God. And if he feel in him- ff •, averJng or doubting., let him exercife his faith, and V. ..... .,^;.:irft this doubting, and let him labour to attain niorc flrcngui and aiTurance of faith, fo that he may be able to fay, I know that I am accepted, and that 1 have the Holy Ghofl ; not for mi'te own worthinefs, my v/ork, miy merit, but for Chrifl's fake, who of his inellimable love towards us, made himfelf fub- ject to the lav/, and took away the lins of the world ; in him do I believe ; if I be a finner and err, he is righteous and cannot err. Moreover, i gladly he?r, read fing and write of him ; and de- fire nothing more than that thisgofpel m.ay be known to the whole world, and that many may be converted unto him. Thcfe things do plainly witnefs that the Holy Ghofr is ])refent with us ruid in us. For fuch things are not wrought in the heart by man's Itrengih, nor gotttn by man's induftry or travail, but are obtained by Chrifl alone, who iird: maketh tis righteous bv the knowledge of himfelf in his holy gofpel, and afterwards he crcateth a new heart in us, bnngeth forth new motions, and giveth unto us that affurance whereby we are perluaded that we pleale the Father for his fake. A Ho he giveth us a true judgment whereby we prove ar.d try thole things which before we knew not, or elfe altogether defpifed. It bchoveth us therefore to wreiHe againil this doubting, that we may daily overcome it more and more, and at- tain to a full pcrfuaficn and certainty of God's favour toward us, rooting otit of our hearts this curfcd opinion, that a ir.an ought, to doubt of the gr:ice and favour of God, which hath infe(5led t]ie whole world. Verfe 6. Cryh'g, Ahha^ Father. Paul might have faid, God fcnt the Spirit of his Son into our hearts f calling, yibbfii Father. He faith notfo. but crying, Abba, Fathery that he might fliew and fet forth the temptation of a chriitian, who yet is but weak, and weakly belicveth. In Rom. viii. 26. he callcLh this crying, an unfpeakable groaning- Like- GALATIANS. 325 wife he faith, 'TJie Sp'ini aJfo helpeih our tnjinniiles : For ivc knono not ivhat nveJJjould pray for as eakable gruanings. And this is our anchor-hold and our foun- dation, 'i'his golpel commandeth us to behold, notour own good works, our own perfei::lion, but God the Promifer, and Chriil the Mcdi.itor. Contrarivv'ifc, the pope commandeth us to look, not unto God the Promifer, nor unto Chriil our high Bifliop, but un- to our works and merits. Here, on the one fide, doubting and dcfpcration mult needs follow ; but on the other fide, aflurance of God's favour and joy of the fpirit. For we cleave unto God who cannot lie : For he faith, behold I deliver my Son to death, that through his blood, he may redeem thee from thy lins, and from . GALATIANS. ' 331 eternal death. In this cafe 1 cannot doubt, unlefs I will utterly deny God. And this is the realon that our dodrine is mofl lure and certain, becaufc it carrieth us out of ourfelves, that we faould not lean to our own ftrength, our own conlcience, our own feel- ing, our own perfon, and our own works ; but to that which is without us, viz. the promlfe and truth of God, which cannot de- ceive us. This the pope knoweth not, and therefore he wickedly imagineth that no man knoweth, be he never fo juft or fo wife, whether he be worthy of love or of hatred. But if he be juft and jufi: and wife, he knoweth alfuredly that he is beloved of God, or ci(t he is neither juil nor wife. Moreover, this fentence of Solomon fpeaketh nothing at all of the hatred or favour of God towards men, but it is a moral fen- tence reproving the ingratitude of men : For fuch is the perverfe- nefs and ingratitude of the woild, that the better a man deferveth, the lefs thanks he (hall have ; and oftentimes he that ihould be moll: his friend, will be moil his enemy : Contrariwife, fuch as leafl: de- ferve, Ihall be molt elteemcd. So David, a holy man, and a good king, was cad out of his kingdom. The prophets, Chrill: and his apoitles, were flain. To conclude, the hitlories of all nations witnefs, that many men well deferving of their country, were cad into baniihment by their own citizens, and there hved in great mifery, and fome alfo ihamefully perifhed in prifon : Wherefore Solomon in this place fpeaketh not of the conlcience having to do with God, nor of the favour or judgment, the love or hatred of God, but of the judgment and afFeetion of God among themfeives. As though he would fay. There are many jafl and wife men, by whom God wo'.keth much good, and giveth peace and quietnefs unto men : But lo far off are they from acknovv^ledging the fame, that oftentimes they requite them again mod unkindly and uncour- teoufly for their well doings andf defervings. Therefore, although a man do ail things well, and never fo well, yet he knoweth not whether by this his diligence and faithfulnefs he deferveth the ha- tred or favour of men. So we, at this day, when we thought we fliould have found favour among our own countrymen, for that we preach unto them the golpel of peace, life, and eternal falvation: indead of favour, we have found bitter and cruel hatred. Indeed, at the fird, ma- ny were greatly delighted with our do6lrine, and received it gladly. AVe thought they would have been our friends and brethren, and that with one confent together with us, they would have planted this do(5lrine to others. But now we find that they are falfe bre- thren, and are our deadly enemies, who fow and ipread abroad faife dodrine, and that v/hich we teach well and godly, they wick- edly pervert and overthrow, dirring up offences in the churches. Whofoever, therefore, doth his duty godly and fiiithfully, in what kind of life foever he be, and for his well doing receiveth nothing again but the unkindnefs and hatred of men, let him not vex and 332 GALATIANS. torment himfclf therefore, but let him fay with Chrifl:, They hat^ ed me iv'tthout a caufe. Again, For that they fhottUl ha'vc loved me, theyjlanderedme, but I did pray, Pfal. cix. g, 4. The pope, therefore, with this devilifli dodrine, whereby he commanded men to doubt of the favor of God towards them, took away God and all his promifes out of the church, buried all the benefits of Chrift, and abolifhed the whole gofpcl. Thefe incon- veniences do neceffarily follow, for men do not lean to the promifes of God, but to their ovvn works and merits. Therefore they cannot be aiTured of the good-will of God towards them, but mu(t: peeds doubt thereof, and io at length delpair. No man can un- derfland what God's will is, and what pleafeth him, but in his word. This word affureth us that God hath cafl: away all the anger and dilpleafure which he had conceived againfl: us, when he gave his only begotten Son for our lins, &c. Wherefore, let us utterly abandon this devilifli doubting, wherewith the v^^hole papa- cy was poifoned, and let us be fully allured that God is merciful unto us, that we pleafe him, that he hath a care over us, thai we have the Holy Ghoft, who makcth intcrccfTion for us with fuch crying and groaning, as cannot be exprefied. Now, this is the true crying and groaning indeed, when a man in temptation calleth upon God; not as a tyrant, net as an angry judge, not as a tormentor, but as a Father : Although this groan- ing be fo foft and fo fecret, that it can hardly be perceived. For in ferious temptations, and in the time of trial, where the confci- ence wreflleth with the judgment of God, it is v/ont to call God, not a Father, but un unjuft, an angry, a cruel tyrant and judge. And this crying which Satan ftirreth up in the heart far pafleth the cry of the Ipirit, and is fhongly felt : For then it fcemeth that God hath forfaken us, and will throw us do.wn into hell. So the faithful complain oftentimes in the Pfalms, I am cut off from before thine eyes, Pfal. xxxi. 2 2. Alfo, I am J'lhe a broken veffel, &ic. This is not indeed the groaning that cricth, ylbba^ Father : but the roaring of God's wrath, which crieth ftrongly, O cruel judge, O cruel tormentor. Sec, Here it is now time that thou turn away thine eyes from the law, from works, and from the fenfe and feel- ing of thine own confcience, and law hold by faith on the promife, that is, on the word of grace and life, which raifeth up the con- fcience again, fo that now it beginneth to groan, and fay, although the law accufe rne, fm and death terrify me never fo much, yet, O my God, thou promifcft grace, righteoufnefs and everlafting life through Jefus Chrift : And fo the promilb bringcth a f^ghing and groaning, which cri?th, Mba, Father. Verfe 7. Wherefore thou art no more a fervant, but a fon ; — This is the ufliutting up and the conclufion of tliat which he faid before. As if he fhould fay, Thisbeing true that we have received the Spirit by the gofpel, whereby v/e cry, Abba^ Father : Then GALATIANS. 333 is this decree pronounced in heaven, that there is now no bondage any more, but mere Hberty and adoption ; And who bringeth this liberty ? Verily, this groaning ; — By what means ? The Father ofFereth unto me by his promil'e, his grace and his fatherly favor. This remaineth then, that I fliould receive this grace : And this is done v/hen I again with this groaning do cry, and with a childly heart do aflent unto this name, Father, Here then, the Father and the Son meet, and the marriage is made up with all pomp and folemnitv; that is to fay, nothing at all cometh between, no law nor work is here required : For what ihovild a man do in thefe terrors and horrible darknefs of temptations ? Here is nothing elfe but the Father promifmg, and calling me his fon by Chriit, who was made under the law, &c. And I receiving and anfwering by this groaning, faying. Father. Here then is no exacting, nothing is required, but only that childly groaning that apprehendeth a fure hope and truft in tribulation, and faith, thou promifeft, and call- eft me thy child for Chrill's fake, and I again receive thy promife and call the Father. This is indeed to be made children fimply and without any works. But thefe things, without experience and pradice cannot be underftood. Paul, in this place, taketh this woxdfervanf, otherwife than he did before in the third chapter, where he faith. There is neither bond nor free., Sec. Here he calleth him a fervant of the law, who is fubjedt to the law, as he did little before, IVe are in bondage under the elements of the world. Wherefore, to be a fervant, ac-^ cording to Paul in this place is to be guiity and captive under the law, under the wrath of God and death; to behold God, not as a merciful Father, but as a tormentor, an enemy, and a tyrant. This is indeed to be kept in bondage and Babylonifli captivity, and to be cruelly tormented therein : For the law delivereth not from fm and death, but revealeth and increafeth fm, and engendereth wrath, Rom. iii. 20. iv. 15. This bondage (faith Paul) continu- eth no longer, it opprciTeth us not, nor maketh us heavy any more &c. Paul faith, "Ihoujhaltke no more a fervant. But the ientence is more general, if we fay, there fliall be no bondage in Chrift any more, but mere freedom and adoption : For vv'hen faith cometh, that bondage ceafeth, as he faid before, in the third chapter. Now, if we by the Spirit of Chrift crying in our hearts, Allay Father,, be no more fervants, but children, then it followeth that we are not only delivered from rhe pope, and all tiie abominations of mens traditions, but alfo from all the jurifdidtion and power of the law of God, Wherefore v/e ought in no wife to fuffer the lav/ to reign in our confcience, and much lefs the pope, with his vain threatening and terrors. Indeed, he roareth mightily, as a lion. Rev. x. and threateneth all, to ail thofe that obey not his lav/s, the v/rath and indignation of almighty God, and of his bleffed apofHes, &c. But here Paul armcth and comforteth us again ft thefe roarings, when he fait,h, "Thou art no more a fervant , but a 5:^4 GAL ATI A NS. fan. Tiike hold of this confolation by faith, and fay, O law, thy tyranny can have no place in the throne where ChriH:, my Lord, fltteth ; there I cannot hear thee (much lefs do I hear thee, 0 antichrlfl) for I am free, and a fon, who mufl: not be fubjed to any bondage or fervile law. Let not Mofes, therefore, with his laws (much lefs the pope) afcend up into the bride-chamber, there to lie, that is, to reign in the confcience, which Clirifl: hath de- livered from the law, to the end that it fiiould not be fjbjeded to any bondage. Let the fervants abide with the afs in the valley : Let nont but Ifaac afcend up into the mountain with his father Abraham, Gen. xxii. 5. That is, let the lavv' have dominion over the body, and over the old man ; let him be under the lav/, and fuffer the burden to be laid upon him ; let him fuffer himfelf to be exercifed and vexed with the law ; let the law limit and pre- fcribe unto him what he ought to do, what he ought to fjffcr, and how he ought to live and govern himfelf among men. But let it not defile the bed in which Chrift rtiould refl and fleep alone, that is, let it not trouble the confcience : For (Ik:, alone, ought to live with Chrifi:, her fpoufe, in the kingdom of liberty and adop- tion. If then ( faith) by the Spirit of Chrlfl, ye cry, JUa, Falhcr, then are ye indeed no longer fervanf^, but free men and fons. Therefore ye are without the law, without fin, without death ; ye are faved, and ye are now quite delivered from ail evils. Wherc- ibrethe adoption bringeth with it the eternal kingdom, and all the heavenly inheritance. Now, how ineftimable the glory of this gift is, man's heart is not able to conceive, and much lefs to utter. In the mean time, wc fee this but darkly, and as it were afar olf, 1 Cor. xiii. 1-2. We have this little groaning and feeble faith which only refteth upon 4})e hearing and the lound of the voice of Chriil:, in giving the promifc. 'I hercfore we mufl: not meafure tiling by reafon, or by our own feeling, but by the promife of God. Now, becaufe he is inlinite, therefore his promiie is alfo infinite, although it feem to be never fo much Inclofed in thcfe narrow llraights, thefe anguilhes, I mean ; wherefore there is nothing that can now accufe, terrify, or bind the confcience any more : For there is no more fcrvitude but adoption, which not only bringeth unto us liberty from the lav/, lin, and death; but alfo the inheritance cf cvcrlafting life, as followeth : — Verfe 7. At: d if a fori, then an heir of God through Chr'ijl, For he that is a fon, muft be alfo an heir, for by his birth he is worthy to be an heir.Thcre is no work nor merit that bringt^tlito him the inheritance, but his birth only: And fo in obtaining the inheri- tance, he is a mere patient and not an agent, that is, not to beget not to labour, not to care;buttobe born isthat which makcth him anheir. So we obtain eternal gifts, namely, the forgivenefs of fms, righteouf- nefs, the glory of the refurredi'on and everlaiting life, not as agents, GALATIANS. :>:>J but as patients, that is, not by doing, but by r£csi\ing : Nothing here come\:h between, but faith alone apprehendeth the promife offered. Like as therefore a fon in the pohtic and houihold government is made an heir only by his birth ; fo here faith only maketh us fons of God, born of the word, which is ths womb of God, wherein we are conceived, carried, born, and nouri(hed up, Sec. By this birth then, we are made new creatures, formed by faith in the word, W2 are made chrldians, children and heirs of God through jeilis Chrift. Nov/, being heirs, we are delivered from death, lin, and the devil, and we have righteoufnefs and eternal life. But this far pafTeth all man's capacity, that he calleth us heirs, not of fome rich and mighty prince, not of the emperor, not of the world ; but of God the Almighty Creator of all things. This our inheritance then (as Paul fliith in another place) is ineftimabie. And if a man could comprehend the great excellency of this mat- . ter, ihat he is the fon and heir of God, and wdth a conftant faith believe the flime, this man would elleem all the power and riches of all the kingdoms of the world, but as filthy dung in comparifon of his eternal inheritance. He would abhor whatfoever is high and glorious in the world ; yea, the greater the pomp and glory of the world Is, the more would he hate it. To conclude, what- foever the world moft highly elteemeth and magnifleth, that fliould be in his eyes moft vile and abominable. For what is all the world, with all its power, riches and glory, in comparifon of God, whofe fon and heir he is ? Furthermore, he would heartily defire v/ith Paul to be loofed and to be with Chrift, Phil. i. 23. and nothing could be more welcome unto hini; than fpeedy death, which we v/ould embrace as a moft joyful peace, knov/ing that it faould be the end of all his miferics, and that through it he fliould attain to his inheritance. Sec. Yea, a man that could perfedly beHeve this, fliould not long remain alive, but fliould be fwallowed up with ex- ceffive joy. ' But die law of the members ftriving agalnft the law of the mind, hindcreth fiiith in us, and fuffereth it not to be perfect. There- fore we have need of the help and comfort of the Holy Ghoft, which in our troubles and afHiiiions may make interceflion for us with unfpeakable groanings, as before I have faid : fin yet remain- eth in the flefli, which oftentimes oppreffeth the confcience, and fo hindereth faith, that we cannot with joy perfe<5lly behold and defire thofe eternal riches which God hath "iven anto us through o o ChrKL Paul himfelf feeling this battle of the flefli agalnft the . Spirit, crieth out, 0 luretched man thai I am, nvho JJjall deliver me from the body of this death ! Rom. vil. 24. He accufcth his body, which notwithftanding it behoved him to love, calling it by an odious name, his death. As if he would fay, niy body doth more afllid me, and more grlevoufly vex me than death itfelt; for it hindereth in him alfo this joy of Spirit. He had not always the fwcet and joyful cogitations of the heavenly inheritance 336 GALATIANS. to come, but he felt oftentimes alfo much heavlnefs of fpirit,great anguHh and terrors Hereby we may plainly fee how hard a matter faith is, which is not cafily and quickly apprehended, as certain full and lothing fpirits dream, who fwallow up at once all that is contained in the holy fcriptures. The great infirmity which is in the faints, and the ftriving of the flefli againfl: the fpirit, do fufficiently witnefs how feeble faith is in them. For a perfe*5t faith bringeth by and by a perfect contempt and lothing of this prefent life : If we could fully affure ourfelves, and conltantly believe that God is our Father, and we his fons and heirs, then (liould we utterly contemn this world with all the glory, rightcoufnefs, wifdom and power, with all the royal fceptres and crowns, and with all the riches and pleafures thereof : We fnould not be fo careful for this life; we fhould not be fo addidted to the world and worldly things, trufting unto them when we have them, lamenting and defpairing when we lofe thsm ; but we fhould do all things with great love, humility and patience; but we do the contrary; for the fiefli is yetftrong; but faith is feeble, and tlie fpirit weak. Therefore Paul faith very Weil, that we have here in this life, but only the firft fruits of the Spirit, and that in the world to come, we (hall have the tenths alfo. Verfc 7. Through Chr\jl, Paul hath Chrid always in his mouth, he cannot forget him 1 For he did v/ell forefee that nothing fhould be lefs known in the world (yea, among them who fhould profefs thcmfelves to be chriflians) than Chrifl and his gofpel. Therefore he talketh of him and fetteth him before our eyes continually : And as often as he fpeaketh of grace, righteoufnefs, the promife, adoption and in- heritance, he is alvVays wont to add, In ChrjJIy or through Chr'ijl^ covertly impugning the lav'/. As if he would fay, thefe things come unto us, neither by the law. nor by the works thereof, much Jefs by our own flrength, or by the works of mens traditions; but only by Chrift, Verfe 8, 9. Honvhett^ then when ye hneno not God, ye dldfervtce unto them nvh'tch by nature arc no gods. But noiv after that ys hatye knonvn God, or rather are knotun of God, how turn ye again to the lueak and beggarly elements, nvhcreunto ye deft ft again to he in bondage ? This is the conclufion of Paul's difputation. From this place unto the end of the cpiRie he doth not much difpute, but only giveth precepts as touching manners. Notwithftanding he firft rjproveth the Calatians, being fore difpleafed that this divine and heavenly doctrine ihould be fo fiiddenly and caiily removed out of their hearts. As if he would fay, ye have teachers who will bring you back again into the bondage of the law. This did not I, but GALATIANS. 337 by my do(5lr'ine I called you out of darkncfs and out of the igno- rance of God, ir.to a wonderful light and knowledge of him. I brought you out of bondage and fetyou in the freedom of the Tons of God, not by preaching unto you the works of the law, or the merits of men, but the grace and righteoufnefs of God, and the giving of heavenly and eternal blefiings through Chrifl;. Nov/, feeing this is true, why do ye fo foon torfake the light and return to darknefs ? Why do ye fuffer yoarfelves fo eafily to be bro;ight from grace unto the law, from freedom to bondage. Here again we fee (as before I have faid) that to fall in faith is an eafy matter, as the example of the Galatians witnefleth. The example of the anabaptifls, libertines, and fuch other heretics v/itneiTeth the fame alfo at this day. We for our part do fet forth the doctrine offluth with continual travail, by preaching, by read- ing and by writing; we purely and plainly didinguifh the gofpel from the law, and yet do we little prevail. This cometh of the devil, who goeth about by all fubtil means to feduce men, and to hold them in error. He can abide nothing lefs than the true knowledge of grace and faith in Chrift. Therefore, to the end he may take Chriil quite out of fight, he fetteth before them other fhews, , wherewith he fo deceiveth them, that by little and little he leadeth them from 'faith, and the knowledge of grace, to the difj^u- tation of the law : When he hath brought this about, then is Chrifl: taken away. It is not without caufe therefore that Paul fpeaketh fo much and fo often of Chrifl:, and that he goeth about fo purely to fet forth the dodrine of faith, whereunto he attributeth righteoufnefs only and alone, and taketh it from the law, declar- ing that the law hath a quite contrary effect, that is, to engender wrath, to increafe fins, &c. For he would gladly perluade us, that we fhould not fuller Chrill to be plucked out of our heart; that the fpoufe fliould not faffer her hufband to depart out of her arms, but fhould always embrace him and cleave fafl unto him, who be- ing prefent, there is no danger; yea, there is the faithful groaning, fatherly good-will, adoption and inheritance. But why faith Paul, that the Galatians turned back again to v/eak and. beggarly rudiments or ceremonies, that is to fay, to the law, whereas, they never had the law; for they were Gentile's (notv;ithfi:anding he v/rote thefe things to the Jevv^s alfo, as after- wards we will declare) or v/hy fpeaketh he not rather after this manner ? Once when ye know not God, ye did fcrv'ice uido thsm ivbicb hy nature tvere no gods ; \>vX now, feeing ye know God, why turn ye back again, forfaking the-true God, to worfhip idols ? Doth Paul take it to be all one thing, to fall from the promife to tliC law, from f^iith to works, and to do fer'uice unto gods ivLlcb hy nature are no 2ods P I anfwer, whofoever is fallen from the article of jufiification, is ignorant of God, and an idolater. Therefore it is all one thing, whether he afterwards turn again to the law, or to the wordiiuping of idols; it is all one whether he be called a Xx 33S GALATIANS. raDnk, a Turk, a Jew, or an anabaptift. For when this article is taken away, there remaineth nothing eh'e but error, hypocrify impiety, and idolatry, how much focver it feem in outward ap- pearance to be the very truth, the true fervice of God, and true holinefs, &c. The reaion is, becaufe God will or can be known no otherwife than by Chrid, according to that faying of John i. i8. The only begotten Son, ii'ho is in the hofom of th: Father ^ he hath declared him. He is the ittfS. cans and harlots have not an heap of good works to trufl uiHci «? the monks huve; uut althvHjgh they feel their fins never fo much^ yet they can fay with the publican, 0 Lord, be merciful to me a firmer* But, contrariwife, the monk, who hath fpeni ah histiina in weak and beggarly elcmcntSj is confirmed in this opinion. If thou keep thy rule, thou fhalt be faved, &c. With this falfe per- fuafion he is fo deluded and Be^itclied, that he cannot apprehend grace, no nor once remember gi ace* Thus, noiWithftanding all the works which either he doth or hath done^ be they never fo many and great, he thinketh tliat he hath never done enough, but hath flill an eye to more, and fo by heaping up of works he goetb about to appeafe the wrath of God and to jullifyhimfelf, untd he be driven to utter defperation. Wherefore, whofoever falieth from faith and foiloweth the law, is hke to iEfop's dog, which lofeth the flefli, and fnatcheth at the (hadow. Wherefore, it is impoffible that fuch as feek righteoufnefs and falvation by the law (whereunto men are naturally inclined) fliould ever find quietnefs and peace of confcience % yea, they do nothing elfe but heap laws upon laws, whereby they torment both themfelves and others and affl:6t mens confciences fo miferably, that through extreme anguifh of heart many die before the tirne. For one law always bringeth forth ten more, and fo they increafe without number, and with-^ out end. Now, who would have thought that the Galatiansj who had learned lo found and fo pur? do(!hine of fueh an excellent apofUe and teacher, could be fo fuddenly led away from the fame, and utterly perverted by the falfe apoflles ? It is not without caufe that I repeat this fo often, that to fall away from the truth of the gofpel is an eafy matter. The '■ea.fon is, becaufe mendoriot fulTiciently confider, no. not the very faithful, what an excellent and a preci- ous treafurethe true knowledge of Chrifl: is. Ttiereforre they do not k^bor fo diiigently and fo carefully as they fliould do, to obtain and to retain the fame. Moreover, the greater part of thofe that hear the word, are exercifed whh no crofs or affliction ; they wref- tle not apainft fin, death and the devilj buthve in fecurity without anv coniiidt. £rxh men, becaule they are not proved and tried with temptations, and therefore are not armed with the word of God auainil the fubtilities of the devil, never feel the ufe and nower of the word. Indeed while they are among faithful mini- Iters and preachers, they can follow their words and fay as they, perfuading themfelves that they perfe(ftly underitand the matter of iuftirication. But when they are gone, and wolves in flieeps clothin;; are come in their place, it happencth unto them as it did to the Gaiatians; that is, they are fuddenly feduced and eafily turned back to weak and beggarly rudiments. Paul liath here his pecuHar manner of fpeech, which the other r.polHcs did not ufe. For there was none of them befides Paul, th/it jjave fuch names to the law, viz. that it is a weak and beggar- GALATIA:NS. 347 ty rudiment; that is, utterly unprofitable to righteoufnefs. And furely I durfl not have given fuch terms unto the law, but fhould have thought it greai blafpheniy again(l God, if Paul had not (o doiie before. But of this I have treated more largely before, where I ihewed when the law is weak and beggarly, and when it is moll liro'ig and rich. <^c. Now, if the law of God be weak and unpro- fitable to j unification, much more are the laws and decrees of the pope, weak and unprofitable to juftification. Therefore we giVe fcntence againft the ordinances laws and decrees of the pope, with iuch boldnefs and alTurance as Paul did againft the law of God, that they are not only weak and beggarly nidiments, and utterly unprofitable to righteoufnefs, but alfo execrable, accurfed, devilifli damnable; for they blafpheme grace, they overthrow the gofpel, abolilh faith, take away Chriff, Sec. For as much then as the pope requireth that we iliould keep his laws as necelTary to falvation, he is very antichrift and the vicar of fatan : And as many as cleave unto him, and confirm his abo- minations and blafph^mies, or keep them to this end, that thereby they may merit the forgivenefs of their fins, are the fervants of antichrifl and of the devil. Now, fuch hath the do<5lrine of the papifHcal church been of a long time, that thefe laws ought to be kept as necefTary to falvation. Thus the pope fitteth in the temple of God, vaunting himfelf as God ; he letteth himfelf againft God, and exalteth himfelf above all that is called God or worfhipped, &c. 2 ThefT. ii. 4. And mens confciences more feared and reve- renced the laws and ordinances of the pope, than the word of God and his ordinances. By this means he was made the lord of hea- ven, of earth, and of hell, and bare a, triple crown upon his head. The cardinals alfo and bifhops, his creatures, were made kings and r.rinces of the world ; and therefore if he did not burden mens conlclences v/ith his laws, he could not long maintain his terrible power, his digtiity and his liches; 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, viz. That they who fall from grace to the law, do utterly lofe the knowledge of the truth, they fee not their own fins, they neither know God nor the devil, nor themfclves. and moreover they iinderftand not the force and ufe of the law, although they boaft jievcr fo much that they keep and obferve the fame. For without the knowledge of grace, that is, without the gofpel of Chrift, it is impofTible for a man to give this definition of the law, that it is a weak and a beggarly rudnnent, and unprofitable to righteoufnefs. But he rather judgeth quite contrary of tlie law, viz. That it is not only necefTary to falvation, but alfo that it ilrengtheneth fuch as are weak, and enricheth fuch as are poor and beggarly; that fuch as obey and obferve tlie fame, iTiall be able to merit righteoufnefs and everlafling falvation. If this opinion remain, the promife of 348 G A L A T I A N S. God is denied, ChriH: is taken av/ay, lying, impiety and idolatry- is cftablifhcd. Now, the pope, with all his bifliops, his fchool and whole fynagogue, taught that his laws were necefTary to iaU vation. Therefore he was a teacher of weak and beggarly elements whereby he made the church of ChrilK throughout the whole world, mod weak and beggarly; he burdened and miferably tor- mented the church with his wicked lav/s, defacing Chrift and bury- ing his gofpel Verfe 9. Whercunto ys dcfirc again to he hi bondage ? This he addeth, to declare that he fpeaketh of proud and pre- fumptuous hypocrites, who feek to be juflified by the law, as I have fliewed before : For otherwife he calleth the law, holy and good- As, 1 Tim. i. 8. JVe inottf thai the laiu is good, if a man ufe it lawfully; that is, civilly, to bridle evil doers and fpiritually to incriiafe tranfgrelTions, Gal. iii. 19 But whofoever obferveth the law, to obtain righteoufnels before God, maketh the law. which is good, damnable and hurtful unto himfelf. He reproveth the Galatians, tlierefore, becaufe they would be in bondage to the law again, which doth not take away fin, but increafeth fin. F. r uhilft a finner, being weak and poor of himfelf, feeketh to bejuf- tified by the law, he findeth nothing in it but weaknels and pover- ty itfelf. And here two fick and feeble beggars meet together, of whom the one is not able to help and heal the other, but rather iiiolefleth and trcvibicdi the other. We, as being (trong in Chrlil:, will gladly ferve the law; not the weak and beggarly, but the mighty and rich law; that is, fo far forth as it hath power and dominion over the body : For then we fcrve the law but only in our body and outward members, and not in our confcience. But the pope requireth that we fhould obey his laws, with tl^is opinion, that if we do this or that, we are righteous; if we do it not, we are damned. Here the law is more than a weak and beggarly element : For while this bondage of the confcience coutinueth under the law, there can be nothing but mere wcakneis and poverty. Wherefore all the weight of the matter lieth in thcfe v/ords, to fcr^ve. The meaning, therefore, of Paul is this, that he would not have the confcience to ferve under the law as a captive, but to be free, and have dominion over the law : For the ccnicience is dead to the law through Chrifl, and the law again unto the confcience, whcrcot we have more largely treated before, in the fecond chapter. Verfe lO* Te ohfcrve daysy and months, and times ^ and years. By thefe words he plainly declareth what the falfc apoflles taught namely, theobfervation of days, months, times, and years. The Jews were commanded to keep holy the Sabbath-day, the new moons, the liiii and the fevcnth nionr.h, the three appointed times or feaits, namely, tlie ^)afchal or pafTover, the feafl of weeks, of G A L A T I A N S. 349 the tabernacles, and the year of jubilee. Thefe ceremonies the Galatians were alfo conftrained by the falfe apoftles to keep, as neceflary to righteoufnefs. Therefore he faith; that they, lofmg the grace and liberty which they had in Chriil, were turned back to the fervingofweak and beggarly elements : For they were per- fuaded by the falfe apoftles, that thefe laws mwd needs be kept, and by keeping of them, they fhould obtain righteoufnefs; but if they kept them not, they fhould be damned. Contrariwife, Paul can in no ways fufter that mens confciences (hoald be bound to the Jaw of Mofes, but always deli%'ereth them from the law. Behold I Paul (faith he a little after, in chap. v. 2.) fay unto you, that if ye be circunutfedy Chrijl foall profit you nothing. And Col. ii. 16. Ldno man, therefore, judge you in meat or in drink, or in refped of an holy day, or of the neiu-moon, or of .he Sabbath-days, &c. So faith our Saviour Chrift, The kingdom of God cometh not ivith . fdftrvailon of the laiv, Luke xvii. 20. Much lefs then are mens confciences to be burdened and fnared with human traditions. V&rfe II, I am afraid of you, lejl I have hejloived upon you labor in 'vain. Here Paul (heweth himfelfto be greatly troubled through the fall of the Galatians : Whom he v/ould more bitterly reprove, but that he feareth leil: if he fhould deal with them more fharply, he fhould not only not make them better, but more offend them, and fo utterly alienate theii minds from him. Therefore, in writing, he changeth and mliigateth his words, and as though all the harm redounded unto himielf, he faith, I am afraid of you, lejl I have leUonved upon you labor in vain .'As though he fliould fay, it griev- cili niG that 1 have preached the gofpel with fo great diligence and faithfulnefs amongH: you, and fee no fruit to come thereof. Not- wilhilandiiig, although he fhew a very loving and a fatherly affedlon towards them, yet withal he chideth them fomewhat fharply, but yet covertly : For, when he faith, that he had labored in vain, that is, that he had preached the gofpel among them without any fruit, he fheweth covertly, that either they were obfHnate unbeliev- ers or elfe were fallen from the do61:rine of faith. Now, both thefe, as well unbelievers as backfliders from the do»5trine of faith, are fmners, wicked, unrighteous, and damned. Such, therefore, do obey the law in vain; they obferve days, months, and years in vain. And in thefe words, I am afraid of you, left I havebejlotu- ed upon you labor in vain, is contained a certain fecret excommuni- cation : For the apoftle meaneth thereby, that the Galatians were fecluded and feparated from Chrifi:, unlefs they fpeedily returned to found and (incerc do<5lrine again ; yet he pronounced no open fentence againft them : For he perceived that he could do no good with over-Iharp dealing ; wherefoie he changeth his ftile, and fpeak- cih them very fair, faying, -^S^ GALATIANS. Venc 12. Be as I am ; for I am as ys are : Hitherto P GALATI ANS. This was the ftrcnglh and power of the fpirit in Paul, againit which he fettcth here the infirmity and bondage of tlie flcfh. Now, this infirmity of the flcfh in the godly doth wonderfully offend reafon. Therefore Paul fo highly commendeth the Gala- tians becsufc they were not offended with this great infirmity, and with this vile and contemptible form of the crofs which they law In him ; but received him as an angel, yea, as Chrifl: Jefus. And Chrifl himfelf alfo armeth the faidiful againfl this bide and contemptible form of the crofs in which he appeared, v.-hen he faith, Blcjj'ed is he ivhofotver fball not he offtnded hi me, Matth. xi. 6. And iurely it is a great matter that they who believe in him do ac- knowledge him to be Lord of all, and Saviour of the world, Pfal. xii. 7. whom notvv'ithilanding they hear to have been the moft mi- ferable of all others, the Icalt of men, yea, a very fcorn of men, and a contempt of the world ; briefly def])iled and har.ed of all men, and' condemned to the death of the crofs, and even of his own people, and efpecially of thofe that were edeemed the beft, the wiftfl-, the holiefl of all others. This is a great master (1 fay) not to be moved with theie great offences, and to be able, not only to contemn them, but alio to tfteem this poor Chriff, fo fpitcfully fcorned,! fpit upon, whipt and crucified, more than the riches of all the richefi, the ftrength of ail the flrongefl, the wifdom of all the wifefl, the holincfs of all the holiefl m.en, with all the crowns and fceptres of all the kings and princes of the whole world. They therefore are worthily called bleffed of Chrifl, who are not of- fended in him. Now, Paul had not only outward temptations (whereof I have fpoken already) but alfoinwaid and fpiritual temptations as Chrill: had in th garden : fuch as that was whereof he coniplaineth in 2 Cor. xii. 7. That he felt a thorn or Jlirig in thefejh, anil the mejfen- ger of Satan 'which hujfded him. This I fay by the way, becaufe the papifls expound this to be a motion of fledily lufl ; but it was a fpiritual temptation. And herein Is no repugnance in that he addeth this wordy%/6, faying, A thorn tuas given me in thejlejl). Yea, he calleth it of purpofe a thorn in the flclli : For the Ga- latians. and others; who were converfant with Paul, had feen him oftentimes in great heavinefs, anguifii, and terror. Where- fore tiic apcftle had not only bodily, but alfo fpiritual temptations, which alfo he confeffeth in ^ Cor. vii. 5. with thefc words, Fight- ings ivilhoufi and fears ivithin. And Luke faith in the laft of the A(5ls, that Paul, when he had long flriven in the tempcfl of the fea, even unto the heavinefs of the fpirit> was iigain lefreflied, and waxed bold when he faw the brethren that came from Rome to meet him at the market of Appius and three taverns. Alfo, In Philip, ii. 27. he confeffeth, that God had mercy upon him, in that lie reftored Epaphrcditus, fo weak and near to death, unto health again, left he ihould have forrovv ui)on forrov/. Therefore, GALATIANS. S57 befides outward temptations, tlie apofllcs alio fuffercd great an- guifh, heavinels and terrors. But why faith Paul;, that he was not defpifed of the Galatlans ? (It feemeth that they defpifed him, when they fell away from his gofpef ) Paul expoundedi hindelf. When I firfl: preached the gpfpel (faith he) ye did not as other people have done, who being greatly offended through this my infirmity and temptation of the flefh, have defpiied and rejected me. For man's rcafon is foon offended with this vile and contemptible form of the crofs, and judgeth thofe to be madj who being fo affliifled, will go about to comfort, to help and fuccour others : Alio, thofe that boaft of their great riches, of righteoufnefs, ftrength, victory over fin, death and all evils, of joy, falvation and everlafting life, and yet notwithftanding are needy, weak, heavy-hearted and defpifed. evil intreated and flain, as very noifome poifons, both of common- wealths and religion, and they who kill them, think they do high fervice unto God, John xvi. 2. Therefore, when they promife unto others eternal treafures, and they themfelves perifli fo wretch- edly before the world, they are laughed to fcorn and compelled to hear, Phyficlan, heal ihyjdf, Luke iv. 23. And hereof come thefe complaints which are every where in the Plalms, I am a nvorniy and no man, &c. Pfal. xxii. 6. Again, Be not far from me, for trouble is near ; for there is none to help, ver. l i . This is therefore a great commendation of the Galatians, that they were not of?^ended v/ith this infirmity and temptation of Paul, but received hirn as an angel of God, yea, as Chrill Jefus. It is indeed a great virtue, and worthy of great praife to hear the apoflle. But it is a greater, and a true chrifVian virtue, to give ear unto one fo miferable, weak and contemptible as Paul was among the Gala- tians (as here he v/itneffeth of himfelf ) and to receive him as an an- gel from heaven, and to give him fach honour as if he had been Chrift Jefus himfelf, and not to be offended with his afflidions, be- ing fo great and fo many. Wherefore, by thefe words he highly commendeth the virtue of the Galatians, which he faith, he will keep in perpetual remembrance, and fo greatly efteem the fame, that he defireth it may be known unto ail men. Notwithflanding in fetting forth fo highly tlicir benefits and praifes, he fheweth co- vertly how entirely they loved him before the coming of the falfe apoftles, and therewithal he moveth them to continue as tliey be- gan, and to embrace him v/ith no lefs love and reverence, than they did before. And hereby it may alfo appear, that the falfe apoftle" had greater authority among the Galatians than Paul himfelf had ; For the Galatians being moved with their authority, preferred them far above Paul, whom before they fo dearly loved and received as an angel of God, Si.c. Verfe 15. 11 here is then the blejfed?iefs ye fpahe of? As if he would fay.. How hap'py were ye counted ? How much were ye then praifed, and commended ? The like manner of fpeech 358 GALATTANS. we have in the fong of the Virgin Mary ; AU ^emral'ions Jl:all call me bljfed., Luke i. 48. And thcfe words, Where is then the hlejf- edntfs ye [pake of? contain in them a certain vehemency. As if he woul(' fay, Ye were not c.ilv biCiTEd, but in all things moftblefr- ed and highly comraended. Thus he goedi ab')ut to qualify and mitigate his bitter potion, that is, his iharp chiding, fearing lert the Galciti;in5 fhould be offenc'.ed therewith ; efpecially, feeing he knew that the falle apoflles would ihmder him, and moft fpitefully interpret his words; For this is the quality and nature of thefe vi- pers, that they will flandcr and malicioufly pervert thofe words which proceed from a (implc and fmcere heart, and wrcll thcni quite contrary to the true lenfe and meaning thereof. They are marvellous cunning workmen in this matter, far paffing all the wit and eloquence of all the rhetoricians in the world. For they are led with a wicked fpirit, which fo bewitcheth them, that they be- ing inflamed with a devilifli rage again ft the faithful, can no other- wife do, but malicioufly interpret and wickedly pervert their v/ords and writings. Therefore they are like unro the fpider, that fuck- cth venom out of fweet and pleafant flowers ; which proceedeth not of the flowers, but of their own venomous nature, which turneth that into poifon, that of itfclf is good and v/holefome. Paul there- fore by thefc mild and fweet words goeth about to prevent the falfe apoftles, to the end they fhould have no occafion to flander and pervert his words after this manner : Paul handleth you very an- gently, he calleth you foolifh, bewitched, and difobedient to the truth, which is a fure token that he fetketh not your falvation, but accounteth you as damned and rcjcded from Chrift. Verfe 1 5 . For I bear yon record, that if it had been pojfihle^ ye would have plucked out your oivn eyes, and ha've given them to me. He praifeth the Galatians above meafure. Ye did not only treat me (faith he) moft comteoufly, and with all reverence re- ceiving me as an angel of God, &c. but alfo, if neceflity had re- quired, ye would have plucked out your own eyes, and have given them to me ; yea, you woi^ld have beflowed your lives for me. And indeed the Galatians bellowed their lives for him : For in that they recived and maintained Paul (whom the world accounted moft execrable and accurfed) they turned upon their own heads, as receiveis and maintaiuers of Paul, the cruel hatred and indig- nation of all the Jews and Gentiles. So at this day the name of Luther is moft odious to the world. He that praifeth me, finneth worfe than any idolater, blal])hemer, perjurer, whoremonger, adulterer, murderer or thief. It mufl: needs be therefore that the Galatians were well cftabliflied in the dodrine and faith of Chrift, feeing that they with fo great danger of their lives, received and maintained Paul, who was hated throughout all the world : For cll'e they would never have fuftained that cruel hatred of the whole world. GALATIANS. 359 Verfe 1 6. ^m I therefore become your enemy, hecaufe I tell you the truth ? Here he fiieweth the rcafon, why he fneakeih the Gal^itians fo fair : For he fufpedeth that they take him for their er.emy, be- caufe he had reproved them fo fliarply. 1 pray you (faith he) fet apart thefe rebukes, and feparate them from dodrine, and ye (hall find that my purpofe was not to 1 ebuke you, but to teach you th^ truth. Indeed I confefs that my epiflle is fliarp and fevere ; but by this feverity I go about to call you back again to the truth of the gofpel, from which ye are fallen, and to keep you in the fame ; therefore apply this fnaipnefs and this bitter potion, not to your perfons, but to your difeafe : And judge me not to be your e«e- my in rebuking you fo fharply, but rather think that yl am your fa- ther : For unlefs I loved you dearly as my children, and knew alfo that I am beloved of ycu, [ would not have reproved you fo fharply. It is the part of a friend, freely to admoniPa his friend if he do amifs, and when he is fo admonifhed if he be v/lfe he is not angry with the other who hath fo friendly admoniflied him, and told him the truth, bat giveth him thanks. It is commonly {^tn in the v/orld that truth bringeth hatred, and that he is accounted an enemy who fpeaketh the truth. But amonglt friends it is not fo ; much lefs amongd chriftians. Seing therefore I have repre- hended vou of mere love, to the end ye might abide in the truth, ye ought not to be otfended with me nor iofe the truth, or think me your enemy, becaufe of my friendly and fatherly reprehenilon. All thefe things are fpoken of Paul, to confirm that which he faid be- fore : Be ye as I am ; ye have not injured rns. Sec, Verfe 1 7. They zealoujly affcd, you, litt not luell, &c. He reprov€th here the flattery of the falfe apofrles. For fatan is wont by his minilters, through wonderful fabtility and crafty flights to beguile the fimple : As P„iui faith, Rom. xvi. 18. By goodivorhs andfair Jpeeches they deceive the hearts of the finipie. For, tirff of a!!, they make great proteflauons that they feek nothing elfe but the advancement of God's glory ; and moreover, that they are moved by tlie Spirit (becaiife the miferable people are neglect- ed, or elfe becaufe 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 promife undoubted falvation to tiiofe that receive their do^^rine. l^ vigilant and faithful pafrors do not with- {tand theie ravening wolves, they wiil do great harm to the church under this pretence of godlinefs, and under this flieeps clothing. For the Galatians might fay. Why doft though inveigh fo bitterly again ft our teachers for that tii.ey are jealous over us ? For that which they do, they do of zeal and mere love ; this ought not to oifend thee, &c. Indeed (faith he) they are jealous over you, but their jealoufy is not good. 36o GAL A T I A N S. Here note, that zeal or jealoiify, properly fignifieth an angry love, or, as you would fay, a godly envy. Elijah fayeih, / have been very jealous for the Lord God of Hojls^ l Kings xix. 14. After this manner the hufband is jealous towards his wife, the father towards the fon, the brother towards his brother, that is, they love them entirely; yet fo that they hate their vices, and go about to amend them. Such a zeal the f^lfe apoflles pretended to bear towards the Galatians. Paul indeed cOnfeffeth that they were very zealous towards the Galatians, but their zeal (faith he) was not good. Now, by tliis color and fubtil pretence the fimplc are deceived, when thefc feducers do make them to believe that they bear a great zeal and afFe(f}:ion towards them, and that they are very careful for them : Paul therefore warneth us here to put a difference betwixt a good Zealand an evil zeal. Indeed a good zeal is to be commended, but not an evil zeal. I am as zealous over you (faith Paul) as they. Now judge ye which of our zeals is better, mine or theirs; v/hich is good and godly, which is evil and carnal. Therefore let not their zeal fo eafily feduce you. Verfe 17. Tea, they would exclude you ^ that you might affect them. As if he had faid, True it is, that they are very zealous towards you, but by this means they feek that ye again lliould be zealous towards them, and rejeft me. If their zeal were fincere and god- ly, then furely they would be content that I alfo ihould be beloved of you as well as they- But they hate our dovftrine, and therefore their defire is, that it may be utterly abolifhed, and their own preached amongd you. Nov/, to the end they might bring this to pafs, they go about by this jealoufy to pluck your hearts from me, and to make me odious unto you, that when ye have conceived an hatred againft me and my do(5lrine, and turned your affedion and zeal towards them, ye fliould love them only, and receive no other doiftrine but theirs. Thus he bringeth the falfe apoftles into fuf- fpicion among the Galatians, fiiewing that by this goodly pretence they go about to deceive them. So our Saviour Chrift alfo warn- eth us, faying, Beivare of fdlfe prophets, tuhich corns to youinjloeeps clothing, Matth. vii. 15. Paul fuffcrcd the fame temptation which we fuiTer at this day. He was marvelloufly troubled with this enormity, that after the preaching of his dodrine, which was divine and holy, he faw fo many feiSls, commotions, diffipations of common-wealths, changes of kingdoms and other like things to enf.ie, which were the caufc of infinite evils and offences. He was accufed by the Jews to be a pernicious fellow, a mover of fedition in his whole nation, and to bean author of the fe^l: of Nazaritcs, Ads xxiv. 5. As if they had faid, This is a feditious and a blafphcmous fellow ; for he prcachetli fuch things whereby he not only overthroweth the Jcwifli common-wealth, excellently well ordered and eftablirtied by the laws of God; but alfo aboliihcth even the Ten Commandments, GALATIANS. 351 the religion and fervice of God, and our priefthood, and publil^i- eth throughout the world, the gofpel (as he caUeth it) whereof are iprung infinite evils, feditions, offences, and fedts. He was com- pelled to hear of the Gentiles alfo, who cried out againft him in Philippi, that he was a troubler of the city, A<5ts xvi. 20. and preached ordinances which were not lawful for them to receive, Sec. Such troublers of common-wealths and other calamities, as far mine, wars, diffentions and feds, the Jews and Gentiles imputed to the do(5trine of Paul and of the other apoflles; and therefore they perfecuted them as common plagues, and enemies of the pub- lic peace and religion. The apoftles, notwithftanding all this, did not ceafe to do their office, but mofl conftantly preached and confeffed Chrift : For they knew that thej fhould rather obey God than men, A6ls v. 29. and that it was better that the whole world fhould be troubled and in an uproar, than that Chrift fhould not be preached, or that one foul fhould be negle<5ted and perifh. In the mean time it was (no doubt) a heavy crofs to the apoftles to fee thefe offences; for they were not made of iron. It was a wonderful grief unto them, that that people for whofe fakes Paul wifhed to be feparate from Chrift, Rom. ix. 3. fliould perifh, wit}> all their ornaments. They faw that great tumults and changes of kingdoms fhould follow their dodiine. And (which wa^s mora bitter unto them than death itfelf, but efpecially to Paul) they faw that amongft themfelves there fprang up many fe<5ls. It was heavy news to Paul, when he heard that the Corinthians denied the re^ furredlion of the dead; when he heard that the churches which were planted by his miniftry, were troubled; that the gofpel was overthrown by the falfe apoftles, and that all Afia was revolted from his doftrine, and certain great perfonages befides. But he knew that his doiflrine was not the caufe of thefe of- fences and feds, and therefore he was not difcouraged, he forfook not his vocation, bat went forward, knowing that the gofpel which he preached, was the power of God to (alvation to all that believe, Rom. i. 1 6. howfoever it feemed to the Jews and Gentiles to be a foolifh and offenfive dodrine. He knew that they are bleffed who are not offended by this word of the crofs, whether they be teachers or hearers, as Chrift himff:lf faith, Bleffed is he luho is not offended in me. Contrariwife he knew that they were condemned, who judged this dodrine to be foolifti and heretical. Therefore he faith, as Chrift faid of the Jews and Gentiles who were offended with this dodrine; Let them alone; tltey. he blind leaders of the blind. Mat. Xv. 1 4. We alfo are conftrained at this day to hear the fame fpoken of us, which was faid of Paul and the other apoftles, viz. that the doctrine of the gofpel which we profefs, is the caufe of many and great enormities, as of feditions, wars, feds and innumerable offen- ces. Yea, they impute unto us all the troubles which are at this, day, Surely we teach no herefies or vv^icked dodrine, but we A3 362 GALATIANS. preach the glaJ tilings concerning Chrifl:, that he is our High Prieil and our Redeemer. Moreover, our adverfarles are con- flraincd (if they will confefs the truili) to grant us this, that we have given' no occafron through our dodrinc, offeditions, wars or tumults; but always have taught that honor and reverence mult be given to the niagidrate, becaufc God hath Co commanded. Neither are we the authors of offences; but in that the wicked are offendcil the fault is in themfelves, and not in us. God hath commanded us to preach the dodrinc of the gofpcl v/ithout any refpedl of offence. But becaufc this dodrine condemneth the wicked dodtrine and idolatry of our adverfaries, they being proToked thereby, raife of- fences of themfelves, which the fchool-men call offences taken, which they faid, ought not to be avoided, nor can be avoided. Chrift taught the gofpel, having no regard to the offence of the Tev;s. Let them ^/ow*?;, (faith he) they be blind leaders of the blind ^ Matth. XV. J4. The more the prielfs forbade the apoflles to preacli in the name of Chrill:, the n:^ove tjie apoftlcs gave witnefs that the fame Jefus whom they had crucified, is both Lord and Chriil:, A(5ls iv, 21,-26. and whofoever fliould call upon him, fliould be faved, andthat there is none other name given unto men under heaven, whereby they muft be faved,, &c, Acls iv. 12. JLven 1*0 wc preach Chrifl at this day, not regarding the clamours of the wicked papillsand all our adverfaiics, who cry out that our do(ftrino is feditious and full of blafphemy, that it troubleth com- mon-wealths, overthroweth religion, and teacheth herefies, and briefly, that it is the cauie of all evils. When ChriO: and his apofHes preached, the fame was faid likewife of them. Not Jong after, the Romans came, and according to their own prophecy, deftroyed both the place and the nation. Wherefore let the ene- mies of the gofpel at this day take heed that they be pot overwhelm- ed v/ith thefe evils, which they ])rophecy unto themfelves. Thefe they make grievous and heinous offences, that monks and priefts do marry wives, that we eat flefh upon the Fridays, and fuch like- But this is no offence to them at all, that by their wick- ed dovflrine they fcduce and daily dtfkoy innumerable fouls, that by th&ir evil example they offend the weak, that they blafpheme and condemn the glorious gofpel of the mighty God, and that they perfecute and kill thofe that love the fincerity of doifrrine, and the word of life; this, I fay, is to them no offence but an obedience, a fervice, and an acceptable facrii^ce unto God. Let us fuffer them, therefore, For they be blind leaders of the blind, Matth. XV. 14. I/e thai hurieth^ let him hurtjlill, and he that is fdlhy, ht him be more filthy. Rev. 22. But we, bccaufe we believe will fpeak and fet forth the wonderful works of the Lord fo long as we have breath, and will endure the perfecutions of our adver- faries until that time that Chrifl our High Bifhop and King fliall come from heaven, who wc hope will come fhortly as a juff judge to take vengence of all thofe that obny not his gofpel, Sq be it. GALATIANS. 365 With thefe offences which the wicked alledge, the godly are nothing moved. For they know that the devil hateth nothing more than the pure doclrine of the gofpel, and therefore he goeth about to deface it with innumerable offences, that oy this means he might root it out of mens hearts for ever. Before, when nothing clfe was taught in the chureh but mens traditions, the devil did not fo rage* For whild the ftrong man kept the houfe, all that he pof- feffed was in peace : But now when a ftronger cometh, Vv'ho van- quifhetli and bindeth that (trong one and fpoileth his houfe, then he beginneth to rage indeed, Luke xi. 21, 22. And this is an in- fallible token, that the doftrine which we profefs is of God. For elfe (as it is faid in Job. xl. 21.) that Behemoth nvould lie under the Jhady trees, in the covert of the reeds and Jens. But now, that he rangeth about like a roaring lion, i Pet. v. 8- and (lirreth up fach tumults, it is a manifeft token that he feeleth the power of our preaching. When Paul faith, They zeafoujiy afft^ you, hut not ivell, "he fheweth by the way who are the authors of fe6ts, to wit, thofe lealous fpirits who in all times overthrow the true dodtrine, and trouble the public peacci. For thefe, fiirred up with a perverfe zeal, imagine that they have a certain fingular holinefs, rao- defty, patience and do^ftrine above others, and therefore they think that they are able to provide for the falvation of all men, that they can teach more profound and profitable things, ordain better fer- vice and ceremonies than all other teachers befides; whom they defpife as nothing in comparifon of themfelves, and abafe their authority, and corrupt thole things which they have purely taught. The falfe apoilles had fuch a wicked and perverfe zeal, f!:irring up fecfts, not only in Galatia, but aifo in all the places wherefoever Paul and the other apollles had preached; after which fefts follow- ed innumerable offences and marvellous troubles. For the devil (as Chrift faith) is a liar and a murderer, John viii. 44. and there- fore he is wont not only to trouble mens confciences by fiilfe doftrine, but alfo to flir up tumults, feditions, wars and all mif- chief. There are very many at this day, who are poffeffed with tlur. kind of jealoufy, who pretend great religion, modelly, dofrrine and patience, and yet in very deed they are ravening wolves, who v/ith their hypocrify feek nothing elfe but to difcredit us, that the people might efteem, love and reverence them only, and receive no other doctrine but theirs. Now, becaufe thefe men have a great opinion of themfelves, and defpife others, it cannot be, but that there muft needs foliov/ horrible diffentions, fe(51:s, divifions* and feditions. But what fhould we do ? We cannot remedy this matter, as Paul could not do in his time. Notwithftanding he gained fome who obeyed his admonitions. So I hope alfo that 1 have called fome back from the errors of the fe^ftaries. Ij64 GALATIANS. Verfe i8. BiH It Is good to he z,eaIouJly ajfe Red always in a good thing, and not only whm I amprcjent nvith you* Asif hcfhould fay, I commend you for this, that yc loved mc fo entirely when I preached the gofpel amongft you in the infirmity of the flefh. Ye ought to bear the fame afFedion towards me now when I am abfent, even as if I had never departed from you. For although I be abfent in body, yet have ye my do6lrine, which ye ought to retain and maintain, feeing ye received the Holy Ghoft through it, thinking with yourfelves that Paul is always prefent with you as long as ye have the dodlrine. I do not therefore repre- hend your zeal, but I praife it, and fo far forth 1 praife it, as it is the zeal of God or of the Spirit, and not of the flefh. Now, the zeal of the Spirit is always good; for it is an earneft affedion and motion of the heart to a good thing, and fo is not the zeal of the flefh. He commendcth therefore the zeal of the Galatians, that thereby he may pacify their minds, and that they may patiently fuffer his corredion. As if he would fay. Take my corre all their thoughts are of God, as the afFedlion of their heart is; they have the fame ferm in their mind which is in God or in Chrift. This is to be renewed in the Spirit of our mind, and to put on the miv man, which after God is created in right eoufnefs and true hoTmefs, as Paul faith, Eph, iv. 24. He faith then, that he travaileth again of the Galatians in birth, and yet fo notwithiianding, that the form of the children fhould not be the form of the apoftle ; fo that the children fhould not re- femble the form of Paul, or of Cephas, &c. but of another father, that is to fay, of Chrift:. I will fafhion him (faith he) in you^ that the fame mind may be in you, which was in Chrift himfelf, Phil. ii. 5. To be brief; I travail yo^^ that is to fay, I labour carefully to call you back to your former faith, the which ye have loft, (being deceived by the craft and fubtility of the falfe apoftles) and are returned to the law and works. Therefore I muft now again carefully travail to bring you back, from the law to the faith of Chrift. This he calleth to travail in birth, &c. Verfe 20. / defire to be prefent with you now, and to change my voice, iffc. — Thefe are the true cares of an apoftle. It is a common faying, that a letur is a dead i^iefTenger ; for it can give no mere than that "^CiG GALATIANS. it hath. Antl no cpKllc or letter is written fo exactly, wherein tliere is not lomewhat lacking. For the circumflances are diverfe, there is a diverfity of times, places, perfons, manners and affec- tions ; all which no epifHe can cxprefs. Therefore it moveth the reader divcrfely, making him now fad, now merry, as he hinifelf is dif})ofed. But if any thing be fpoken fharply or out of time, the lively voice of a man may expound, mitigate, or corre<5t the fame. Therefore the apoftle wiflieth tliat he were with them, to the end he might temper and change his voice, as he fliould fee it needful by the qualities of their affcdions. As if he fhould fee any of them very much troubled, he might fo temper his words, that they fhould not be opprefl'ed thereby with more heavinefs. Contrari- wife, if he fhould fe^s others high minded, he might fharply repre- hend them, left they fhould be too fecure and carelefs, and fo at length become contemners of God. Wherefore he could not dcvife how he bein^ abfent, fliould deal with them by letters. As if he fhould fay, If my epiftle be too (harp I fear I fliall more offend than amend fome of you. Again, if it be too gentle, it will not profit thofe who are perverfe and ob- lllniite ; for dead letters and words give no more than they have. Contrariwife, the lively voice of a man, compared to an epiftle, is a queen : For it can add and diminifli ; it can change itfelf into all manner of affeflions. times, places and perfons. To be brief, I would gladly convert you by lettcis, that is to fay, call you back from the law to the faith of Jefus Chrift ; but I fear that I fliall not fo do by my dead letters. But if I were v/ith you, I could change my voice, I could reprove them bitterly that are obftinatc, and comfort the weak with fweet and lonng words, as occafion ihould require. Vcrfc 2C. For I Ji an din doubt of you- That is to fay, I am fo troubled in my fpirit, that I know not how by letters to behave myfelf tov/avds you. Here is a lively defcription of the true affedion oFan apoftle : He omitteth nothing; he chideth the Galatians; he intreateth theni ; he fpeaketh them fair; he highly commendeth their iaith; laboring by all means to bring them back again to tire truth of the gofpc^ and to deliver them out of the fnarcs of the falfe apoftles. Thefe are vehement words, procccdmg from a heart ftirred up and inflamed with a hot burning zeal, and therefore ought diligently to be confidered, Verfc 1 1 . ir<7/ w This is a wonderful allegory. As Paul a little before made Agar of Sinai, fo now of Jerufalem he would gladly make Sarah; but he dareth not, neither can he fo do ; but is compelled to join jerufalem with Mount Sinai : For he faith, the fame belongeth to Agar, feeing mount Agar reacheth even to Jerufalem. And it is true that there are continual mountains, reaching from Arabia- petrea unto Kadedi-barnea of Jurie. He faith then, that this Je- rufalem which now is, that is to fay, this earthly and temporal Jerufalem is not Sarah, but pertaineth to Agar, for there Agar reigneth. For in It is the law begetting unto bondage ; in it is the worfhip and ceremonies, the temple, the kingdom, the priefthood ; and whatfoever was ordained in Sinai, by the mother, which is the law, the fame is done in Jerufalem. Therefore, I join her with Sinai, and I comprehend both in one word, viz. Sinai or Agar, I durll: not have been fo bold to handle this allegory after this manner, but would rather have called Jerufalem Sarah or the New Tellament efpecially feeing the preaching of the gofpel began in it, the Holy Ghoft was there given, and the people of the New Tcftament were there born j and I would have thought that I had 372- GALATIANS. found out a very fit allegory. Wherefore it is not for every man to ufc allegories at his pieafure ; for a goodly outwai'd fhew may foon deceive a man and caufc him to err. Who would not think it a very fit thing to call Sinai Agar, and Jerufalem Sarah ? In- deed Paul maketh Jerufalem Sarah, but not this corporal Jerufa- lem, which he fimply joineth unto Agar ; but that fpiritual and heavenly Jerufalem in which the law reigneth not, nor the carnal people, as in that Jerufalem which is in bondage with her children, but wherein the promife reigneth, wherein is alfo a fpiritual and a free people. And to the end that the law fliould be quite abolifhed, and that whole kingdom, which was eftablilhed in Agar, the earthly Jeru- falem was horribly deftroyed, with all her ornaments, the temple,, the ceremonies, &c. Now, although the New Teftajnent beg^u in it, and fo was fpread throughout the whole world, yet notwith- ftanding it appcrtaineth to Agar ; that is, it is the city of the law, of the ceremonies and of the priefthood inftituted by Mofes. Brief- ly, it is gendered of Agar the bond-woman, and therefore is in bondage with her children, that is, it walketh in the works of the law, aed never attaineth to the liberty of the fpirit, but abideth continually under the law, fm, an evil confcience, the wrath and judgment of God, and under the guilt of death and hell. Indeed it hath the liberty of the flefh, it hath a corporal kingdom, it hath magiltrates, riches and poffeflions, and fuch like things ; but wc fpeak of the liberty of the fpirit, whereby we are dead to the law, to fin and death and we live and reign in grace, forgivenefs of fins, righteoufnefs and everlafting life. This cannot the earthly Jerufalem perform, and therefore it abideth with Agar. Verfe 26. But jfenifalem nvich is above , Is free, which is tlje mo- ther of us all. That earthly Jerufalem (faith he) which is beneath, having the policy and ordinances of the law, is Agar, and is in bondage with her children; {he is not delivered from the law, fin and death. But Jerufalem which is above, the fpiritual Jerufalem, is Sarah (although Paul addeth not the proper name of Sarah, but giveth her another name, calling her the free-woman) that is, that true lady and free-woman, who is the mother of us all, gendering us unto liberty, and not unto bondage as Agar doth. Now, this heavenly Jerufalem, which is above, is the church., that is, the faithful difperfed throughout the whole world, who have one and the fame gofpel, one and the fame faith in Chrift, the fame Holy Gholl, and the fame (acramcnts. Therefore, underftand not this word ( above ) o^ xho. triumphant church (as the fchool men call it) in heaven; but of the militant church in earth. For the godly are faid to have their converfation in heaven, Phil. iii. 20. Our converfation is in heaven, not local- ly; but in that a chriftian believeth, in thathelaycth hold ofthofe GALATIANS. 373 ineftlmublc, thofe heavenly and eternal gifts, he Is in heaven, Ephef. i. 3. Who halh hlcjfed lis 'ivith all jpirltnallL^in^i ill heavenly places in Chrijl. We muft: therefore difHnguifh the heavenly and fpiritual blelling, from the earthly : For the earthly blefTing is to have a good civil government both in common-vv^ealths and fami- lies; to have children, peace, riches, fruits of the earth, and other corporal commodities. But the heavenly bielling is to be delivered from the law, fin and death; to be juftified and quickened to life j to have peace with God; to have a faithful heart, a joyful confci- cnce, and a fpiritual confolation; to have the knov/ledge of Jefus Chrift; to have the gift of prophecy and the revelation of the fcriptures; to have the gifts of the Holy Ghoft, and to rejoice in God. Thcfe are the heavenly blcllings which Chrifl giveth to his church. Wherefore Jerufalem which is above, viz. the heavenly jerufa- lem, 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 unlearn- ed monks and fchool-do61ors dreamed, who taught that the fcrip- ture hath four fenfes; the hteral fenfe, the figurative fenfe, the allegorical fenfe, and the moral fenfe; and according to thefe fenfes they have foolilhly interpreted almoft all the words of the fcriptures: As this word Jerufalem literally fignifieth that city which was fo named; figuratively, a pure confcience; allegorically, the church rhilitant; morally, the celeftial city, or the church triumphant. With thefe trifling and foolifti fables they rend the fcriptures into fo many and diverfe fenfes, that filly poor confciences could receive no certain dodrine of any thing. But Paul faith here, that the old and earthly Jcruf;i!em belongeth unto Agar, and that it is in bondage with her children, and is utterly aboliflied. But the new and heavenly Jerufalem, 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 gen- dered. Therefore it is ncceffary that this our mother (houid be in earth among men, as alfo her generation is. Notwithftanding flie gendereth by the Holy GhoU, by the miniflry of the word and facraments, and not in the flefli. This [ fliy to the end that in this matter we fliould not be car- ried away with our cogitations into heaven, but that we fhould know that Paul fetteth the Jerufalem which is above, againft the earthly Jerufalem, not locally, but fpiritually : For there is a diflincLion between thofe things which are fpiritual, and thofe which are corporal or earthly. The fpiritual things are above, tlie earthly are beneath : So Jerufalem, which is above, is diftin- guifhed from the carnal and temporal Jerufalem which is beneath, uot locally (as I have faid) but fpiritually. For this fpiritual Je- rufalem, which took her beginning in the corporal Jerufalem, hath not any certain place as hath the other in Judea; but it is difperfed throughout the world, and may be in Babylon, in Turkey, in Tartary, in Scythia, in Judea, in Italy, in Germany, in the ifles 374 GALATIANS. of the fea, in the mountains and valleys, and in all places of the world where men dwell who have the gofpel, and b«lieve in Jefus Chrifh Wherefore Sarah, or Jerafalem, our free mother, is the church itfelf, the fpoufe of Chriit, of whom we all are gendered. This mother gendereth free children without ceaiing to the end of the world, as long as (lie exercifeth the miniftry of the word, that i$ as long as flie preacheth and publifheth the gofpel ; for this is truly to gender. Now, Ihe teacheth the gofpel after this manner ; viz, that we are delivered from the curfe of the law, from fin, death, and all other evils by Jefus Chrift, and not by the law, neither by works. Therefore Jerufalem, which is above, that is, thechurch, is not fubjedl to the law and works, but fhe is free, and a mother without the law. fin and death. Now fuch a mother as (he is, fuch children (lie gendereth. . This allegory teacheth very aptly that the church fhould do no- thing elfe but teach and preach the gofpel truly and (incerely, and by this means (liould gender children. So, we are all fathers and children one to another; for we are begotten one of another. 1 being begotten by another through the gofpel, do now beget others who (hall alfo beget others hereafter, and fo this begetting (hall endure to the end of the world. Now, I fpeak of the generation not of Agar the bond-maid, who gendereth her bond- fervants by the law; but of Sarah the free-woman, who gendereth heirs with-* out the law, and without man's works or endeavors. For in that Ifaac is heir, and not Khmael (although not with ftanding that both of them were the natural fons of Abraham) Ifaac had the inheri- tance by the word of promife, namely, Sarah thy lulfejljall bear thse a Jon, and ihoufialt call his name Ifaac. This did Sarah well underltand, and therefore (he faith, Cajl out the bond luoman and her Jon : And Paul alfo alledgeth thefe words afterwards. Where- fore as Ifaac hath the inheritance of his father only by the promife and by his birth, without the law and without works : Even fo we are born through the gofpel of that free woman Sarah, that is, the church, true heirs of the promife. She infl:iu neither have, nor can have the law ; fo the people of the law nei- ther have, nor can have grace ; for it is impollible that the law and grace iliould (land together. Therefore we muil: be juftified by faith, and lofe the righteoufnefs of the law ; or elfe be juftified by the law, and lofe the righteoufnefs of faith. But this is a foul and a lamentable lofs to lofe grace, and return to the law. Contrari- wife, it is a happy and blefled lofs to lofe the law, and lay hold of grace. We therefore (following the example and diligence of Paul) do endeavour as much as is pollible to fct forth plainly ihe difference between the law and the gofpel; which is very eafy as touching the words. For who feeth not that Agar is not Sarah, and that Sarah is not Agar ? Alfo, that Iflimael is not Ifaac, and that he hath not that which Ifaac hath ; a man may eafily difcern thefc C ^ 378 GALATIANS. things. But in great terrors, and in the agony of death, when the confcience wrefHeth with the judgment of God, it is the hard- eft thing of all others to fay with a fare and ftedfaft hope, I am not the fon of Agar, but of Sarah ; that is to fay, the law bclong- eth nothing unto me : For Sarah is my mother, who biingeth forrli free children and heirs and not fervants. Paul then, by this tcftimony of Ifaiah, hath proved that Sarah is the true mother who bringcth forth free children and heirs. Con- trariwife, that Agar gendcrcth many children indeed, but the)' arc fervants and muft: be caft out. Moreover, becaufc this place fpeak- eth alfo of the abolifhing of the law and of chrifHan liberty, it ought to be diligently confidered. For as it is the moft principal and fpecial article of chriftian do»flrine, to know that we arc jurti- lied and faved by Chrifl", fo is it alfo very neceffary to know and undcrftand well the dovhich the other two do not. Wherefore we fay^ that the moral law or the law of the Ten Commandments, hath no power to ac- cufe-and terrify the confcience,- in which Jefus Chrift reigneth by his gi'ace ; for he hath ubolifhed the power thereof. Not that the confcience 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 defj;eration. For ihsreis noiv no condemnation to them ii'ho are in Chrijl Jcjus Rom. viii. 1. Alfo, If the Son therefort Jljali make you free, ye jLaU.be free indeed, John viii. 36. Howfoever then a Chriftian man may be terrified through the law, fhewing unto him his iin, notwithftanding he defpaireth not. For he be- lieveth in Jefus Chrifl, and being baptized in him and cleanfed by his blood, he hath remiffion of all his fms. Now, when our fin is pardoned through Chrift, who is the Lord of the law, (and yet fo pardoned that he gave himfelf for it) the law, being a fervant, hath no more power to accufe and condemn us for fin, feeing it is forgiven us, and we are now made free, for as much as the Son hath delivered us from bondage. Wherefore the law is wholly a- bo'iflied to them that believe in Chrift, But thou wilt fay, 1 do nothing. True it is that thou canfl do nothing, whereby thou may (I be delivered from the tyranny of the law; but hear this joyfwl tidings which the Holy Ghoft bringeth .(.into thee out of the words uf the prophet; Rejoice, thou that art barren, l!Jc. As if he would fay. Why an thou fo heavy, why dod thou fo mourn, fince there is no caufe why thou (houldft fo do? Bui I am barren and forfaken. Well, although thou be ne* 380 GALATIANS. ver fo barren and forfaken, not having the righteoufncfs of the law, notwithftanding Chrift is thy righteoufnefs ; he was made a curfe for thcc to deliver thee from the curfe of the law. If thou believe in him, the law is dead unto thee. And look how much Chriit is greater than the law, fo much haft thou a more excellent righteoufnefs than the righteoufnefs of the law. Moreover, thou art fruitful and not barren ; for thou haft many more children than '(he who hath an huflsand. 'J here is alfo anoiher abolifliment of the law which is outward, to wit, that the politic laws of Mofes do nothing belong unto us. Wherefore we ought not to call thcni back again, nor fuperftiti- oufly bind ourfelves unto them; as fome went about to do in times paft, being ignorant of this liberty. Now although the gofpel rnalce us not fiibjevfl to the judicial laws of Mofes, yet, notvvith- ftanding, it doth not exempt us from the obedience of all politic "laws, but maketh us fubjed in this corp6ral life, to the laws of 'that government wherein we live, that is, it commandeth every one to obey his magiftrate and laws, not only for nvrath, but ■ alfo for confcunct fak'y Rom. xiii. 5. j Pet; ii. And the Emperor, or any other prince fhould not offend, if he ufed fome of the ju- 'dicial laws of Mofes; yea, he inight ufe them freely and without offence. I herefore the popilh fchool-men are deceived who dream that the judicial laws of Mofes are pernicious and deadly fince the coming of Chrift. Likewife we are not bound to the ceremonies of Mofes, much lefs to the ceremonies of the pope. But becaufe this bodily life cannot be altogether without ceremonies (for there muit needs be fome introdudion) therefore the gofpel fuffereth ordinances to be made in thechuich as touching days, times, places, &c. that the people rnay know upon what day, in what hour, and io what place to affemble together to hear the word of God. It permit- teth alfo that lefTons and readings fliould be appointed, as in the fchools, efpecially for the inftrudion of children .and fuch as are ignorant. Thefe things it permitteth, to the end that all may be done comely and orderly in the church, i Cor. xiv. not that they who keep luch ordinances thereby merit remiiTion of fms. More- over they may be changed or omitted without fin, fo that it be done without oifence of the weak. Now Paul fpeaketh here efpecially of the abolifhment of the moral law, which is diligently to be confidered: For he fpeaketh again ft the righteoufnefs of the lav/, that he might eftablifti the righteoufnefs of faith, concluding thus: If only grace or faith in Chrift juftify, then is the whole law aboliflicd without any ex- c:ption. And this he confirracth by the teftimony of Ifaiah, whereby he exhorteth the barren and forfaken to rejoice; for it feemeth that (he hath no child, nor hope ever to have any; that is, (he hath no difciples, no favourer countenance of the world, becaufe he prcacheth the word of the crofs of Chrift crucified, GALATIANS. 381 againft all the wifdom of the flefh. But thou that art barren (faith the prophet) let not this any whit trouble thee ; yea, rather lift up thy voice and rejoice, for flie that is forfaken hath more children than flie that hath an hufband; that is, fhe that is married and hath a great number of children, (liall be made weak, andlhe that isfor- faken, (hall have many children. He calleth the church barren, becaufe her children are not bo- gotten by the law, by works, by any induftry or endeavour of man ; but by the word of faith in the Spirit of God. Here is nothing elfe but birth ; no working at all. Contrariwife, they that are fruitful, labour and exercife themfelves with great travail in bear- ing and bringing forth. Here is altogether working; and no birth. But becaufe they endeavour to get the right of children and heirs by the righteoufnefs of the law, or by their own righteoufnefs, they are fervants, and never receive the inheritance, no, though they tire themfelves to death with continual travail : For they go about to obtain that by their own works againll the will of God, which God, of his mere grace, will give to all believers for Chrifl's fake. The faithful work well alfo, but they are not thereby made for»s and heirs (for this their birth bringeth unto them) but this they do to the end, that they being now. made childien and heirs, might glorify God by their good works, and help their neighbours. Verfe 28. Norv rve, hrethreriy as Ifaac ivas, are the children _ • ■ ^f P^omlfe, That is, we are not children of the flefli, as Ifhmael, or as all the flefuly lirael, who gloried that they were the feed of Abraham and the people of God. But Chrilt anfwcred them, If ye were the Jons of jibraham, ye fwould not feek to hill me, who fpcak the trulb unto you, John viii. 39, 40. Alfo, ver. 42. If God were your b athcr, then would you love me, and receive my luord. As it he would fay, Brethren born and brought up altogether in one houfe, know one another's voice : but ye are of your father the de- vil, &c. We are not fuch children (faith he) as they who remain fervanis, and at length fhall be caft out of the houfe ; but we are children of the promife, as Ifaac was; that is, of grace and of faith, born only of the promife. Concerning this I have fpoken fufficintly before in the iiid chapter, treating upon this place, In thy feed Jhcdl all nations of the earth be blejfed. Therefore we are pronounced righteous, not by the law, by works, or our own righteoufnef?, but by the mere mercy and grace of God. Paul repeatcth very often, and diligently fetteth forth the promife which is received by faith alone ; for he knew that it was very necclfary io to do. Hitherto as touching the allegory out of Genefis; to which Paul annexeth the place of Ifaiah as an interpretation Now he applieth the hiftory of Ifhmael and Ifaac for our example and cou- iblation. 3-81 GALATIANS. Verfe 29. But as then, he that erfecutor. This we Jearn at this day by experience : For we fee that all the world is^fall of tumults, perfecutions, fe6l:8 and offences. Wherefore, if we did not arm ourlclves with this confolation of Paul, and fuch like, and well underftand this .article of juiHfic^tion, we (hould never be able ro withlland the violence and lubtil flights of fatan. For v/ ho fhould not be troubled with thefe cruel perfecutions of oyir adverfaTies and with thefe iecls and infinite offences which .a fort of buly and fantaftical fpirits iBr up at this day ? Vtrilyit is •no fiuivll grief unto us, when we are confhained to hear that all things were in peace and tranquility before the gofpel came abroad; but lince the preaching and p.ubliihing thereof^ all things are unquiet and the whole world is in an uproar, fo that every one armeth .hirnfelf agKinft another. , When a rrian that is not endued with the Spirit of ^God heareth tliis, -by and by he is offended, and judgeth that the .difobedience of fubjedls ^againli: their magifb'ates, that -feditiops, wars, plagues and rfamine, that tlie .overthrowing of common-wealths, kingdoms and countries, that fedts, offences, and luch other infinite evik do proceed altogether of the doctrine of the gofpel . Againft this great offence we mufl comfort and arm ourfelves •wiUi this fweet confolation, that the faithful mufl bear this name and this title in the world, that, they are feditious and fchifmatics, and the authors of innumerable evils. And hereof it cometh, that our ad verfaries, think they have a juft caufe againfl us, yea, that they do •God good fervice, when they hate, perfecute and kill us, John x-vi. 2. It cannot be then, but that Hhmaei muii perfecute l^ac; bf»t Ifaac again perfecuteh not Ifhrnael. Whofo will not fuffer the perfecution of Ilhmael,, let him not profefs hliulLlf to be a chrirtian. . . . . • But let our adverfaries '(who fo mightily amplify thcfc evils at this dny) tell us what good things enfued the preaching of tnc gof- pel of Chrifl: and his apofUes. Did not the delhudion of the king- dom of the Jews follow ? Wag not the Roman empire overthrown ? Was not the whole world in an uproar ? And yet the gofpel was not the caufe hereof, which Chrifl and his apoftles preached for the profit and falvation of men, and not for their deftru^ion. But thcfc things followed through the miquity of the people, the nations, the kings and princes, who being poffeffed of the devil would not hearken to the word of grace, life, and eternal falvation ; but de- tefled and condemned it as a doctrine moll pernicious and hurtful to religion and common-wealths. And that this ihould fo come to pafs, the Holy Ghofl fore-told by David, when he faith, fF/jy CALATIANS. 383 do the heathen ra^e^ and the people imagine a vain things lfjc» Pfal H. I. Such tumults and confufions we hear and fee at this day. The adverfarles lay the fault on our doctrine. But the do<5irine of gractf and peace flirreth not up thefe troubles; but the people, nations, kings and princes of the earth (as the Pfalmift faith) rage, murmur, confpire and take counfel, not againft us (as they think ) nor againft our do6^rine, which they blafpheme as falfe and fcditious; but againfl: the Lord and his anointed. Therefore all their counfels and pra dices are and fliall be difappointed and brought to nought. He thotfiltdh in the heavens Jlo all laugh : The Lor djhall have therti in dir'ifion^ Pfal. iii. 4. Let them cry out therefore as long as they lift, that we raife up thefe tumults and feditions; notwithftanding this Pfalm comforteth us, and faith, that they themfelves are the au- thors of thefe troubles. They cannot iielieve this, and much lefs can they believe that it is they who murmur, rife up, and take counfel againft the Lord and his anointed ; nay, rather they think that they maintain the Lord's caufe, that they defend his glory, and do him acceptable fervice in perfecuting us, John xvi. 2. But the Pfalmift lieth not, and that fhall the end declare. Here we do nothing, but we only fuffer as our confcience beareth us witnefs in the Holy Ghoft. Moreover, the dodrine for which they rife up fuch tumults and offences is not ours, but it is the docflrine of Chrift, This dodrine we cannot deny, nor forfake the defence thereof, feeing Chrift faith, JVhofoeverJloall be ajhamed of mey and of my ivordsy in this adulterous and Ji?iful nation, of him fhall the fon of man be ajhamedy ivhen he Jliall come in his cwn glory, and in his J^ather^s. and of his holy angels, Luke ix- 26. He therefore that will preach Chrift truly, and confefs him to be our righteoufnefs, muft be content to hear that he is a pernicious fellow, and that he troubleth all things. They who have troubled the world (faid the Jews of Paul and Silas, Ads xvii. 6, 7.) are alfo come unto us, and have done contrary to the decrees of Caefar. And in Ads xxiv. 5. IVe have found this man a ppJUlent fellow, and a mover of f edition among all the yeius throughout the nonrld, and a ringleader of the fetl of the Na%arens, iffc In like manner alfo the Gentiles complain in Ads xvi. 20 Thefe men be- ing jfeius do exceedingly trouble our city. So at this day they accufe Luther to be a troubler of the papacy and the Roman empire. If I would keep filcncc, then all things ftiould be in peace which the ftrong man po/Fefl^eth, Luke xi. ^.1, 22. and the pope would not perfecute me any more. But by this means the gofpel of Jefus Chrift fhould be blemilhed and defaced. If I fpeak, the pope is troubled, and cruelly rageth. Either we muft lofe the pope, an earthly and mortal man, or elfc the inmiortal God, Chrift Jefas. life and eternal falvation. Let the pope perifh then, and let God be exalted, let Chrift reign and triumph for ever. 5^4 PA^ATIANS. Chrill: hlmfelfwhen he forcfaw In fpirltthe great troubles v/hich fliould follow his piciiching, comforted himfelf after this manner; J am come (faith he) to fcndjire on the earthy and what 'will /, // tt be already kindled^ Luke xii. 49. In hke manner we fee at this (jay that great troubles follow the preaching of the gofpel through the perfecution and blafphemy of our adverfaries, and the ingrati- tude of the world* This matter fo grieveth us, that oftentimes after the iiefh, and after the judgment of rcafon, we think it had been better that the dodtrine of the gofpel had not been publifhed, than that after the preaching thereof the public peace fhould be fo troubled. But according to the Spirit we fay boldly with Chrift; / came to fend fire upon the earth, and lohat ivUl /, hut that ttJJjould no'iu he lindled ? Now, after that this fire is kindled, there follow forthwith great commotions. For it is not a king or an emperor that is thus provoked; but the God of this world, which is a moft mighty fpirit, and the Lord of the whole world* This weak word preaching Chrift crucified, fetteth upon this mighty and terrible adverfary. * Behemoth feeling the divine power of this word, Hirreth up all his members, fhaketh his tail, and maketh the depth of the fea to boil like a pot. Job. xli. ^1. Hereof come all thefe tumults^ all thefe furious and cruel rages of the world. Wherefore let it not trouble us that our adverfaries are offended and cry out, that there cometh no good by the preaching of the gofpel. They afe infidels, they are blind and obftinate, vmd there- fore it is impolTible that they fhould fee any fruit of the gofpel. But contrariwife, we who believe, do fee the ineftimable profits and fruits thereof; although outwardly for a time we are opprefled with infinite evils, defpifed, fpoiled, accufed, condemned as the outcafts and fdthy dung of the whole world, and put to death, and inward- ly afliid:ed v/ith the feeling of our fin, and vexed with devils. For we live in Chriir, in whom, and by whom we are made kings and lords over fin, death, the flefii, the world, hell, and all evils. Li whom, and by whom alfo we tread under our feet the dragon and bafilifl^, who is the king of fin and death. How is this done ? In faith. For the bleifednefs which we ho])e for, is not yet reveal- ed, which in the mean time we wait for in patience, and yet not- withltanding do now aifurcdly pcfiefs the fame by faith. We ought therefore diligcntlv to learn the article of jufHfic^tion; foi- that only is able to fapport us agamll: thefe infinite flanders and olfences, and to comfort us in uU our temptations and perfecutions. For we fee tluit it cannot oiherwife be, but that the world will be offended with the pure dodrine of the gofpel, and continually cry 4>ut that no good cometh of It j For the natural man rcce'iveth not the things of the Spirit of God^ for they arc foohjhnefs unto him, I Cor. li. 14. He only behoMcih the outward evils, troubles, rebellions, mur- ders,- fects, ar^d fuch other like thin«s. With thefe fights he is • Viz HJcancjh ^htf di^vil. GALATIANS. 3S5 offended and blinded, and finally falleth into the contempt and blafpheming of God and his word. On the contrary part, we ought to (lay and comfort ourfclyes in this, that our adverfaries do not accufe and condemn us for any manifefl: wickednefs which we have committed, as adultery, mur- der, theft, and fuch like, but for our dodrine. And what do we teach ? That Chrift the Son of God, by the death of the crofs hath redeemed us from our fins, and from everlafting death. Therefore they do not impugn our life, but our doctrine; yea, the dodrine of Chrid, and not ours. Therefore if there be any of- fence, it is Chrifl's offence, and not ours; and fo the fault where- fore they perfecute us, Chrill hath committed, and not we. Now, whether they will condemn Chrift, and pluck him out of heaven as an heretic, and feditious perfon for this fault, that he is our only julHfier and faviour, let them look to that. As for us, we com- mending this his own caufe unto himfelf, are quiet beholders whe- ther of them fliall have the victory, Chrift or they. Indeed, after the flefh it grieveth us that thefe Ifnmaelites hate and perfe- cute us fo furioufly; notwithftanding according to the Spirit we glory in thefe afflidions, both becaufe we know that we fuffer them not for our fins, but for Chrift's caufe, whofe benefit and whofe glory we fet forth, and alfo becaufe Paul giveth us warning be- forehand that Iflimael mufl: mock Ifaac and perfecute him. The Jews expound this place, which Paul alledgeth out of Gen. xxi. o. of Khmael mocking and perfecuting Ifaac after this manner, that Ifhmael conftrained Ifaac to commit idolatry. If he did fo, yet I believe not that it was any fuch grofs Idolatry as the Jews dream of, to wit, that Ifiimael made images of clay after the manner of the Gentiles, which he compelled Ifaac to worlhip : For this Abraham would in no wife have fuffered. But I think that Ifhmael was in outward fiiew a holy man, as Cain was, who alfo perfecuted his brother, and at length killed him; not for any corporal thing, but becaufe he fiuv that God efteenied him above the other. In like manner Ifhmael was outwardly a lover of religion ; he facrificed, and exercifed himfelf in v/ell doing. Therefore he mocketli his brother Ifaac, and would be efteemed a better man than he for two reafons. Firit, for his religion and fervice of God. Secondly, for his civil government and inheri- tance. And thefe two things he feemed juftly to challenge to himfelf. For he thought that the kingdom and priefthood pertain- ed to him by the right of God's law as the firft born ; and therefore he perfecuted Ifaac fpiritually becaufe of religion, and corporally becaufe of his inheritance. This perfecution always remaineth in the church, efpeclally when the dodrineof the gofpcl flouriflieth, viz. that the children of the flefli mock the children of the promlfe, and perfecute them. The papills perfecute us at this day, and for no other caufe, but for that we teach that righteoufnefs cometh by the promife. For it vexeth D3 •?>6 GALATIANS. the papifis that we will not worftiip their idols, that wc Cet not forth their righteoufnefs, their works and worfhippings devifed and ordained hymen, as available to obtain grace and forgivenefs of fins. And for this caufe they go about to caft us out of the houfe j that is they vaunt that they are the church, the children and peo- ple of God, and that the inhrritance belongeth unto them, Ccc, Confrariwife, they excommunicate and banifh us as heretics and fcditious perfons, and if they can, they kill us alfo ; and in fo do- ing, they think they do God good fervice. So as much as in them lieth, they caft us out of this life, and the life to come. The ana- baptifts, and fuch other, do hate us deadly, becaufe we impugn and detelt their errors and herefies, which theyfprcad abroad, and daily renew in the church, and for this caufe they judge us to be far worfe than the papifts, and therefore they have conceived a more cruel hatred againfl: us, than againft the papifts. As foon therefore as the word of God is broi;ght to light, the devil is angry, and ufeth all his force and fubtil flights to perfecute it, and utterly to abolifli it. Therefore he can no othevwife do, but raile up infinite fe^ls, horrible offences, cruel perfecutions, and abominable murders : For he is the father of lying and of murder, Ke fpreadeth his lies throughout the world by falfe teachers, and he kuleth men by tyrants. By thefe means he poiTefTeth both the fpiritual and the corporal kingdom ; the fpiritual kingdom by the lying of falfe teachers (ftirring up alfo without ceafing, every man, particularly by his fiery darts, to herefies and wicked opinions;) the corporal kingdom by the fword of tyrants. Thus this father of lying and of murder, ftirreth up perfecution on every fide, both fpiritual and corporal, againft the children of the free-woman. The ipjrituai perfecution which we are at this day conftrained to fuffer of heretics, is to us moft grievous and intolerable, becaufe of the infinite offences and flanders wherewith the devil goeth about to deface our do(5lrine. For we are enforced to hear, that the errors and herefies of the anabaptifts and other heretics, and all other enormities do proceed from our dodrine. The corporal pcrfccu-r tion, by which tyrants lie in wait for our goods and lives, is more intolerable ; for they perfecute us not for our fins, but for the tefti- mony of the word of God. Let us learn therefore, even by the title which Chrift giveth to the devil, viz. that he is the father of lying and murder, John viii. 44. that when the gofpel flourifheth, and Chrift reigneth, then fe(51s of perdition muft needs fpring up, and murderers, perfecuting the gofpel, muft rage every where. And Paul faith. That there mujl he alfo herefies ^ I Cor. xi. 1 9. He that is ignorant of this is foon offended, and faUing away from the true God, and true faith, he returnetli to his old god, and old falfe faith. Paul therefore, in this place, armeth the godly before hand, that they fliould not be offended with thofe perfecutions, feds and offences, faying, But as then he that nvas horn after thejiejlji &c. As OALAtlANS-. 387 ^f he would fay, If we be the children of the promiTe, and born af- ter the fpirlt, we muft furely look to be perfecuted of our breather \vho is born after the flefn ; that is, not only onr enemies who are nianifeftly wicked, (hall perfecute us, but alfo fiich as at the firfl: were our dear friends, with whom we were familiarly converfant in one houfe, who received from us the true dodrine of the gofpel, Ihall become our deadly enemies, and perfecute us extremely. For they are brethren after the flefli, and muft perfecute their bre*- thren who are born after the fpirit. So ChriO:, in Pfal. xli. 9. complaineth of Judas, Mine oiun familiar friend ., hi whom I trujl" £dy who did eat of my bread, hath If ted up his heel againjl me^ But this is our confoiation, that we have not given any occafion to our llhmaelites to perfecute us. The papifts perfecute us, becaufe we teach the pure and fmcere dodrine of the gofpel ; which if we would forfake, they would perfecute us no more. Moreover, if we would approve the pernicious herefies of the fe^larics, they would praife us. But becaufe we deteft and abhor the impiety both of the one and the other, therefore do they fo defpitelly hate, and fo cruelly profecute us. But not only Paul (as I have faid) armeth us againft fuch per- fecutions and offences, but Chrift hirtfelf alfo moll fweetly com- forteth us in John xv. 19. faying. If ye were of the nvorld, the world would love his own ; but becaufe ye are not of the world, but I have chofen you out of the world, therefore the world hateth you. As if he would fayj I am the caufe of all thefe perfecutions which ye endure ; and if ye be killed, it is I for whofe fake ye are killed. Kor if ye did not preach my word and confefs me, the world would not perfecute you. But it goeth well with you : For the fervant is not greater than his lord, Matth. x. 24. If they have perfecuted me, they will alfo perfecute you for my tiame's fake, John XV. 20, 21. By thefe words Chrlfl: layeth all the fault upon himfelf, and de- iivereth us from all fear. As if he would fay. Ye are not the caufe why the world hateth and perfecuteth you ; but my name, which ye preach and confefs, is the caufe thereof. Be of good com- fort, I have overcome the world. This comfort upholdeth us, fo that we doubt nothing but that Chrifl is ftrong enough, not only to bear, but alfo to vanquifh all the cruelty of tyrants, and the fabtil flights of heretics, and this he hath declared in fhewing forth his power againfl: the Jews and Romans, whofe tyranny and perfe- cutions he liiffered for a time. He alfo fuffered the fubtil and craf- ty pradiccs of heretics, but in time and place he overthrew them all, and remained king and conqueror. Let the papifts then rags as much as they will; let the fedtaries {lander and corrupt the gof- pel of Chrifl: as mudi as they can ; notwithfknding Chrift ihall reign eternally, and his word fhall {land for ever, when all his enemies {liall be brou[;ht to nought. Moreover, this is a fingular oonfolation that the jcrf^culion of Idimael again{l ifaac {hall not 388 G A 1. A T I A N S. always continue, but fliall endure for a little while, and when that is ended, the fentence fhall be pronounced as foUowcth : — Verfe 30. Ntverlhelcf\, nvhal Ja'ilh the fcr'iplurc ? Cajl out the ben J- 'woman and her fon : For the fort of the lond-ivoman Jhall not he heir lu'ith the fon of the free-woman. This word of Sarah was very grievous to Abraham ; and no doubt, when he heard this fentence, his fatherly bowels were mov- ed with compaflion towards his fon IHimael : for he was born of his flefli. And this the fcripture plainly witnefleth. Gen. xxi. 1 1 . Vv'hen it faith, And ih.' thing tvas very grievous in Abraham^ 3 f^ght, becavf of his fm. But God confirmed the fentence which Sarah pronounced, faying to Abraham, Let It not be grievous in thy fight f hecaufe of the lady and hecaufe of the bond-ivoman : In all that Sarah hath f aid unto thee, hearken Uiuo her voice y for in If a etc J];! all thy feed be called y ver. 1 2. The Ifraelltes hear in this place the fentence pronounced againft them, which overthroweth the Jews, GreclcHS, Romans, and all others who perfecute the church of Chrift. The felf-fame fentence alfo, fhall overthrow the papifts, and as many as trufl: in their own works, who at this day boalt themfelves to be the people of God and the church ; who alfo truft that they fhall furely receive the inheri- tance, and judge us who reft upon the promifc of God, not only to be barren and forfaken, but alfo heretics caft out of the church, and that it is impofTible that we fliould be fons and heirs. But God overthroweth their judgment, and pronounceth this fentence againft them, that becaufe they arc the children of the bond-wo- man, and perfecute the children of the free-woman, therefore they fiiall be cafi: out of the houfc, and fhall have no Inheritance with the children of promife, to whom only the inheritance belongeth, becaufe they are the children of the free-woman. This fefttence is ratified, and can never be revoked ; wherefore it fhall afTuredly come to pafs, that our Iflimaelitcs fliall not only lofe the ecclefiaf- tical and politic government which now they have, but alfo everlafl- inglife. For the fcripture hath foretold, that the children of the bond-woman fhall be cafl out of the houfe, that is, out of the king- dom of grace ; for they cannot be heirs togcth'«2r with the children of the free v/oman. Now, here it is to be noted, tliat the Koly Ghoft calieth the people of the law and works as it were in contempt, the children of the bond-woman : As if he had faid. Why do ye vaunt of the rightcoufnefs of the law and works, and why do ye glory that j'c are the people and children of God for the fame ? If ye know not of whom ye are horn, T will tell you ; you arc bond-fervants of a bondwoman. And what fervants ? The bond-fervants of the law, and confcquently of lin, death, and of evcrlafling damnation. No\V, a fcrvan't is no inheritor, but is cafl out of the houfe. Where- fore th^ pope, with all his kingdom, and otter jufliciares (what GALATIANS. ^ outward appearance of holinefs foever they have) who hope to ol>* tain grace and falvation by the hiw, are iervants of that bond-\vo-» man, and have no inheritance with the chil-dren of the free-woman^ I fpeak now, not to the popes, cardinals, bifliops, and monks thas were manifeflly wicked, who made their belhes their god, and committed fuch horrible fins as I will not willingly name ; but of the belt of them, fuch I mean as lived holily, and went abouti through great labour and travail, by keeping of their monkilh or- der, to pacify the wrath of God, and to merit remiifion of their fins, and everlafting life. Thefe hear their fentence here pro- nounced, that the fons of the bond woman mu.il be calt out of the houfe with their mother the bond-woman. Such fentences diligently confidered, make us certain of our dodrine, and confirm us in the righteoufnefs of faith, againrt the dodrine, and righteoufnefs of works, which the world embracetli and magnifieth, condemning and defpifmg the other. And this troubleth and ooFendeth weak confciences ; who although they plainly fee the impiety, the execrable wickednefs, and horrible abominations of the papifls, yet notwithitanding, they are not ea- fiJy perfuaded, that all the multitude who bear the name and title of the church do err, and that there are but few of them who have a found and right opinion of the dodrine of fiiith. And if the papacy had the fame holinefs and aufterity of life which it had in the time of the ancient fathers, Hierorae, Ambrofe, AgufHnc, and others, when the clergy had not yet fo evil a name for their fimony, excefs, abundance of riches, dilTolute living, voiuptuouf- nefs, whoredom, fodomitry, and fuch other infinite abominations, but lived after the rules and decrees of the fathers religioufly, and holily in outward (liew, and unmarried, what could we do now again (t the papacy? The fingle Hfe which the clergy Ixpt very ftraitly in the time of the fiithers, was a goodly thing, and made of men very angels in the fight of the world, and therefore Paul, in his iind chapter of the Coloflians, caileth it the religion of angels. And the papifis fmg thus of their virgins: He led an angelical life v/hilfl he lived in the iiefli, and vet lived contrary to the flelli. Moreover, tlie life which they call the contemplative hfe (whereunto the clergy- men v/ere then very much j^iven, utterly negleded all civil and hourtioid government) had a goodly faev/ of hohnefs. Where- fore, if that outv/ard fliew and appearance of old papacy remained at this day, we Ihould peradventure do but Httlc againft: it by our dodrine of faith, feeing we do now fo little prevail, when (that old fhew of outvVard holinefs and fevere difcipline being utterly abolifhed) there is nothing to be {c2n but a very fink and puddle oi all vices and abominations. « But admit the cafe that the old difcipline and rehgion of the papacy were yet remaining; notv/ithftanding we ought by the ex- ample of Paul (who vehemently purfjed the falfe apofUes, who j$6 fc A L A T I A N S. outwardly appeared to be very godly and holy men) to fight againft tiie merit-mongers of the papKHcal kingdom, and to (dy, akhough ye live a flngle life, tiring and confuming their bodies with conti- nual travail, and Walking in the humility and religion of angels: Yet are ye fervants of th^ law, of fin and of the devil and muil be call out of the houfe ; for ye fcek righteouln-cls and falvation by yout" works, and not by Chrifti Wherefore we ought not fo much to confider the wicked life of the papiftsj as their abominable do(ftrine and hypocrify, ugairfft which we efpecially fight. Let us fuppofe then that the religion and difcipline of the old papacy doth yet (Hll flourifh, and that it is now obferved with as much feverity and ftraitnefs as ever it was; yet muft We fay notwithitanding If ye have nothing but this ho- linefs and chartity of life to fet againfl: the wrath and judgment of God, ye are in very deed the fons of the bond-woman, who muil be cafl out of the kingdom of heaven and be damned. And now they themfelves do not defend their wicked life, nay rather, they who are the bell and the founded of them all do de- tefl: it^ but they fight for the maintenance and defence of the doc- trine of devils, for hypocrify, and for the righteoufnefs of works. Here they alledge the authority of councils, and the exam- ples of holy fatliers, whom they affirm to have been the authors of their holy orders and ftatutes. Therefore we fight not againft the manifeft wickednefs and abominations of the papacy, but a- gainft the greatefi hoiinefs, and holie(t faints thereof^ who think they lead an angelical life, whiKt they dream that they keep not only the commandments of God, but alfo the counfels of Ghrift* aud do works of fupererogatlon, and fuch as they are not bound to do. This we fay is to labor in vain, except they lay hold of that only and alone, which Chrift faith is only neceiTary, and chufc the good part with Mary, which ihall not be taken from them. This did Bernard, a man fo godly, fo holy, and fo chafte, that he is t» be commended and preferred above them all. He being once grievoufly fick, and having no hope of life, put not his truft in his fingle life wherein he had lived moft chaiHy, nor in his good works and deeds of charity, whereof he had done many; but removed them far out of his fight, and receiving tlie benefit of Chrifl by fuiih, he faid, * 1 have lived wickedly: But thou. Lord Jefus Chrilt, by double right doft pofTefs the kingdom of heaven. Firft, becaufc thou art the Son of God: Secondly, be- caufe thou haft purchafed it by thy death and paflion. The firlt, thou keepeft for thyfclf by thy birth-right. The fecond, thou givtft to me. not by the right of my works, but by the right of grace. He fet not againft the wrath of God his monkry nor his angelical life, but he took hold of that one thing which was necefiary, and fo was faved. I think that Jerome, Gregory, and many other of the fathers, wdre favcd after the fame fort. * Bernard'^ Coiif^iliun. GALATIANS. 391 And it Is not be be donbted, but that alfo in the Old Teflament, many kings of Ifrael and other idolaters were faved in like manner, who at the hour of death carting away their vain truft which they had in idols, took hold of the promife of God which was made iinto the feed of Abraham, that is, Chrift, in whom all nations Ihould be blefled. And if there be any of the papifts who (hall be l^ived, they mufl: fimply lean, not to their own good deeds and delerts, but to the mercy of God offered unto us in Chrift, and fay with Paul, Net having mine own righteoufnefs nvhich Is of thi lanv ltd that nvhich is through the faith of Chrl/i Phil. iii. 9. Verfe3i. So then, brethren, ive are not children of the bond ivoman hut cf the free. Paul here concludeth his allegory of the barren church, and of the fruitful people of the law. We are not (faith he) the children of the bond-woman, we are not under the law which begetteth un- to bondage, that is, which terrifieth, accufeth, and bringeth to defperation ; but we are delivered from it by Chrift, therefore it cannot terrify or condemn us. Of this we have fpoken enough before. Moreover, although the fons of the bond -woman do per- fecute us never fo much for a time, yet this is our comfort, that they (hail be compelled to leave the inheritance unto us, whicb belongeih unto us that are the fons of the free-woman, and fhall at Jenpth be caft unto utter darknefs, Matth xxv. 41. Paul therefore, by thefe words (bond-nvoman and free-nvoman) took occafion (as we have heard) to reje<5t the righteoufnefs of the law, and to confirm the dodrine of juftification. And ofpurpofe he taketh hold of this word (free-woman) vehemently urging and amplifying the fame, efpecially in the beginning of the chapter fol- lowing. Whereupon he taketh occafion to reafon of chriftian liberty, the knowledge whereof is very necelTary : For the pope hath in a manner, quite overthrown it, and made the church fub- jed to man's traditions and ceremonies, and to a moft miferable and filthy bondage. That liberty, which is purchafed by Chrift, is unto us at this day a moft ftrong fort and munition whereby wc defend ourfelves againft the tyranny of the pope. Wherefore wc muft diligently conlider this dodrine of chriftian liberty, as well to confirm the dodlrine of juftification, as alfo to raife up and comfort weak confciences, againft fo many troubles and offences, which our adverfaries do impute unto the gofpel. Now, chriftian liberty is a very fpiritual thing, which the carnal man doth not underftand. Yea, they who have the firft fruits of the Spirit, and can talk well thereof, do very hardly retain it in their heart, Rom. viii. 26. It feemcth to teafon that it is a matter of fmall importance. There- fore if the Holy Ghoft do not magnify it that it may be efteemed laccordingly, it is contemned. 39* GALATIANS. CHAP. V. T~^AUL now drawing towards tlie end of his €piAle, difputeth JL very veiiemcntly in defence of the do6lrine of faith and chrif- ti^n liberty, againft the falfc apofUcs, the enemies and deitroyers of the fame; againft whom he cafteth out very thundering words, to beat tliem down and utterly to vanq^ulfli them. And therewitli- al he cxhortcth the Galatians to fly their pernicious doctrine as a dangerous poifon. In his exhortation he Intermingleth threatenings and promifes, trying every way that he may keep them in that liberty wHliich Chrift hath purchafed for them, faying, -Verfe i Stand faji therefore in the liberty .tvhere'with Chrijl hath made us free .^ That is to fay, be ye ftedfaft. So Peter faith, Be foher, he 'vi^^i/unt;; iecaufe your ad'verfary the devil, as a roaring lion, aualk- tth about, feehing whom he may devour. Whom rcjifl, being fiedfaji 141 the faith, I Pet. v. 8, 9. Be ye not carelefs (faith he) but ikdfaft and conftant. Lie not down and deep, but ftand up. As if he would fay, it ftandeth you in hand to be watchful and eonftant;, that ye may keep and hold faft that liberty wherein ChiKi: hath made you free. They that are fecure and negligent cannot keep this liberty. For Satan moft deadly hateth the light of the gofpel, that is to fay, the dodrine of grace, liberty, confo- latlon and life- Therefore when he feeth that it beglnneth once to appear, forthwith he fightcth againft it with all his might and main ftirring up llorms and tempefts to hinderthe courfe thereof, and utterly overthrow it. Wherefore Paul warneth the faithful not to deep, not to be negligent; but conftantly and valiantly to refift fatan . that he fpoil them not of that liberty which Chrift had pur- chalcd for them. Every word hath here a certain vehemcncy : Stand, (faith he) j,-^ ifhc (liould fay, here have ye need of great diligence and vlgi- jence. — In that liberty : In what liberty ? Not in that where witii the ciDperor hath made us free, but in that wherewith Chrift hath made us free. The emperor hath given, or rather was compelled to give lO the biftiops of Rome a Iree city, and other lands; alfo imiliunlties, privileges and prerogatives, &c. This is alfo 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 ilcflily, or rather a deviUfn liberty, whereby the devil chiefly relgn- eth throughout the whole world. For they that enjoy this liberty, obey neither God nor laws, but do what they lift. This Uberty the people feek and embrace at this day ; and fo do the fedarics, who will be at liberty In their opinions and in all their doings, to the end they may teach and do whatfoever they dream to be good and iound without reprehcnfion. Thefe ftand in that liberty GALATIANS. §91 ■^Ti^reln the devil hath rAade them free. But we fpeak not here of this liberty; although the whole world feeketh no other liberty. Nei^ ther do we fpeak of the civil liberty, but of a fir other manner of liberty, which the devil hateth and refifteth with all his power. This is that liberty whereby Chriit hath made us free ; not from an earthly bondage, or from the Babylonifh captivity, or from the tyranny of the Turks, but from God's everlafHng wrath. And where is this done ? In the confclence. There refteth our liberty, and goeth no farther. For Chrifl hath made us free, not civilly, hor carnally, but divinely, that is to fay, we are made free in fuch Ibrt, that our confcience is now free and quiet, not fearing the wrath of God to come. This is that true and ineftimable hberty^ to the excellency and majefty whereof if we compare the other^ ihey are but as one dr^p of water in refped of the whole fea. For \vho is able to exprcfs, what a thing it is when a man is affured in his heart, that God neither is nor will be angry with him, but will be for ever a mercifvd and loving Father unto him for Chrift's fake? This is indeed a marvellous and an incomprchenfible liberty, to hate the mod high and fovereign Majefty fo favourable unto us, that he doth not only defend, maintain and fuccour us in this life; but alfo as touching our bodies will fo deliver us, that our bodied ^vhich are fown in corruption, in difhonour and infirmity, fhall Hfe again in incorruption, in glory and power, ! Cor. xv. 42, 45^ 44. Wherefore this is an inelHmable liberty, that We are made free from the wrath of God for ever, and is greater than heaven and earth, and all other creatures. Of this liberty there foltoweth another, whereby through Chrifi •We are made free from the law, fin, death, the power of the de- vil, hell, &c. For as the wrath of God cannot terrify us, for that Chrifl: hath delivered us from the fame ; fo the law, fin and death, cannot accufe and condemn us. And although the lav/ accufe us, and fin terrify us, yet they cannot drive us to defpera- tion. For faith, which overcometh the world, by and by faith : Thefe things belong not to me : For Chrift hath made me free, and delivered me from them all. Likewife death, which is the moft mighty and moft dreadful thing in all the world, is utterly vanquished in the confcience by this liberty of the Spirit. \Vhere- fore the majefty of this chriftian liberty is highly to be efteemed, and diligefttly confidered. It is an eafy matter for a man to fpeak thefe words ( Freechm from the nvralh of God, fm and death,) but m the tim^ of temptation, experience and practice to apply them to bimfelf, and to feel the excellency of this liberty, and the fruit thereof, it is a harder matter than can be expreffed. Therefore our confcience mud: be inftrufted and prepared be- fore hand, than when we feel the accufation of the law, the ter- rors of fin, the horror of death, and the wrath of God, we may fdmote thfefe heavy fights, and fearful fantafies out of our minds, and fet in the place thereof, the freedom purchafed by Chrift, the E3 354 GALATIANS. forgivencfs of iins, rlghteoufnefs, life, and the cverlafling mercy ofGod. And although the feehng of the contrary be very ftrong, yet, let us allure ourftlves that it fliall not I'jng endure ; according to that faying of the prophet, /// a little nvraih I hid my face from thee, fur a moment : But nv'itb e^verhfl'wg k'lmlnefs luill I have mer- cy on thee, Ifa. liv. 8. But this is very hard to do. Wherefore that liberty which Chrift hath purchafed for us, is not fo foon be- lieved as it is named. If it could be apprehended with a fure and a {tedfnft faith, tlien no rage or terror of the world, of the law, fin, death, or the devil, could be fo great, but by and by it fhould be fv/allowed up as a little drop of v/ater is fwallowed of the main fea. And certainly this chriflian liberty iwalioweth up at once and tak- cth quite away the whole heap of evils, the law, fm, death, God's wrath, and briefly, the ferpent himfelf, wiUi his head and whole power, and in the ftead thereof it placeth/ighteoufnefs, peace, and cverlafting life, &c. But bleHed is he that underilandeth and be- jieveth, Luke xi. 28. Let us learn therefore to magnify this our liberty, purchafed by Chrill the Son of God, by whom all things were created both in heaven and earth Which liberty he hath puichafed with no other price than with his own blood, to deliver us, not from any bodily or temporal fervitude, but from a fpiritual and everlafting bondage under mighty and invincible tyrants, to wit, the law, fin, deatli and the devil, and fo to reconcile us unto God his Father. Now, fince thefe 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 whatfoever we do pleafeth him. And although there be certain remnants of fin yet ftill in us, they are not laid to our charge but pardoned for Chris's fake. Paul ufeth words of great force and vehemency. Stand fajl (faith he) In the liberty ivhcreivith Chrijl hath made us free. Thia liberty then is not given unto us by the law, or for our righteouf- nefs, but freeiy for Chri(l*s fake : Which thing Paul here witneff- eth, and plainly declareth throughout his whole epiftle. Chrift alfo faith, John viii. 36. If the Son therefore JJ^all niahe you free, ye flmll he free indeed. He only is fet betwixt us and the evils \vhich trouble and afflict us ; he hath overcome them and taken them away, fo that they can no more opprefs us, nor condemn us. In the (lead of fin and death, he gireth uuto us righteoufnefs and cverlafUng life ; and by this means he changeth the bondage and terrors of the law, into the liberty of confcience and confolatioa ofthegofpel, which faith, Be of good cheer ^ my fon, thy Jin s are forgiven thee^ Matth. ix. 2. Whofoever then believeth in Chrifl ihc Son of God, he hath this liberty. Rcafon cannot perceive the excellency of this matter ; which when a man co>nfidercth in Spirit, he fliall fee that it is ineftimable. For who is able to conceive in his mind how great and unfpeakable u '^ift it i*^ tv) hiite the forgivcncf" of fins, righteoufnefs and ever- GALATIANS. 395 lafting life, in the ftead of the law, fin, death and the wrath of God, and to have God himfelf favourable and merciful for ever ? The papifts and the hypocrites that feek the righteoufnefs of the law, or their own righteoufnefs, do glory that they like wife have lemiffion of fins, righteoufnefs, life and the grace of God. For they vaunt that they alfo have this liberty, and they promife the fame unto others ; but in very deed they are the fervants of corrup- tion, and in the time of temptatiork all their vain-confidence vanifli- eth away even in a moment. For they truft unto the works and fatisfadions of men, and not to the word of God, nor unto Chrift. Wherefore it is impofTible for the judiciaries, who feek to win hea- ven, life and falvation by works and merits, to know what the liberty and deliverance from fin is. Contrariwife our liberty hath for our foundation Chrifl himfelf, who is our everlalling high bilhop, fitting at the right hand of God, and making interceflion for us. Wherefore the forgivenefs of fins, righteoufnefs, life and liberty which we have through him, is fure, •certain and perpetual, fo that we believe the fame. Wherefore if we cleave unto Chrifl with a fledfalt faith, and ftand fafl in that liberty wherein he hath made us free, we fhall obtain thofe inefli- mable gifts; but if we be carelefs and negligent, we Ifiall lole them. It is not not v/ichout caufe that Paul biddeth us watch and ftand fall: ; for he knew that the devil feeketh nothing more, than to fpoil us of this liberty, which coll Chrift fo great a price, and to intangle us again by his rainifters in the yoke of bondage as fi^l- loweth : Verfe I . j^nd he not entangled again "with the yoke of bondage, Paul hath fpoken mod: effedually and profoundly as concerning grace and chriftian liberty, and with high and haughty words hath exhorted the Galatians to continvie in the fame; for it is ea- fily loft. Therefore he biddeth them ftand faft, left that through negligence or fecurity, they fall back again from grace and faith, to the law and works. Now, becaufe reafon judgeth that there can be no danger in preferring the righteoufnefs of the law before the righteoufnefs of faith; therefore with a certain indignation he in- veigheth again ft the law, and with great contempt he calleth it a • yoke, yea, a yoke of bondage. So Peter calleth it alfo, Adsxr, 10. Why tempt ye God, to put a yoke upon the neck of the dfdpleSf tvhich neither our fat hers , nor lue ivere able to bear ? And thus he turneth all things to the contrary. For the falfe apoftles did abafe the promife. and magnify the law and the works thereof in this wife; if ye will be made free (fay they) from fin and death, and obtain righteoufnefs and life, fulfil the law, be circumcifed, obferve days, months, times and years, offer facrifices, &c. then fhall this obedience of the law juffify and fave you. But Paul faith the contrary. They (faith he) that teach the law after this fort, do 396 GALATIANS. not fet mens confciences at liberty, but foare and entangle theip witii a yoke, yea, and that witli a ypVe of bond^gt-'- He fpcaketh therefore of tlie law very bafcly and conteroptuoufly and calleth it a hard bondage, and a fcrviie yoke. And this he doth not without great caufe. For this pernicious opnion of the Jaw, that it judifieth and maketh men rightenus before God, is deeply rooted in man's reafon, and all nunkind is To wrapped in it, that it can hardly get out. And Paul feemcth here to compare thofe that feek righteoufoefs by the law, unto oxen tha^ are tied to the yoke, to the end he might take from it the glory of jullifying an^ of righteoufnels. For like as oxen do draw in tlie yoke with great toil, receiving nothing thereby but forage and pafture, and when they are able to draw the yoke no more, are appointed to the flaughter : Even fo they that feek ri^hteoufnefs by the law, are captives and opprefled with the yoke of bondage, that is to fay, with tlxe law; and when they have tired themielves a long time in the works of the law with great and grievous toil, in the end, this is their reward, tliat they are miferable and perpetual fervants. And whereof? Even of fin, death, God's wrath, and of the d#- vil. Wherefore, there is no greater or harder bondage, than the bondage of the law. It is not without caufc then, that Paul call- eth it the yoke of bondage. For as we have often faid before, the law doth but reveal, increafe and aggravate fin, accufe, terri- fy, condemn and gender wrath, and finally, it driveth po.or con- fciences into defperation, which is the moil miferable and moft grievous bondage that can be Rom. iii. 4, 5. He ufeth therefore very vehement words. For he would gladly perluade them that they fhould not fuffer this intolerable burden to be laid upon their fhoulders by the falfe apoflles. or be entangled Jigain with the ypke of bondage. As if he fhould fay, we Hand not here upon a matter of fmall importance, bup either pf everlafting liberty, or everlafting bondage. For like as freedom from God*s wrat,h and all evils is not temporal or carnal, but eveilafting : Even fo the bondage of fin, de4th,'the devil, and damnation (wherewith all they are opprefl^d who will be made righteous and laved by the law) is not corporal and luch as continueth for atime, buteverlaft- ingt For fuqh workers of the law as go about to perform and accomplilh all things precifely and exadly (for of fuch Paul fpeak-. eth) can never find quietnels arjd jieace of confcience in this life. They always doubt of the good will of God towards them; they are always in fear of de.ith, the wrath and judgment of God, and after this life they fliall be puniflied fpr their unbelief with everlall-. ing damnation. Therefore the doers of the law, and fuch as (land altogether upon the righteoufnefs ^nd work& thereof, are rightly called the devil's martyrs. They take more paijis and punifh themfelv^s more in pijrchafing hell (according to the proverb) than the martyrs of ^htifl dp in pbtainin^ heaven. For they are torn^ented twp flft^- G A L A T I A N S. 397 mr of \wiys. Fiiftj they miferdbly affllt^ themfelves whilft they liv« h^re, by doing of many hard aod gr^^t works, aad all in vain ; Snd afterwards when they di«, xmy reap for a recompetiee, ever- l^Hng daran^tio:^. Thus are thiey njoft n^iferabk martyrs, both in this Hfe, and in the life to come, and their bondage is everlafting- Contrariwife, tl>? godly have troiiijl^s in th^s woi'ld, bat in Chrill they hav« p^e^e, bec;^ufe they beli'eve that he hath overcome the "world, JohfR xvi. 33. Wherefore we nuift HmmA fad in thatfree- dorn which Chrift hath purchafed fpr us by his death, and we muft take good heed that we be not intangled *gftin with the yoke of J^ndage : As it happeneth at thig day to the funtaftical fpirits, who falling away from faith, and from this iVeedoni, have procured unto themfelves here a temporal boijdagjp, and in the world to come fhall be opprefled with an everlalHng bondage- As for the papilb, the moft part of them are become at this day plain ef>icures. There- fore while they may, tliey ufe the liberty of die fleih, finging this carelefs fong ; Ecky b'lbe. Ituk, p^ wed and dcfpairing confci- ences after tlii« raunrter; He addeth not ofJiiHlon to tl^e offl'iclexi^ Ifa. xlii. 3. He hrsiXheth not the bruifed reed, neither qttinchelh be the fmoakingjlas:^ Rfa«th. xii. 2G. Indeed to the hard hearted k€ fpeaketh fharply; but fiich as are terrified and affli6ted, he rtioil lovingly and comfort;tbly allureth unto him, faying, Come unto mir, all ye that lalujr, a^d are hi'avy laden j and I will give ybu Njl^ Matth. xi. 28. For I am not come to call the righteous^ hal ftnncrs to rcpetttaHce, Matth. ix. 13. J^^ ^f good chter^ my Jon, thy fins be forgi^Den thecy Matth. iH. 2. ^e of good cheer ^ I have ov^coifie the ivurU, John XVi. ^l. The Son of inak is come to feci and to fave that tvhich tuas hjfi, Luke %i%. lo-. We muil taJte good heed therefore, left that We being deceir- cd by the wonderful flights and infinite fubtilitres of fatan, dere he faith, that they who are cir- cumcifed, are bourul to keep the whole law. He fpeaketh theld words with fuch earneftnefs'and vehemency of fpirit, thathecori- firmeth them with an oath ; / tejlifyy that is, I fwear by the li'^- ing God. But thcfe words may be expounded two ways, nega- tively and afhrmatitely. Negatively, after thii manner, I teftify unto every marj who is circumcifed, that he is bound to keep the whole law, that is, that he performeth no piece of the kw; yea, that in the very work of circumcifion he is not circumciled, a^id even iivthe fulfilling of the kw he fulfilleth it riot, but tranf- greffcth it. And this feemcth to me to be the fimple a-nd true meaning of PkuI in this place, Afterwards, in chap. vi. 13. he expoundh yc be cirtumcifcd, yet stfe ye not righttous and frt-e from the kw: but by this deed ye are rathef debtor* awd hond-ltrvuntrs of the law; and the more yt go sbout to ktisf^f the J;}w, and to be iet fre^ iYm\\ rt, tlitf rhofe ye eiita-ifvgle alrtd fmtre yourlil»c8 in the yt>kc ihtte<^, fe lha4 i* hi«h moftf ptHtif <« ae- GALATIANS. 401 cufe and condemn you. This to go backward like the crab, and to wafh away filth with filth. And this which I fay, by occaHon cf Paul's words. I have learned both in myfelf and others. I have fcen many who have painfully travailed, and upon mere confcience have done as much as was poflible for them to do, in failing, in prayer, in wearing of hair, in punilhing and tormenting their bodies with fundry exer- clfes (whereby at length they muft needs have utterly confumed. them, yea, although they had been made of iron) and all to this end that they might obtain quietnefs and peace of confcience ; not- withflanding the more they travailed, the more they were Itricken down with fear, and efpecially when the hour of death approached they were fo fearful, that I have feen many murderers, and other malefiidors condemned to death, dying more courageoufly thaa they did, who had lived very holily. Therefore it is mod true, that they who do the law, do it not: For the more they go about to fulfil the law, the more they tranf- grefs it. Even fo we fay and judge of mens traditions. The more a man ftriveth to pacify his confcience thereby the more he troubleth and tormenteth it. When I was a monk, I. endeavoured as much as was pofiible, to live after the ftrait rule of mine order, I was wont to (lirive myfelf v/ith great devotion, and to reckon up all my fins (yet being always very contrite before) and I returned to confeiTion very often, anvi thoroughly performed the penance that was enjoin- ed unto me : Yet for all this my confcience could never be fully certified, but was always in doubt, and faid. This or that thou hail not done rightly, thou was not contrite and forrowful enough; this fin thou didll omit in thy confeiTion, &c. Therefore the more I went about to help my weak, wavering and afHided con- fcience by mens traditions, the more weak and doubtful, and the more affli v. 76, who alfo died upon the crofs, 1 Cor. xv. 3. con- demned fin and killed death, that through him thou mighteft ob- tain righteoufnefs and everlafting life. Thefe things thou canft not deny, (except thou wilt openly fhew thyfelf to be wicked and blafphemous againft God, and utterly to defpife God, all his pro- mifes, Jefus Chrift with all his benefits) and fo confequentiy thou canft not deny but that thou art righteous. Let us learn therefore in great and horrible terrors, when our confcience feeleth nothing but fin, and judgeth that God is angry with us, and that Chrift hath turned his face from us, not to follow the fenfe and feeling of our own heart, but to ftick to the word of God, which faith that God is not angry, but looketh to the aiHi6l- ied and to fuch as are troubled in fpirit, and tremble at his word, Ifa. Ixvi. 2, and that Chrift turneth not himfelf away from fuch as labor and are heavy laden, but refrefheth and comForteth them, Matth. xi. 28. This place therefore teacheth plainly, that the law and works bring unto us no righteoufnefs or comfort at all ; but this doth the Holy Ghoft only in the faith of Chrift, who raifeth up hope in terrors and tribulations, which endureth and overcometh all adverfities. Very few there are that know how weak and fee- ble faith and hope are under the crofs, and in the confli(5t. For it feemeth they are but as fmoking flax, Ifa xlii. 3. which is rea- dy by and by to be put out with a vehement wind. But the faith- ful, who believe in the midft of thefe affaults and terrors hoping againft hope ; that is, lighting through faith in the promife as touching Chrift, againft the feeling of fin and of the wrath of God; do afterwards find by experience, that this fpark of faith being very little (as it appeareth to natural reafon ; for reafon can fcarcely feel it) is as a mighiy fire, and fwalloweth up all our fins, and all, our errors. There is nothing more dear or precious in all the wor|d to the true children of God, than this dodrine : For they that underftand this dodrine, do know that whereof all the world is ignorant; namely, that fm, death and all other miferies, afHii^ipns and cala- mities, as well corporal asfpiritual, do turn to the benefit and pro- fit of the eleft. Moreover, they know that God is mofl near unto 412 GALATIANS. them, when he feemetli to be farthefl: off, and that he is a mo(t merciful and loving Saviour, when he feemeth to be mcft angrv, to afflidt and to deltroy. Alfo they know that they have an ever- lafting righteoufnefs, which they wait for through hope, as a certain and fure poiTeffion laid up for them in heaven, even when they feel the horrible tcrrc/s of lin and death. Moreover, that they arc then lords of ail things, when they are moil deftitute of all things, according to that faying. Having nothing and yet poffeJJ'mg all l!o:ngSy 2 Cor. vi. lo. This (faith the fcripture) is to conceive comfort through hope. But this cunning is not learned without gre^t and often temptatiorrs. -Verfe 6. Per in jefus Ctjrjjl mithsr ch'cumcifion availelh any iJnngy ■nor umirc'ui?i£J/iotif bui Jaiih 'which ivorkelh by love. That is, faith whicfh -is not feigned nor hypocritical, but true and lively. This is that faith which exercifeth and requireth good works through lore. It is as much to fay as, He that will be a true chridian indeed, or one of Chrift's kingdom, mufl: 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 fhutteth hypocrites out of GhrKPs kingdom. Or the left hand, he fliutteth out the Jews, and all fuch as will work their own falvation, faying, In Chrijl ntilher circumci/ion ; that is, no works, no fervice, no worHiipping, no kind of life in the world, but faith without any tnlft in works or merits availeth before God. 'On the right hand, he fliutteth out all flothful and idle perfons, who fay. If faith jurtify without works, then let us work nothing, but let us only believe and do what we lift. Not fo, ye enemies of grace : Paul faith otherwife. And althorgh it be true that only "faith juftifieth, yet he fpeakcth here of faith in another refped, viz. that after it hath juftified, it is not idle, but occupied and exerci- fed in working through love. Paul therefore in this place fettctli forth the whole life of a chriflian man, namely, that inwardly it confifteth in faith towards God, and outwardly in charity and good works towards our neighbour. So that a man i? a perfect chrilHan inwardly through faith before God, who hath no need of our ^ works, and outwardly before men, whom our faith profiteth noth- ing, but our charity or our works. Therefore when we have heard or underftood of this form of chriftian life, viz. that it is faith and charity (as i have faid) it is not yet declared what faith or Vv'hat charity is; for this is another queftion. For as touching -faith, or the inward nature, force, and ufe of faith, he hath fi)0- ■ ken before, where he fliewed that it is our righteoufnefs, or rather our juftification before God. Here he joineth it with charity and work?, that is he fpeaketh of the external ofiiee thereof, which is to ftir up to do good works, and to bring forth in us the fruits of churity to the profit of our neighbour. GALATIANS. 4?^ ■^erfe 7. Te did run tvelli tvho did hinder ye, that ye jl^auVd nai obey the truth ? Thefe are plain words. Paul affirmeth that he teacheth theni the truth, and the felf-f^ime thing that he taught them before, and that they ran well To long as they obeyed the truth, that is, they beUeved and lived rightly; but now they do not fo, .fince thej were mifled by the falfe apoWes. Moreover, he ufeth herje ancAT kind of fpeech, in calling the chriftian life a courfe or , a race : For among the Hebrews, to run or to walk, iignlEeth as much as to live or to be converfant. The teachers do run when they te^cich purely, and the hearers or learners do run when they receive ,t'ie Word with joy, and when the fruits of the Spirit do follow. Which thing was done as long as Paul was prefent, as he witnefTeth before in the iiid and ivth chapters. And here he faith, Te did rim iveU; that is, all things went forward well and happily among you; ye lived very well, ye went on the right way to everlafticg life, which the word of God promifcd you, &c. The words, Te did run luell, contain in them a fingular comfort. This temptation oft;entimes exercifeth the godly, that their life feemeth unto them to be rather a certain flow creeping, than a run- ning. But if they abide in found dodrine, and walk, in the Spirit let this nothing trouble them though their doings feem to go flowly forward, or rather creep, God judgeth far otherwifc. For that which feemeth unto us to be very flow and fcarcely to creep, run- neth fwiftly in God's fight. Again, that which is to us nothing elfe but forrow, mourning and death, is before God joy, mirth 'and true happinefs. Therefore Chrift faith, Bhjfed ■ are ye. that mourn; for ye Jlsidl her omfortedy Matth. v. 4. Te JJoall laugh , S:c. Xiuke vi. 2 1 . All things fhall turn to the befl: to them who believe in the Son of God, be it forrow, or be it death itfelf. Therefore they are true runners indeed and whatfoever they do, it runneth well and goeth happily forward by the furtherance of God's Spirit, "who cannot abide flow proceedings. Verfe 7. Who did hinder you, that yejhouldnot obey the truth ? They are hindered in this courfe who fall away from faith and .;grace to the law and works ; as it happeneth to the Galatiaqs, being mifled and feduced by the falfe apoflles, whom covertly he reprehend eth with thefe words. Who did hinder you^ thatyefiouhl not obey the truth P Gal. v. 7, In like manner, he faid before in the iiid chapter, Who hath beivitched you, ihatyejloouldnct obey the truth? And here Paul flieweth by the way, that men are fo flrongly bewitched with falfe dcdiine, that they embrace lies and hcreiies in the flead of the truth and fJDiritual A fmall mote in the eye hurteth the eye. And our Saviour Chrlfl: faith, l^he light of the body is the eye : Therefore ivhen thine eye is Jingle, thy whole body alfo is full of light : But luhen thine eye is evil, thy body alfo is full of darhnefs, Luke xi. 34. Again, If thy whole body therefore be full of light, having no part darh, the whole foall be full of light .f ver. 36. " By this allegory Chrift figni- lieth that the eye, that is to fay, the doitiine ought to be moft ilmple, clear and fincere, having in it no darknefs, no cloud, &c« And James the apoflle faith, He that ojfendeth in one point, is guilty of all, chap. ii. 10. This place therefore maketh very much for us againfl: thefe cavillers, who fay, that we break charity, to the great hurt and damage of the churches. But we proteii that we defire nothing more than to be at unity with all men ; fo that they leave unto us the dodrine of faith entire and uncorrupt : to which all things ought to give place, be it charity, an apoftle, or an an- gel from heaven. Let us fufFer them therefore to extol charity and concord as much as they lift ; but on the other fide, let us magnify the majefty of the word and faith. Charity may be neglefted in time and place without any danger ; but fo cannot the word and faith be. Charity fuffereth all things, giveth place to all rhen, i Cor. xiii. 4. Contrariwife, faith fuffereth nothing, giveth place to no man. Charity in giving place, in believing, in giving and forgiving, is oftentimes deceived, and yet notwithftanding being fo deceived, it fuffereth no lofs which is to be called true lofs indeed, that is to fay, it lofeth not Chrift. Therefore it is not offended, but con- tmueth ftill conftant in well-doing, yea, even towards the unthank- •• H3 ■ 4i8 GALATIANS. ful and unworthy. Contrariv/ife, in the matter of faith and fal- vation, when men teach Ues and errors under the colour of the truth, and feduce many, here hath charity no place : For here wc lofe not any benefit bellowed upon the unthankful, but we lofe the word, faith, Chrifl and everlafting life. Let it not move us there- fore, that they urge fo much the keeping of charity and concord : For whofo loveth not God and his word, it is no matter what or how much he loveth. Paul therefore, by this fentencc admonifheth, as well teachers as hearers, to take heed that they efleem not the doflrine of faitK as a light matter, wherewith they may dally at their pleafure. It is a bright fun-beam coming down from heaven, which lighteneth, dire»5leth and guideth us. Now, like as the world with all his wifdom and power, is not able to ftop or turn away the beams of the fun coming down from heaven to the earth ; even fo can there nothing be added to the do«51:rine of faith, or taken from it ; for that is an utter defacing and overthrowing of the whole. Verfe lo. / have confidence in you through the Lordy^ As if he would fay, I have taught, adnionifhed and reproved you enough, fo that ye would hearken unto me. Notwithftand- ing I hope well of you in the Lord. Here rifeth a queftion. Whe- ther Paul doth well when he faith, he hath a good hope or trufl: of the Galatians, feeing the holy fcripture forbiddeth any truft to be put in men. Both faith and charity have their truft and belief, but after divers forts, by reafon of the diverfity of their objeds. Faith trufleth in God, and therefore it cannot be deceived ; charity be- lieveth man, and therefore it is often deceived. Now, this faith that fpringeth of charity is fo neceffary to this prefent life, that without it life cannot continue in the world. For if one man fhoiild not believe and truft another, what life fhould we live upon earth? The true chriftians do fooner believe and "ive credit throuoh charity, than the children of this world do. For faith towards man is a fruit of the Spirit or of chriftian faith in the godly. Here- upon Paul had a truft in the Galatians, yea, though they were fallen from his do61rine ; but yet in the Lord. As if he fliould fay, I have a truft you fo far forth as the Lord is in you, and ye in him ; that is, fo far as ye abide in the truth : From which, if you fall away, feduced by the minifters of fatan, I will not truft unto you any more. Thus it is lawful for the godly to truft and believe men. Verfe lo. That you nvill he none otherwtfe minded: To wit, concerning dodrine and faith, than I have taught you, and ye have learned of me: That is to fay, I have good hope of you, that ye will not receive any other dodrine which fhall be contrary to mine. GALATIANS. 419 Verfc I O. B}tt he that troubleth you, Jloall bear his judgment^ luho^ foever he be. By this fentence, Paul, as it were a judge fitting upon the judgment feat, condemneth the falfe apoftles, calling them by a very odious name, troublers of the Galatians ; whom they efteem- ed to be very godly men, and far better teachers than Paul, And withal he goeth about to terrify the Galatians with this horrible fentence ; whereby he fo boldly eonderaneth the falfe apoftles, to the end that they fhould fly their falfe dodlrine as a moft dange- rous plague. As if he fhould fay. What! mean ye to give ear to thofe peftilent fellows, who teach you not, but only trouble you? The dodlrine that they deliver unto you, is nothing elfe but a trouble to your confciences. Wherefore how great foever they be, they (hall bear their condemnation. Now, a man may underftand by thefe words, Whofocver he ley that the falfe apoftles in outward appearance were very good and holy men. And peradventure there were amongft them ibme notable difciple of the apoftles, of great name and authority. For it is not without caufe that he ufeth fuch vehement and pithy words. He fpeaketh after the fame manner alfo in the ift chapter, faying, But though nve^ or an angel from heaven^ preach any other gofpel un- to you, than that which f God, and invocation of Chrilh GALATIANS. 459 Verfe 2 1 . And fitch like : For it is impoflible to reckon up all the works of u.t flefh, Verfe 21. Of the which I tell you before ^ as I have aJfo told you in time paji, that they ivhich do fuch things, JJjall not inherit the kingdom of God. This is a very hard and terrible faying, but yet very neceflary again ft falfe chriftians and carelefs hypocrites, who boaft of the gofpel, of faith and of the Spirit, and yet in all fecurity they per- form the works of the jfiefh. But chiefly, the heretics, being puff- ed up with opinions of fpiritual matters (as they dream) are polTefled of the devil, and altogether carnal ; therefore they perform and fulfil the defires of the flefli, even with all the powers of th« foul. Therefore mod neceffary it was, that fo horrible and terrible a fen- tence fiiould be pronounced by the apofHe again ft fuch carelefs con- temners and obftinate hypocrites, (namely, that all they who do fuch works of the flefti as Paul hath recited, fliall not inherit the kingdom of God) that yet fome of them being terrified by this fervere fentence, may begin to fight againft the works of the flcfh by the Spirit, that they accomplilh not the fame. Verfes 22, 23. Biif the fruit of the Spirit is love, joy, peace, long- fuffering, gcntlenefs, goodnefs, faith, nieeknrf, temperance: The apoftle faith not, the works of the Spirit, as he faid the works of the flefli, but he adorneth thefe chriftian virtues with a more honorable name, calling them the fruits of the Spirit: For they bring with them moft excellent fruits and commodities; for they that have thera give glory to God, and with the fame do allure and provoke others to embrace the dodrine and faith of Chrift It had been enough to have faid [love) and no more; for love cxtendeth itfelf unto all the fruits of the Spirit. And in i Cor. xiii. Paul attributeth to love all the fruits which are done in the Spirit, when he laith. Love is patient courteous, ^c. Notwithftand- ing be would fet it here by itfelf amongli the reft of the fruits of the Spirit, and in the firft place, thereby to admonifh the chriftians, that before all things they fhould love one another, giving honor one to another, every man efteeming better of another than of himfelf, and lerving one another, Rom. xii. 10.^ becaufe they have Chrift and the Holy Ghoft dwelling in them, and becaufe of the word, baptifm, and other gifts of God which chriftians have. This is the voice of the bridegroom and of the bride, that is, fweet cogitations ©f Chrift, wholefome exhortations, pleafant fongs or pfalms, praifes and thankfgiving, whereby the godly do inftru^l, ftir up and refrefti themfelves. Therefore, God loveth not hea,- irinefsanddoubtfulnefsof fpirit; he hatetli uncomfortable dodrincj 46o G A L A T I A N S. heavy and forrowful cogitations, and loveth cheerful hearts. For therefoie hath he fent his Son, not to opprefs us with heavinefs and forrow, but to cheer up our fouls in him. For this caufe the prophets the apoftles, and Chriil himlelf do exhort us, yea they command us to rejoice and be glad, Zech. ix. 9. E.tjoi>-e greatly , 0 daughttr of Z'lon ; Jhout, 0 daughter of yerufalem: Behold thy hlng cometh unto thee. And in the Plalms it is often faid, Be joy- ful in the Lord, Paul faith. Rejoice in the L.ord odnvays, l^c. And Chrift fiilh, Rejoice hccaufc ycvr names are ivriiien in hea'ven. Where this joy of the Spirit is, there the heart inwardly rejoiceth through fiith in Chrifl, with full afl'urance that he is our Saviour and our Lifliop, and outwardly it expreiTeth this joy with words and geflures. Alfo, the faithful rejoice when they fee that the ■ gofpel fpreadeth abroad, that many be v/on to the faith, and that the kingdom of Chrill: is enlarged. Both towards God and men that chriftians may be peaceable aid quiet; not contentious, nor hating one another, but one bearing another's burden, through long-fuffering or perfeverance; without which peace cannot continue, and theiefore- Paul putteth it next after peace. Whereby a man doth not only bear adverfities, injuries, re- proaches and fuch like; but alfo, with patience, waiteth, for the arwendment of thofe who have done him any wrong. When the devil cannot by force overcome thofe who are tempted, then fcek- eth. he to overcome them by long continuance. For he knowcth that we are earthen velTels which cannot long endure and hold out nany alT^tultsand violent ftrokes; therefore with long continuance ot temptiuions he overcon^eth many. Tovanquifli thefe his con- tinual affaults, we mufi: ufe long-fuffering, which patiently looketh, not only for the amendment of thofe who do us wrong; but alfo for the end of thofe temptations which the devil raiieth up againfi us. Which is when a man is gentle and travStable in his converduion and in his whole life. For fuch 11^ will be true followers of the gpfpel, muft not be fliarp and bitter, but gentle, mild, courteous. and fair fpoken ; who (hould encourage others to delight in their company; who can wink at other mens faults, or at lead: expound them to the bed; who will be well contented to yield and give place to others, contented to bear with thofe who are froward and intra'5table, as the very heathen fiid, thou muft know the manners of thy friend, but thou mult not hate them. Such an one was our Saviour Chrifl:, as every where is to be feen in the gofpel. It is written of Peter, that he wept fo often as he remembered the fwcet niildnefs of Chrift v/hich he ufed in his dally convcrfation. It is an excellent virtue and mod. neceifary in every kind of life. Which is, when a man willingly helpeth others in their necefli- %y, by giving, lending, and fome other means. GALATIANS. 461 When Paul here reckoneth faith amongft the frviits of the Spi- rit it is manifefl: that he fpeaketh not of faith which is in Chrifl, but of the fidelity and humanity of one man towards another. Hereupon he faitli, in 1 Cor. xiii. 7. xhdl chanty believeth allthingSy i/Therefore he that hath this faith is net fufpicious, but mild, and takcth all things for the bed. And although he be deceived and findeth hijnfelf to be mocked, yet fuch is his patience and foftnefs, that he letteth it pafs ; briefly, he is ready to believe all men, but he trufteth not all. On the contrary, where this virtue is lacking, there men arc fufpicious, froward wayward, dogged, and fo nei- ther will believe any thing, nor give place to any body. They can fuffer nothinfr; whatfoever a man faith or doth, be it never fo well, they cavil and flander it; fo'that whofo ferveth not their ' humour, can never pleafe them. Therefore it is impoffible for them to keep charity, friendfliip, concord and peace with men. But if thefe virtues be taken av/ay, 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 prefent life. For what manner of hfc fhould we lead in this world, if one man fhould not credit another? Which is, when a ciiin is not lightly moved or provoked to an- ger. There are infinite occafions' in this life which provoke men to anger, but the godly overcome them by meeknefs. This is a fobrieiy and modeO:y in the whole life of man, which virtue Paul fetteth againil the works of the flelh. He would therefore that chriftians iliould live foberly and chaftely, that they fnouli be no adulterers, no fornicators, no wantons; and if they cannot live chaflely, he would have them to marry; alfo that they fnould not be contentious or quarrellers, that they fhould not be given to drunkennefs or furfeiting; but that they fhould abftain from all thefe things. ChafHty, or continency, containeth all thefe. Jerome expoundeth it of virginity only, as though they •that are married could not be chafte; or as though the apoflle did write thefe things only to virgins. Tn the firii: and fecond chap- ters to Titus, he warneth all bifhops, young women, and mr»rried folks, both man and wife, to be chafte and pure. Verle 23. Aga'injl fuch there is no laiv. Indeed there is a law, but not agalnfi fuch: As he faith alfo in another place, The laiu h nat maie for a righteous man. For the righteous liveth in fuch wife, that he hath no need of any law to admonifh or to confl:rain him; but without conftraint of the law, he willingly doth thofe things v/hich the law requireth. There- fore the law cannot accufe or condemn thofe that believe in Chrifl. Indeed the law troubleth and terrilieth our confciences: But Chrifl, apprehended by faith, vanquiflieth it with all its terrors and threat- enings. To them therefore the law is utterly aboliflied, and hath no power to accufe them ; for. they do that of their own accord, 462 GALATIANS. which the law requireth. They have received the Holy Ghofl by faith, who will not fufFer them to be idle: Although the flefh re- fill, yet do they walk after the Spirit. So a ChrilHiin acomplifh- eth the hvw inwardly by faith (for chrift is the perfection of the law unto righteoufnefs to all that do believe) outward by works and b" rcmiflion of fms. But thofe who perform the works or defires of the ilefli, the law doth accufe and condemn both civilly and fpiri- tually. Verfe 24. And they that are Chr'iJl^Sy hai^e crvc'ijied the Jlefiy nvith the nffeClions and IttJIs. This wliole place, concerning works, fheweth that the true be- lievers are no hypocrites. Therefore let no n^san deceive himfelf. For whofocver (faith he) pertain unto Chrift, have crucified the flefh, with all the vices and lufls thereof. For the faints, in as much as they have not yet utterly put offthe corrupt and iinful flefli, are inclined to fin, and do neither fear nor love God, fo perfectly as they ought to do. Alfo they are provoked to anger, to envy, to impatiency, to unclean luflis, and fuch like motions which not- withllanding they accompliih not; for (as Paul here faith) they crucify the fiefii, with all the affedions and lufts thereof. Which thing they do not only when they reprefs the wantonnefs of the flefli, with faflir.g and other exerciies, but alfo (as Paul faid be- fore) when they walk according to the Spirit; that is, when they being admoniflied by the threatenings of God, whereby he fheweth that he will feverely punifh fira, are afraid to commit fm: Alfo, \rine, cannat |)ut provoke others ; and when they do not approve and receive liis (dodrine, by and by he beginneth to hate them mod bitterly. We fee, at this day, with what deadly hatred the fedaries are inflamed againft us, becaufe we will not give place to theni, and approve their errors. We did not fird: provoke them, nor fpread abroad any ^vicked opinion in the world ; but rebuking certain abufes in the church, and faithfully teach the article of juflification, have walk- ed in good order. But they, forfaking this article, have taught many things contrary to the word of God. Here, becaufe we would not lo!l; the \\\x\.\\ of the gofpel, we have fet ourfelves againfl them, and have condemned their errors ; which thing, becaufe thty could not abide, they did not oniy provoke us firft without Caufe, but aifo do ftill mo.fl: fpitefully hate us, and that upon no other occalion but only upon vain-glory ; for they would glad- ly deface us, that they alone might rule and reign : For they imagine that it is a great glory to profefs the gofpel, whereas in- deed there is no greater ignominy in the fight of the world. G A L A T I A N S. 469 CHAP. VI. Verfe I . Brethren if a man he overtahen in a faulty ye ivho are fpiritual, rejlore fuch an one in the fpirit of meehnefs. HE that diligently weigheth the words of the apofUe, may plainly perceive that he fpeaketh not of the errors and of- fences againft dodlrine, but of far lefTcr fins, into which a man falleth not wilfully and of fet purpofe, but of infirmity. And hereof it cometh that he ufeth {q> gentle and fatherly words, not calling it error or fin, but a fault. Again, to the intent to dimi- nifli, and as it were to excufe the fin, and to remove the whole fault from man, he addeth, If any man he overtahen — that is, be beguiled of the devil or of the flefh. Yea and this term or name of man helpeth fomething alfo to diminilli and qualify the matter. As if he Ihould fay, What is fo proper to man as to fall, to be deceived, and to err? So faith Mofes, Lev vi. 3. They are luont to Jin like men. Wherefore this is a fentence full of heavenly com- fort, which once in a terrible confli(ft, delivered me from death. For as much then as the faints in this Hfe, do not only live in the flefli, but now and then alfo, through the enticement of the devil, fulfil the luflsof the flefh, fall into impatiency, envy, wrath, error, doubting, diftruft, and fuch like; for Satan afTauiteth both; that is, as well the purity of dadrine, which he laboureth to take a- way by feds and diflentions, as alfo the foundnefs of life which he coriupteth with diiily offences. Therefore Paul teacheth how fuch men, that are fallen, fiiould be dealt withal ; namely, that they who are ftrong, llipuld rife up and reftore them again with the fpirit of meeknefs. Thefe things it behoveth them efpecially to know who are in the miniffry of the word, left, whilft they go about to touch all things to the quick, they forget the fatherly and motherly afl^edion which Paul here requireth of thofe that have charge of fouls. And of this precept he hath fet forth an example, 2 Cor. ii, 6. where he faith that it was fufHcient that he who was excommunicate was rebuked of many, and that they ought now to forgive him and comfort him, left he {hou|d be fwallowed up with over much for- row. Wherefore I befeech you (faith he) ufe charity towards him. Therefore the paftors and minifters muft indeed fharply re- buke thofe who are fallen, but when they fee that they are for- rowful for their offences, then let them begin to raife them up a- gain, to comfort them, and to diminifli and qualify their faults as much as they can, but yet through mercy only, which they muft fet againft fin, left they that are fallen be fwallowed up with over- much hcavinefs. As the Holy Ghoft is precife in maintaining and defending the doflrine of faith, {q he is mild and pitiful in forbearing and qualifying mens fins, if they who have committed them be forrowful for the fame. 470 G A L A T I A N S. But as for the pope's fynngogiie, like as in all other matters, it hath both taught and done quite contrary to the commandment and example of Paul, even fo hath it done in this thing alfo. The pope, with all his bifliops, have been very tyrants and butchers of mens confcicnccs. For they have burdened them from time to time with new traditions, and for every light matter have vex- ed them with their excommunications; and that they might the more eafily obey their vain terrors, they annexed thereunto thefc fentences of Pope Gregory: Jt is the part and property of good minds to be afraid of a fault where no fault is. And again, our cenfures may be feared, yea, though they may be unjuft and wrongful. By thefe fayings (which were brought into the church by the devil) they eftabliilied their excommunication and this ma- jefty of the papacy, v/hich Is fo terrible to the whole world. There is no need of fuch humility and goodnefs of mind, to be afraid of a fault where none is. O thou Romifh Satan, who gave thee this power to tenify and condemn mens confciences that were terrified enough before with thy unjuft and wrongful fentences? Thou oughteft rather to have raifed them up, to have delivered them from faife fears and to have brought them from lies and errors to the truth. This thou omitteft, and according to thy title and name, viz. The man of fin, and child of perdition, 2 ThefT. ii. 3. thou imagined: a fault where no fault is. This is indeed the craft and deceit of antichrift, whereby he hath moft mightily ef- tablifhed his excommunication and tyranny. For whofoever de- ipifed his unjuft fentences, was counted very obftinate and wick- ed: As fome princes did, howbeit agalnft tlieir confciences; for in thofe times of darknefs they did not underftand that the pope's curfes were vain. Let them therefore, to whom the charge of mens confciences is committed, learn, by this commcmdment of Paul, how they ought to handle thofe that have offended. Brethren (faith he) if any man be overtaken >vith fin, do not trouble him or make him more forrowful; be not bitter unto him, do notrejed or condemn him, but amend him and raife him up again; and by the fpirit of lenity and mildnefs, reftore that which is in hirn decayed by the deceit of the devil, or by the weaknefs of the flefli. For the kingdom whereuntoye are called, is a kingdom, not of terror or heavinefs, but of boldnefs, joy and gladnefs. Therefore ifyc fee any broth- er caft down and afRided by occafion of fin which he hath com- mitted, run unto hmi, and reaching out your hand, raife him up again, comforthim with fweet words, and embrace him with mo- therly arnis. As for thofe who are hard-hearted and obftinate, who without fear continue carelefs in their fins, rebuke them fliavp- ly. But on the other fide (as I faid) they that are overtaken with any fin, and are heavy and forrowful for their fault which they have committed, muft be raifed up and admoniflied by you that are fpiritual, and that in the fpirit of mceknefs, and not in the zeal GALATIANS. 471 6f fevere juftice ; as Tome have done, who, when they Ihould have refrefhed thirfty confclences with fome fweet confolation, gave them gall and vinegar to drink, as the Jews did unto Chrift hanging upon the crofs. Ezekiel faith of the (hepherds of Ifrael, that they ruled the flock of God with cruelty and rigour, Ezek. xxxiv. 4. but a brother ought to comfort his brother that is fallen, with a loving and a meek fpirit. Again, let him that is fallen hear the word of him that raifeth him up, and believe it. For God would not have thofe that are bruifed to be caft away, but to be raifed up, as the Pfalmift faith. For God hath bellowed more for them than we have done, that is, the life and blood of his own Son. Wherefore we ought alfo to receive, to aid and comfort fuch with all mildnefs and gentleneis. Verfe l . Conjldering thyfelf, lejl thou alfo he tempted. This is a very neceffary admonition to beat down the fharp deal* ing of fucii paftors as ihew no pity in raifing up and reftoring again them who are fallen. There is no fm (faith Augufline) which any man hath done, but another man may do the fame. We (land on a flippery ground; therefore if we wax proud and leave off oiw duty, there is nothing fo eafy unto us as to fall. It was well faid 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 yefterday (faith he) and I may fall to day. Paul therefore addeth this earned: admonition that the pallors (hould not be rigorous and unmerciful towards the offenders, or meafure their own holinefs by other mens fins ; but that they fhould bear a motherly affedion towards them, and think thus with themfelves; This man is fallen; it may be that I alfo fhali fall more dangeroufly and more fhaniefully than he did. And if they are who are fo ready to judge and condemn others, would well confi- der their own fins, they Ihall find the fins of others v/ho are fldlen to be but motes, and their own fins to be great beams, Matth, vii. 3. Let him therefore that flandeth take heed left he fall, l Cor. X. 12. If David who was fo holy a man, full of faith and the Spirit of God, who had fuch notable promifcs of God, who alfo did alfo did fo many great things for the Lord, did fall fo grie- voufly, and being now ftricken in years, was overthrown with youthful luft after fo many and divers temptations wherewith God had exercifed him; why fhould we prefume of our own conftan- cy? And God by fuch examples doth fliew unto us firft: our own weaknefs, that we fliould not wax proud, but (land in fear: Then he fheweth unto us his judgment, that he can bear nothing lels than pride, either againfl himfelf or againfl our brethren. Paul therefore faith, not without caufe, Cori/idering thyfelf, lejl thou alfn le tempted. They that are exercifed with temptations, do know how neceffary this commandment is. On the other fide, they who 472 GALATIANS. are not tried therewith, do not underftand Paul, and therefore ar^ not touched with any pity towards them that are fallen; as was to be feen in popery, where nothing elfe reigned but tyranny and cruelty. Nerfc 2. Bear ye one another'' s burdens ^ and fo fulfil the law oj Chr'tfl. This is a gentle commandment ; to which he joineth a great commendation. The law of Chrifl is the law of love. Chrirt after he hath redeemed us, renewed us, and made us his church, gave us no other law, but the law of mutual love, John xiii 34. ji neiv commandm nt I give unto youi thaf ye love one anotht^r^ tffc. And to love, is not (as the popifli fophiilers dream) to wifh well one to another ; but one to bear another's burden, that is, to bear thofe things which are grievous unto thee, and which thou wouldO: not willingly bear. Therefore chriftians mud have rtrong flioulders and mighty bones, that they may bear ftefli, that is, the weaknefs of their brethren ; for Paul faith that they have burdens and troubles, 1 Cor. xiii. Love therefore is mild, courteous, pa- tient, not in receiving but in giving. For it is conllrained t6 wink at many things and to bear them. Faithful teachers do fee in the church many errors and offences which they are compelled to bear. In the common -wealths, fubjeds are never fo obedient to the laws of the magiRrates as they fhould be : Therefore unlefs the magif^rate can wink and diflemble in time and place, he fliall never be meet to rule the common-wealth. In houfhold affairs there are many things done, which difpleafe the mafter of the houfe. But if we can bear and wink at our own vices and offences which we daily commit ; let us alfo bear other mens faults, according to this faying ; Bear ye one anothcr^s burdens, l^c. Again, Thoujhalt love thy neighbour as ihyJlJfy Rom. xiii. 9. Seeing then there are vices in every (late of life and in all mer^, therefore Paul fetteth forth the law of Chrift unto the faithful, whereby he exhorteth them to bear one another's burdens. They v/ho do not fo, do plainly witneis that they underlland not one jot of the law of Chrid, which is the law of love; (which as Paul faith, I Cor. xiii. 7. belicveth all things, hopeth all thing?, and beareth all the burdens of the brethren,) yet always holding not- withitanding the firfl commandment, wherein they that offeitd, do not tranfgrefs the law of Chrifl, that is, the law of charity, they do not hurt nor offend their neighbour, but Christ and his king- dom which he hath purchafcd with his own blood. This king- dom is not maintained by the law of charity but by the word of God, by faith and by the Holy GhofK This commandment then, of bearing one another's burden, belongeth not to them who deny Chrift, and not only do not acknowledge their fin, but alfo defend iit; neither doth it belong to thofe v/ho continue ffill in tJisir fins (who alfo do partly deny Chrift) but fuch mult be forfaken left GALATiANS. 473 ^ve become partakers of their evil works, 2 Cor. vl. 17. On the contrary, they who willingly hear the word of God and beHeve, and yet, notwithftanding againft their will do fall into fin, and after they are admonifhed, do not only receive fach admonition gladly, but alfo they deteft their fin, and endeavour to amend; I fay, are they who are overtaken with fin, and have the burdens which Paul commandeth us to bear. In this cafe, let us not be rigorous and mercilefs; but after the example of Chrifl:, who beareth and forbeareth fiich, let lis bear and forbear them alfo; for if he punifh not fuch (which thing notwithflanding he might jaftly do) much lefs ought wc fo to do. Verfe 3. For if a 7nan ih'inh himfelf to he fometh'mg ivhen he is nothing, he decei'veih himfelf. Here again he reprehendenth the authors of feels, and painteth them out in their right colours, to wit, that they are hard-hearted mercilefs and without compaffion, fach as delpife the weak, and will not vouchfafe to bear their burdens, but require all things ftraitly and precifely (like wayward hufbands and fevere fchool- mafters) whom nothing can pleafe, but what they therafelves do; who alio will be always thy bitter enemies, unlefs thou commend whatfoever they fay or do; and in all things frame thyfelf accord- ■ ing to their appetite. Of all men therefore they are the proudeft# and dare take upon them all things. And this is that Paul faith here, they think therafelves to be fomewhat, that is, that they have -the Holy Ghoft, that they underftand all the myfteries ©f the fcriptures, that they cannot err, &c. Wherefore Paul addeth very well, that they are nothing ; but that they deceive therafelves with the foolilh perfuafions of their own wifdom and holinefs. They uriderftand nothing therefore either of Chrift or of the la^4f of Chrift: For if they did, they would fay. Brother, thou art infe<5ted with fuch a vice, and I am infeded with another; God hath forgiven me ten thoufand talents, and I will forgive thee an hundred pence, Matth. xviii. 24, — 28. But when they will require all things fo exadly and with fuch perfedion, and will in no wife bear the burdens of the weak, they offend many with this their fliarpnefs and feverity, who begin to delj)ife, hate and fhun them, and feek not comfort or counfel at . their hands, nor regard what or how they teach : Whereas con- -trariwife, pafiors ought fo to behave therafelves towards thofe over , whom they have taken charge, that they might love and reverence ^ them,- not for their perfon but for their office and Chriitian virtues, which efpecialiy ought to fliine in them. Paul therefore in this place hath rightly painted out fuCh fevere and mercilefs faints, when he faith They think themfehcs to befome^ ' thing; being jjuffed up with their own foolifh opinions and vain r,-dreams, they have a marvellous perfuafion of their own knowledge i,4iid hoJinefs^ and yet in very deed they arc nothing, and do but P5 4-4 GALATIANS. deceive themfelve". For it is a manifefl: beguiling when a maa perfuadeth hiinfelf that he is fomething, when indeed he is no- thing. Such men are well dcfcribcd in Rev. iii. 17. inthefe ^vords, T^hcH fnycsf^ I am rich, and mcreafed nvltb goods, and have need of nothing; and hnoivist not that thou art 'wretched f and mife- rahky and poor, and blind, and naked. Verfe 4. But let every man proi^e his oion ivork, and then he Jhall have rejoicing in hinifelf alone, and not in another. He goeth forward in painting out of thofe proud and vain-glo- rious fellows. For the defire of vain-glory is an odious and cmT- e.d vice, it is the occafion of all evils, and troublcth both common- wealths and confclenccs; and efpecially in fpiritual matters it is fuch an evil as is incurable. And although that this place may be un- derflood of the works of this life or civil converfation, yet princi- pally the apodle fpeaketh of the work of the miniftry, and inveigh- ed aoainfl: thofe vain-elorious heads, who with their fantadical opinions do trouble well-inftrutfted confciences. And this is the property of thofe who are infe6led with this poifon of vain glory, that they have no regard whether their works, that is, their miniftry, be pure, fimple and faithful, or not; but this they only feek, that they may hare the praife of the people. So the falfe apoflles, when they fiw that Paul preached the gofpel purely to the Galatians, and that they could not bring any better do(fl:rine, they began to find fault at thofe things which he had godly and faithfully taught, and to prefer their own doftrine before the dodrine of Paul, and by this fubtilty they won the favour of the Galatians, and brought Paul into hatred among them. There- fore the proud and vain-glorious do join thcfe three vices together. Firfl:, They are greedy of glory. Secondly, They are marvellous witty and wily in finding fault with other mens doings and fayings, thereby to purchafe the love, the well-liking and praife of the peo- ple. And thirdl)'', When they have once gotten a name (though it be by other mens travail) they become fo ftout and full of (lomach that they dare venture upon all things. Therefore they are per- nicious and pcftilent fellows, whom I hate even with my very heart; for they feek their own, and not that which is of Jefas Chrlfl:, &c. Phil. ii. 21. Againft fuch Paul fpeaketh here. As if he fliould fay, fuch vain-glorious fpiiits do their work; they teach the gofpel to this end that they may win praife and eflimation among men, that is, that they may be counted excellent dodors, with whom Paul and others might not be compared. And when they have gotten this cftimation then begin they to reprehend the fayings and doings of other men, and highly commend their own: and by this fubtilty they bewitch the minds of the people, who, becaufe they have itching cars, are not only delighted with new opinions, but alfo rejoice to fee thofe teachers whom they had before, to be abafed and defaced GALATIANS. 473: by thefe new upftarts and vain -glorious heads, and all becaufe they axe come to a fulnefs and lothing of the word. Thus it ought not to be (faith he) but let every man be faithful in his office ; let him not feek his own glory, nor depend upon the praife and commendation of the people, bat let his only care be to do this work truly, that is, let him teach the gofpel purely. And if his work be fincere and found, let him aflure himfelf that fee (hall lack no praife either before God, or among the godly. In the mean fpace, if he be not commended of the unthankful world, let this nothing move him, for he knoweth that the end of his mi- niftry is, not that he, but that Clif if! Ihould be glorified thereby. Wherefore, being furnifhed with the armour of rigliteoufnefs on the right-hand and on the left, let him fay, I began not to teach the gofpel to the end that the world fliould magnify me, and therefore I will not flirink from that which I have begun, if the world hate; flander or perfeeute me. He that is fuch an one, teacheth the word, and attendeth upon his office faithfully, without any worldly refped, that is, without regard of glory or gain, without the ftrength, wifdom or authority of any man. He ieaneth not to the praife of other men, for he hath it in himfeif. Wherefore he that truly and faithfully executeth his ofTice, car- eth not what the world fpeaks of him ; he careth not whether the world praife or difpraife him, but he hath praife in himfeif, which is the teftimony of his confcience, and praife or glory in God. He may therefore fay with Paul, This is our rejoici^ng, this is our praife and glory, even the teftimony of our confcience, that in fim- plicity and llncerity before God, and not in ilefhly wifdom, but ia the grace of God, we have had our converfation in the world. This glory is uncorrupt and ftedfaft; for it dependeth not on other mens judgments, but of our own confcience, which beareth us witnefs that we have taught the word purely, miniftred the facraments rightly, and have done all things well, and therefore it cannot be defaced or taken from us. The other glory which tiiefe proud fpirits do feek, is uncertain and mod perilous, for that they have it not in themfelves, but it confifteth in the mouth and opinion of the people. Therefore can ihey not have the teflimony of their own confcience, that they liave done ail things with fimplicity and fincerity for the advanc- ing of the glory of God only, and the falvatlon of fouls. For this is it which they fdek, that they may be counted famous through the work and labour of their preaching, and be praifed of men. They have therefore a glory, a truft, and a teflimony, but before men, not in themfelves nor before God. The godly do not defire glory after this manner : If Paul had had this praife before men, and not in himfeif, he fliould have been compelled to defpair, when he faw fo many cities, countries, and all Afia fall from him; when he faw fo many offences or flanders, and fo many herefies to i'ollow his preaching. Chrift, when he was alone, that Is, when 4^6 GALATIANS. he was not only fought for by the Jews to be put to death, but aiib was forf;iken of his difciples, was not yet alone, but the Father was with him, John xvi 32, for he had glory and rejoicing in himfelf. So at this day if ourtrufl:, our glory, and rejoicing did depend up- on the judgment and favour of men, we (hould die with very anguifh and forrow of heart. For lo far off is it that the papi(h, fedaries, and the whole world do judge us worthy of any reverence or praile. that they hate and perfccute us moft bitterly ; yea, they v/ould gladly overthrow our miniilry, and root out our doctrine for ever. We have therefore nothing before men but reproach ; but we re- joice and we glory in the Lord, and therelore We attend upon our office cheerfully and faithfully, which we know i:j acceptable to him. Thus doing wc care not whether our work do pleafe or dif- pkafe the devil ; whether the world love us or hate us : For we, knowing our work to be well done, and having a good confciencc before God, go forward by honour and difhonour, by evil report and good report, &e. 2 Cor. vi. 8. This, faith Paul, is to have rejoicing or glory in thyfelf. And this admonition is very necefiary againfl: that execrable vice of vain glory. The gofpel is a' do^ftrine which, both of itfelf, and alfo by the malice of the devil, bringeth with it the crofs and perfccution. Therefore Paul is wont to call it the word of the crofs and of offence, I Cor. i. iS. It hath not always (ledfifl and conftant' difciples. Many there are that to-day make profeili- on tlicieof and embrace it, who to-morrow, being offended with the crofs, will' fall from it and deny it. They therefore that teach the gofpel, to the end that they may obtain the praife and favour of men, mnO needs pcriHi. and their glory be turned unto fi^ame, when the people ceafe to reverence and magnify them. Wherefore, let all paflors and minifters of the word learn to have glory and rejoicing in thcmfclves, and not in the mouth of other men. If there be any that praife them, as the go<;lly are wont to do, [By evil report and gcod report faith Paul) yet let them receive this glory but as a fhadovv^' of true glory ; and let them think the lub- ftance of glory to be indeed the tcftiniony of their own confcience. He that doth (o, pioveth his ov/n work ; that is he regardeth not his own gloiy, but his only care is to do his office faithfully, to teach the gofpel purely, and to fhew the true ufe of the facraments. When he thus proveth his own work, he hath glory and rejoicing in himfelf, which no, man can take from him ; for he hath it furely planted and grounded in his own heart, and not in other mens mouths, v;hom Satan can very eafilv turn' away, and can mak^ that mouth and tongue now full of curfing, v/hich a little before was full of bleffing. Therefore (faith Paul) if ye be defirous of glory, feek it where it fhould be fought, not in the mouth of other men, but in your own heart, which ye then do v/hen ye execute your office truly GALATIANS. 477. and faithfully. So fliaH it come to pafs, that befides the glory which ye have in youiTelves, ye fliall have praife and commenda- tion alfo before men. But if ye gh'iy in other men, and not in yourfelves that fhame and confuflon which ye have in your- felves, fhall not be without reproach and confufion alfo before men. This have we feen in certain fantaftical fpirits in thcfe our days, who proved not their work ; that is, they did not onlyfeek to preach the gofpel purely and fimply, but miiufed it to gain praife among men, contrary to the feco.nd commandment. Therefore after their inward confulion, t-Iiere folioweth alfo an outward con- fufion and fhame am.ong men, according to that faying, The Lord ivill not hold htm gmltlefs that taheth his name in vahij Exod. xx. 7. And again, They that dejp'ifc me, Jlmll he lightly ejleemed, l Sam. ii. 30. Contrariwife, if we feek firft the glory of God by the miniflry pf the word, then furely our glory will follow, according to that faying. Him that honoure'h me I ivill glorify. To conclude, let every man prove his work ; that is, let him do his endeavour that his miniflry may be found fiiithful : for this above all things is re- quired in the miniftersof the word, 1 Cor. iv. 2. As if hefhould fay, Let every man endeavour purely and. faithfuly to teach the word, and let him have an eye to nothing elfe but the glory of God, and the fiilvation of fouls, then ihall his work be faithful and found, then fhall he have glory and rejoicing in his own confcience, fo that he may boldly fay. This my dodlrine and miniflry pleafeth God* And this is indeed an excellent glory. This fentence may alfo be well applied to thofe works which arc done of the faithful in every ftate of life. As if a magiftrate, an houfliolder, a fervant, a fchoolmafler, a fcholar, abide in his vocation* and do his duty therein faithfully, not troubling him- felf with thofe works which pertain not to his vocation, he may glory and rejoice in himfelf ; for he may fay, I have done the works of my vocation appointed unto me by God with Rich faith- ful nefs and diligence as I was able. Therefore I know that this work, being done in faith and obedi-ence to God, pleafeth God ; If others fj^ieak evil of it, I little regard that; for there are always fome who defpife and llander the doctrine and life of the godly ; but God hath threatened 10 dellroy all lying lips and ilanderous tongues. Therefore, whilii: fuch men do greedily feek after vain- glory, and with lies and flanders go about to deface the godly, it happeneth to them as Paul faith, IVho/e glory is in their Jhatne, Phil, iii. 19. And in another place. Their folly Jhall he manifejl unto all meuy 2 Tim, iii* 9* By whom ? Even by God the righteous Judge, who as he will utter their falfe accufations and flanders, fo will he reveal the righteoufnefs of the godly like the noon-day, as it is faid, Plal. xxxvii. 6. This claufej ^*« himfelf, (to touch this alfo by the way) mufi fo be underftood that God be not excluded ; that is, that every man ^nay know, in what godly (late of life foevcr he be, that, his work 478 GALATIANS. is a divine work ; for it is the work of his vocation, having the commandment of God. Verfe 5. For every man Jl:) all hear his oivn burden. This is as it were the reafon or confirmation of the former fen- tcnce, kft any man fhould lean to other mens judgment in praifing and commending of him. As if he had faid, it is exreme madnefs for thee to feek glory In another, and not in thyfelf: For in the agony of death and the laft judgment it fhall not profit thee that other men have praifed thee: for other men fliall not bear thy bur- den, but thou fhalt ftand before the judgment-feat of Chriil, and fhalt bear thy burden alone. There thy praifers fhall nothing help thee : For when we die, thefe pralfes (hall ceafe. And in that day when the Lord fliall judge the fecrets of all hearts, the wlt- nefs of thine own confclence (hall ftand either with thee or againft thee, Rom. ii. 15. Againft thee if thou glory in other men; with thee if thou have it in thyfelf; that is, if thy confclence bear thee witnefs that thou haft done thy duty in the miniftry of the word, or othcrwife according to thy calling fmcerely and faithfully, having rcfped: to the glory of God only, and the falvation of fouls. And thefe words. Every man Jhall bear J/ts onvn judgment, are very vehement, and ought fo to terrify us that we fhould not be de- firous of vain glory. And this moreover Is to be noted, that we are not here In the matter of juftification, where nothing availeth but grace and for- givenefs of fins, which is received by faith alone, where all our works alfo, yea, even our beft works, and fuch as are done accord- ing to God's calling, have need of forgivenefs of fins. But this is an another cafe: He treateth not here of the remiifion of fins; but compareth true works and hypocritical works together. Thefe things therefore ought thus to be taken, that although the work or miniftry of a godly paftor is not fo perfect but that he hath need of forgivenefs of fins, yet in itfelf it is good and perfciSt, in comparifon of the miniftrv of the vain glorious man. So our miniftry is good and found, becaufe we feek thereby the glory of God, and the falvation of fouls. But the miniftry of the fantafHcal heads is not fo, for they feek their own praife. Although therefore, that no works can quiet the confclence before God; yet, is it necefiTa- ry that we faould perfuade ourfelves that we have done our work uprightly, truly, and according to God's calling, that is, that we have not corrupted the word of God, but have taught it purely and faithfully. This teftimony of confclence we have need of; that we have done our duty uprightly in our fun(^'tion and calling, and led our life accordingly. So far ought we then to glory as as touching our works, as we know them to be commanded of God, and that they pleafe him. For every one in the laft judg- ment fliall bear his own burden, and therefore other mens pralfes ihall there nothing help or profit him. GALATIANS. 479 Hitherto he hath fpoken againfl that mod pcfHIent vice of vain- glory, for the fnppreffing whereof no man is fo (trong, but that he hath need of continual prayer. For what raan alnnod: among the godly is not delighted with his own praifcs? Only the Holy Ghoft can preferve us that we be not infeded with this vice. Verfe 6. Let htm that is taught In the tvorcJy communicate unto him that teach eth in all good things. Here he preacheth to the difciples or hearers of the word, com- manding thera to beftow all good things upon thofe who have taught and inftru^ted them in the word. I have fometimes marvelled why the apoftles commanded the churches fo diligently to nourifk their teachers. For in popery I fiw that all men gave abundant- ly to the building and maintaining of goodly temples, to the in- creafmg of the revenues and livings of thofe who were appointed to their idolatrous fervice. Hereof it came that the Cifimation and riches of the bifhops, and the reft of the clergy did fo in- creafe, that every where they had in polfeffion the beft and moft fruitful grounds. Therefore thought I that Paul, had command- ed this in vain, feeing that all manner of good things were not on- ly abundantly given to the clergy, but alfo they overflowed in wealth and riches. Wherefore I thought that men ought rather to be exhorted to wiihhold their hands from giving, than encou- raged to give any more; for I faw that by this exceffive liberality of men, the covetoufnefs of the clergy did increafe. But now I know the caufe why they had fuch abundance of all good things heretofore, and now the paftors and minifters of the word do want. Before-time, when nothing elfe was taught but errors and wicked dodrine. they had fuch plenty of all things, that of Peter's patri- mony (which denied that he had either filver or gold,) and of fpiritual goods (as they called them) the pope was become an em- peror, the candinals and bifhops were made kings and princes of the world. But now fince the gofpel hath been preached and pub- lifhed, the profefTors thereof are as rich as fometimes Chrift and his apoftles were. We find then by experience, ^how well this commandment of nourifhing and maintaining the paftors and mi- nifters of God's word is obferved, which Paul here and in other places fo diligently repeateth and beateth into the minds of his hearers. There is now no city which is known to us, that nou- rifheth and maintaineth her paftors and preachers; but they are all entertained with thofe goods which were given, not unto Chrift, to whom no man giveth any thing, (for when he was born he was laid in a manger inifead of a bed, becaufe there was no room for him in the inn, Luke ii, 7. Afterwards being con- ▼erfant among men, he had not whereon to lay his head, Matth. viii. 20 And briefly, being fpoiled of his garments and hanging naked upon the crofs between two thieves, Matth. xxvii. 38. he died moft miferably; hut to the pope, for th^ maintenance of his 48o G'ALATI AKS. ubojniiiations, and bccaufc lie, oppreHing thergofpel, taught tht do(5t^rincs and traditions of men, and fet up idolatry. And as oft as I read the exhortation of Paul, whereby he per- fuadeth the churches that they (liould either nourifh their paftors, or give fomewhat to the relief of the poor faints in Jewry, I do greatly marvel and am afhamcd that fo gteat an apoftle (hould be conllrained to ufe lo many words for the obtaining of this benefit of the congregations. Writing to the Corinthians, he treateth of this matter in two whole chapters 2 Cor. viii. and ix.I wolild be loth to defame Wittemburg, which indeed is iiothing to Corinth, as he defamed the Corinthians in begging (o carefully for the re- lief and fuccour of the poor. But this is the lot of the gofpel, when it is preached, that not only no man is willing to give any thing for the finding of miniders and roaintaining of icholars, but men begin to fpoil- to rob and Ileal, and wite divers crafty means one to beguile, another. To be brief, men feem fuddenly to grow out of kind, and to be transformed into cruel beafts. Contrariwife, when the dodlrine of devils was preached, then men were prodigal, and offered all things willingly to thofe that deceived them,: 1 Tim. iv. 2. The prophets do reprove the (-AniQ Cm in the Jews, who were loth to give any things to the godly prieits and Levites, but gave all things plentifully to the wicked. Now therefore we begin to underfland how n^cefflny this- com- mandment of Paul is touching the maintenance of the minilters of the church: For Satan can abide nothing Icfsthan the light of the gofpel. Therefore when he fccth that it beginneth to (hine, then doth he rage and goeth about with all main, and might' to quench it. And this he attcmpteth two manner of ways. Firll:, by lying f^jirits and force of tyrants ; and then by poverty and famine. But beaufe he could not hitherto opprcfs the gofpel in this country (praifed be God) by heretics and tyrants ; therefore he attempteth to bring it to pals the other way, that is, by withdrawing the liy- inas of the- minifters of the word, to the end that they, being op- preffed with poverty and neceffity Ihould forfake the miniftry, and lo the miierable people being deiHtute of the word of God, fliould become in time as favage as wild beasts. And Satan helpeth for- ward this horrible enormity by ungodly magilb^ates in the cities, and alfo by noblemen and gentlemen and in the country, who take away the church goods, whereby the miniders of the gofpel fliould live, and turn them to wicked ufcs. Th^fe- goods (faith the prophet Micah) ivere gdihered of the hire of an harlot , and they Jhali re- .iurti to the hire of an harlot ^ chap. i. 7, Moreover, Satan turneth men particularly alfo from the goijjel by over..much fulnefs : For when the gofpel is diligently and daily preached, many being glutted therewith begin to lothe it, and by little and little become negligent and uwtow^rd to all godly exer- cifcs. Again, there is no man that will now bring up his children in gjDod kaxnmgv auid inuch.lffs in tlie iludy of the holy fcripture^ GALATIANS. 481 but they employ them wholly to gainful arts or occupations. All thefe are Satan's pradtices, to no other end but that Tie may opprefs the oofpel in this our country with any violence of tyrants, or fuhtile devices of heretics. It is not without caufe therefore that Paul warneth the hearers of the gofpel to make their paflors and teachers partakers with them in all good things. If ivc (faith he to the Corinthians) haiic fawn unio yoxi Jptr'itual things, is it a great thing if nve Jhall reap your carnal things? l Cor. ix. Ii. The hearers therefore ought to minider carnal things, to them of whom they have re- ceived fpiritual things. But both hufeandmen, citizens and gen- tlemen do at this day abufe our dodrine, that under the colour thereof they may enrich themfelves. Heretofore, when the pope reigned, there was no man who paid not fomewhat yearly to the priefts for maffes, dirges, trentals and fuch tralh. The begging friars had alfo their part. The merchandifes of Rome likewife, and daily offerings carried away fomewhat. From thefe and from an infinite number of fuch exaflions our countrymen are now deliv- ered by the gofj^el. But fo far off is it that they are thankful unto God for this liberty, that of prodigal givers they are now become very thieves and robbers, and will not beftow one farthing on the gofpel or the miniliers thereof, uor give any thing for the relief and luccour 0^ the poor faints; which is a certain token that they have loft both the word and faith, and that they have no fpiritual goodnefs in them: For it is impoifible that fach as are godly in- deed, flictild fuffer their paftors to live in necefiity and penury. But forafmuch as they laugh and rejoice when their paftors fuffer any adverlity, and withhold their living, or give it not with fuch faitlifdlntfs as they ought; it is a plain token that they are worfe than the heathen. But thev Ihall feel it ere it be long what calamities will follow this unthar.kfulnefs: For they (hall lofe both temporal and fpiritu- al things : For this fin mull: needs be grievoufly punifhed. And certainly I think that the churches in Galatia, Corinth, and other {)laces were fo troubled with the falfe apofUes, for no other caufe, but for that they little regarded their ifue paflors and preachers^ For it is good reafon that he who refufeth to give a penny to Godj who offereth unto him all good things, and hfe everlafting fhould give a piece of gold to the devil, the author of all evils and death everlafting. Whofo will not ferve God in a, little, and that to his own ineflimable benefit, let him ferve the devil in much to his extreme and utter confufion. Now therefore, fince the light of the goi'pel beginneth to fliine, we fee what the devil is, and what the worJ^ is. In that he faith, tn all good things, it is not fo to be taken that all men are bound to give all that they have to their minifters, but that they Cliould maintain them liberally, and give thera that whereby they may be well able to live. 0.3 4.52 GALATIANS. Vcrfe 7. Be not deceived, God is not mocl:ed: — The apoflle profecutcth this pluce of the nourifhing and main- taining ot miniders fo earnellJy, that to his former reprehenflon and exhortation, he addeth now alfo a threatening, faying, God is not moched. And here he touchcth to the quick the pcrverfc- nefs of our countrymen, who proudly defpifc our miniflry: For they think it to be a fport and a game; and therefore they go a- bout (efpecially the gentlemen) to make their payors fubjefl unto them like fervants and flaves. And if we had not fo godly a prince, and one that loveth the truth, they had ere this time driv- en us out of the country. When the pafbrs afii their duty or complain that they fuffcr penury, they cry out, the priefls are co- vetous, they would have plenty, no man is able to fatisfy their un- fatiable covetoufnefs; if they were true gofpellers, they Ihould have nothing of their own, but as poor men ought to follow poor Chriit, and fo fuffer all adverfities, &c. Paul horribly threateneth here fuch tyrants and fuch mockers of God, who fo carelefsly and proudly do fcorn the miferable preach- ers, and yet will feem to be gofpellers and not to be mockers of God, but to worfliip him very devoutly. Be not deceived, (faith he) God is not mocked; that is, he doth not fuffer himfelf to be mocked in his miniflers: For he faith. He that dejpifcth you defpif- * eth me, Luke x. 16. Alfo, he faith unto Samuel, They have not rejc^fed ihee, hut me, I Sam. viii. 7. Therefore, O ye mockers, although God defer his punifhment for a fcafon, yet when he feeth time he will find you out, and will punifh this contempt of his word and bitter haired which ye bear againft his minifters. There- fore ye deceive not God but yourfelves, and ye fhall not laugh at God, but he will laugh at you, Pfal. ii. 4. But our proud gen- tlemen, citizens and common-people are nothing at all moved with thefe dreadful threatenings. Neverthelefs they fhall feel when death appfoacheth, whether they have mocked themfelves or us; nay, rather cot us, but God himfelf, as Paul faith here. In the mean time, becaufe they proudly defpife our admonitions v/ith an intolerable pride, we fpeak thefe things to our comfort, to the end we may know that it is better to fuffer wrong than do wrong; for patience is ever innocent and harmlefs. Moreover, God will not fuffer hie? miniflers to ftarve for hunger, but even when the rich men fulfer fcarcity and hunger, he will feed them, and in the day ok famine they Ihall have enough, Pfal xxxiv. 10. and xxxvii. 19. Veife 7. For I'jhalfocver a man foivethf that JJ? all he alfo reap. All thefe things tend to this purpofe, that minifters fliould be nourilhed and maintained. For my part, 1 do not gladly interpret fuch fentences: for they feem to commend us, and fo they do indeed. Moreover, if a man ftand much in repeating fuch things to his hear- ers, it hath fome fliew of covetoufneis. Notwithflanding men mud be admonifhcd hereof^ that they may know that they ought to GALATIANS. 485 yield unto their pafiors, both reverence and a neccfrury living. Our Saviour Chrill: tcacheth the fame thing in Luke x. 7. Eating a7id drinking ftich things as they have : for the labourer is nvorthy of his hire. And Paul faith in another place, Do ye not knaiv that they nvho minijler ahoiit holy things, live of the things of the temple? And they ivho ivait at the altar, are partakers ivith the altar ? Even fo hath the Lord ordained, that they nvho preach the gofpsl^ Jliould live hy the gofpeh I Cor. ix. 13, 14. It is good that we aifo who are in the rainiftry, fhould know thefe things, left for our labour we might with evil con- fcience receive the ilipend which is given unto us of the pope's ^oods. And although fuch goods were heaped together by fraud and deceit yet notwithftanding God fpoiling the Egyptians. Exod. xii. 36, that is, the papifls of their goods, turneth them here amongft us, to a good and holy ufe; not when noblemen and gentlemen fpoil them and abufe them, but when they who fet forth God's glor-y, and bring up youth virtuoufly, are maintained therewith. Let us know then that we may with good confcience (fince God hath ordained and commanded that they who preach the gofpel (hould live by the gofpel) ufe thofe things that are given us of the church goods, for the neceffary fuftentation of our life, to the end we may attend upon Q\\r office the better. Let no man therefore make any fcrupie hereof, as though it v/ere not lawful for him to ufe fuch goods. Verfe 8. For he that fo'weth to hisflejh^floall of the jl^ reap corrup- tion : But he that foiveth to the Spirit , Jhall of the Spirit reap life everlajling. He addc",d a fimilitude and an allegory. And this general fen- tence of fovving he applieth to the particular matter of nourifhing and maintaining the miniflers of the word, faying, He that foiveth to the Spirit — that is^ he that cherifheth the teachers of God's word, doth a fpiritual v/ork, and fliall reap everlafting life. Here rlfeth a queftlo^n, Whether we deferve eternal life by good works ? For fo Paul feemeth to avouch in this pkce. As touchinc^ fuch fentences, which fpeak ot works and the reward of them, we have treated very largely before in the vth chapter. And very neceffary it is, after the example of Paul, to exhort the faithful to good works ; that is, to exercife their faith by good works. For if they follow not faith, it is a manifefl token that their faith is no true faith. Therefore the apuftle faith. He that foiveth to his Jltfh^ (fome underftand it, in his own ilefli) that is, he that giveth no- thing to the minifters of God's word, but only feedeth and careth for himfclf (which is the counfcl of the flefli) that man fliall of the fiefh reap corruption, not only in this prefent life, but alfo in the life to come. For the goods of the wicked fliall wade away, and they themfclves alfo at length fliall fliamefully perifh. The apoflle would fain ftir up his hearers to be liberal and beneficial towards their pafiors and preachers. But v/hjat a mifery is it, that the psr^ ^^ G A L AT 1 A N S. vcrfenefs and ingratitude of men fhould be fo great, that the chuVch- es fliould need this admonition ? The Encratites abufed this place for the confirmation of their wicked opinion againfl marriage expounding it after this manner : Ne that foiveth to his Jle/hy J1?all of the jl^Jh reap corrupiion : That is, he that marrieth a wife (hall be damned : therefore a wife is a damnable thing, and marriage is evil, for as much as there is in it a fowing in the flefli. Thcfe bcafts were fo dellitute of all judg- ment, that they perceived not whereabout the apoftle went. I fpeak this, to the end you may fee how eaf:Iy the devil, by his miniflers, can turn away the hearts of the fimple from the truth. Get many fliali fliortly have an infinite nuniber of fuch beafts, yea, and alrea- dy hath very many ; For on the one fide it pcrfecutcth and killeth the godly miniflers, and on the other fide, it negle(5i:eth and dcf- pifeth them, and iuffereth them to live in great penury. Let us arm ourfelves agaifl thefe and fuch like errors, and let us learn to know the true meaning of the fcriptures. For Paul fpeaketh not here of matrimony, but of nourifhing the minifters of ihe church, "which every man that is endued but with the common judgment of reafon may perceive. And although this nourifliment is but a cor- poral thing, yet notwithflandmg he calleth it a fowing in the Spirit. Contrariwife, when men greedily fcrape together what they can, and feek only their own gain, he caiieth it a fowing in the flcfh. He pronounceth thofe who low in the Spirit to be blcfled, boih in this life and the life to come ; and the other, who fow in the fleln, to be accurfed, both in this life and in the life to come. Verfe 9. And let us not he nveary in ivell doing : For in due pnfon^ ivejljall reap if nve faint not. The apoftle, intending to clofe up this EpifL'e, pafTeth from the particular to the general, and CKhorteih generally to all good works. As if he fliould lay. Let us be liberal and bountiful not only to- wards the minifters of the word, but alfo towards all other men, and that without wearincfs. For it is an eafy matter for a man to do good once or twice ; but to continue, and not to be difcouraged tijrough the ingratitude and perverfenefs of thofe to whom he hath done good, that is very hard. Therefore he doth not only exhort lis to do good but alfo not to be weary in doing good. And to perfuade us the more eafily thereunto, headdeth, For in duefc^fon ive Jhall reap if nve fair t not. As if he had faid. Wait and look for the perpetual harveib that is to come, and then (iiall no ingra- titude or perverfe dealing of men be able to pluck you away from well-doing : For in the harveft time ye fhall receive moft plentiful, increafe and fruit of the feed. Thus, with mod: fwcet words, he cxhorteth the faithful to the doing of good works. Verfe I o. As nve have therefore opportunity y Jet us do good unto all meUf efpecially unto them nvho are of the houjhold of faith. This is the knitting up of his exhortation for the liberal maintain- ing and nourifliing oi the rainifters of the word, and giving alms to G A L A T I A N S. 48.5 ^11 fuch as have need. As if he hnd faid, Let us do good while it is day, for when night cometh wc can no longer work, John ix. 4. Indeed men work, many things when the light of the truth is taken away, but all in vain ; fov they walk in daiknefs, and know noi whither they go, John xii. 35. and therefore all their life, works, fufFerlngs and death are in vain- And by thefe words he toncheth the Gaiatians : As if he fliould fay, Except ye continue in the found dodlrine which ye have received Oi me your work- ing of much good your fuffering of many troubles, and fuch other things profit you nothing ; as he faid before in the iiid chapter, Have ye fiifflred fo many things In 'vain ?. And by a new kind of fpeech he termeth thofe the houfhold of faith who are joined with us in the feliowfliip of faith, among whom the minilters of the word are the chief, and then all the reit of the faithful. Yerfe l 1. 7^e fee honv large a letter I have ivrhten unto you 'with mine onvn hand» H^ clofcth up his Epiftle with an exhortation to the faithful, and with a fliarp rebuke or inveciive againil the falfe apofUes; Te fee (^ faith he) h&iv large a letter I have tvriiten unto ynu ivith mine oivn hand. This he faith to move them, and to fhew his motherly affection towards them. As if he fliould fay, I never wrote fo long an epillle with mine own hand to any other church as I have done to you. For as for his other epiitles, as he {pake others wrote them, and afterwards he fubfciibed his iakitation and name with his own hand, as it is to be {^tn in the end of his Epiflles. And in thefe words (as I. luppofe) he hath refpedl to the length of the Epillle. Other fume take it otherwife, Verfe 12. Jls many as defire to make a fair Jloeiv in the Jlfh^ they conjlrain you to he circumcifed; only lejl theyjhouldfujferperfecution for the crofs of Chrijl, ** Before he curfed the falfe apoflles ; and now, as it were, re- peating the fame thing again, but with other words, he accufeth them very (harply, to the end he may fear and turn away the Ga- I^tians from their dov Jlefliy for his body^s fake, ivhich is the church, &c. Col. i. 24. The crofs of Chrift, therefore, generally fignifieth all the afflictions' of the church v/hich it fuifereth for Chrift j which he himielf wit- G A L A T I A N S. 489. BefTeth, when he faith, Saul, Saul, ivhy perficutejl thou rm P Afls ix. 4. Saul did no violence to Chrift, but to his church. But he that toucheth it, toucheth the apple of his eye, Zech. ii. 8. There is a more lively feeling in the head than in the other mem- bers of the body. And this we know by experience : for the little toe, or the lead part of man's body being hurt, the head forthwith fheweth itfelf by the countenance to feel the grief there- of So Chrifl: our head maketh all our afflidions his own, and fuffereth alfo when v/e fuffer, who are his body. It is profitable for us to know thefe things, left we fhould be fwallowed up with forrow, or fall to defpair when we fee that our adverfaries do cruelly perfecute, excommunicate and kill us. But let us think with ourfelves, after the example of Paul, that we mufi: glory in the crofs which we bear, not for our own fins, but for Chrift's fake. If we confider only in ourfelves the fafferings which we endure, they are not only grievous, but intolerable ; but when we may fay, Thy fnfferings, 0 Chriji, abound in us, 2 Cor. i. 5. or as is faid in Pfal xliv. 22. For thy fake are we killed all the day long ; then thefe fufferings are not only eafy, but alfo fweet, according to that faying. My yoke is eafy, and my burden is light, Matth. xi. 30. Now, it is well known that we at this day do fuffer the hatred and perfecution of our adverfaries for no other caufe, but for that we preach Chriil: faithfully and purely. If we would deny him, and approve their pernicious errors and wicked religion, they would not only ceafe to hate and perfecute us, but would alfo offer unto us honour, riches, and many goodly things. Becaufe therefore we fufi^er thefe things for Chriit s fake, we may truly rejoice and glory with Paul in the crofs of our Lord Jefus Chrift ; that is, not in riches, in power, in the favour of men, &c. but in afflidions, weaknefs, forrow, fightings in the body, terrors in the fpirit, per- fecutions, and all other evils, 2 Cor. vii. 5. Wherefore we trufl it will fliortly come to pafs, that Chrift will fay the fame to us that David faid to Abiathar the prieft, I am the caufe of all your deaths, I Sam. xxii. 22. Again, He that toucheth you, toucheth the apple of mine eye, Zach. ii. 8. As if he had faid, He thathurteth you hurteth me : For if ye did not preach my word and confefs me, ye fhould not fuffer thefe things. So faith he alfo in John xv. 19. Jf ye were of the world, the ivorld nuould love his own ; But becauft ye are not of the world, but I have chofenyou out of the world, there- fore the world hateth you. But thefe things are treated of before. Verfe 14, By whom the world is crucified unto me, and I unto the ivorld. This is PauPs manner of fpeaking : The world is crucified to me, that is, I judge the world to be damned. And I am crucified to the world, that is, the world again judgeth me to be damned. Thus we crucify and condemn one another. I abhor all the dodtrine, R3 490 GALATIANS. rlghteoufnefs and works of the world as the poifon of the devil. The world again detcfteth my dodirine and deeds, and judgeth me to be leditious, a pernicious, a pellilent fellow, and an heretic. So at this day the world is crucified to us, and we unto the world. We cirfe and condemn all man's traditions concerning mafs, or- ders, vows, will-worfhippings, works, and all the abominations of the pope and other heretics as the dirt of the devil. They again do perkcute and kill us as deftroyers of religion, and troublers of the public peace. The monks dreamed that the world was crucified to them, when they entered into their monafteries ; but by this means Chrift is crucified and not the world, yea, the world is delivered from cru- cifying, and is the more quickened by that opinion of holinefs and trull which they had in their own righteoufhefs that entered into religion. Moft foolilhly and wickedly therefor was this fentence of the apoftle's wrefted to the entering into monafteries. He fpeak- eth here of an high matter and of great importance ; that is, that every faithful man judgeth that to be the wifdom, righteoufnefs and power of God, which the world condemneth as the greateft folly, wickednels and weaknefs. And contrariwife, that which the world judgeth to be the higheft religion and fervice of God, the faithful do know to be nothing elfe but execrable and horrible blalphemy againfl God. So the godly condemn the world, and again, the world condemneth the godly. But the godly have the right judgment on their fide : for the fpiritual man judgeth all things, 1 Cor. ii. 15. Wherefore the judgment of the world, touching religion and Yighteoumcls before God, is contrary to the judgment of the godly, as God and the devil are contrary the one to the other : For as God is crucified to the devil, and the devil to God ; that is, as ■God condemneth the doitrine and works of the devil (for the Son of God appeared, as 1 John iii. 8. faith, to deftroy the works of the devil ;) and contrariwife, the devil condemneth the word and the works of God, for he is a murderer and a father of Hes, John viii. 44. fo the world condemneth the dodrineand life of the god- ly, calling them moft pernicious heretics and troublers of the public peace. And again, the faithful call the world the fon of the devil, "Who rightly followeth his father's fteps ; that is, who is a great murderer and a liar as his father is. This is Paul's meaning, when he faith, Whereby the loorhl is crucified unto me, and I unto the 'world. Now the world doth not only fignify in the fcriptures ungodly and wicked men, but the very be(t, the wifelt and holieft men that are of the world. And here by the way he covertly touchcth the falfe apoftlcs. As if he fhould iay, I utterly hate and dcteft all glory which is without the crofs of Chrift, as a curfed thing, Pfal. cxxxix. 21. for the world, with all the glory thereof, is crucified to me, and I to the world. Wherefore accurfcd be all they who glory in their GALATIANS. 491 fiefli and not in the crofs of Chrift. Paul witnefTeth by thefe words that he hateth the world with a pcrfeft hatred of the Holy Ghoil:; and again, the world hateth him with aperfedl hatred of a wicked fpirit. As if he fhould fay, It is impoflible that there fhouJd be any agreement between me and the world. What fhall 1 then do? Shall I give place and teach thofe things which pleafe the world? No but with a (tout courage I will fet myfelf againit it, and will as well defpiie and crucify it, as it delpifeth and cru- cifieth me. To conclude, Paul here teacheth how we fliould fight again fl: Satan, (who not only tormenteth our bodies with fundry affli(5li- ons, but alfo woundeth our hearts continually with his fiery darts, that by this continuance, when he can no otherwife prevail, h.6 may overthrow our faith, and bring us from the truth and from Chriil:,) namely, that like as we fee Paul himfelf to have ftoutly defpifed the world, fo we alfo fhould defpife the devil the prince thereof, with all his force, deceits and hellifii furies, and fo truft- ing to the aid and help of Chrift, fhould triumph againft him after this manner: O Satan, the more thou hurteft and goeft about to hurt mc, the more proud and flout I am againfl thee, and laugh thee to fcorn: The more thou terrifieft me, and feekeft to bring me to defperation, fo much the more boldnefs I take, and glory in the midfl: of thy fury and maHce ; not by mine own power, but by the power of my Lord and Saviour Chriit, whofe flrength is made perfed in my weaknefs, 2 Cor. xii. 9. Therefore when I am weak then am I flrong. On the contrary, when he feeth his threatenihgs and terrors to be feared, he rejoiceth, and then he terrifieth more and more fuch as are terrified already. Verfe 1 5 > For in Chr'i/i Jefus neither circumcifwn availeth any thinly nor unc'ircumc'ifion, but a neiv creature. This is a wonderful kind of fpeech which Paul here ufeth when h^ faith-, Neither circumdfion nor uncircumr'ifion availeth any thing. It may feem that he fhould rather have faid. Either circumcifion or uncircumcifion availeth fomewhat, feeing thefe are two contra- ry things. But now he denieth that either the one or the other do any, thing avail. As if he fhould have faid, Ye mufl: mount up higher; for circumcifion and uncircumcifion are things of no fuch importance, that they are able to obtain rlghteoufnefs before God. True it is that they are contrary the one to the other; but this is nothing as touching chriflian righteoufnefs, which is not earthly but heavenly, and therefore it confifteth not in corporal things. Therefore, whether thou be circumcifed or uncircumcifed, it is all one thing; for in Chrilf Jefus neither the one or the other availeth ^iijy thing at all. The Jews were greatly offended when they heard that circum- cifion availed nothing. They eafily granted that uncircumcifion availed oothmg; but they could not abide to hear that fo much 49-2 G A L A T I A N S. (hould be faid of circumcifion, for they fought even unto blood for tiie defence of the la.\v and circumcifion. The papiits alfo at this day do vehemently contend for the maintenance of their tra- ditions as touching the eating of flefli, fingle hfe holy-days, and fuch other; and they excommunicate and curfe us who teach that in Chriit Jefus thefe things do nothing avail. But Paul faith we muit have another thing which is much more excellent and preci- cious, whereby we may obtain righteoufnefs before God. In Chrift Jelus (faith he) neither clrcumcidon nor uncircumcifion; neither fmgle life, nor marriage; neither meat nor«fa(ling do any whit avail. Meat maketh us not acceptable before God. We are neither the better by abftaining, nor the worfe by eating. AH thefe things, yea, the whole world, v/iih all the laws and righte- oufnefs thereof, avail nothing to juftifiGation. Reafon and the wifdom of the flefh do not underftand this: For it perceiveth not thofc things erewith the world and the flefli are delighted, but not a new creature ; for the heart remaineth wicked as it was before, full of the contempt of God and infidelity. Therefore a new creature is the work of the Holy Ghoft, which cleanfeth our heart by faith. Ads XV. 9. and worketh the fear of God, love, chaftity, and other chriifian virtues, and giveth power to bridle the flefli, and to rejeft the righteoufnefs and wifdom of the world. Here is no colouring or new outward fliew, but a thing done indeed. Here is created another fenfe and another judgment ; that is, altogether fpiritual, which abhorreth thofe things that, before it greatly efleemed. The monkifli life and order did fo bewitch us in time paft, that we thought there was no other way to falvation. But now v/e judge of it far otherwife. We are now afliaraed of thofe things which we adored as mod heavenly and holy, before we were regenerate into this new creature. Wherefore, the changing of garments and other outward things, is not a new creature, (as the monks dream) but it is the renewing of the mind by the Holy GhofI:, after which followeth a change of the members and fenfes of the whole body. For when the heart hath conceived a new light, a new judgment, and new motions through the gofpel, it cometh to pafs that the outward fenfes are alfo renewed ; for the ears defire to hear the word of God, and not the traditions and dreams of men. The mouth and tongue do not vaunt of their own works, righteoufnefs and ruies ; but they fet forth the mercy of God only offered unto us in Chrifl. Thefe changes confift not in words, but are effedlual, and bring a nev/ fpirit, a new will, new fenfes and new operations of the flefli, fo that the eyes, ears, mouth and tongue, do not only fee, hear and fpeak otherwife than they did before, but the mind alfo approveth, loveth and followeth another thing than it did before. For before, being blind with popilh errors and darknefs, it imagined God to be a merchant, who would fell unto us his grace for our works and 494 G A L A T I A N S. merits. But now in the light of the gofpel it afTiireth us, that wc are accounted righteous by faith only in Chrift. Therefore it now rejedeth all will-works, and accompliflieth the works of charity and of our vocation commanded by God. It praileth and magnifieth God ; it rejoiceth and glorieth in the only truft and confidence of God's mercy through Jefus Chrift. If it muft fuffer any trouble or afBi<5lion, it endureth the fame cheerfully and gladly, although the flefli repine and giudge thereat. This Paul calleth a new creature. Verfe 1 6. jind as many as nvalk acconJtng to this rule, peace be on them, and mercy, — J This he addeth as a conclufion. This is the only and true rule wherein we ought to walk, namely the new creature, which is neither clrcumcifion nor uncircumcifion, but. the new man created into the image of God, in righteoufnefs and true holinefs, Eph. iv. 24. which inwardly is righteous in the Spirit, and outwardly is holy and clean in the flefh. The monks hav^e a righteoufnefs and holi- nefs, but it is hypocritical and wicked, becaufe they hope not to be juftified by faith only in Chrift, but by the keeping of their rule. Moreover, although outwardly they counterfeit a holinefs, and refrain their eyes, hands, tongue and other members, from evil, yet they have an unclean heart, full of filthy luft, envy, wrath, !e- cjiery, idolatry, contempt and hatred of God, blafphemy againft Chrift, &c. for they are moft fpiteful and cruel enemies of the truth. Wherefore the rule and religioo of the monks is moft wicked, and accurfed of God. But this riile whereof Paul fpeaketh in this place, is bleffed, by which we live in the faith of Chrift, and are made new creatures; that is to fay, righteous and holy indeed by the Holy Ghoft, with- out any colouring or counterfeiting. To them who walk after this rule belongeth peace; that is the favour of God, forgivenefs of fin, quietnefs of canfcience, and mercy; that is, help in afflic- tions, and pardon of the remnants of fin which remain in our flefh. Yea, although they who walk after this rule be overtaken with any fin, yet, for that they are the children of grace and peace, mercy upholdcth them, fo that their fin and fall ftiall not be laid to their charge. Verfe 16. yind upon the Jfrael df God. Here he toucheth the fiilfe apoftles and Jews, who gloried of their fathers, boafted that they were the people of God, that they had the law, &c. As if he had faid, they arc the Ifrael of God,- who with faithful Abraham believe the promifes of God offered already in Chrift, whether they be Jews or Gentiles, and not they who are begotten of Abraham, Ifaac and Jacob, after the ilelh. This matter is largely handled before in the third chapter. GALATIANS. 495 Verfe 1 7. From henceforth let no man trouble mcy He concludeth his epiftle with a certain Indignation. As If he had faid, 1 have faithfully taught the gofpel as I have received it by the revelation of Jefus Chrift:; whofo will not follow it, let hirti follow what he will, fo that hereafter he trouble me no more. At a word, this is my cenfure, that Chrill: whom I have preached Is the only High Pried and Saviour of the world. Therefore, either let the world walk according to this rule, of which I have fpoken here and throughout all this epiftle, or elfe let it perlfh for ever. Verfe 1 7. For I hear In my body the marks of the Lord yeftis. That is the true meaning of this place: The marks that are in my body do fhew well enough whofc fervant I am. If I fought to pleafe men. requiring circumciCon and the keeping of the law as ne- ceffary to falvation, and rejoicing in your flefti as the falfe apoftles do, I needed not to bear thefe marks in my body. But becaufe I . am the fervant of Jefus Chrift, and walk after a true rule; that is, I openly teach and confefsthat no man can obtain the favour of God, righteoufnefs and falvation, but by Chriit alone; therefore it beho- veth me to bear the badges of Chrift my Lord; which are not marks of mine own procuring, but are laid upon me againft my will, by the world and the devil, for none other caufe, but for that 1 preach Jefus to be Chrift. The ftripes and fufferings therefore which he did bear In his body, he calleth marks; as alfo, the anguifti and terror of fpirit, he calleth the fiery darts of the devil. Of thefe fufferings he mak- eth mention every where in his epiftles: As Luke alfo doth in the A6ls. I 'thinh (faith he) that God hath ft forth us the apoflles Iqfly as it tuere appointed to death For ive are made a fpeElacle unto the ivorld, and to angels, and to men, l Cor. iv. 9. Again, Unto this prefent hour ive both hunger and thirji, and are naked, and are buffet- ted, and ha've no certain dnvelling place. And lahour, ivorking ivith our onvn hands : We are reviled, nve are perfecuted, Date Due f^jj^m^ i^ mmmmmti^ tiP Ffc«»- SPs- 1 f) It V ^^\ .