CORNELL UNIVERSITY LIBRARY BEQUEST JAMES McCALL Class of 1885 1944 _i^fc_. V Date Due DATE DUE CArLORO PIIINTKO IN U.S.A. n Cornell University Library BS2685 .L97 1891 Commentary on Saint Paul^ei^^^^ *" olin 3 1924 029 294 141 The original of tiiis book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/cletails/cu31924029294141 COMMENTARY SAIIT PAUL'S EPISTLE THE GALATIAN.S BY MARTIN LUTHER. «BllO. and we not him . 177 The dignity of the price given for us . 178 How sects may b^ withstood . . 179 The majesty of Christ the Son of God . 179 Which loved me, &c. . . . 179 The true force of faith . . 180 The law loveth not sinners, but accuseth them . . . . .180 The offices of Christ . . . .180 Christ is a lover of the afflicted, and such as feel the burden of their sins . . 181 Me, for me . . . . 181 As by Adam all became guilty, so by Christ all that believe are made righteous 181 To seek righteousness by the law, is to re- ject the grace of God . . 183 The worldis so wicked and perverse, that i rejecteth the grace of God . . . 183 A common sin to reject the grace of God . 184 The devilish perverseness of the world . 18-1 The righteousness which is accepted before God . . . . . .185 Reason, although it be lightened with the law, yea with the law of Cod, remaineth blind . . . . . .186 The commendation of the righteousness of the law . . . .186 To make the death of Christ unprofitable . 1H7 Just anger is called, in the Scripture, zeal or jealousy . ... 189 The sharp rebukings of the Holy Ghost . 189 Remnants of natural vices rentain in the godly . . . . 190 None pure but Christ . . . 191 Luther's conflicts with Satan . . 192 The profit that cometh to the godly by the temptation of Satan . . . 193 The false apostles bewitchers of men 193 The godly must diligently watch . . 194 Worldly and secure men are soon bewitched 194 Thev that seek to be justified by the law, crucify Christ . . 197 The fall oi" Lucifer .... 200 The Holy Gho->t is received by hearing the word of faith, and not by the law . 201 The law brlngeih not the Holy Ghost . 202 The appearing of the Holy Ghost . 202 Cornelius ..... 202 Both Jews and Gentiles are justified by faith only . . . . . . 203 The Gentiles justified by faith . . 204 That the Holy Ghost is given by the only hearing of faith . . . . 205 Difference between the law and the Gospel 207 Cornelius, a Gentile, is justified by faith . 307 The law helpeth not to righteous nuss . 208 Conscience witnesseth that the holy Ghost is nut given by the law, but by the hearing of faith . . . . .215 Orders and Idnds of life appointed of God . 311 CONTENTS. IX By whaC means the Holy Ghost is given unto us .... . To whom the kingdom of heaven is given . A man Is made a Christian by hearing the doctrine of faith . . . . The striving of the flesh against the Spirit in the godly ..... Tlie doctrine of the false apostles . WhiLt in commodities the righteousness of the law, or man's own righteousness, bringeth ..... The judgment of reason, touching articles of faith ..... Faith slayeth reason I The unfaithful give not glory to God Remnants of sin in the godly A definition of the Christian faith . How they that feel the heavy burden of sin ought to be comforted Imputation of righteousness . Carnal begetting doth not make us the chil- dren of Abraham .... The believing and the begetting Abraham . Faith thinketh rightly The error of the fal-e apostle? Abraham's faith and ours all one A working and n believing Abraham Tt is good to follow the example of Christ ; but justification cometh not thereby The faithful Abraham must be separate from the working Abraham Righteousness of faith and civil righteous- ness are easily confounded The law of sin, wrath, and death . The godly are not made righteous by doing righteous things, &c. Judas did the same works that the other Apostles did . The error and impiety of hypocrites Hypocrites go about to do that thing which belongeth only to Christ The godly do not the law perfectly . Hypocrites do many things, but without faith The difference between a"true and a false faith ...... Faith only taketh hold of Christ The believing man obtaineth righteousness and everlasting life vnthout the law and charity ..... Remnants of sin in the saints, and the elect " of God ... Christ must be wrapped as well in our sins, as in our flesh and blood A marvellous combat between sin and righ- teousness in Christ . Sin and death abolished to all believers* . It is the work of God to abolish death, and ^■ " ■ t o give life ..... Christ is our righteousness, and our sin is his An inestimable comfort for all poor con- sciences beaten down with sin A feeling sinner bruised and broken-hearted for his sins, is counted no sinner How Christ is truly known . The fathers of the Old Testament rejoiced more for the benefits of Christ, than we do The promise of the Spirit The love of ourseives is corrupt The nature of hypocrites Abraham was not made righteous by the law, for when he lived there was no law We must give to the law and the promise their own proper places All things are done for the elect sake All men naturally judge that the law doth justify ..... * God hath ordaiiled magistrates, parents, laws, &c., that sins might be bridled The light of the Gospel The doctrine of the Gospel belongeth to those v/hich are terrified with the law . The law not only showeth unto a man his sin, h\h also driveth him to Christ The terror" of the law are driven away by faith 212 213 . 213 214 215 21G SS2 223 223 227 230 230 231 232 230 237 239 . 242 267 276 277 278 278 308 Faith in Christ dnveth away the terrors of the law ..... The law is good and holy, and yet intoler- able to man's nature . The proTnises of God are not hindered be- cause of our sins . . . 322 Upon whom Christ bestoweth his benefits . 32" The judgment of men as touching the law . 32? If the law justify not, much less do works justify ... The commendation of good works, out of the cause of justification . Cain, being shut up in the prison of the law, and abiding there, despaired The temptation of the godly . Paul an excellent teacher of faith . In the world there is a diffference of persons, but not before God .... The brazen serpent a figure of Christ When we feel the terrors of conscience, the^ law must be abiised, and the promise mag- nified ...... The Holy Ghost is sent in two manner of ways ...... We must assure ourielves that we are un- der grace . . • .,,- The cry of the Holy Ghost in the hearts of the godly . . . . The cry of Moses at the Red Sea, and the office of the Holy Ghost The godly have need of the comfort of the Holy Ghost ..... The fruit of sound doctrine . Who be the true sons of Abraham . The church begetteth children by teaching Reason is delighted with hypocrisy . The people of grace .... Grief after the flesh, and glory after the Spirit False brethren at the first are friends, but afterwards they become deadly enemies . The world embraceth the righteousness of works, and condemneth that of faith The godly must stand fast, that they lose nut their liberty in Christ A remedy against the anguish and terrors of conscience ..... The devil's martyrs .... Good works are not condemned, but confi- dence in good works True faith ..... The righteousness of the faithful standeth not in feeling .... A sweet consolation in anguish of spirit A true and lively faith The life of a Christian is a course or a race Christ a gift and example No error in faith .... Luther will be at no unity with the enemies of the Gospel Good works ..... Carnal men understand not faith Carnal men abuse Cluistian liberty . Natural corruption remaining in the faithful An hypocrite described How faith and works are to be taught God first loved us ... . Desires and lusts of the flesh in the godly . Flames of carnal lust in St. Hierom The godly feel concupiscence or lust of the flesh, which in the faithful the Spirit re- sisteth ..... The godly feeling the corruptions of the flesh must not despair .... The battle of the fiesh and spirit in ftie godly, and what they must do when they feel sin ..... The wisdom o." the' jc-dly who only feel sin To be led by the Spirit How a troubled mind is to be comforted What it is to crucify the flesh The armour of Goil .... Why God layeth the cross upon the preach- ers of the Gospel .... 541.) What offences are to be forgiven . . 543 How they that are fallen ought to be entreated .'54 1 318 322 .327 327 332 334 345 346 350 358 367 369 373 376 386 403 425 430 433 435 436 436 440 441 444 ■ 447 450 472 473 475 476 477 ^;9 485 490 - 491 492 495 495 499 501 504 507 507 507 508 509 5(19 .ilO 535 535 CONTENTS. The authors of sects painted out in their light colours .... The people delighted with novelties What it is for a man to prove his own work The work of every man's catling In death and in the day of judgment, other men^s praises profit not A commandment for the nourishing of the ministers of the word of God Th« ministers of Satan have plenty, but the ministers of Christ do want 555 Satan op;>resseth the Gospel two ways Fulness of God*s word brlngeth loathing . The world loadeth the ministers of Satan with all worldly good things Gentlemen, citizens, and husbandmen, de'- spisers of God's ministers . Reverence and necessary living due to the ministers of the word What it is to sow in spirit We must do good without weanness PAD I 556 556 55T 558 5G0 561 TO ALL AFFLICTED CONSCIENCES, WHICH GROAN FOR SALVATION, ANC WRESTLE UNDER THE CROSS, FOR THE KINGDOM OF CHRIST, Grace, Peace, and Victory, in the hard, Jesu our Saviour. In few words to declare what is to be said for the commendation of ithis work, although in few words all cannot be expressed that may be said, yet briefly to signify that may suffice, this much we thought good to certify thee, godly reader ; that amongst many other godly English books, in these our days printed and translated, thou shalt find but few wherein either thy time shall seem better bestowed, or thy labour better recompensed to the profit of thy soul, or wherein thou mayest see the -spirit and vein of St. Paul more lively represented to thee, than in the diligent reading of this present Commentary upon the Epistle of St. Paul to the Galatians. In which, as in a mirror or glass, or rather as St. Stephen, in the heavens being opened, thou mayest see and behold the admirable glory of the Lord, and all the riches of heaven, thy salva- tion freely, and only by faith in Christ ; his love and grace toward thee so opened, thy victory and conquest in him so proved, the wrath of God so pacified, his law satisfied, the full kingdom of life set open ; death, hell, and hell-gate, be they never so strong, with all the power of sin, flesh, and the world, vanquished ; thy conscience discharged, all fears and terrors removed, thy spiritual man so refreshed and set at liberty, that either thy heart must be heavier than lead, or the reading hereof will lift thee up above thyself, and give thee to know that of Christ Jesu, that thyself shalt say thou never knewest before, though before thou knewest him right well. Such spiritual comfort, such heavenly doctrine, such experience and practice of conscience herein is contained, such triumphing over Satan, and all his power infernal, such contempt of the law compared with the Gospel, such an holy pride and exaltation of the believing man (whom here he maketh a person divine, the son of God, the heir of the whole earth, conqueror of the world, of sin, of death, and the devil,) with such phrases and speeches of high contemplation, of Christ, of grace, of justi- fication, and of faith (which faith, saith he, transfigureth a man into Christ, and coupleth him more near unto Christ than the husband is coupled to his wife, and maketh a man more than a man,) with such other voices, full of spiritual glory and majesty, as the like hath not been used lightly of any writer since the Apostle's time, neither durst he ever have used the same himself, had not great experience and exercise of conscience by inward conflicts and profound agonies framed him there- unto, and ministered to him both this knowledge of spirit and boldness of .speech XU ADDRESS TO AFFLICTED CONSCIENCES. And this commonly is the working and proceeding of God's vocatjun ever to work things by the contrary ; of infidelity, to make faith ; of pov- erty, to make riches ; in misery, to show mercy ; to turn sorrow to solace, mourning to mirth; from afflictions, to advance to glory; from hell, to bring to heaven ; from death, to life ; from darkness, to light ; from thraldom, to liberty ; in wilderness, to give waters ; the barren to make fruitful ; of things that be not, to make things to be ; briefly, to make all things of nought. Thus began God first to work, thus he pro- ceeded, thus he continueth, and so will unto the world's end. The first seed of promise, next to Eve, was given to Sarah ; yet in what case was Eve before she had the promise ? and in what barrenness and des- pair was Sarah before she enjoyed her weij-beloved Isaac ? The like is to be said of the two mothers of two most excellent children, Samuel and John Baptist ; and yet what griefs and sorrows passed over their hearts, being both passed all hope in nature, before the goodness of God did work ? How long did Jacob, the patriarch, serve in miserable thraldom for his Rachel ? In what excellent glory was Joseph exalted T Yet what suffered he before of his brethren, and how long imprison- ment ? In what and how long servitude were the sons of Israel before Moses was sent unto them ? and afterwards, in what distress were they compassed on every side, when the sea was forced to give them place ? after that again, what an excellent land was promised and given unto them, flowing with milk and honey ? but how were they scourged before in the desert, and yet had not they the land, but their children ? To over-pass many things here by the way, what an excellent work was it of God to set up David in his kingdom ? also what excellent promise* were given to his throne ? yet how hardly escaped he with life ? how did the Lord mortify and frame him to his hand, before he placed him in quiet ? Infinite it were to recite all. Briefly, in all the works of God, this is usual to be seen, that he worketh evermore most excellent things- by instruments most humble, and which seem farthest off". Which of all the Apostles did ever think, when Christ was so humbled and crucified upon the tree, that they should ever see him again, although he foretold them of his rising before ; insomuch that Thomas did scarcely believe when he with his eyes saw him ? What man would ever have thought that Paul, in the raging heat of his persecuting spirit, would have turned from a persecutor to such a professor ; from such infidelity, to such a faith ; insomuch that Ananias would scarcely believe the Lord when he- told him 1 Such is the omnipotenoy of the Lord our God, ever working lightly by the contrary, especially when he hath any excellent thing to work to his own glory. After like sort may we esteem also of Martin Luther, who, being first a friar, in what blindness, superstition, and darkness, in what dreams and dregs of monkish idolatry was he drowned, his history declareth, witness recordeth, and this book also partly doth specify ; whose reli- gion was all in Popish ceremonies, his zea without knowledge, under- standing no other justification but in works of the law and merits of his own making, only believing the history, as many do, of Christ's death and resurrection, but not knowing the power and strength thereof. After he had thus continued a long space, more pharisaical and zealous in these monkish ways than the common sort of that order, at length it so pleased Almighty God to begin with this man ; first to touch his con- science with some remorse and feeling of sin, his mind with fears and ADDRESS TO AFFLICTED CONSCIENCES. xiu misdoubts, whereby he was driven to seek further : so that by searching, seeking, conferring, and by reading of St. Paul, some sparkles of better knowledge began by little and little to appear, which after in time grew up to greater increase. But here it happened to him as commonly it doth to all good Christians ; the more that the true knowledge of Christ in him increased, the more Satan, the enemy, stirred with his fiery darts, with doubts and objections, with false terrors and subtle assaults, seek- ing by all means possible how to oppress the inward soul, which would lain take his rest in Christ. In these spiritual conflicts and inward wrestlings, how grievously he was encumbered, fighting against incre- dulity, error, and desparation, marvellous it is to consider ; insomuch that three days and three nights together he lay upon his bed without meat, drink, or any sleep, like a dead man, as some of him do write, la- bouring in soul and spirit upon a certain place of St. Paul, in the third chapter to the Romans, which was " to show his justice ;" thinking Christ to be sent to no other end but to show forth God's justice as an executor of the law ; till at length, being answered and touched by the Lord concerning the right meaning of these words, signifying the justice of God to be executed upon his Son, to save us from the stroke thereof, he, immediately upon the same, started up from his bed so confirmed in faith, as nothing afterward could discourage him. Beside other manifold and grievous temptations, which I speak not of, of all sorts and kinds, except only of avarice ; with the which vice only he never was tempted nor touched, as of him is written by them that were conversant with him. In this mean while, during these conflicts and exercises of M. Luther, which, notwithstanding, did him no hurt, but rather turned to his more furtherance in spiritual knowledge. Pope Leo X. sent a jubilee with his pardon abroad through all Christian realms and dominions, whereby he gathered together innumerable riches and treasure : the collectors where- of promised to every one that would put ten shillings in the box, licence to eat white meat and flesh in Lent, and power to deliver what soul he would out of purgatory ; and, moreover, full pardon from all his sins, were they never so heinous. But if it were one jot less than ten shil- lings, they preached that it would profit him nothing. The abomination whereof was so horrible, that when no other man durst speak, yet Luther could not of conscience hold his peace ; but, drawing out certain articles, desired gently to dispute the matter, writing withal a most humble ad- monition to the Pope, submitting himself in a most humble manner to his censure and judgment. But the Pope thinking great scorn to be controlled of such a friar, took the matter so hot, that he, with all his cardinals, with all the rabble of monks and friars, bishops and arch- bishops, colleges and universities, kings and princes, with the emperor also himself, were all upon him. If the omnipotent Providence of the Lord from above had not sustained him, what was it for one poor friar to have endured all these sharp assaults of Satan, all the violence of the whole world, having no less than the . sun, the moon, and all the seven stars, as they say, against him ; being hated of men, impugned of devils, rejected of nations, by solemn authority condemned, distressed with in- firmities, and with all manner of temptations tried and proved. And yet for all these temptations, such was his life, that (as Erasmus, writing to Cardinal Wolsey, afiirmeth) none of all his enemies could ever pharge him with any note of just reprehension. Again, such were his allega- XIV ADDRESS TO AFFLICTED CONS. lENCES. tions out of the Scripture, that Roffensis, writing to Erasmus, confessetk himself to be astonished at them. And thus much by the way of preface, touching the conflicts and exer- cises of this man, which we thought fit to insinuate to the Christian reader for sundry purposes ; first, to note the merciful clemency of Christ our Saviour, in calling so superstitious and idolatrous a friar so graciously to such a light of his Gospel, his grace in justifying him, his might in preserving him, his help in comforting him, his glory in prospering him, one against so many ; and so prospering him, that the whole kingdom of the Pope had no power either to withstand him, or to maintain itself. Secondly, for this respect also and purpose, that the reader, considering, the marvellous working of the Lord in this man, may the better credit the doctrine that he teacheth. And though his doctrine, as touching a little circumstance of the sacrament, cannot be thoroughly defended ; yet neither is that any great marvel in him, who, being occupied in weightier points of religion, had no leisure to travail in the searching out of this matter ; neither ought it to be any prejudice to all the rest, which he taught so soundly, of the weightier principles and grounds of Christ's Gospel, and our justfication only by faith in Christ. And yet in the- same matter of the sacrament, notwithstanding that he altereth somewhat from Zuinglius, sticking too near to the letter ; yet he joineth not so with the Papist, that he leaveth there any transubstantiation or idolatry .^ Wherefore the matter being no greater than so, nor directly against any article of our creed, let not us be so nice, for one little wart, to cast away the whole body. It were, doubtless, to be wished that, in good teachers and preachers of Christ, there were no defect or imperfection. But he that can abide nothing with his blemish, let him, if he can, name any doctor or writer (the Scripture only except,) Greek or Latin, old or new, either beyond the Alps, or on this side the Alps, or himself, whatsoever he be, which hath not erred in some sentence or in some exposition of Holy Scripture. But if he cannot so do, then let him learn by himself to bear with other ; to take the best and leave the worst (although there is no such ma"ter in this book to be feared ; forasmuch as we, having a respect to the simple, have purposely spunged out and omitted such stum- bling places, being but few, which might oflfend,) and to give God thanks for any thing that is good ; and, namely, for this which he hath given us by Luther, in opening to us his grace, mercy, and good will in his Son, so excellently through the preaching of this man ; who, if he had nol taught the difference between the law and the Gospel, and set out to us our justification, victory, and liberty, by faith only in Christ so plainly, so plentifully, and so assuredly as he hath done, who ever durst have been so bold to open his mouth in such words, or so confidently to stand in this doctrine of faith and grace ? For if there have been since the time of Luther, and be yet some, which openly defend " that works be necessary to salvation," where he before so mightily hath taught the con- trary ; what then would these have done if Luther had not been ? who also did forewarn us of the same, prophesying that, after his time, this doctrine of justification would be almost extinguished in the church, as, in certain places, experience beginneth partly to prove. Wherefore, so much as the Lord shall give us grace, let us hold con- stantly the comfortable doctrine of faith and justification, and not lose that the Lord so freely hath given, calling upon the Lord with all obe- dience and diligence, to give us grace with St. Paul, not to refuse the ADDRESS TO AFFLICTED CONSCIENCES. XV grace which he bestoweth upon us, nor to be offended with this joyful doctrine, as may be. And therefore as our duty was for our part to set it abroad, so our counsel is no less to every studious reader thereof, to- pray for grace rightly to understand that he readeth. For else, unless the special grace of Christ do help, hard it is to flesh and blood to com- prehend this mystical doctrine of faith only. So strange it is to carnal reason, so dark to the world, so many enemies it hath, that except the Spirit of God from above do reveal it, learning cannot reach it, wisdom is offended, nature is astonished, devils do not know it, men do persecute it. Briefly, as there is no way of life so easy, so there is none so hard ; easy to whom it is given from above ; hard to carnal sense not yet in- spired. The ignorance whereof is the root of all errors, sects, and divi- sions ; not only in all Christendom, but also in the world. The Jew thinketh to be saved by his Moses' law, the Turk by his Alcoran, the philosopher by his moral virtues. Besides these, cometh another sort of people, not so. ill as the Jews, nor so heathen as the philosopher, but having some part of both, " which refuse not utterly the name of Christ j but with Christ do join, partly the law of Moses, partly the moral and natural discipline of philosophy, and partly their own ceremonies and tra- ditions, to make a perfect way to heaven :" and these, here in this Com- mentary, are called Papists, of the Pope their author ; being divided within themselves more than into an hundred divers sects, orders, and professions of cardinals, friars, monks, nuns, priests, hermits, and other- votaries ; all which seem to spring up of no other cause but only upon ignorance of tliis doctrine. And no marvel ; for take away this doctrine of justification by faith only in Christ, and leave a man to his own inven- tions, what end will there be of new devices ? Such a perilous thing it is to err in the foundation ; whereupon the higher ye build, the greater is the fall. And yet such builders are not without their props to hold up. their workmanship of works against this doctrine of justifying faith, pre- tending, for their defence, the testimony of St. James, where he seemeth to attribute justification to works, and not to faith only. Touching which matter of justification, forasmuch as in the sequel of this treatise the author hath discoursed upon the same at large, it shall, not be much needful to use many words at this present. This briefly may suffice by the way of preface, in a word or two to advertise the Christian reader, whoso taketh it in hand with profit and judgment to read this book, that in him two things are especially to be required ; first, to read it wholly together, and not by pieces and parts, here and there ; but to take it in order as it lieth, conferring one place with another, whereby to understand the better the right meaning of the writer, how and in what seiTse he excludeth good works, and how not ; how he neglecteth the law, and how he magnifieth the law. For, as in case of justifying before God, the free promise of the Gospel admitteth no condition, but faith only in Christ Jesu ; so in case of dutiful obedience, Luther here excludeth no good works, but rather exhorteth thereunto, and that in hiany places. Thus times and cases discreetly must be distinguished. The second thing to be required is, that, in reading hereof, he that seek- eth to take the fruit hereby, do bring such a mind with him to the read- ing, as the author himself did to the preaching thereof; that is, he had need to have his senses exercised somewhat in such spiritual conflicts, and to be well humbled before with the fear of God and inward repent- ance, or else he shall hardly conceive the excellent sweetness either of XVI ADDRESS TO AFFLICTED CONSCIENCES. this writer or any other. For albeit most true it is, that no greater com- fort to the soul of man can be found in any book next to the Holy Scrip- ture, than in this Commentary of M. Luther ; so this comfort hath little place, but only where the conscience, being in heaviness, hath need of the physician's hand. The other who feel themselves whole, and are not touched in soul with any sorrow, as they little care for these books, so they have little understanding of this doctrine when they read it. And this is the cause, in my mind, why the Pope and his Papists have so little feeling and liking of Luther's doctrine ; and all because they com- monly are never greatly vexed in spirit with any deep affliction, but rather deride them that be beaten down with such conflicts and temptations of Satan, as they did by Luther, whom, because God suffered to be tried and exercised with the buffets of the enemy, they say, therefore, that he learned his divinity of the devil. But how he learned his divinity, let us hear what he himself in this book confesseth, saying, "If we were not outwardly exercised with force and subtlety by tyrants and sectaries, and inwardly with terrors and fiery darts of the devil, Paul should be as ob- scure and unknown to me as he was in times past to the world, and yet is to the Papists, the Anabaptists, and other our Adversaries. There- fore the gift of the interpretation of the Scriptures and our studies, to- gether with our inward and outward temptations, open unto us the mean- ing of Paul, and the sense of all Holy Scriptures." But let these ignorant Papists, whosoever they be, taste a little the same, or the like, as Luther did, and then see what they will say. Ex- perience giveth demonstration. For how many of them do we see, for all their auricular confession, which pufTeth them up in all security, but at length they lie at the point of death, where death on the one side, and God's justice on the other side, is before their eyes ; for the most part either they despair, or else leaving all other helps, they only stick to faith and the blood of Jesus Christ, and in very deed many of them are glad to die Lutherans, howsoever they hated Luther before. And what shall we say then of this doctrine of Luther 1 If the Papists themselves be glad to die in it, why are they unwilling to live in it ? " And if it be true at one time, how can alteration of time make that false which is once true ?" And therefore, where these men so stoutly withstand this doctrine of justification by faith only, they are much deceived. And when they allege St. James for them, that is soon answered, if we rightly discern the meaning of St. James and St. Paul, of whom the one speaketh of man's righteousness or justification only before men, which is a true de- monstration of a true faith or a true believer before man, rather than the working of true justification before God. And so it is true which St. James saith, how that faith without works doth not justify ; whose pur- pose it is not to show us what maketh a man just before God : but only to declare the necessary conjunction of good works in him that by faith is justified. The other speaketh of righteousness or justification, not before men, but only before God, meaning not to exclude good works from true faith, that they should not be done ; but to teach us wherein the true stay and hope of our salvation ought to be fixed ; that is, in faith only. And so it is true likewise that St. Paul saith, that faith only, without works, doth justify. Which proposition of St. Paul, the better to understand and to join it with St. James, here is to be noted, for the satisfying of the cavilling ad- A.DDRESS TO AFFLICTED CONSCIENCES. XVII versary, that the proposition is to be taken full and whole, as St. Paul doth mean it ; so that, with the right subject, we join the right predicatum, as the schoolmen term it ; that is, so that faith of Christ, in justifying, ever have relation to the true penitent and lamenting sinner. And so is the article most true, that "faith only, without works, doth justify." But whom doth it justify 1 the worldling 1 the licentious ruffian ? the volup- tuous epicure ? the carnal gospeller ? Paul meaneth no such thing, but only the mourning and labouring soul, the grieved conscience, the repent- ing heart, the amending sinner. And in him the proposition is true ac- cording to the doctrine of St. Paul : " To him that believeth in Him which justiiieth the ungodly, his faith is counted for righteousness." Contrariwise, let faith have relation to the obstinate and wilful rebel, who, ontrary to conscience, continueth and delighteth in sin ; and in him is rue likewise that St. James saith " and not by faith only :" meaning there- 6y, that faith availeth not to justification, but only in such persons as have a good will and purpose to amend their lives ; " not that repentance and turning from iniquity doth save them ; but that faith in Christ worketh justiiication in none but only such as heartily repent and are willing to amend." So that " believe the Gospel" hath ever " repent and amend" gcing with it. Not that repentance saveth any malefactor from the law ; but only showeth the person whom faith in Christ only doth save and justify. But of this enough, and more than greatly needed ; especially seeing the book itself here following will satisfy the reader, at large, in all such doubts to this matter appertaining. And thus ceasing to trouble thee, gentle reader, with any longer preface, as we commend this good ' work to thy godly studies ; so we commend both thee and thy studies to the grace of Christ Jesu, the Son of God; heartily wishing, and craving of his Majesty, that thou mayest take no less profit and conso- lation by reading hereof, than our purpose was to do thee good in setting the same forth to thy comfort and edification, which the Lord grant. Amen Amen. FIFTY INCONVENIENCES THAT ARISE OUT OF MAN's OWN RIGHTEOUSNESS PROCEEDING OJ WORKS GATHERED OUT OF THIS EPISTLE TO THE GALATIANS. BY M. LUTHER. CHAPTER I. 1. To bring men from the calling of Grace. 2. To receive another Gospel. 3. To trouble the Minds of the Faithful. 4. To pervert the Gospel of Christ. 5. To be accursed. 6. To obey Human Traditions. 7. To please Man. 8. Not to be the Servant of Christ. 9. To build upon Men, and not upon God. 10. That the most excellent righteousness of the Law is nothing, 11. To destroy the Church of God. CHAPTER II. 12. To teach a Man to be justified by Works, is to teach to be jua- tified by impossibility. 13. To make the Righteous in Christ Sinners.' 14. To make Christ a Minister of Sin. 15. To build up Sin again when it is destroyed- 16. To be made a Transgressor. 17. To reject the Grace of God. 18. To judge that Christ died in vaini CHAPTER III. 19. To become foolish Galatians. 20. To be bewitched. 21. Not to hear the truth. 22. To crucify Christ again. 23. To hold that the Spirit is received by Works. 24. To forsake the Spirit and to end in the Flesh. 25. To be under the Curse. 26. To set the Testament of Men above the Testament of (ioa 27. To make Sin to abound. 28. To be shut under Sin. 29. To serve beggarly Ceremonies. CHAPTER IV 30. That the Gospel is preached in vain. 31. That all is vain whatsoever the Faithful do work or suffer 32. To be made a Servant and the Son of the Bond-woman. 33. To be cast out with the Son of the Bond-woman, from the inhf ritauce. 34. That Christ profiteth nothing. 35. That we are Debtors to fulfil the whole Law CHAPTER V 36. To be separate from Christ. 37. To fall from Grace. 38. To be hindered from the good course of well-doing. 39. That this persuasion of the Doctrine of Works cometh not of God. 40. To have the leaven of Corruption. 41. The judgment remaineth for him who teacheth this Doctrine. 42. To bite and consume one another. 43. That this Doctrine is accounted among the works of the F.'eBh CHAPTER VI. 44. To think thyself to be something when thou art nothing 45. To glory in others rather than in God. 46. Carnally to please the carnally-minded. 47. To hate the persecution of the Cross. 48. Not to keep the Law itself. 49. To glory in the Master and Teacher of carnal things 50 That nothing profiteth, and whatsoever a Man doth is vaia> MARTIN LUTHER'S PREFACE UPON THE 3PISTLE TO THE GALATIANS. I MYSELF can scarcely believe that I was so plentiful in words, when I didt r«blicly expound this Epistle of St. Paul to the Galatians, as this book show- eth me to have been. Notwithstanding, I perceive all the cogitations, which. I find in this Treatise, by so great diligence of the brethren gathered together, to be mine ; so that I must needs confess either all, or perhaps more, to have: been uttered by me in this public Treatise : " For in my heart this one ar- ticle reigneth, even the faith of Christ." From whom, by whom, and unto- whom, all my divine studies, day and night, have recourse to and fro con- tinually. And yet I perceive that I could not reach any thing near unto the height, breadth, and depth of such high and inestimable wisdom ; only cer- tain poor and bare beginnings, and, as it were, fragments do appear. Where- fore, I am ashamed that my so barren and simple commentaries should be- set forth upon so worthy an Apostle and elect vessel of God. But when I consider again the infinite and horrible profanation and abomination which always hath raged in the church of God, and yet at this day ceaseth not to- rage against this only and grounded rock, which we hold to be the article of our justification, (that is to say, how, not by ourselves, neither by our- works, which are less than ourselves., but by another help, even the Son of God, Jesus Christ, we are redeemed from sin, death, the devil, and made par- lakers of eternal Ufe,) I am compelled to cast off all shame, and to be " bold, above measure." This rock did Satan shake in Paradise (Gen. iii. 2) when he persuadedl our first parents that, by their own wisdom and power, they should be like- unto Gfod ; forsaking true faith in God, who had given them life, and prom- ised the continuance thereof. By and by, after this liar and murderer, " which will be always hke unto himself," stirred up the brother to the murdering of his brother (Gen. iv.), and for none other cause, but for that his godly bro- ther, by ^ith, had offered up a more excellent sacrifice, and he offering up his own works, without faith, had not pleased God. After this, against the same faith followed a most intolerable persecution of Satan by the sons of Cain ; until God was even constrained at once, by the flood, to purge the whole world, and to defend Noah, the preacher of righteousness. This not- withstanding, Satan continued his seed in Cham, the third son of Noah. But who is able to reckon up all examples ? After these things the whole world waxed mad against this faith, finding out an infinite number of idols and strange religions, whereby every one (as St. Paul saith) walked his own way ; trusted, by their works, some to pacify and please a god, some a god- dess, some gods, some goddesses; that is to say, without the help of Christ, and by their own works, to redeem themselves from all calamities, and from their sins, as all the examples and monuments of all nations do sufficiently witness. But these are nothing in compaTison of that people and congregation of God, Israel; which not only had the sure promise of the fathers, and after- XX PREFAOE. ward the law of God given unto them from God himself bj nis angels, above all other ; but always and in all things, were also certified by the words, by the miracles, and by the examples of the Prophets. Notw ithstanding, eveii among them also Satan (that is to say, the mad and outrageous opinion of their own righteousness) did so prevail, that afterwards they killed all the Prophets; yea, even Christ himself, the Son of God, their promised Messiah; for that ihey had taught that men are accepted and received into the favour of God, by grace only, and not by their own righteousness. And this is tlie sum of the doctrine of the devil, and of the world, from the beginning; we will not seem to do evil ; but yet whatsoever we do, that must God allow, and all his Prophets must consent to it ; which if they refuse to do, they shall die the death ; Abel shall die, but Cain shall flourish. Let this be our law (say they,) even so it comeih to pass. But in the church of the Gentiles, the malter is and hath been so vehe- mently handled, that the fury of the Jewish synagogue may well seem to have been but a sport. For they (as St. Paul saith) "did not know Christ their anointed, and therefore ihey crucified the Lord of Glory." But the church of the Gentiles hath received and confessed Christ to be the Son of God '■ being made our righteousness ;" and this doth she publicly record, read, and teach. And yet, notwithstanding this confession, "they that would be ac- counted the church do kill and persecute, and continually rage against those which believe, and teach, and in their deeds declare nothing else, but that Christ is the self-same thing that they themselves (though with feigned words and hypocritical deeds) are constrained, in spite of their teeth, to allow and confess. For under the name of Christ, at this day, they reign. And if tliey could, without the name of Christ, hold that seat and kingdom, no doubt but they would express him to be such a one openly, as in their hearts they esteem him secretly. But they esteem him a great deal less than the Jews do, which, at the least, think him to be Thola, that is to say, a thief worthiliy hanged on the cross. But these men account him as a fable, and take him as " a feigned God among the Gentiles ; " as it may plainly appear at Rome in the Pope's court, and almost throughout all Italy. Because therefore, Christ is made, as it were, a mock against his Chris- tians (for Christians they will be called), and because Cain doth kill Abel continually, and the abomination of Satan now chiefly reigneth, it is very necessary that we should diligently handle this article, and set it against Satan, whether we be rude or eloquent, learned or unlearned ; for this rock must be published abroad ; yea, though every man should hold his peace ; yet even if the very rocks and stones themselves. Wherefore I do most willingly herein accomplish my duty, and am contented to suffer this long Commentary, and full of words, to be set forth for the stirring up of all the brethren of Christ against the sleights and malice of Satan ; which, in these days, is turned into such extreme madness against this "healthful knowledge of Christ, now revealed and raised up again ;" that, hitherto men have seemed to be possessed with devils, and stark mad, even so now the devils themselves do seem to be possessed of far worse devils, and to rage even above the fury of devils ; which indeed is a great argument that the enemy of truth and life doth perceive the day of judgment to be at hand; which is the horrible day of his destruction, but the most comfortable day of our re- demption, and shall be the end of all his tyranny and cruelty. For, not without cause is he disquieted, when his members and powers are so assailed ; even as a thief or an adulterer, when the morning appeareth and discloseth his wickedness, is taken tardy and apprehended for the same. For who ever heard (to pass over the abominations of the Pope) so many monsters to burst out at once into the world, as we see at this day in the Anabaptists alone ? In whom Satan, breathing out, as it were, the last blast of his kingdom through horrible uproars, setteth them everywhere in such a rage, as though he would by them suddenly, not only destroy the whole world with seditions but also by innumerable sects swallow up and devour Christ wholly with his church. PREFACE. XXI Against l.he wicked lives and opinions of others he doth ri.tso rage; to wit, against whoremongers, thieves, murderers, perjured persons, rebels against God, unbelievers. No, to these rather he giveth peace and quiet- ness ; these he mainlaineth in his court with all manner of pleasures and de- lights, and giveth to them all things at will ; even like as some time in the beginning of the church he did not only suffer all the idolatries and false re- ligions of the whole world to be quiet and untouched, but also mightily maintained, defended, and nourished the same. But the church and religion of Christ alone he vexed on every side. Afoer this, permitting peace and quietness to many heretics, he troubled only the C'atholic doctrine. Even so likewise at this day he hath no other business in hand but this only (as his own and always proper unto himself,) to persecute and vex our Saviour Christ, which is our perfect righteousness ''without any of our work;" as it is written of him. Gen. iii. 15, •'Thou shalt bruise his heel." - But I do not set forth these my meditations so much against these men, as '■ for my brethren," which will either show themselves thankful in the Lord for this my travail, or else will pardon mj' weakness and temerity. But of the wicked I would not, in any wise, they should be liked or allowed ; but rather that thereby both they and their god might be the more vexed ; seeing, with my great travail, they are set forth only for such as St. Paul writeth this Epistle unto ; that is to say, •' the troubled, afflicted, vexed, tempted (for they only understand these things,) and miserable Galatians in the faith." Whoso are not such, let them hear the Papists, monks, Anabaptists, and such other masters of profound wisdom and of their own religion, and- let them stoutly contemn our doctrines and our doings. For at this day, the Papists and Anabaptists conspire together against the church in this one point (though they dissemble in words), that the work of God dependeth upon the worthiness of the person. For thus do the Anabaptists teach, that baptism is nothing except the person do believe. Out of this principle must needs follow, that all the works of God be nothing if the man be nothing. But baptism is the work of God. and yet an evil man maketh it not to be the work of God. Moreover, hereof it must follow, that matrimony, authority, liberty, and bondage, are the works of God ; but because men are evil, therefore they are not the works of God. Wicked men have the sun, the moon, the earth, the water, the air, and all other creatures which are subject unto man ; but because they be wicked and pot godly, therefore the sun is not the sun, the moon, the earth, the water, are not that which they are. The Anabap lists themselves had bodies and souls before they were re-baptized ; but be cause they were not godly, therefore they had not true bodies and true souls. Also their parents were not lawfully married (as they grant them- selves,) because they are not re-baptized ; therefore the Anabaptists them- selves are all bastards, and their parents were all adulterers, and whore- mongers; and yet they do inherit their parents' lands and goods, although they grant themselves to be bastards, and unlawful heirs. "Who seeth not here, in the Anabaptists, men not possessed with devils, but even devils themselves possessed with worse devils?" The Papists in hke manner until this day do stand upon works and the worthiness of man, contrary to grace, and so, in words at least, do strongly assist their brethren the Anabaptists. For these foxes are tied together by the tails, although by their heads they seem to be contrary. For outwardly they pretend to be their great enemies ; whereas inwardly, notwithstanding, they think, teach, and defend indeed all one thing against our Salviour Christ, who is our only righteousness. Let him, therefore, that can, hold fast this one article ; and let us suflTer the rest which have made shipwreck thereof, to be carried whither the sea and winds shall drive them, until either they return to the ship, or swim to the shore. The conclusion and end of this complaint is, to hope for no quietness or end of complaint so long as Christ and Belial do not agree. " One genera- tion passeth, and another cometh." (Eccles. xi. 4.) If one heresy die, by and by another springeth up, for the devil doth neither slumber or sleep. I my- XXU PREFACE. self, which, although I be nothing, have been now in the m.nistry of Christ about twenty years, can truly witness that I have been assailed with more than twenty sects, of the wiiich some are already destroyed, other some (as the parts and members of worms and bees that are cut asunder) do yet pant for life. But Satan, the god of all dissension, stirreth up daily new sects, and, last of all (which, of all other, I should never have foreseen or once sus- pected,) he hath raised up a sect of such as teach that the Ten Command- ments ought to be taken out of the church, and that men should not be terri- fied with the law, but gently exhorted by the preaching ol the grace of Christ, that the saying of the prophet JMicah might be fulfilled, " Let no man strive nor reprove' another." (Hoeea iv. 4.) '-They shall not prophesy lo fhem." (Micah ii. 6.) As though we were ignorant, or had never taught that af- flicted and broken spirits must be comforted by Christ ; but the hard-hearted Pharisees, unto whom the grace of God is preached in vain, must be terrified with the law. And they themselves also are forced to devise and imagine certain revelations of God's wrath against the wicked and unbeUevers. As though the law were or could be any thing else but a revealing of God's wrath against impiety. Such is the blindness and presumption of these frantic heads, which even by their own judgment do condemn themselves. Wherefore it behoveth the ministers of God's word to be surely persuaded (if they will be accounted faithful and wise in the day of Christ) that the word of St. Paul is not spoken in vain, or prophesied of a matter of no im- portance ; to wit, " There must be also heresies among you, that they which are approved may be made manifest." (1 Cor. xi. 9.) Yea, I say, let the minister of Christ know that so long as he teacheth Christ purely, there shall not be wanting perverse spirits, yea, even of our own, and among ourselves, which shall seek, by all means possible, to trouble the church of Christ. And herewithal let him comfort himself, that there is " no peace between Christ and Belial, or between the seed of the serpent and the seed of the woman. (2 Cor. vi. 11 ; Gen. iii. 5.) Yea, let him rejoice in the troubles which he sufFereth by these sects and seditious spirits, continually springing up one after another. For this is our rejoicing, " the testimony of our conscience" (2 Cor. i. 12,) that we be found standing and fighting in the behalf of the seed of the woman, against the seed of the serpent. Let him bite us by the heel, and spare not. We again will not cease to crush, his head, by the grace and help of Christ, the principal bruiser thereof, v;ho is b-essed foi ever. After Martin Luther had once publicly expounded this Epistle, he took in hand to interpret the same again in such sort as in this Treatise hereafter doth ensue ; the cause whereof he doth declare in these few words following : — I HAVE taken in hand, in the name of the Lord, yet once again to expound this Epistle of St. Paul to the Galatians ; not because I do desire to teach new things, or such as ye have not heard before, especially since that, by the grace of Christ, Paul is now thoroughly known unto you ; but for that, as I have often forewarned you, this we have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the Church again the doctrine of works and men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise both of reading and hearing. And although it be never so well known, never so exactly learned, yet the devil, who continually rangeth about seeking to devour us, is not dead. Like'wise our flesh and old man is yet alive. Besides this, all kinds of temptations vex and oppress us on every side ; wherefore this doctrine can never be taught, urged, and repeated enough. If this doctrine be lost, then is also the doctrine of truth, life, and salvation, lost and gone. If this doctrine flourish, then all good things flourish ; religion, the true service of God, the glory of God, the right.know- ledge of all things which are necessary for a Christian man to know. Be- cause, therefore, we would be occupied and not idle, we will there begin now where we made an end, according to the saying of the son of Sirach, "When a man hath done what he can. he must begin again." (Eccles. xviii. 6.) THE ARGUMENl EPISTLE OF ST. PAUL TO THE GALATIANS. First of all it behoveth that we speak of the argument of this Epistle that is to say, what matter St. Paul here chiefly treateth of. The argument, therefore, is this. St. Paul goeth about to establish the doctrine of faith, grace, forgivenesa of eins, or Christian righteousness, to the end that we may have a perfect knowledge and difference between Christian righteousness and all other kinds of righteousness. For there be divers sorts of righteousness. There is a political or civil righteousness, which emperors, princes of the world, philosophers, and lawyers, deal withal. There is also a ceremonial righte- ousness, which the traditions of men do teach. This righteousness parents and schoolmasters may teach without danger, because they do not attribute unto it any power to satisfy for sin, to please God, or to deserve grace ; but they teach such ceremonies as are only necessary for the correction of man- ners, and certain observations concerning this life. Besides these, there is another righteousness called the' righteousness of the law, or of the Ten Commandments, which Moses teacheth. This do we also leach after the doctrine of faith. There is yet another righteousness which is above all thjese ; to wit, " the righteousness of faith, or Christian righteousness," the which we must dili- gently discern from the other afore rehearsed ; for they are quite contrary to this righteousness, both because they flow out of the laws of emperors, the traditions of the Pope, and the commandments of God, and also because they consist in our works, and may be wrought of us either by our pure natural strength, as the Papists term it, or else by the gift of God. For these kinds of righteousness are also of the gift of God, like as other good things are which we do enjoy. But this most excellent righteousness, of faith I mean (which God through Christ, without worlcs imputeth unto us,) is neither political nor ceremonial, nor the righteousness of God's law, nor consisteth in works, but is clean con- trary ; thai is to say, a mere passive righteousness, as the other above are active. For in this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us, that is to say God. Therefore it seemeth good unto me to call this righteousness of faith, or Christian righteousness, the passive righteousness. This is a rigliteousness hidden in a mystery, which the world doth not know ! yea, Christians themselves do not titioroughly understand it, and can hardly taice hold of it in their temptations. Therefore, it must be diligently tauglit and continually practised. And whoso doth not understand or ap- prehend this righteousness in afflictions and terrors of conscience, must needs be overthrown. For there is no comfort of conscience so firm and so sure as this passive righteousness is. But man's weakness and misery is so great, that in the terrors of con- science and danger of death we behold nothing else but our works, our wor- thiness, and the law ; which, when it showeth unto us our sin, by and by our ARGUMENT. XXV evil life past Cometh to remembrance. Then the poor sinner, tvith great an- guish of spirit, groaneth and thus thinketh with himself : " Alas ! how des- perately have I hved ! would to God I might live longer; then would I amend my life. Thus man's reason cannot restrain itself from the sight and beholding of this active or working righteousness, that is to say, her own righteousness ; nor lift up her eyes to the beholding of the passive or Chris- tian righteousness, but resteth altogether in the active righteousness ; so deeply is this evil rooted in us. On the olher side, Satan, abusing the infirmity of our nature, doth increase and aggravate these cogitations in us. Then can it not be but that the poor conscience iiiusi hf. more grievously troubled, terrified, and confounded. For it is impossible ihat the mind of man itself should conceive any comfort, or look up unto grace only in the feeling and horror of sin, or constantly reject all dispuling and reasoning about works. For this is far above man's strength and capacity ; yea, and above the law of God also. True it is, that of all things in ihe world, the law is most excellent ; yet is it not able to quiet a troubled conscience, nut iricreaseth terrors, and driveth it to desperation ; "that sin by the commandment might become exceeding sinful." (Romans vii. 13.) Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternal death unless it take hold of the forgiveness of sins by grace, freely offered in Christ Jesus, that is to say, " this passive faith or Christian righteousness." Which if it can apprehend, then may it be at quiet, and boldly say, " I seek not this active or working righteousness ; although I know that I ought to have it, and also to fulfil it. But be it so that I had it, and did fulfil it indeed ; yet,, notwithstanding, t cannot trust unto it, , neither dare I s-!t it against the judgment of God. Thus I abandon myself irom all active righteousness, both of mine own and of God's law, and em- brace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. Briefly, I rest only upon that righteousness which is the righteousness of Christ and of the Holy Ghost." Like as the earth engendereth not rain, nor is able by her own strength, labour, and travail, to procure the same, but receiveth it of the mere gift of God from above ; so this heavenly righteousness is given us of God without our works or deservings. Look then how much the earth of itself is able to do in getting and procuring to itself seasonable showers of rain to make it fruitful ; even so much, and no more, are we able to do by our strength and works in winnmg this heavenly and eternal righteousness; and therefore shall never be able to attain unto it, unless God himself, by mere imputation, and by his unspeakable gift, do bestow it upon us. The greatest knowledge then, and the greatest wisdom of Christians is, not to know the law, to be Ignorant of works, and of the whole active righteousness, especially when the conscience wrestleth with the judgment of God. Like as, on the con- trary, amongst those which are not of the number of God's people, the greatest point of wisdom is, to know, and earnestly to urge the law and the active righteousness. u r^u • But it is a thing very strange and unknown to the world, to teach Chris- tians to learn to be ignorant of the law, and so to live before God, as if there was no law ; notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ's sake, thou canst not be saved; for by°the law cometh the knowledge of sin. Contrariwise, works and the keeping of the law must be so straitly required in the world, as if there were no promise or grace; and that because of the stubborn, proud, and hard-hearted, before whose eyes nothing must be set but the law, that they may be terrified and humbled. For the law is given to terrify and kill such, and to exercise the old man ; and both the word of grace and of wrath must be rightly divided according to the Apostle, 2 Tim. ii. , „ ^ , Here is then required a wise and faithful disposer of the word of God which can so moderate the law, that it may be. kept within his bounds. He that teacheth that men are justified before God by the observation of the ' 4 :\XV1 ARGUMENT. Jaw, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, I'or he dotli not rightly divide. Coiilrariwise, he that seitetli forth the law and works to the old man, and the promise of Ibrgiveni es of sins and God's mercy to the new .man, divideth the word well. For the flesh or tlie old man must be coupled with the law and works ; the spirit, or new man, .must be joined with the pro- mise of God and Ids mercy. Wherefore, when 1 see a man that is bruised ■ enough already, oppressed with tlie law, terrified with sin, and thirsting lor comfort, it is time that I should remove out of his sight the law and active righteousness, and that I should set before him, by the Gospel, the Christian nod passive righteousness, wliich excluding Moses with his law, offereth the promise made in Christ, who came for the afflicted and for sinners. Hure is man raised up again, and conceiveth good hope; neither is lie any longer under the law, but under grace. How not under the law? According to the new man, lo whom the law doth not appertain. For the law hath his bounds ■unto Cinist, as Paul saith afterwards: '• For Christ is the end of the law" (Rom. X. 4 ;) who being come, Moses ceaseth with his law, circumcision, the .sacrifices, the sabbaths ; yea, and all the prophets. Tins is our divinily, whereby we teach how to put a difference between these two kinds of righteousness, active and passive, to the end, that man- ners and faith, works and grace, policy and religion, should not be con- founded, or taken the one for the other. Both are necessary, but both must be kept within their bounds: Christian righteousness appertaineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Upon tliis old man, as upon an ass. there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man by faith in •Christ, which, notwithstanding, is not iully done in this hfe : then may he en- joy tlie kingdom and inestimable gift of grace. This I say, to the end that no man should think we reject or forbid good works, as the Papists do most falsely slander us, neither understanding what tliey themselves say, nor what we teach. They know nothing but the right- eousness of the law, and yet they will judge of that doctrine which is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs he offended, for they can see no higher than the law. Whatsoever, then, is above the law, is to them a great offenCe. But we imagine, as it were, two worlds; the one heavenly, and the other earthly. In these we place these two kinds of righteousness, being separate the one far from the other. The righteousness of the law is earthly, and hath to do wiih earthly things, and by it we do good works. But as the earlh bringeth not Ibrth fruit except first it be watered and made fruitful I'roiii above; even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, without any merit or work of ours, we be made righteous by the Christian righteous- ness, which nothing appertaineth to the righteousness of the law, or to the •earthly and active righteousness. Bui this righteousness is heavenly ; which, as is said, we have not of ourselves, but receive it from heaven ; which we work not, but which by grace is wrought in us, and apprehended by faith, whereby we mount up above all laws and works. Wherefore, like as we have borne, as St, Paul saith, the image of the earthly Adam ; so let us bear the image of the heavenly, which is the new man in a new world, where is no law, no sin, no remorse or sting of conscience, no death, but perfect joy, righteousness, grace, peace, life, salvation, and glory. Why, do we then nothing ? do we work nothing for the obtaining of this righteousness? I answer. Nothing at all. For this is perfect righteousness, "to dp nothing, to hear nothing, to know nothing of the law or of works;" but to know and to believe this only, that Christ is gone to the Father, and ia not now seen ; that he sitteth in heaven at the right hand of his Father, not as a judge, but made unto us of God, wisdom, righteousness, holiness and redemption ; briefly, that he is our high-priest entreating for us, and reign- ing over us, and in us, by grace. In this heavenly righteousness sin can ARGUMENT. XXVii have no j)laee; for there is no law, and where no law is, there can be no itransgressioh. (Rom. iv. 15.) Seeing then tliat sin hath here no place, there can be no anguish of con- science, no tear, no heaviness. Therefore St. .Tohn saith (1 John v. 18,) " He that is born of God cannot sin." But if there be any tear or grief of con- science, it is a lol(en that his righteousness is withdrawn ; that grace is hid- den ; and that Christ is darkened and out of siglit. But where Christ is iruly seen indeed, there must needs be full and perfect joy in the Lord, will! peace of conscience, which most certainly thus thinketh: 'Although 1 aui a sinner by the law, and under condemnalion of the law, yet 1 despair not, yet I die not, because Christ hveth, who is both my righteousness and my everlasting lite." In tliat riglitt- ousness and lite I have no sin, no tear, no sling of conscience, no care of death. I am indeed a sinner as touching this present life and the righteousness thereof, as the child of Adam ; where the law accuseth me, death reigneth over me, and at lengtii would devour me. But I have another righteousness and life above this life, which is Christ the S'on of God, who knoweth no sin nor death, but is righteousness and life eternal; by whom this my body, being dead and brought into dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with the Spirit. So both these continue whilst we here live. The flesh is accused, exer- cised with temptations, oppressed with heaviness and sorrow, bruised by this active righteousness of the law ; but the spirit reigneth, rejoiceth, and is saved by this passive and Christian righteousness, because it knoweth that it hath a Lord in heaven at the right hand of his Father, who hath abolished the law, sin, death, and hath trodden under his leet all evils, led them cap- -tive, and triumphed over them in himself. (Col. ii. 15.) St. Paul, therefore, in this Epistle, goeth about diligently to instruct us, to comfort us, to hold us in the perfect knowledge ot'this most Christian and ex- cellent righteousness. For if tiie article of justification be once lost, then is All true Christian doctrine lost. And as many as are in the world that hold not this doctrine, are either Jews, Turks, Papists, or heretics. For between, the "righteousness of the law," and "Christian righteousness," there is no mean. He then that strayeth from this " Christian righteousness," must needs fall into the ■' righteousness of the law ;" that is to say, " when he hath lost •Christ he must fall into the confidence of his own works." Therefore do we so earnestly set Jbrth, and so often repeat this doctrine of "faith" or " Christian righteousness," that by this means it may be kept in ■continual exercise, and may be plainly discerned from the "active righteous- ness of the law." Otherwise we shall never be able to hold the true divinity (for by this only doctrine the church is built, and in this it consisteth) ; but by and by we shall either become canonists, observers of ceremonies, " ob- servers of the law, or Papists, and Christ so darkened, that none in the church shall be either rightly taught or condbrted." Wherefore, if we will be teachers and leaders of others, it behoveth us to have great care of these matters, and to mark well this dislinction between the righteousness of the law, and the righteousness of Christ. And this distinction is easy to be ut- tered in words ; but in use and experience it is very hard, although it be never eo diligently exercised and practised ; for that, in the hour of death or in other agonies of the conscience, these two sorts of righteousness do encoun- ter more near together than thou wouldest wish or desire. " Wherefore I do admonish you, especially such as shall become instructors and guiders of con- sciences, and also every one apart, that ye exercise yourselves continually by study, by reading, by meditation of the word, and by prayer, that in the time ol' temptation ye may be able to instruct and condbrt both your own con- sciences and others, and to bring them from the law to grace, from active and working righteousness, to the passive and received righteousness," and, to -conclude, "from Moses to Christ." For the devil is wont in affliction, and in the conflict of conscience, by the law to make us afraid, and to lay against us the guilt of sin, our wicked life past, the wrath and judgment of God hell, and eternal death, that by this means he may drive us to desperation XXVIU ARGUMENT. make ue bond-slaves to himselfj and pluck us from Christ. Furthermore, he is wont to set against us those places of the Gospel, wherein Christ himself requireth works of us, and with plain words threateneth damnation to those who do them not. Now, if here we be not able to judge between these two kinds of righteousness, if we take not hold of Christ by faith sitting at the right hand of God (Heb. vii. 25), who niakeih intercession unto the Father for us wretched sinners, then are we under the law and not under grace, and Christ is no more a Saviour, but lawgiver; so that now there remaineth no more salvation, bat a certain desperation and everlasting death, except re- pentance follow. Let us then diligently learn to judge between these two kinds of righteous- ness, that we may know how far we ought to obey the law. Now, we have said before, that the law in a Christian ought not to pass his bounds, but ought to have dominion only over the flesh, which is in subjection unto it, and re- maineth under thS same. When it is thus, the law is kept within hi& bounds. But if it shall presume to creep into thy conscience, and there seek to reign, see thou play the cunning logician, and make the true division. Give no more to the law than is convenient, but say thou, O law, thou wouldest climb up into tlie kingdom of my conscience, and there reign and reprove it of sin, and wouldest take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish. This thou dost besides thine office ; keep thy- self within thy bounds, and exercis'e thy power upon the flesh, but touch not my conscience, for I am. baptized, and by the Gospel am called to the parta- king of righteousness and of everlasting life, to the kingdom of Christ, wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quietness, joy, health, and everlasting life. Trouble me not ia these matters, for I will not suffer thee, so intolerable a tyrant and cruel tor- mentor, to reign in my conscience, for it is the seat and temple of Christ the- Son of God (1 Cor. vi. 19), who is the King of righteousness and peace, and my most sweet Saviour and Mediator ; he shall keep my conscience joyful and quiet in the sound and pure doctrine of the Gospel, and in the know- ledge of this Christian and heavenly righteousness. When I have this righteousness reigning in my heart, I descend from heaven as the rain making fruitful the earth : that is to say, I come forth inta another kingdom, and I do " good works," how and whensoever occasion is offered. If I be a minister of the word, I preach, I comfort the broken- hearted, I administer the sacraments. If 1 be an householder, 1 govern my house and my family, I bring up my children in the knowledge and fear of God. If I be a magistrate, the charge that is given me from above, I dili- gently execute. If I be a servant, I do my master's business faithfully. To- conclude; whosoever he be that is assuredly persuaded that Christ is his righteousness, doth not only cheerfully and gladly work well in his vocation, but also submitteth himself through love to the magistrates and to their laws, yea though they be severe, sharp and cruel, and (if necessity do so re- quire) to all manner of burdens, and to all dangers of this present life, be- cause he knoweth that this is the will of God, and that this obedience- pleaseth him. Thus far concerning the argument of this Epistle, whereof J?aul entreateth, taking occasion of false tepchers who had darkened this righteousness of faith among the Galatians, against whom he setteth him- self in defending and commending his authority and office. A COMMENTARY ON ST. PAULS EPISTLE TO THE GALATIANS. CHAPTER I. Ymse 1. Paul, an Apostle {not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead). Now that we have declared the argument and sum of this Epistle to the Galatians, we think it good, before we come to the matter itself, to show what was the occasion St. Paul wrote this Epistle. He had planted among the Galatians the pure doctrine of the Gospel, and the righteousness of faith ; but by and by, after his departure, there crept in certain false teachers, which overthrew all that he had planted and truly taught among them. • For the devil cannot but furiously impugn this doctrine with all force and subtlety, neither can he rest so long as he seeth any spark thereof remaining. We also, for this only cause, that we preach the Gospel, do suffer of the world, the devil, and his ministers, all the mischief that they can work against us, both on the right hand and on the left. For the Gospel is such a doctrine as teacheth a far higher matter than is the wisdom, righteousness, and religion of the world, that is to say, free remission of sins through Christ, &c. It leaveth those things in their degree, to be as they are, and commendeth them as the good creatures of God. But the world preferreth these creatures before the Creator ; and moreover, by them would put away sin, be delivered from death, and deserve everlasting life. This doth the Gospel condemn. Contraiiwise, the nvorld cannot suffer those things to be condemned which it most esteemeth and best liketh of, ari therefore it chargeth the Gospel that it is a seditious doctrine, and full of errors, that it 30 COMMENTARY ON GALATIANS. overthroweth commonwealths, countries, dominions, kingdoms, and empires, and therefore ofFendeth both against God and the emperor, abolisheth laws, corrupteth good manners, and setteth all men at liberty to do what they list. Wherefore, with just zeal, and high service to God (as it would seem), it persecuteth this doctrine, and abhorreth the teachers and professors thereof, as the greatest plague that can be in the whole earth. Moreover, by the preaching of this doctrine, the devil is over- thrown, his kingdom destroyed ; the law, sin, and death (where- with, as most mighty and invincible tyrants, he hath brought all mankind in subjection under his dominion), are wrested out of his hands : briefly, his prisoners are translated out of the kingdom of darkness, into the kingdom of light and liberty. Should the devil suifer all this ? " Should not the father of lies employ all his force and subtle policies, to darken, to corrupt, and utterly to root out this doctrine of salvation and everlasting life ? Indeed, St. Paul complaineth in this, and all other his Epistles, that even in his time the devil showed himself a cunning workman in this business." We thought good to show here by the way, that the Gospel is such a doctrine as condemneth all manner of righteousness, and preacheth the only righteousness nf Christ; and to them that embrace the same, it bringeth peace of conscience and all good things; and yet, notwithstanding, the world hateth and per- secuteth it most bitterly. I have said before, that the occasion why St. Paul wrote this Epistle, was for that, by and by after his departiue, false teachers had destroyed those things among the Galatians which he with long and great travail had built. And these false apostles being of the circumcision and sect of the Pharisees, were men of great estimation and authority, who bragged among the people that they were of that holy and chosen stock of the Jews, (John viii. ; Rom. iv. 4, 5, 6); that they were Israelites, of the seed of Abraham : that they had the promises and the fathers ; and, finally, that they were the ministers of Christ, and the Apostles*^ scholars, with whom they had been conversant, and had seen their miracles, and perhaps had also wrought some signs or miracles themselves ; for Christ witnesseth (Matthew vii. 22) that the wicked also do work miracles. Moreover, these false apostles, by all the crafty means they could devise, defaced the authority of St. Paul, saying, " Why do ye so highly esteem of Paul ? Why have ye him in so great reverence 1 Forsooth, he COMMENTAEY ON GALATIANS. ?\ was but the last of all that were converted unto Christ. But wfr are the disciples of the Apostles, and were familiarly conversant, with them. We have seen Christ working miracles, and heard him preach. Paul came after us, and is inferior unto us ; and it is-- not possible that God should suffer us to err who are of his holy people, the ministers of Christ, and have received the Holy Ghost. Again, we are many, and PauKis but one, and alone, who neither is conversant with the Apostles, nor hath seen Christ. Yea, he persecuted the Church of Christ a great while. Would God (think ye), for Paul's sake only, suffer so many churches to be deceived?" When men having such authority com© into any country or city, by and hy the people have them in great admiration ; and under this colour of godliness and religion, they do not only deceive the simple, but also the learned ; yea, and those also which seem to be somewhat confirmed in the faith, especially when they brag (as these did) that they are the offspring of the Patriarchs, the ministers of Christ, the Apostles' scholars, «fcc. Even so the Pope at this day, when he hath no authority of the- Scripture to defend himself withal, useth this one argument con- tinually against us, " The church, the church." Thinkest thou, that God is so offended, that, for a few heretic's of Luther's sect,, he will cast off his whole church 1 Thinkest thou that he would leave his church in error so many hundred years ? And this he mightily maintaineth, " that the church can never be over- thrown." Now, like as many are moved with this argument at this day, so, in Paul's time, these false apostles, through great bragging, and setting forth of their own praises, blinded the eyes of the Galatians ; so that Paul lost his authority among them, and his doctrine was brought in suspicion. Against this vain bragging and boasting of the false apostles, Paul with great constancy and boldness setteth his apostolic authority, highly commending his vocation and defending his ministry. And (although elsewhere he never doth the like) he will not give place to any, no, not to the Apostles themselves, much less to any of their scholars. And to abate their pharisaical pride and shameless boldness, he maketh mention of the history done at Antiochia, where he withstood Peter himself. Besides this, not regarding the offence that might arise thereof, he saith plainly in the text, that he was bold to accuse and reprove Peter himself, the chief of the Apostles, who had seen Christ, and had been most familiarly conversant .with him. I am an Apostle (saith he), and 32 COMMENTARY ON GALATIANS. such a one as pass not what others are : yea, I was not afraid to chide the very pillar of all the rest of the Apostles. And to con- clude, in the first two chapters, he doth, in a manner, nothing else but set out his vocation, his office, and his Gospel, affirming, that it was not of men, and that he had not received it by man, but by the revelation of Jesus Christ ; also, that if he, yea, or an angel from heaven, should bring any other gospel than that which he hath preached, he should be holden accursed. The Certainty of Calling. But what meaneth Paul by this boasting ? I answer : This com mon-place serveth to this end, that every minister of God's word should be sure of his calling, that before God and man he may with a bold conscience glory therein, that he preached the Gospel as one that is called and sent ; even as the ambassador of a king glorieth and vaunteth in this, that he cometh not as a private person, but as the king's ambassador ; and because of this dig- nity, that he is the king's ambassador, he is honoured and set in the highest place ; which honour should not be given unto him if he came as a private person. Wherefore, let the preacher of the Gospel be certain that his calling is from God. And it is expe- dient that, according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king's ambassador magnifieth his office and calling. And thus to glory is not vain, but a kind of necessary kind of glorying, because he glorieth not in himself but in the king which hath sent him, whose authority he desireth to be honoured and magnified. Likewise, when Paul so highly commendeth his calling, he seeketh not his own praise, but with a necessary and a holy pride he magnifieth his ministry : as to the Romans (xi.) he saith, Forasmuch as I am the Apostle of the Gentiles, I will magnify mine office : that is to say, I will that men receive me, not as Paul of Tarsus, but as Paul the Apostle or Ambassador of Jesus Christ. And this he doth of necessity, to maintain his authority, that the people, in hearing this might be more attent and willing to give ear unto him. For they hear not only Paul, but, in Paul, Christ himself, and God the Father, sending him out in his message whose authority and majesty, like as men ought reli- giously to honour, so ought they with great reverence to receive and to hear his messengers bringing his word and message. This is a notable place, therefore, wherein Paul so glorifieth COMMENTARY ON GALATIAXS. 3S and boasteth as touching his vocation, that he despiseth all others. If any man after the manner of the world, should despise all others in respect of himself, and attribute all unto himself alone, he should not only show himself a very fool, but also grievously offend. But this manner of boasting is necessary, and pertaineth not to the glory of Paul, but to the glory of God, whereby is oifered unto him the sacrifice of praise and thanksgiving. For by this boasting, the name, the grace, and the mercy of God is made known unto the world. Thus, therefore, he beginneth his Epistle. Verse 1. Paul, an Apostle, not of men, ^c. Here, in the very beginning, he toucheth those false teachers which boasted themselves to be the disciples of the Apostles, and to be sent of them, but despised Paul, as one that was neither the Apostle's- scholar, nor sent of any to preach the Gospel, but came in some other way, and of his own hand thrust himself into that office. Against those Paul defendeth his calling, saying, My calling seemeth base to your preachers ; but whosoever they be which are come unto you, are sent either of men or by man j that is to say, they have entered either of themselves, being not called, or else called b/ Dthers. But my calling is not of men, nor by man, but it is above all manner of calling that can be made by the Apostles, " for it is by Jesus Christ, and by God the Father," trie subversion of morals. But why go they not rather into tlie 38 COMMENTARY ON GALATIANS. cities, countries and dominions of the Papists, and there profess and maintain their doctrine in the presence of wicked princes, bishops, and doctors in the universities, as we, by God's help and assist- ance, have done ? These tender martyrs will adventure no peril, but they resort thither where the Gospel hath an harbom- already, where they may live without danger in great peace and quietness. So the false Apostles would, not endanger themselves to come to Jerusalem, to Caiaphas, or to Rome, to the emperor, or to other places where no man had preached before, as Paul and the othei Apostles did ; but they came into Galatia, which was won untc Christ already by the labour and travail of Paul, and into Asia, Corinth, and such other places, where good men were, and pro- fessed the name of Christ, persecuting no man, but suffering all things quietly. There might the enemies of Christ's cross live in great security, and without any persecution. And here we may learn that it is the lot of all godly teachers, that, besides the persecution which they suffer of the wicked and unthankful world, and the great travail which they sustain in planting of churches, they are compelled to suffer that thing which they of long time before had purely taught, to be quickly over- thro-wn of fantastical spirits, who afterwards reign and rule oVer them. This grieveth godly ministers more than any persecution of tyrants. Therefore, let him not be a minister of the Gospel, who is not content to be thus despised, or is loth to bear this re- proach : or if he be, let him give over his charge to another. We also at this day do find the same thing to be true by experience. We are miserably contemned and vexed outwardly by tyrants, inwardly by those whom we have restored to liberty by the Gospel, and also by false brethren. " But this is our comfort and gloiy, that, being called of God, we have a promise of everlasting hfe, and look for that reward which eye hath not seen, nor ear hath heard, nor hath entered into the heart of man." (1 Cor. ii. 9.) "For when the great shepherd Christ shall appear, we shall receive an in- corruptible crown of glory : who here also in this world will not suf- fer us to perish for hunger." (1 Pet. v. 4.) Jerome moveth here a great question, " Why Paul called those churches, which were no churches ? It is (saith he) because Paul writeth to the Galatians that were perverted and turned back from Christ, and from grace, unto Moses, and the law." Hereunto 1 answer, that Paul calleth them the churches of Galatia, by putting a part for the whole which is a common thing in the Scriptures. For writing in like manner to the Corinthians, "ne rejoiceth on I.OMMENTARY ON GALATIANS. 39 their behalf, that the grace of God was given them in Clirist namely, that they were made rich through him in all utterance and knowledge." And yet many of them were misled by false apostles, and believed not the resurrection of the dead. Albeit then, that the Galatians were fallen away from the doc- trine of Paul, yet did baptism, the word, and the name of Christ, remain among them. There were also some good men that were not revolted, which had a right opinion of the word and sacra- ments, and used them well. Moreover these things could not be defiled through them that were revolted. For baptism, the Gos- pel, and other things, are not therefore made unholy, because many are polluted and unholy, and have an evil opinion of them : but they abide holy and the same 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 evilc onversation, by our good or evil life and manners, they be polluted or made holy in the sight of the heathen, but- not before God. Wherefore, wheresoever the substance of the word and sacraments remaineth, there is the hojy church, although Antichrist there reign, who (as the Scripture witnesseth) sitteth not in a stable of fiends, or in a swine-sty, or in a company of infidels, but in th& highest and holiest place of all, namely, in the temple of God. Wherefore, although spiritual tyrants reign, yet there must be a temple of God, and the same must be preserved under them. Therefore I answer briefly to this question, that the church is universal throughout the whole world, wheresoever the Gospel of God and the sacraments be. The Jews, the Turks, and other vain spirits, are not the church, because they fight against these things and deny them. — Hitherto as touching the title or inscription of this Epistle. Now folio weth the salutation or greeting of Paul. Verse 3. Grace he with you, and peace frvm God the Father, and from our Lord Jesus Christ. I hope ye are not ignorant what grace and peace meaneth, see- ing that these terms are common in Paul, and now not obscure or unknown. But forasmuch as we take in hand to expound this Epistle, (which we do, not because it is needful, or for any hardness that is in it, but that our consciences may be comfirmed against heresies yet to come,) let it not be tedious unto you, if we repeat these things again, that elsewhere, and at other times, we teach, preach, sing and set out by writing. For if we neglect the article of justification^ we lose it altogether. Thei'pfore mosi 40 COMMENTARY ON GALATIANS. necessary it is, chiefly, and above all things, that we teach and repeat this article continually : hke as Moses saith of his law. For it cannot be beaten into our ears enough, or too much. Yea, though we learn it and understand it well, yet is there none that taketh hold of it perfectly, or believeth it with his heart. So frail a thing is our flesh, and disobedient to the spirit. The greeting of the Apostle is strange unto the world, and was never heard of before the preaching of the Gospel. And these two words, giace and peace, comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin, and peace maketh the conscience quiet. The two fiends that torment us, are sin and conscience. But Christ hath vanquished these two mon- sters, and trodden them under foot, both in this world and the world to come. This the world doth not know, and there- fore it can teach no certainty of the overcoming of sin, conscience, and death. Only Christians have this kind of doctrine, and are exercised and armed with it, to get victory against sin, despau', and everlasting death. And it is a kind of doctrine, neither pro- ceeding of free-wiU, nor invented by the reason or wisdom of man, bu* given from above. Moreover, these two words, grace and peace, do contain in them the whole sum of Christianity. Grac-e containeth the remission of sins ; peace, a quiet and joyful con- science. But peace of conscience can never be had, unless sin be first forgiven. But sin is not forgiven for the fulfilling of the law ; for no man is able to satisfy the law. But the law doth rather show sin, accuse and terrify the conscience, declare the wrath of God, and drive to desperation. Much less is sin taken away by the works and inventions of men, as wicked worship- pings, strange reUgions, vows, and pilgrimages. Finally, there is no work that can take away sin ; but sin is rather increased by works. For the justiciaries and merit-mongers, the more they labour and sweat to bring themselves out of sin, tlie deeper they are plunged therein. For there is no means to take away sin, but grace alone. Therefore Paul, in all the gi-eetings of his Epistle, setteth gi-ace and peace against sin and evil conscience. This thing must be diligently marked. The words are easy. But, in temptation, it is the hardest thing that can be, to be cer- tainly persuaded in our hearts, that, by grace alone, all other means, either in heaven or in earth, set apart, we have remission of sins and peace with God. The world understandeth not this doctrine ; and therefore it neither will nor can abide it, but condemneth it as heretical and COMMENTARY ON GALATIANS. 41 wicked. It braggeth of free-will, of the light of reason, of the soundness, of the powers and quahties of nature, and of good works, as means whereby it could discern and attain grace and peace ; that is to say, forgiveness' of sins and a quiet conscience. But it is impossible that the conscience should be quiet and joy- ful, unless it have peace through grace ; that is to say, through the forgiveness of sins promised in Chiist. Many have carefully laboured, by finding out divers and sundry religious orders and exercises for this purpose, to attain peace and quietness of con- science, but, by so doing, they have plunged themselves in more and greater miseries : for all such devices are but means to in- crease doubtfulness and despair. Therefore there shall be no rest to my bones or thine, unless we hear the word of grace, and cleave unto it steadfastly and faithfully. Then shall our conscience un- doubtedly find grace and peace. The Apostle doth fitly distinguish this grace and peace fi'om aU other kind of grace and peace whatsoever. He wisheth to the Galatians grace and peace, not from the emperor, or kings and princes : for thes^ do commonly persecute the godly, and rise up against the Lord, and Christ his anointed (Psalm ii. 1) ; nor from the world ("for in the world," saith Christ, "ye shall have trou- ble"); but from God our Father, &c., which is as much as to say, he wished unto them a heavenly peace. So Christ saith, "My peace I leave unto you : my peace I give unto you : not as the world giveth it, do I give it unto you." The peace of the world granteth nothing but the peace of our goods and bodies. So the grace or favour of the world giveth us leave to enjoy our goods^ and casteth us not out of our possessions. But in affliction and in the hour of death, the grace and favour of the world cannot help us ; they cannot deUver us from affliction, despaii;, and death. But when the grace and peace of God are in the heart, then is man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly, and keep- eth the highway. For he taketh heart and courage in the victory of Christ's death ; and the confidence thereof beginneth to reign in his conscience over sin and death ; because, through him, he hath assured forgiveness of his sins ; which after he hath once obtained, his conscience is at rest, and by the word of grace is comforted. So then a man, being comforted and heartened by the grace of God (that is, by forgiveness of sin, and by this peace of conscience), is able valiantly to bear and overcome all troubles, yea, even death itself. This peace of God is not gi\'en to th« 42 COMMENTARY ON GALATIANS. world, because the world never longeth after it, nor untlerstandeth it, but to them that believe. And this cometh to pass by no othe* mean, tiaan by the only grace of God. .4 Rule to be observed, that Men ought to abstain from tht- curious Searching of God's Majesty. But why doth the Apostle add moreover in this salutation : " And fiom our Lord Jesus Christ?" Was it not enough to say, "And from God our Father?" Why then doth he couple Jesus Christ with the Father ? Ye have oftentmies heard of us, how it is a rule and principle in the scriptures, dihgently to be marked, that we must abstain from the curious searching of God's majesty, which is intolerable to man's body, and much more to his mind. " No man," saith the Lord, " shall see me and Uve." (Exod. xxxiii. 20.) The Pope, the Turks, the Jews, and all such as trust in their own merits, regard not this rule ; and therefore removing the Mediator Christ out of thek sight, they speak only of God, and before him only they pray, and do all that they do. As, for example, the monk imagmeth thus : " These works which I do please God, God mil regard these my vows, and for them will save me." The Turk saith, " If I keep the thmgs that "i-e commanded in the Alcoran, God will accept me, and give me everlasting Ufe." The Jew thinketh thus : " If I keep those things which the law commandeth, I shall find God merciful unto me, and so shall I be saved." So also a sort of fond heads at this day, bragging of the spuit of revelations, of visions, and such other monstrous matters, I wot not what, do walk in wonders above their reaches. These new monks have invented a new •cross and new works, and they dream that by doing them they please God. To be brief: as many as know not the article of justification, take away Christ the mercy-seat, and will needs com- prehend God in his majesty by the judgment of reason, and pacify him with their own works. But true Christian divinity (as I give you often warning) set- teth not God forth unto us in his majesty, as Moses' and otlier doctrines do. It commandeth us not to search out the nature of God ; but to know his will set out to us in Christ, whom he would have to take our flesh upon him, to be born and die for our sins, and that this should be preached among all nations. "For see- ing the world by wisdom knew not God in the wisdom of God, it pleased God, by the foolishness of preaching, to save them that believe." (I Cor. i.) Wherefore, when thy conscience standeth COMMENTARY ON GALATIANS. 43 in the conflict, wrestling against the law, sin, and death, in the presence of God, there is nothing more dangerous than to wander with curious speculations in heaven, and there to search out God in his incomprehensible power, wisdom, and majesty, how he created the world, and how he governeth it. If thou seek thur to comprehend God, and wouldst pacify him without Christ the Mediator, making thy works a means between him and thyself, it cannot be but that thou must fall as Lucifer did, and in horrible despau" lose God and all together. For as God is in his own n^-ture unmeasmable, incomprehensible, and infinite, so is he to man's nature .intolerable. Wherefore, if thou wouldst be in safety, and out of peril of conscience and salvation, bridle this climbing and presumptuous spuit, and so seek God as Paul teacheth thee. (1 Cor. i.) " We," saith he, " preach Christ crucified, a stumbling-block unto the Jews, and foolishness unto the Grecians ; but unto them which are called, both of the Jews and Grecians, we preach Christ the power of God, and the wisdom of God." Therefore begin thou there where Christ began, namely, in the womb of the Virgin, in .tlie manger, and at his mother's breasts, &c. For to this end he came down, was born, was conversant among men, suffered, was crucified, and died, that by all means he might set forth himself plainly before our eyes, and fasten the eyes of our hearts upon himself, that he thereby might keep us from climbing up into heaven, and firom the curious searching of the divine majesty. Whensoever thou hast to do therefore in the matter of justifi- cation, and disputest with thyself how God is to be found that justifieth and accepteth sinners ; where, and in what sort, he is to be sought ; then know thou that there is no other God besides this man, Christ Jesus. Embrace him, and cleave to him with thy whole heart, setting aside all curious speculations of the divine majesty ; " For he that is a searcher of God's majesty, shall be overwhelmed of his glory." (Prov. xvii. 15 ; xxv. 27.) I know by experience what I say. But these vain spirits which 80 deal with God, that they exclude the Mediator, do not believe me. Christ himself saith, "I am the way, the truth, and the life : no man cometh to the Father but by me." (John xiv. 6.) Therefore, besides this way Christ, thou shall find no way to the Father, but wandering ; no verity, but hypocrisy and lying ; no life, but eternal death. Wherefore mark this well in the matter •of justification, that when any of us shall have to wrestle with the Jaw, sin, and death, and all other evils, we must look upon no 44 COMMENTARY ON GALATIANS. Other God, but only this God mcarnate, and clothed with man's nature. But out of the matter of justification, when thou must dispute with Jews, Turks, Papists, heretics, &c., concerning the power, wisdom, and majesty of God, then employ all thy wit and indus try to that end, and be as profound and as subtle a disputer as thou canst; for then thou art in another vein. But in the case of conscience, of righteousness and Ufe (which I wish here dili- gently to be marked), against the law, sin, death, and the devil, or in the matter of satisfaction, of remission of sins, of reconciUa- tion, and of everlasting Ufe, thou must withdraw thy mind wholly from all cogitations and searching of the majesty of God, and look only upon this man Jesus Christ, who setteth himself forth unto us to be a Mediator, and saith, " Come unto me, all ye that labour, and are heavy laden and I wiU refresh you." (Matt. xi. 28.) Thus doing, thou shalt perceive the love, goodness, and sweetness of God ; thou shalt see his wisdom, power, and majesty, sweetened and tempered to thy capacity ; yea, and thou shalt find it, this mirror and pleasant contemplation, all things, according to that saying of Paul to the Colossians : " In Christ are hid all the treasures of wisdom and knowledge.'' And further, in chap. ii. " For in him dweUeth the fullness of the Godhead bodily." (CoL ii. 3, 9.) The world is ignorant of this, and therefore it searchetb nut the wiU of God, setting aside the promise in Christ, to his great destruction. " For no man knoweth the Father, but the Son, and he to whom the Son wiE reveal him." (Matt. xi. 27 ; John X. 15*.) And this is the cause why Paul is wont so often to couple Jesus Christ with God the Father, even to teach us what true Christian religion is, which beginneth not at the highest, as other religions dO; but at the lowest. It will have us to climb up by Jacob's ladder, whereupon God himself leaneth, whose feet touch the very earth, hard by the head of Jacob. (Gen. xxviii. 12.) Where- fore, whensoever thou art occupied in the matter of thy salvation, setting aside all curious speculations of God's unsearchable ma- jesty, all cogitations of works, of traditions, of philosophy, yea and of God's law too, run straight to the manger, and embrace this infant and the Virgin's little baby in thine arms, and behold hiiu as he was bom, sucking, growing up, conversant among men. teaching, dying, rising again, ascending up above all the heavens, and liaving power above all things. By this means shalf thou be able to shake olT all terrors and errors, like as the sun driveth COMMENTARV ON GALATIANS. 45 away the clouds. And this sight and contemplation will keep thee in the right way, that thou mayest follow whither Christ is gone. Therefore Paul, in wishing grace and peace not only irom God the Father, but also from, Jesus Christ, teacheth, first, that we should abstain from the curious searching of the divine majesty (for God no man knoweth), and to hear Christ, who is in the bosom of the Father, and uttereth to us his will, who also is appointed of the Father to be our teacher, to the end that we should all hear him. (John viii. 18.) Christ is Gud hy Nature. The other thing that Paul teacheth here, is a confirmation of oui feith, "that Christ is very God." And such-hke sentences aa this is, concerning the Godhead of Christ, are to be gathered together and marked diligently, not only against the Arians and other heretics, which either have been or shall be hereafter, but also for the confirmation of our faith : for Satan will not fail to impugn in us all the articles of our faith ere we die. He is a most deadly enemy to faith because he knoweth that it is the victory which overcometh the world. (1 John v. 4.) Wherefore, it standeth us in hand to labour that our faith may be certain, and may increase and be strengthened by diligent and continual exercise of the word, and fervent prayer, that we may be able to withstand Satan. Now, that Christ is the very God, it is manifestly declared, in that Paul attributeth the same things equally unto him which he doth imto the Father, namely, divine power, — as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil, and hell. This were by no means lawful for him to do, nay, it were sacrilege this to do, except he were very God, according to that saying, "I wiU not give my glory unto another." (Isa. xlii. 8.) Again : no man giveth that to others which he himself hath not. But seeing Christ giveth grace, peace, and the Holy Ghost, delivereth from the power of the devil, from sin, and death, it is certain that he hath an infinite and divine power, equal in all points to the power of the Father. Neither doth Christ give grace and peace, as the Apostles gave and brought the same unto men by preaching of the Gospel ; but he giveth it as the Author and Creator. The Feather createth and giveth hfe, grace, peace, a&d all other good things. The self- same things also the Son createth and giveth. Now, to give grace, peace, everlasting life, to forgive sins, to make righteous- 46 COMMENTARY ON GALATIANS. -0 quicken, to deliver from death and the devil, are not the works of any creature, but of the Divine Majesty alone. The angeb can neither create nor give these things; therefore these works pertain only to the glory of the Sovereign Majesty, the Maker of all things : and seeing Paul doth attribute the self-same power of creating and giving all these things unto Christ equally with the Father, it must needs follow that Christ is verily and naturally God. Many such arguments are in John, where it is proved and con- cluded, by the works which are attributed to the Son as well as to the Father, that the divinity of the Father and of the Son is aU one. ' Therefore, the gifts which we receive of the Father, and which we receive of the Son, are all one. For else Paul would have spoken otherwise, after this manner : Grace from God the Father, and peace from our Lord Jesus Christ ; but in knitting them both together, he attributeth them equally, as well to the Son as to the Father. I do therefore so diligently admonish you of thia thing, because it is dangerous ; lest, among so many errors, and in so great variety and confusion of sects, there might step up some Arians, Eunomians, Macedonians, and such other heretics, that might do harm to the churches with their subtlety. Indeed, the Arians were sharp and subtle fellows. They granted that Christ hath two natures, and that he is called "very God of very God," howbeit, in name only. Christ, said they, is a most noble and perfect creature, above the angels, whereby God after- ward created heaven and earth, and aU other things. So Maho- met also speaketh honourably of Christ. But all this is nothing else but goodly imaginations, and words pleasant and plausible to man's reason, whereby the fantastical spirits do deceive men except they take good heed. But Paul speaketh othei-wise of Christ. " Ye," saith he, " are rooted and established in this belief, namely, that Christ is not only a perfect creature, but very God, who doth the self-same things that God the Father doth." He hath the divine wt)rks not of a creature, but of the Creator, because he giveth grace and peace ; and to give them, is to condemn sin, to vanquish death, and to tread the devil under foot. These things no angel can give. But seeing they are attributed unto Christ, it must needs foUow, that he is " very God by nature." Verse 4. Which gave himself for our sins. Paul in a manner, in every word, handleth the argument of this Epistle. He hath nothing in his mouth but Christ ; and there- COMMENTARY ON GALATIANS. 47^ fore in every word there is a fervency of spirit and life. And mark how well and to the purpose he speaketh. He saith not, which hath received our works at our hands, nor, which hath received the sacrifices of Moses's law, worshippings, rehgions, masses, vows, and pilgrimages; but, hath given — What? Not gold, nor silver, nor beasts, nor paschal Iambs, nor an angel, but himself! For what ? Not for a crown, not for a kingdom, not for our holiness and righteousness, but " for our sins." These words are very thun- derclaps from heaven against all kinds of righteousness. Like as is also this sentence of John : " Behold the Lamb of God, that taketh away the sins of the world." Therefore, we nmst with diligent attention mark every word of Paul, and not slenderly consider them, or Ughtly pass them over ; for they are fuU of consolation, and confirm fearful consciences exceedingly. But how may we obtain remission of our sins I Paul answereth, " that the man which is called Jesus Christ, the Son of God, hath given himself for them." These are excellent and comfortable words, and are promises of the old law, that our sins are taken away by none other mean, than by the Son of God delivered unto- death. With such gun-shot and such artillery must the Papacy be destroyed, and all the rehgions of the heathen, all works, all merits and superstitious ceremonies. For if our sins may be- taken away by our own works, merits, and satisfactions, what needed the Son of God to be given for them ? But seeing he was^ given for them, it followeth that we cannot put them away by our own works. Again, by this sentence it is declared, that our sins are so great, so infinite and invincible, that it is impossible for the whole world to satisfy for one of them. And surely the greatness of the ran- som (namely, Christ the Son of God, who gave himself for our sins) declareth sufficiently, that we can neither satisfy for sin, nor have dominion over it. The force and power of sin is set forth and amphfied exceedingly by these words : " Which gave himself for our sins." Therefore here is to be marked the infinite great- ness of the price bestowed for it, and then it will appear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must be given for it. He that considereth these things well, understandeth that this one word, sin, comprehendeth God's everlasting wrath and the whole kingdom of Satan, and that it is a thing more horrible than can be ex- pressed ; which ought to move us and make us afiraid indeed. But we are careless, yea, we make light of sin, and a matter of nothing ;: to COMMENTARY ON GALATIANS. which although it bring with it the sting and remorse of conscience yet notwithstanding we think it not to be of such weight and force, but that, by some little work or merit, we may put it away. This sentence therefore witnesseth, "that all men are servant? and bond-slaves to sin, and (as Paul saith in another place) ara sold under sin." (Rom. vii. 14.) And again, " that sin is a most cruel and mighty tyrant over aU men ;" which cannot be vanquished by the power of any creatures, whether they be angels or men, but by the sovereign and infinite power of Jesus Christ, who hath given himself for the same. Fuithermore, this sentence setteth out to the consciences of aU men, which are terrified with the greatness of their sins, a singu- lar comfort. For, albeit sin be never so invincible a tyrant, yet, notwithstanding, forasmuch as Christ hath overcome it through his death, it cannot hurt them that believe in him. Moreover, if we arm ourselves with this beUef and cleave vidth all our hearts unto this man Christ Jesus, then is there a light opened, and a sound judgment given unto us, so as we may most certainly and freely judge of all kinds> of life. For when we hear that sin is such an invincible tyrant, thus incontinent, by a necessary conse- quence we infer, then what do the Papists, monks, nuns, priests, Mahometists, Anabaptists, and all such as trust in their works, which will aboUsh and overcome sin by their own traditions, works preparative, satisfactions, &c. ? Here forthwith we judge all those sects to be wicked and pernicious ; whereby the glory of God and of Christ is not only defaced, but also utterly taken away, and our own advanced and established. But weigh dihgently every word of Paul, and especially mark well this pronoun,, our ; for the eflfect altogether consisteth in the well applying of the pronouns, which we find very often in the Scrip- tures, wherein also there is ever some vehemency and power. Thou wilt Easily say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints, whom we ac- count to have been worthj' of this grace ; but it is a very hard thing that thou which judgest thyself unworthy of this grace, shouldest from thy heart say and beUeve, that Christ was given for thine invincible, infinite, and horrible sins. Therefore, gen- erally, and without the pronoun, it is an easy matter to magnify and amplify the benefit of Christ, namely, that Christ was given for sins, but for other men's sins, which are worthy. But when it cometh to the putting to of this pronoun our, there our weak nature and reason starteth back, and dare not come nigh unto COMMENTARY ON GALATIANS. 49 God, nor promise to herself that so great a treasure shall be freely given unto her, and therefore she will not have to do with God, except first she be pure and without sin ; wherefore, although she read or hear this sentence, "Which gave himself for our sins," or such-Uke, yet doth she not apply this pronoun (our) unto herself. but unto others, which are worthy and holy ; and as for herself, she will tarry tiU she be made worthy by her own works. This, then, is nothing else, but that man's reason fain would that sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh, that the hypocrites, being ignorant of Christ, although they feel the remorse of sin, do think notwithstanding that they shall be able easily to j3ut it away by their good works and merits, and secretly in their hearts they wish that these words, " which gave himself for our sins," were but as words spoken in humility, and would have their sins not to be true and very sins indeed, but Ught and small matters. To be short, man's reason would fain bring and present unto God a feigned and counterfeit sinner, which is nothing afraid, nor hath any feeling of sin. It would bring him that is whole, and not him that hath need of a physician ; and when it feeleth no sin, then would it believe that Christ was given for our sins. The whole world is thus affected, and especially they that would be counted more holy and righteous than others, as monks, and all justiciaries. These confess with their mouths that they are sinners, and they confess also that they commit sins daily, how- beit not so great and many but that they are able to put them away by their own works ; yea, and_ besides all this, they will bring their righteousness and deserts to Christ's judgment-seat, and demand the recompense of eternal life for them at the Judge's hand. In the mean while, notwithstanding (as they pretend great humility), because they will not vaunt themselves to be utterly void of sin, they feign certain sins, that for the forgiveness thereof they may with great devotion pray with the publican, " God be merciful unto me a sinner !" (Luke xviii. 15.) Unto them these words of St. Paul, " for our sins," seem to be but light and trifling, therefore they neither understand them, nor in temptation, when they feel sin indeed, can they take any comfort of them, but are compelled flatly to despair. This is then the chief knowledge and true wisdom of Christians, to count these words of Paul, " that Christ was delivered to death, not for our righteousness or holiness, but for our sins" (which are /ery sins indeed, great, many, yea infinite and invincible), to be 7 50 COMMKNTARY ON GALATIAJVtS. " most true effectual, and of great importance." Therefore, think thein not to be small, and such as may be done away by thine own works ; neither yet despair thou for the greatness of them, if thou feel thyself oppressed therewith, either in life or death ; but learn here of Paul, to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small sins, but for great and huge sins ; not for one or two, but for all ; not for vanquished sins, for no man, no, nor angel, is able to overcome the least sin that is but for invincible sins. And except thou be found in the numbei of those that say, " our sins," that is, which have this doctrine of faith, and teacVi, hear, learn, love, and believe the same, there is no salvation for thee. Labour, therefore, diligently, that not only out of the time of temptation, but also in the time and conflict of death, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the devil assaileth thee with great violence, going about to overwhelm thee with heaps, floods, and whole seas of sins, to terrify thee, to draw thee from Christ, and to drive thee to despair, that then, I say, thou mayest be able to say with sure confidence, Christ, the Son of God, was given, not for the righteous and holy, but for the unrighteous and sinners. If I were righteous and had no sin, I should have no need of Christ to be my reconcUer. Why, then, O thou peevish holy Satan, wUt thou make me to be holy, and to seek righteousness in thyself, when, in very deed, I have nothing in me but sins, and most grievous sins ? Not feigned or trilling sms, but such as are against the first table, to wit, great infidelity, doubting, despair, contempt of God, hatred, ignorance, and blaspheming of God, unthankfulness, abusing of God's name, neglecting, loathing, and despising the word of God, and such- hke. And, moreover, these carnal sins against the second table : as, not to yield honour to to my parents, not to obey the magistrates, to covet another man's goods, his wife, and such-hke, albeit that these be light faults in respect of those former sins. And admit that I have not committed murder, whoredom, thefl, and such other sins against the second table, in fact, yet I have committed them in heart, and therefore I am a transgressor of all God's command- ments, and the multitude of my sins is so great that they cannot be numbered, " for I have sinned above the number of the sands of the sea." Besides this, Satan is such a cunning juggler that he can make of my righteousness and good works great sins. For so much, then, as my sins are so weighty, so infinite, so horrible, and in- COMMENTARY ON GALATIANS. 51 vincible, and that my righteousness does nothing further me, but rather hinder me before God; therefore, "Christ the Son of God was given to death for them, to put them away, and to save all men which believe." Herein, therefore, consisteth the effect of eternal salvation, namely, in taking these words to be effectual, true, and of great importance. I say not this for nought, for I have oftentimes proved by experience, and I daily find what a hard matter it is to believe, especially in the conflict of conscience, " that Christ was given," not for the holy, righteous, worthy, and such as were his friends, but "for wicked sinners, for the un- worthy, and for his enemies, which have deserved God's wrath and everlasting death." Let us therefore arm ourselves with these and such Uke sen- tences of the Holy Scripture, that we may be able to answer the- devil (accusing us, and saying, " Thou art a sinner, and there-- fore thou art damned)" in this sort: Because thou sayest I am a sinner, therefore will I be righteous and saved. Nay, saith the- devil, " thou shalt be damned." No, say I, for I fly unto Christ, , " who hath given himself for my sins ;" therefore, Satan, " thou shalt not prevail against me," in that thou goest about to terrify- me, in setting forth the greatness of my sins, and so to bring me into heaviness, distrust, despaii', hatred, contempt, and blasphem- ing of God. Yea, rather in that thou sayest I am a sinner, thou givest me armour and weapon against thyself, that with thine own sword I may cut thy throat, and tread thee under my feet, for Christ. died for sinners. Moreover, thou thyself preachest unto me the^ glory of God, for thou puttest me in mind of God's fatherly love; towards me, wretched and damned sinner, " who so loved the world,. that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting hfe." (John iii. 16.) And as often as thou objectest that I am a sinner, so often thou caUest me to remembrance of the benefit of Christ my Redeemer, upon whose shoulders, and not upon mine, lie all my sins, for the Lord hath "laid all our iniquity upon him." (Isaiah liii. 6.) Again, "for the transgressions of his people was he smitten." (Chap. liii. 8.) Where- fore, when thou sayest I am a sinner, thou doest not terrify me, but comfort me above measure. Whoso knoweth this one point of cunning well, shall easily avoid all the engines and snares of the devil, who by putting man in mind of his sins, driveth him to despair, and destroyeth him, unless he withstand him with this cunning, and with this heavenly wis- dom, whereby only sin, death, and the devU are overcome. Bm 52 COMMENTARY ON GALATIANS. the man that putteth not away the remembrance of his sin, bui keepeth it still, and tormenteth himself with his own cogitations, thinking either to help himself by his own strength or poUcy, oi to tarry the time till his conscience may be quieted, faUing intc Satan's snares, miserably afilicteth himself, and at length is over- come with the continuance of the temptation, for the devil will never cease to accuse liis conscience. Against this temptation we must use these words of St. Paul, in the which he giveth a very good and true definition of Christ in this manner : " Christ is the Son of God, and of the Vii-gin, delivered and put to death for our sins." Here, if the devil allege any other definition of Christ, say thou the definition and the thing defined are false, therefore I will not receive this definition. I speak not this without cause, for I know what moveth me to be so earnest that we should learn to define Christ out of the words of Paul. For indeed Christ is no cruel exactor, but a forgiver of the sins of the whole world. Wherefore, if thou be a sinner, as indeed we are all, set not Christ down upon the rainbow, as a judge, for so shalt thou be terrified and despair of his mercy, but take hold of his true definition, namely, that Christ the Son of God and of the Virgin is a person, not that terrifieth, not that afflicteth, not that condemneth us of sin, not that demandeth an account of us for our life evil passed ; but hath given himself for our sins, and with one oblation hath put away the "sins of the whole world" (Col. ii. 14), hath fastened them upon the cross, and put them clean out by himself. Learn this definition diligently, and especially so exercise this pronoun our, that this one syllable being beUeved may swallow up all thy sins ; that is to say, that thou mayest know assuredly that Christ hath taken away the sins, not of certain men only, but also of thee, yea, and of the whole world. Then let not thy sins be sins only, but even thy own sins indeed; that is to wit, believe thou that Christ was not only given for other men's sins, but also for thine. Hold this fast, and suffer not thyself by any means to be drawn away firom this most sweet definition of Christ, which rejoiceth even the very angels in heaven ; that is to say, that Christ, according to the proper and true definition, is no Moses, no lawgiver, no tyrant, but a mediator for sins, a free giver of grace, righteousness, and Ufe, who gave himself, not for our merits, holiness, righteousness, and godly life, but for our sins, Indeed, Christ doth interpret the law, but that is not his propel and principal oflSce. COMMEXTARY ON GALATIANS. 63 These things, as touching the words, we know well enough, and can talk of them. But in practice, and in the conflict, when the devil goeth about to deface Christ, and to pluck the word of grace out of our hearts, we find that we do not yet know them well, and as we should do. He that at that time could define Christ truly, and could magnify him and behold him as his most sweet Saviour and High-priest, and not as a strait judge, this man hath overcome all evUs, and were already in the kingdom of heaven. But this to do in the conflict, is of all things the most hard. I speak this by experience. For I know the devil's subtleties, who at that time not only goeth about to fear us with the terror of the law, yea, and also of a little mote maketh many beams ; that is to say, of that which is no sin he maketh a very hell (for he is marvellous crafty both in aggravating sin, and in pufiing up the conscience even in good works) ; but also is wont to fear us vdth the very person of the Mediator ; into the which he transformeth himself; and, laying before us some place of Scipture or saying of Christ, suddenly he striketh our hearts, and showeth himself unto us in such sort as if he were Christ indeed, leaving us sticking so fast in that cogitation, that our conscience would swear it were the same Christ, whose saying he alleged. Moreover, such is the subtlety of the enemy, that he vnll not set before us Christ entirely and wholly, but a piece of Christ only, namely, that he is the son of pod, and man born of the Virgin. And by and by he patcheth thereto some other thing; that is to say, some saying of Christ, wherewith he terri- fieth the impenitent sinners, such as that it is in the thirteenth of Luke, "Except ye repent, ye shall all likewise perish." And so, corrupting the true definition of Christ with his poison, he bringeth to pass that albeit we believe him to be Christ the true Mediator, yet, in every deed, our troubled conscience feeleth and judgeth him to be a tyrant and a judge. Thus we being de- ceived by Satan, do easily lose that sweet sight of our High-priest and Saviour Christ ; which being once lost, we shun him no less than the devil himself. And this is the cause why I do so earnestly call upon you to learn the true and proper definition of Christ out of these words of Paul, "which gave himself for our sins." If he gave himself to death for our sins, then undoubtedly he is no tyrant or judge which will condemn us for our sins. He is no caster down of the afflicted, but a raiser up of those that are fallen, a merciful reliever and comforter of the heavy and broken-hearted. Else 54 COMMENTARY ON GALATIAN8. should Paul lie in saying, "which gave himself fov our sins." If I define Christ thus, I define him rightly, and take hold of the true Christ, and possess him indeed. And here I let pass all curious speculations touching the Divine Majesty, and stay myself in the humanity of Christ, and so I learn truly to know the will of God. Here is then no fear, but altogether sweetness, joy, peace of conscience, and such-like. And herewithal there is a light opened, which showeth me the true knowledge of God, of myself, of all creatures, and of all the iniquity of the devil's king- dom. We teach no new thing, but we repeat and establish old things, which the Apostles and all godly teachers have taught before us. And would to God we could so teach and establish them, that we might not only have them in our mouth, but also well grounded in the bottom of our heart, and especially that we might be able to use them in the agony and conflict of death ! Verse 4. That he might deliver us frnm this present evil world. In these words also Paul handleth yet more effectually the argu- ment of this epistle. He calleth this whole world, which hath been, is, and shall -be, the present world, to put a difference between this and the everlasting world to come. Moreover he calleth it evil, because that whatsoever is in this world, is subject to the malice of the devil reigning over the whole world. For this cause the world is the kingdom of the devil. For there is in it nothing but ignorance, contempt, blasphemy, hatred of God, and disobedi- ence against all the words and works of God. In and under this kingdom of the world are we. Here again you see, that no man is able, by his own works or his own power to put away sin, because this present world is evil, and (as St. John saith) "is set upon mischief" As many there- fore as are in the world, are the bond-slaves of the devil, con- strained to serve him and do all things at his pleasure. What availed it, then, to set up so many orders of religion, for the abolishing of' sin ; to devise so many great and most painful works, as to wear shirts of hair, to beat the body with whips till the blood followed, to go on pilgrimage to St. James in harness, and such other like? Be it so that thou doest all these things, yet not- withstanding this is true, that thou art in this present evil world, and not in the kingdom of Christ. And if thou be not in the king- dom of Christ, it is certain that thou belongest to the kingdom of Satan, which is this evil world. Therefore, all the gifts, either of the body or of the mind, which thou enjoyest, as wisdom, COMMENTAKY ON GALATIANS. 55 righteousness, lioliness, eloquence, power, beauty, and riches, are but the slavish instruments of the devil ; and with aU these thou art compelled to serve him, and to advance his kingdom. First, with thy wisdom thou darkenest the wisdom and know ledge of Christ, and, by thy wicked doctrine, leadest men out of the way, that they cannot come to the grace and knowledge of Christ. Thou settest out and praisest thy own righteousness and holiness ; but the righteousness of Christ, by which only we are justified and quickened, thou dost hate and condemn as' wicked and devilish. To be brief, by thy power thou destroyest the kingdom of Christ, and abusest the same to root out the Gospel, to persecute and kill the ministers of Christ, and so many as hear them. Wherefore, if thou be without Christ, this thy wisdom is double foolishness, thy righteousness double sin and impiety, because it knoweth not the wisdom and righteousness of Christ: moreover, it darkeneth, hindereth, blasphemeth, and persecuteth the same. Therefore Paul doth rightly call it the evil or wicked world : for when it is at the best then is it worst. In the re- ligious, wise and learned men, the world is at the best ; and yet, in very deed, in them it is double evil. I overpass those gross vices which are against the second table, as disobedience to pa- rents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and maUciousness, wherein the world is altogether drowned, which notwithstanding are hght faults, if ye compare them with the wisdom and righteousness of the wicked, whereby they fight against the first table. This jviiitg^jdevil, which forceth men to commit spiritual sins, that they may sell them for righteous- ness, is far more dangerous than t he bla ck devil, which only enforceth them to commit fleshly sins, which the world acknowledgeth to be sins. By these words then, " that he might deliver us," (fee, Paul showeth what is the argument of this Epistle , to wit, that we have need of grace and of Christ, and that no other creature, neither man nor angel, can deliver man out of this present evil world. For these works are only belonging to the Divine Ma- jesty, and are not in the power of any, either man or angel : that Christ hath put away sin, and hath delivered us from the tyranny and kingdom of the devil ; that is to say, from this wicked world,^ which is an obedient servant and willing follower of the devil his god. Whatsoever the murderer and father of hes either doth or speaketh, that the world, as his most loyal and obedient son diligently foUoweth and performeth. And, therefore, it is full of 56 COMMENTARY ON GALATIANS. the ignorance of God, of hatred, lying, errors, blasphemy, and of the contempt of God ; moreover, of gross sins, as murders, adul- teries, fornications, thefts, robberies, and such-like, because he follov-eth his father the devil, who is a liar and a murderer. And the more wise, righteous, and holy men that are without Christ, so much the more hurt they do the Gospel. So we also, that were reUgious men, were doubly wicked in the papacy, before God did Ughten us with the knowledge of his Gospel, and yet notwithstand- ing under the colour of true piety and hoUness. Let these words then of Paul remain, as they are indeed, true and effectual, not coloured and counterfeit, namely, "that this present world is evil." Let it nothing at all move thee, that in a great number of men, there be many excellent virtues, and that there is so great a show of holiness in hypocrites. But mark thou rather what Paul saith : out of whose words thou mayest boldly and fi-eely pronounce this sentence against the world, — tha', the world, with all his wisdom, power and righteousness, is the kingdom of the devil ; out of the which God alone is able to deliver us by his only begotten Son. Therefore let us praise God the Father, and give him hearty thanks for this his unmeasurable mercy, that hath delivered ua out of the kingdom of the devil, in the which we were holden captives, by his own Son, when it was impossible to be done by our own strength. And let us acknowledge, together with Paul, " that all our works and righteousness" (\vith all which we could not make the devil to stoop one hair's breadth) "are but loss and dung." Also let us cast under our feet, and utterly abhor, all the power of free-wiU, all pharisaical wisdom and righ- teousness, all religious orders, all masses, ceremonies, vows, fast- ings, arid such-like (Phil. iii. 8), as a most filthy defiled cloth (Isa. Ixiv. 6), and as the most dangerous poison of the devil. Contrariwise, let us extol and magnify the glory of Christ, who hath delivered us by his death, not from this world only, but from this evil world. Paul then by this word evil showeth that the kingdom of the world, or the devil's kingdom, is the kingdom of iniquity, igntr- ranee, error, sin, death, blasphemy, desperation, and everlasting damnation. On the other side, the kingdom of Christ is the king- dom of equity, light, grace, remission of sins, peace, consolation, saving health, and everlasting life, into the which we are translated (Col. i. 13.) by our Lord Jesus Christ, to whom be glory, world without end. So be it. COMMENTARY ON GALATIANS. ' 57 Verse 4. According to the will of God, even our Father. Here Paul so placeth and ordereth every word, that there is not one of them but it fighteth against those false apostles for the article of justification. Christ, saith he, hath delivered us from this wicked kingdom of the devil, and the world. And this hath he done, "according to the will, good pleasure, and command- ment of the Father." Wherefore we be not delivered by oui own will, or cunning, nor by our own wisdom or policy, but for that God hath taken mercy upon us, and hath loved us : like as it is written also in another place, "Herein hath appeared the great love of God towards us, not that we have loved God, but that he hath loved us, and hath sent his only begotten Son to be a reconciliation for our sins. (1 John iv. 10.) That we are then delivered from this present evU world, it is of mere grace, and no desert of ours. Paul is so plentiful and so vehement in amplifying and extoUing the grace of God, that he sharpeneth and directeth every word against the false apostles. There is also another cause why Paul here maketh mention of the Father's will, which also in many places of St. John's Gospel is declared, where Christ, commending his oflice, calleth us back tc his Father's wiU, that in his words and works we should not so much look upon him as upon the Father. For Christ came into this world, and took man's nature upon him, that he might be made a sacrifice for the sins of the whole world, and so to reconcile us to God the Father ; that he alone might declare unto us how that this was done through the good pleasure of the Father, that we, by fastening our eyes upon Christ, might be drawn and carried straight unto the Father. For we must, not think, as before we have warned you, that by the curious searching of the majesty of God, any thing concerning God can be known to our salvation, but by taking hold of Christ, who, according to the will of the Father, hath given him- self to death for our sins. When thou shalt acknowledge this to be the will of God through Christ, then wrath ceaseth, fear and trembling vanisheth away, neither doth God appear any other than merciful, who by his determinate counsel would that his Son should die for us, that we might live through him. This -knowledge maketh the heart cheerful, so that it steadfastly believeth that God is not angry, but that he so loveth us poor and wretched sinners, that he gave his only begotten Son for us. It is not for nought, therefore, that Paul doth so often repeat 8 •58 COMMENTAKY ON GALATIANS. and beat into our minds, that Christ was given for our sins, and that by the good will of the Father. On the contrary part, the curious searching of the majesty of God, and his dreadful judgments, namely, how he destroyed the whole world with the flood, how he destroyed Sodom, and such other things, are very dangerous, for they bring men to desperation, and cast them down headlong intd utter destruction, as I have shown before. Verse 4. Of God and our Father. This word our must be referred to both, that the meaning may be this, " of our God, and of our Father." Then is Christ's Father, and our Father, all one. So in the twentieth of John, Christ saith to Mary Magdalen, " Go to my brethren, and say unto them, I ascend unto my Father, and your Father, to my God, and to your God.'" Therefore God is our Father, and our God, but through Christ. And this is an apostolic manner of speech, and even Paul's own phrase, who indeed speaketh not with such picked .and gay words, but yet very fit and to the purpose, and full of burning zeal. Verse 5. To whom be glory for ever and ever. The Hebrews are wont in their writings to intermingle praise and giving of thanks. This custom the Hebrews and the Apostles themselves do observe. Which thing may be very often seen in Paul. For the name of the Lord ought to be had in great reverence, and never to be named without praise and thanksgiving. And thus to do, is a certain kind of worship and service to God. So in worldly matters, when we mention the names of kings or princes, we are wont to do it with some comely gesture, reverence, and bowing of the knee : much more ought we, when we speak of God, to bow the knee of our heart, and to name the name of God with thankfulness and great rev- erence. Verse 6. I marvel. You see here how Paul handleth his Galatians, which were fellen away and seduced by the false apostles. He doth not at the first set upon them with vehement and rigorous words, but after a very fatherly sort, not only patiently bearing their fall, but also in a manner excusing the same. Furthermore, he showeth towards them a motherly affection, and speaketh them very fair, and yet in s ich sort, that he reproveth them notwith- COMMENTARY ON GALATIANS. 69 Standing : howbeit with very fit words, and wisely framed to the purpose. Contrariwise he is very hot and full of indignation against thos,e false apostles their seducers, upon whom he layeth the whole fault ; and therefore forthwith, even in the entrance of his Epistle, he bursteth out into plain thunderings and lightenings against them. " If any man," saith he, " preach any other gospel than that ye have received, let him be accursed." And afterwards in the fifth chapter, he threateneth damnation unto them : " Whose troubleth you, shall bear his condemnation, whatsoever he be." (Gal. V. 10.) Moreover, he curseth them with horrible words, saying, " Would to God they were cut off which trouble you !" These are dreadfiil thunderclaps against the righteousness of the flesh or the law. He might have handled the Galatians more uncourteously, and have inveighed against them more roughly after this manner: •" Out upon this backshding ! I am ashamed of you, your un- thankfulness grieveth me, I am angry with you : " or else thus tragically have cried out against them : " ungracious world, O wicked deahngs ! " &c. But forasmuch as his purpose is to raise up them that were fallen, and with a fatherly care to call them back again from their error to the purity of the Gospel, he leaveth those rough and sharp words, especially in the first entrance, and most gently and mildly he speaketh unto them. Fot^ seeing he went about to heal them that were wounded, it was not meet that he should now further vex their green wound, by laying to it a sharp and a fretting plaster, and so rather hurt the wounded than heal them. Therefore, of all the sweetest and mildest words, he could not have chosen any one more fit than this, " I marvel :" whereby he signified both that it grieved him, and also displeased him, that they had fallen away from him. And here Paul is mindful of his own rule, which he giveth fhereafter in the sixth chapter, where he saith, "Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thy- self, lest thou also be tempted." This example must we also follow, that we may show ourselves to bear like affection towards such as are misled, as parents bear towards their children, that ^they may perceive our fatherly and motherly alfection towards ;them, and may see that we seek not their destruction, but their welfare. But as for the devil and his ministers, the authors of fa_3e doctrines and sects, against them we ought, by the example of the Apostle, to be impatient, proud, sharp, and bitter, detest- 60 COMMENTARY ON GALATIANS. ing and condemning their false jugglings and deceits with as mucr rigour and severity as may be. So parents, when their child is hurt with the biting of a dog, are wont to pursue the dog only, but the weeping child they bemoan and speak fair unto it, comforting it with the most sweet words. The spirit therefore that is in Paul is wonderful cunning in handhng the afflicted consciences of such as are fallen. Contrari wise the Pope (because he is led with a wicked spirit) breaketh out violently like a tyrant, and rappeth out his thundercracks and cursings against the miserable and terrified in conscience; which things may be seen in his bulls, and especially in that bull touching the Lord's Supper. The bishops also do their duty never a whit better. They teach not the Gospel, they are not careful for the saving of men's souls, but only they seek lordship and sovereignty over them, and therefore their speakings and doings are altogether to maintain and support the same. In like manner are all the vain- glorious doctors and teachers effected. Verse 6. That so soon. Ve see how Paul complaineth, that to fall in faith is an easy matter. In respect whereof, he warneth the faithful in another place, "that he which standeth, should take heed that he faU not." (1 Cor. X 12.) We also do daily prove by experience,, how hardly the mind conceiveth and retaineth a sound and stead- fast faith. Also with what great difficulty a perfect people is gotten to the Lord. A man may labour half a score years ere he shall get some httle church to be rightly and reUgiously ordered ; and, when it is so ordered, there creepeth in some mad brain, yea and a very unlearned idiot, which can do nothing else but speak slanderously and spitefully against sincere preachers of the word,, and he in one moment overthroweth all. Whom would not this wicked and outrageous dealing move ? We, by the grace of God, have forgotten here at Wittemberg, the form of a Christian church. The word among us is purely taught, the sacraments are rightly used, exhortations and prayers are made also for all estates ; and, to be brief, all things go forward prosperously. This most happy course of the Gospel some mad head would soon stop, and, in one moment, would overturn all dial we, in many years, with great labour have builded. Even TO it befell to Paul, the elect vessel of Christ. He had won the chur ;hes of Galatia, with great care and travail, which the false apostles, in a short time after his departuie, werthiew, as this- COMMENTARY ON GALATIANS. 61 and divers other of his Epistles do witness. So great is the weak- ness and wretchedness of this present hfe, and we so walk in the midst of Satan's snares, that one fantastical head may destroy and utterly overthrow, in a short space, all that which many true minis- ters, labouring night and day, have builded up many years before. This we learn at this day by experience to our great grief, and yet we cannot remedy this enormity. Seeing then that the church is so soft and so tender a thing, and is so soon overthrown, men must watch cheerfull}' against these fantastical spirits ; who, when they have heard two sermons, or have read a few leaves in the Holy Scriptures, by and by they make themselves masters and comptrollers of all learners and teachers, contrary to the authority of all men. Many such also thou mayest find at this day among handicraftsmen, bold and malapert fellows, who, because they have been tried by no temp- tations, did never learn to fear God, nor had any taste or feeling of grace. These, for that they are void of the Holy Ghost, teach what liketh themselves best, and such things as are plausible and pleasant to the common people. Then the unskilful multitude, longing to hear news, do by and by join themselves unto them, Yea, and many also, which think themselves well seen in the doc- trine of faith, and after a sort have been tried with temptations, are sedrjced by them. Since that Paul therefore, by his own experience, may teach us, ohat congregations, which are won by great labour, are easily and 30on overthrown, we ought %vith singular care to watch against the ievil ranging every where, lest he come while we sleep, and sow cares among the wheat. For though the shepherds be never so watchful and diligent, yet is the Christian flock in danger of Satan. For Paul, as I said, with singular study and diligence, had planted churches in Galatia, and yet he had scarcely set his foot, as they say, out of the door, but by and by the false apostles over- threw some, whose faU afterwq,rd was the cause of great ruin in the churches of Galatia. This so sudden and so great a loss, no doubt, was more bitter unto the Apostle than death itself Therefore let us watch diligently, first, every one for himself, secondly, all teachers, not only for themselves, but also for the whole church, that we enter not into temptation. Verse 6. Ye aie removed away. Here once again he useth not a sharp, but a most gentle word. He saith not, I marvel that ye so suddenly fall away, that ye are 62 _ COMMENTARY ON GALATIANS. SO disobedient, light, inconstant, unthankful ; but that ye are sa soon removed. As if he should say, Ye are altogether patients or sufferers : for ye have done no harm, but ye have s,uffered and received harm. To the intent therefore, that he might call back again those backsliders, he rather accuseth those that did remove, than those that were removed, and yet very modestly he blameth them also, when he complaineth that they were removed. As if he would say, Albeit I embrace you with a fatherly affection, and know that ye are deceived, not by your own default, but by the default of the false apostles ; yet notwithstand- ing I would have wished that ye had been grown up a little more in the strength of sound doctrine. Ye took not hold enough upon the word, ye rooted not yourselves deep enough in it, and that is the cause that with so light a blast of wind ye are earned and removed. Jerome thinketh, that Paul meant to interpret this word (Galatians) by alluding to the Hebrew word Galath, which is as much as to say. Fallen or carried away : as though he would say. Ye are right Galatians, both in name and in deed ;. that is to say, fallen or removed away. Some think that the Germans are descended of the Galatians. Neither is this divina- tion perhaps untrue. For the Germans are not much unUke to them in nature. And I myself also am constrained to wish to my countrymen more steadfastness and constancy : for, in all things we do, at the first brunt we be very hot ; but when the heat of our affections is aUayed, anon we become more slack ; and look, with what rashness we begin things, with the same we give them over, and utterly reject them. At the first, when the light of the Gospel, after so great dark- ness of men's traditions, began to appear, many were ze&lously turned to godliness : they heard sermons greedily, and had the ministers of God's word in reverence. But now, when religion is happily reformed with so great increase of God's word, many which before seemed to be earnest disciples, are become con- temners and very enemies thereof; who not only cast off the study and zeal of God's word, and despise the ministers thereof, but also hate all good learning, and become plain hogs and belly- gods, worthy, doubtless, to be compared unto the foolish and incon- stant Galatians. Verse 6. From. Him that hath called you in the grace of Christ. This place is somewhat doubtful, and therefore it hath a double understanding. The first is, " From that Christ that hatb COMMENTARY ON GALATIANS. 63 called you in grace." The other is, "From him;" (hat is tc say, from God which hath called you in the grace of Christ. I embrace the former. For it hketh me, that even as Paul, a little- before made Christ the Kedeemer, who by his death ■ delivereth us from this present evil world— also the giver of grace and peace equally with God the Father— so he should make him here also the caller in grace ; for Paul's special purpose is, to beat into our minds the benefit of Christ, by whom we come unto the Father. There is also in these words, "from Him that hath called us in grace," a great vehemency ; wherein is contained withal a con- trary relation, as if he should say, Alas ! how lightly do you suffer yourselves to be withdrawn and removed from Christ which hath called you ; not as Moses did, to the law, works, sins, wrath, and damnation, but altogether to grace ! So we also complain at this day with Paul, that the bhndness and perverseness of men is horrible, in that none will receive the doctrine of grace and salva- tion. Or if there be any that receive it, yet they quickly slide back again, and fall from it ; whereas, notwithstanding, it bringeth with it all good things, as well ghostly as bodily, namely, forgive- ness of sins, true righteousness, peace of conscience, and ever- lasting life. Moreover, it bringeth hght and sound judgment of all kinds of doctrine and trades of life ; it approveth and establish- eth civil government, household government, and all kinds of Ufe that are ordained and appointed of God; it rooteth up all doctrines of error, sedition, confusion, and Such-like ; and it putteth away the fear of sin and death ; and, to be short, it discovereth all the subtle sleights and works of the devil, and openeth the benefits and love of GiDd towards us in Christ. What, with a mischief, means the world, to hate this word, this glad tidings of everlasting comfort, grace, salvation, and eternal hfe, so bitterly, and to persecute it with such heUish outrage ? Paul before called this present world evil and wicked, that is to say, the devil's kingdom ; for else it would acknowledge the benefit and mercy of God. Forasmuch as it is under the power of the devil, therefore doth it most spitefully hate and persecute the same, loving darkness, errors, and the kingdom of the devil, more than the light, the truth, and the kingdom of Christ. (John iii. 19.) And this it doth not through ignorance or error, but through the mahce of the devil; which thing hereby may suSi- ciently appear, in that Christ the Son of God, by giving himself to death for the sins of all men, hath thereby gained nothing else 64 COMMENTARY ON GALATIANS. of this perverse and damnable world, but that for this his inesti mable benefit it blasphemeth him, and persecuteth his most Jiealth ful word, and fahi would yet still naU him to the cross if it could ; therefore, not only the world dwelleth in darkness, but it is darkness itself, as it is written in the first of John. Paul therefore standeth much upon these words — "From Christ who hath called you ;" as though he would say. My preaching was riot of the hard laws of Moses, neither taught I that ye should be bond-slaves under the yoke : but I preached the only doctrine of grace and freedom firom the law, sin, wrath, and damnation, that is to say, that Christ hath mercifully called you in grace, that ye should be freemen under Clirist, and not bondmen under Moses, whose disciples ye are now become again by the means of your false apostles, who, by the law of Moses called you not unto grace, but unto wrath, to the hating of God, to sin, and death. But Christ's calling bringeth grace and saving health, for they that be called by him, instead of the law that worketh sorrow, do gain the glad tidings of the Gospel, and are translated out of God's wrath into his favour, out of sin into righ- teousness, and out of death into life. TV nd wiU you suffer yourselves to be carried, yea, and that sc soon, and so easily, another way, from such a living fountain, fiill of grace and Ufe ? Now, if Mosea call men to God's wrath, and to sin, by the law of God, whither shall the Pope caU men by his own traditions? The other sense, that the Father caUeth in the grace of Christ is a,lso good ; but the former sense concerning Christ serveth more fitly for the comforting of afflicted consciences. Verse 6. Unto another Gospel. Here we may learn to espy the crafty sleights and subtleties of the devil. No heretic cometh under the title of errors and of the devil, neither doth the devil himself come as a devil in his own likeness, especially that white devil which we spake of before. Yea, even the black devil, which forceth men to manifest wicked- ness, maketh a cloak for them to cover that sin which they com- mit, or purpose to commit. The murderer, in his rage, seeth not that murder is so great and horrible a sin as it is indeed, for that he hath a cloak to cover the same. Whoremongers, thieves, covetous persons, drunkards, and such other, have wherewith to flatter themselves, and cover their sins. So the black devil also cometh out disguised and counterfeit in all his works and devices. But in spiritual matter, where Satan cometh forth not black, bul COMMKNTARY ON GALATIANS. 65 white, in this Ukeness of an angel, or of God himself, there he passeth himself with most crafty dissimulation, and wonderful sleights, and is wont to set forth to sale his m.ost deadly poison for the doctrine of grace, for the word of God, for the Gospel of Christ. For this cause, Paul calleth the doctrine of the false apostles Satan's ministers, a Gospel also, saying, " Upon another Gospel ;" but in derision ; as though he would say, Ye Galatians have now other evangeUsts, and another Gospel : my Gospel is now despised of you : it is now no more in estimation among you. Hereby it may easily be gathered, that these false apostles had condemned the Gospel of Paul among the Galatians, saying, Paul indeed hath begun well, but to have begun it well is not enough, for there remain yet many higher matters ; like as they say in the fifteenth chapter of the Acts, " It is not enough for you to beUeve in Christ, or to be baptized,, but it behoveth also that ye be circumcised ; for except ye be circumcised after the law of Moses, ye cannot be saved." This is as much as to say, Christ is a good workman, which hath indeed begun a building, but he hath not finished it ; for this must Moses do. So at this day, when the fantastical Anabaptists and others cannot manifestly condemn us, they say. These Lutherans have the spirit of fearfiilness, they dare not fi:ankly and fi'eely profess the truth, and go through with it. Indeed, they have laid a foundation, that is to say, they have well taught faith in Chi-ist ; but the beginning, the middle, and the end, must be joined toge- ther. To bring this to pass, God hath not given it unto them, but hath left it unto us. — So these perverse and devilish spirits exiol and magnify their cursed doctrine, calling it the word of God ; and so, under the colour of God's name, they deceive many. For the devil wiU not be ugly and black in his ministers, but fair and white : and to the end he may appear to be such a one, he setteth forth and decketh aU his words and works with the colour of truth, and with the name of God. Hereof is sprung that common proverb among the Germans, " In God's name beginneth all mis- chief!" Wherefore let us learn, that this is a special point of the devil's cunning, that if he cannot hurt by persecuting and destrojring, he doth it under a colour of correcting and building up. So now- a-days he persecuteth us with power and sword, that when we are once taken away and despatched, he may not only deface the Gospel, but utterly overthrow it. But hitherto he hath prevailed S • 66 COMMEKTAHY ON GALATIAKS. nothing, for he hath slain many who have constantly coiifesseo this our doctrine to be holy and heavenly, through whose blood the church is not destroyed, but watered. Forasmuch, therefore, as he could prevail nothing that way, he stirreth up wicked spiiits and ungodly teachers, which, at the first, allow our doctrine, and teach the same with a common consent together with us ; but afterwards they say, that it is our vocation to teach the first prin- ciples of Christian doctrine, and that the mysteries of the Scrip tures are revealed unto them from above, by God himself; and that they are called for this purpose, that they should open them to the world. After this manner doth the devil hinder the course of the Gospel, both on the right hand and on the left, but more on the right hand (as I said before), by building and correcting than on the left, by persecuting and destroying ; wherefore, it behoveth us to pray without ceasing, to read the Holy Scriptures to cleave fast unto Christ and his holy word, that we may over- come the devil's subtleties, with the which he assaileth us both on the right hand and on the left. " For we wrestle not against flesk and blood, but against rule, against power, against the worldly governors, the princes of .the darkness of this world, against the spiritual wickednesses in heavenly things." Verse 7. Which is not another Gospel, but that there be some which trouble you. Here again he excuseth the Galatians, and most bitterly re- proveth the false apostles ; as though he would say. Ye Galatians are borne in hand, that the Gospel, which ye have received of me, is not the true and sincere Gospel, and therefore ye think ye do well to receive that new Gospel which the false apostles teach, and seemeth to be better than mine. I do not so much charge you with this fault as those disturbers which trouble your con- sciences, and pull you out of my hand. — Here you see again how vehement and hot he is against those deceivers, and with what rough and sharp words he painteth them out, calling them troublers of the churches, which do nothing else but seduce and deceive innumerable poor consciences, giving occasions of hor- rible mischiefs and calamities in the congregations. This great enormity we also at this day are constrained to see, to the great grief of our hearts, and yet are we no more able to remedy it than Paul was at that time. This place witnesseth, that those false apostles had reported Pa i to be an unperfect Apostle, and also a weak and erroneous COMMENTARY ON GALATIANS. 67 preacher; therefore he again here calleth them the troublers ol the churches, and overthrowers of the Gospel of Chiist. Thus they condemn each other. The false apostles condemned Paul, and Paul again the false apostles. The hke contending and con- demning is always in the church ; especially when the doctrine of the Gospel flourisheth; to wit, that wicked teachers do persecute, condemn, and oppress the godly ; and, on the other side, that the godly do reprove and condemn the ungodly. The Papists and the fantastical spirits do at this day hate us deadly, and condemn our doctrine as wicked and erroneous ; yea, moreover, they lie in wait for our goods and lives : and we again do, with a perfect hatred, detest and condemn their cursed and blasphemous doctrine. In the mean time, the miserable people are at no stay, wavering hither and thither, as uncertain and doubtftd to which part they may lean, or whom they may safely follow, for it is not given to every one to judge Christianly of such weighty matters, but the end will show which part teacheth truly, and justly condemn the other. Sure it is that we persecute no< man, oppress no man, put no man to death, neither doth our- doctrine trouble men's consciences, but delivereth them out of innumerable errors and snares of the devil. For the truth hereor we have the testimony of many good men, who give thanks unto ■ God, for that, by our doctrine, they have received certain and sure consolation to their consciences. Wherefore, like as Paul at that, lime was not to be blamed that the churches were troubled, but the: false apostles ; so at this day it is not our fault, but the fault of the; Anabaptists and such frantic spirits, that many and great troubles; are in the church. Mark here diUgently, that every teacher of works, and of the /righteousness of the law, is a troubler of the church and of the / consciences of men. And who would ever have beheved that the / Pope, cardinals, bishops, monks, and that whole synagogue of I Satan, especially the founders of those reUgious orders, of which number, nevertheless, God might save some by miracle, were troublers of men's consciences? Yea, verily, they be yet far worse than were those false apostles ; for the false apostles taught 1 that, besides faith in Christ, the works of the law of God were also necessary to salvation; but the Papists, omitting faith, have \ taught men's traditions and works not commanded of God but 1 devised by themselves without and against the word of God : and these they have not only made equal with the word of God, but also exalted them far above it. But the more holy the heretics seem 68 COMMENTARY OTH GALATIANS; to be in outward show, so much the more misohiel they do; foi if the false apostles had not been endued with notable gifts, with great authority, and a show of holiness, and had not vaunted them- selves to be Christ's ministers, the apostles' disciples, and sincere preachers of the Gospel, they could not so easily have defaced Paul's authority, and led the Galatians out of the way. Now, the cause why he setteth himself so sharply against them, calling them the troublers of the churches, is, for that, besides faith in Christ, they taught that circumcision and the keeping of the law was necessary to salvation. The which thing Paul himself witnesseth in the fifth chapter following ; and Luke, in the fifteenth of the Acts, declareth the same thing in these words : " That certain men coming down firom Judea taught the brethren, say- ing. Except ye be circumcised after the custom of Moses, ye cannot be saved." (Acts xv. ] .) Wherefore the false apostles most earnestly and obstinately contended that the law ought to be observed, unto whom the stiff-necked Jews forthwith joined themselves, and so afterwards easily persuaded such as were not estabhshcd in the faith, that Paul was not a sincere teacher, because he regarded not the law, but preached such a doctrine as did aboUsh and overthrow the law. For it seemed unto them a very strange thing that the law of God should utterly be taken away, and the Jews, which had always until that time been counted the people of God, to whom also the promises were made, should now be rejected ; yea, it seemed yet a more strange thing unto them, that the Gentiles, being wicked idolaters, should attain to this glory and dignity, to be the people of God without circumcision, and without the works of the law, by grace only and faith in Christ. These things had the false apostles amplified and set forth to the uttermost, that they might bring Paul into more hatred amomg the Galatians. And to the end that they might set them the more sharply against him, they said that he preached unto the Gentiles freedom fi-om the law, to bring into contempt, yea, and utterly to abohsh the law of God and the kingdom of the Jews, contrary to the law of God, contrary to the custom of the Jewish nation, contrary to the example of the Apostles, and, to be short, contrary to his own example; wherefore he was to be shunned flB an open blasphemer against God, and a rebel against the whole commonweal of the Jews, saying, that they themselves ought rather to be heard, who, besides that they preached the Gospel rightly, were also the very disciples of the Apostles, with whom Paul was never conversant. By this policy they defamed and COMMENT tRY ON GALATIANS. 69 defaced Paul among the Galatians, so that by this their perverse dealing, of very necessity, Paul was compelled with all his might to set himself against these false aposUes, whom he boldly reproveth and condemneth, saying, that they are the troublers of the churches, and overthrowers of Christ's .Gospel, as followeth. Verse 7. And intend to pervert the Gospel of Christ. That is to say, they do not only go about to trouble you, but also utterly to abolish and overthi-ow Christ's Gospel. For these two things the devil practiseth most busily : first, he is not con- teiited to trouble and deceive many by his false apostles, but moreover he laboureth by them utterly to overthrow the Gospel, and never resteth till he hath brought it to pass. Yet such per- verters of the Gospel can abide nothing less than to hear that they are the apostles of the devil ; nay, rather they glory above others in the name of Christ, and boast themselves to be the most sin- cere preachers of the Gospel. But because they mingle the law with the Gospel, they must needs be perverters of the Gospel. For either Christ must remain, and the law perish, or the law must remain and Christ perish ; for Christ and the law can by no means agree and reign together in the conscience. Where the righteousness of the law ruleth, there cannot the righteousness of grace rule ; and again, where the righteousness of grace reigneth, there cannot the righteousness of the law reign ; for one of them must needs give place unto the other. And if thou canst not oelieve that God will forgive thy sins for Christ's sake, whom he sent into the world to be our high-priest ; how then, I pray thee, wilt thou believe that he will forgive the same for the works of the law, which thou couldest never perform ; or for thine own works, which (as thou must be constrained to confess) be such, as it is im- possible for them to countervail the judgment of God ? Wherefore, the doctrine of grace can by no means stand with the doctrine of the law. The one must simply be refiised and abolished, and the other confirmed and established. For as Paul saith here, to mingle the one with the other, is to overthrow the Gospel of Christ. And yet, if it come to debating, the greater part overcometh the better ; for Christ, with his side, is weak, and the Gospel but a foolish preaching ; contrariwise, the king- dom of the world, and the devil, the prince thereof, are strong. Besides that, the wisdom and righteousness of the flesh carry a goodh" show ; and by this means, the righteousness of grace and faith is lost, and the other righteousness of the law and works 70 COMMENTARY ON GALATIANS. advanced and maintained. But this \s our comfort, that iae devil with all his limbs, cannot do what .\ie would. He may trouble many, but be cannot overthrow Christ's Gospel. The truth may bp assailed, but vanquished it cannot be ; for the word of the Lord en dureth for ever. It seemeth to be a light matter to mingle the law and the Gospel, faith and works, together : but it doth more mischief tlian a man's reason can conceive; for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ, with all his benefits, and it utterly overthroweth the Gospel, as Paul saith in this place. The cause of this great evil is our flesh, which, being plunged in sins, seeth no way how to get out but by works, and therefore it would live in the righteousness of the law, and rest in the trust and confidence of her own works. Where- fore, it is utterly ignorant of the doctrine of faith and grace, without the which, notwithstanding, it is impossible for the con- science to find rest and quietness. It appeareth also by these words of Paul, " And intend to pervert the Gospel of Christ," that the false apostles were exceed ing bold and shameless, which with all their might set themselves against Paul ; wherefore he again, using his spirit of zeal and fer- vency, and being fiilly persuaded of the certainty of his calling, setteth himself strongly against them, and wonderfiiUy magnifieth his ministry, saying : — Verse 8. But though that we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed. Here Paul casteth out very flames of fire, and his zeal is so fer- vent, that he beginneth also almost to curse the angels. Although, saith he, that we ourselves, even I and my brethren Timothy and Titus, and as many as teach Christ purely with me (I speak not now of those seducers of consciences) ; yea, " or if an angel fi-om heaven preach unto you," (fcc, notwithstanding, I would rather that I myself, my brethren, yea, and tne very angels fiom heaven also, should be holden accursed, than that my Gospel should be overthrown. This is indeed a vehement zeal, tjhat he dare so boldly curse, not only himself and his brethren, but also even an angel from heaven. > The Greek word anathema, in Hebrew her em,, signifieth a thing accursed, execrable, and detestable, which hath nothing, to do, no participation or communion with God. So saith Joshua: COMMENTARV OX GALATiANS. 71 " Cursed bo the man before the Lord, that raiseth up aiid buildeth this city Jericho." (Josh. vi. 26.) And in the last of Leviticu.s it is written, " Nothing separate from the common use, which shall be separate from man, shall be redeemed, but die the death, whether it be man or beast." So God hath appointed Amalek, and certain other cities, accursed by God's own sentence, should be utterly razed and destroyed. This is then the mind of Paul : " 1 had rather that myself, and other my brethren, yea, and an angel from heaven, should be accursed, than that we or others should preach any other Gospel than that we have preached already." So Paul first curseth himself; for cunning artificers are wont first to find fault with themselves, that they may the more freely and sharply afterwards reprove others. Paul therefore concludeth, that there is no other Gospel besides that which he himself had preached. But he preached not a Gospel which he had himself devised, but the same which God promised before by his prophets in the Holy Scriptures (Rom. i.) ; therefore he pronounceth himself and others, yea, even an angel from heaven, to be undoubtedly accursed, if they teach any thing contrary to the former Gospel : for the voice of the Gospel, once sent forth, shall not be called back again till the day of judg- ment. Verse 9. As we said before, so say we now again, if any man preach unto you otherwise than that you have received, let him, be accursed. He repeateth the self-same thing, only changing the persons. Before he cursed himself, his brethren, and an angel from heaven ; here, if there be any (saith he) besides us, which preach unto you any other Gospel than that ye have received of us, let them also be accursed. Therefore, he plainly excommunicateth and curseth all teachers in general, himself, his brethren, an angel, and more- over all others whatsoever, namely, all those false teachers his adver- saries. Here appeareth an exceeding great fervency of spirit in the Apostle, that he dare curse all teachers throughout the whole world and in heaven, which pervert his Gospel and teach any other ; for all men must either believe that Gospel that Paul preached, or else they must be accursed and condemned. Would to God this terrible sentence of the Apostle might strike a fear into their hearts that seek to pervert the Gospel of Paul ; of which sort, at this day (the more it is to be lamented), the world is full. This changing of persons is here to be marked. For Paul 72 COMMENTARY ON GALATIANS. speaketh othenvise in his first cursing, than he doth in the second. In the first he saith, " If we, or an angel fi-om heaven, preach unto you any other Gospel than that we have preached unto you ;" in the second, " Than that ye have received." And this he doth of purpose, lest the Galatians should say. We, O Paul, do not pervert the Gospel that thou hast preached unto us; we understood thee not rightly; but the teachers that came after thee have declared unto us the true meaning thereof. This (saith he) will I in no case admit. They ought to add nothing, neither to correct it ; but that which ye heard of me is the sin- cere word of God ; let this only remain. Neither do I desire myself to be another maimer of teacher than I was, nor you other disciples. Wherefore, if ye hear any man bringing any other Gospel than that ye have heard of me, or bragging that he wiU de- liver better things than ye have received of me, let him and his dis- ciples be both accursed. The first two chapters, in a manner, contain nothing else but defences of his doctrine, and confutations of errors ; so that, until he cometh to the end of the second chapter, he toucheth not the chiefest matter which he handleth in this Epistle, namely, the article of justification. Notwithstanding, this sentence of Paul ought to admonish us, that so many as think the Pope to be the judge of the Scripture, are accursed ; which thing the popish schoolmen have wickedly taught, standing upon this gi'ound : The church hath allowed four Gospels only, therefore there are but four ; for if it had allowed more, there had been more. Now, seeing the church might receive and allow such and so many Gospels as it would, therefore the church is above the Gospel. A goodly argument, forsooth. — ^I approve the Scripture ; ergo, I am above the Scripture ! John Baptist acknowledgeth and con- fesseth Christ, and pointeth to him with his finger ; therefore he is above Christ ! I'he church approveth the Christian faith and doctrine ; therefore the church is above them ! For the over- throwing of this their wicked and blasphemous doctrine, thou hast here a plain text like a thunderbolt, wherein Paul subjecteth both himself and an angel from heaven, and doctors upon earth, and all other teachers and masters whatsoever, under the authority of the Scripture ; for they ought not to be masters, judges, or arbi- ters, but only witnesses, disciples, and confessors of the church, whether it be the Pope, Luther, Augustine, Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard in the church besides the pure word of God, that is to say, the COMMENTARY ON GALATIANS. 73 Holy Scripture ; otherwise, accursed be both the teachers and hear- ers, together with their doctrine. Verse 10. For now preach I man's doctrine, or God's ? These words are spoken with the same veheraency of spirit that the former were ; as if he would say. Am I, Paul, so unknown amongst you, which have preached so openly in your churches? Are my bitter conflicts, and so many sharp battles against the Jews, yet unknown unto you 1 It appeareth (I think) sufiiciently unto you by my preaching, and by so many and so great afflic- tions which I have suffered, whether I serve men or God ; for all men see that by this my preaching I have not only stirred up persecution against me in every place, but have also procured the cruel hatred both of mine own nation, and of all other men. I show, therefore, plainly enough, that I seek not by my preaching the favour or praise of men, but to set forth the benefit and glory of /God. Neither do we seek the favour of men by, our doctrine ; for we teach that aU men are wicked by nature, and the children of wrath. We condemn man's free-will, his strength, wisdom, and righteousnesss, and all religion of man's own devising ; and, to be short, we say that there is nothing in us that is able to deserve grace, and the forgiveness of sins : but we preach, that we obtain this grace by the free mercy of God only, for Christ's sake; for so the heavens show forth the glory of God, and his works, con- demning all men generally with their works. (Eph. ii. 3.) This is not to preach for the favour of men and of the world ; for the world can abide nothing less than to hear his wisdom, righteous- ness, religion, and power, condemned ; and to speak against those mighty and glorious gifts of the world, is not to flatter the world, but rather to procure hatred and indignation of the world (Ps. xix. 1) ; for if we speak against men, or anything else that pertaineth to their glory, it cannot be but that cruel hatred, persecutions, ex- communications, murders, and condemnations, must needs foUow. If then (saith Paul) they see other matters, why see they not this also, that I teach the thing's that are of God, and not of men ? that is to say, that I seek no man's favour by my doctrine, but I set oat God's mercy, offered unto us in Christ ; for if I sought the favour of men, I would not condemn their works. Now, foras- much as I condemn men's works, that is to say, because I show God's judgment out of his vpord (whereof I am a minister) againsi all men, how that they are sinners, unrighteous, wicked, children 10 74 COMMENTARY ON GALATIANS. of wrath, bond-slaves of the devil, and damned, and that they are not made righteous by works or by circumcision, but by grace only, and faith in Christ; therefore I procure unto myself the deadly hate of men ; for they can abide nothing less than to hear ithat they are such ; nay, rather, they would be praised for wise, righteous, and holy. Wherefore, this witnesseth sufficiently that I teach not man's doctrine. After the same manner Christ speak- «th also in the seventh of John ; " The world cannot hate you, but .me it hateth, because I testify of it that the works thereof are evil " (.Tohn vii. 7) ; and in the third of John, " This is condemnation, ithat light is come into the world, and men loved darkness more than light, because their works are evil." (John iii. 19.) Now, that I teach the things which are of God, saith the Apostle, hereby it may sufficiently appear, that I preach the only ■grace, the mercy, , the goodness, and the glory of God. More- over, he that speaketh, as Christ saith, those things which his Lord and Master hath commanded him, and glorifieth not him- self, but Him whose messenger he is, bringeth and teacheth the true word of God. But I teach those things only Avhich are •commanded me from above : neither glorify I myself, but Him that sent me. Besides that, I stir up against myself the wrath and indignation of both the Jews and Gentiles : therefore my doctrine is true, sincere, certain, and of God ; neither can there be any other, much less any better, than this my doctrine is. Wherefore, whatsoever doctrine else teacheth not as mine doth, that all men are sinners, and are justified by faith only in Christ, must needs be false, wicked, blasphemous, accursed, and devil- ish ; and even such also are they which either teach it or re- ceive it. So we with Paul do boldly pronovmce all such doctrines to be accursed as agreeth not with ours. For neither do we seek by our preaching the praise of men, nor the favour of princes or bishops, but the favour of God alone, whose only gi-ace and mercy we preach, despising and treading under foot whatsoever is of ourselves. Whosoever he be then which shall teach any other Gospel, or that which is contrary to ours, let us be bold to say, that he is sent of the devil, and hold him accursed. Verse 10. Or go I about to please men ? That is, do I serve men or God ? He hath always a glance at the false apostles. These, saith he, must needs seek to please ■and to flatter men : for by this means they seek that they again COMMENTARY ON GALATIANS. 75 may glory in their flesh. Moreover, because they will not ,bear 4he hatred and persecution of men, they teach circumcision, only to avoid the persecution of the cross, as foUoweth in the fifth chapter. So at this day ye may find many which seek to please men; and to the end they may hve in peace and security of the flesh, they teach the things which are of men, that is to say, wicked things, or else they allow the blasphemies and wicked judgments of the adversaries, contrary to the word of God, against their own conscience, that they may keep still the favour of princes and bishops, and enjoy their goods. But we, because we endea- vour to please God and not men, do stir up against us the malice of the devil, and hell itself: we sufler the reproaches and slanders of the world, death, and all the mischiefs that can be devised •against us. So saith Pavd here, "I seek not to please men," that they may praise my doctrine, and report me to be an excellent teacher, but I desire only that my doctrine may please God ; and by this means I make men my mortal enemies : which thing I find by experience to be most true; for they requite me with infamy, slander, imprisonment, and the sword. Contrariwise, the false apostles teach the things that are of men, that is to say, such things as be pleasant and plausible to man's reason, and ■that to the end they may live in ease, and purchase the favour, good-will, and praise of the people. And such men find that they seek for; for they are praised and magnified of men. So saith Christ also (Matt, vi.), " that hypocrites do all things to be praised of men." And in the fifth of John he sharply reproveth such : " How can ye believe," saith he, " which receive honour one of another, and seek not the honour that cometh of God alone T' The things which Paul hath hitherto taught, are in a manner ■examples only. In the mean time, notwithstanding, he is very ear- nest every where in proving his doctrine to be sincere and sound. Therefore he exhorteth the Galatians that they forsake it not for any other doctrine. Verse 10. For if I should yet -please men, I were not the servant of God. These things are to be referred to the whole office and ministry jf Paul, to show what a contrariety there was between his con- versation before in the Jewish law, and his conversation now , under the Gospel : as if he would say, Do ye think that I ge 7ti COMMENTARY ON GALATIANS. about still to please men, as I did in times past ? So he speaketb afterwards in the fifth chapter : " If I yet preach circumcision, why do I suffer persecution ?" As though he would say, Do ye not see and hear of my daily conflicts, great persecutions, and afflictions? After I was converted and called to the ofiice of apostleship, 1 never taught man's doctrine, neither sought I to please men, but God alone. That is to say, I seek not by my ministry and doctrine the praise and favour of men, but of God. Here again is to be marked, how maliciously and craftily the false apostles went about to bring Paul into hatred among the Galatians. They picked out of his preachings and writings cer- tain contradictions (as our adversaries at this day do out of oui books), and by this means they would have convinced him that he had taught contrary things. Wherefore they said that there was no credit to be given unto him ; but that circumcision and the law ought to be kept which thing he himself also by his example had allowed, because he had circumcised Timothy according to law, had purified himself with other four men in the temple at Jerusalem, and had shaven his head at Cenchrea. (Acts xvi. 3 ; xviii. 18.) These things they craftily surmised, that Paul, by the commandment and authority of the Apostles,^ was constrained to do ; which notwithstanding he had kept as indifferent, bearing with the infirmity of the weak brethren, which yet understood not the Christian liberty, lest they should be offended. To whose caviliations thus he answereth : How true it is which the false apostles forge against me for the overthrowing of my Gospel, and setting up of the law and circumcision again, the matter itself sufiiciently declareth. For if I would preach the law and circumcision, and commend the strength, the power, and the will of man, I should not be so odious unto them, but should please them. Verse 11, 12. Now I certify you, brethren, that the Gospel which wan preached of me was not after man. For neither received I it of man, neither was I taught it hut by the reve- lation of Jesus Christ. Here is the principal point of this matter; which containeth a confutation of his adversaries, and a defence of his doctrine, to the end of the second chapter. Upon this he standeth, this he , urgeth, and with an oath confirmeth, that he learned not his Gospel of a man, but received it by the revelation of Jesua COMMENTARY ON GALATIANS. 77 Christ. And in that he sweareth he is constrained so tc do, tbat the Galatians may believe him, and also, that they should give no ear to the false apost es, whom he reproveth as liars, because they had said, that he learned and received his Gospel of the Apostles. Where he saith that his Gospel is not after man, he meaneth not that his Gospel is not earthly, for that is manifest of itself; and the false apostles bragged also that their doctrine was not earthly but heavenly : but he meaneth, that he learned not his Gospel by the ministry of men, or received it by any earthly means, as we all learn it, either by the ministry of men, or else receive it by some earthly means, some by hearing, some by reading, and some by writing ; but he received the same only by the revelation of Jesus Christ. If any man list to make any other distinction, I am not against it. Here the Apostle showeth by the way, that Christ is not only man, but that he is both God and very man, when he saith, that he received not his Gospel by man. Now, Paul received his Gospel in the way as he was going to Damascus, where Christ appeared unto him, and talked with him. Afterwards also he talked with him in the temple at Jeru- salem. But he received his Gospel in the way, as Luke reciteth the story in the ninth of the Acts. " Arise," saith Christ, " and go into the city, and it shall be told thee what thou must do." He doth not bid him go into the city, that he might learn the Gospel of Ananias ; but Ananias was bid to go and baptize him, to lay his hands upon him, to commit the ministry of the word unto him, and to recommend him unto the church, and not to teach him the Gospel, which he had received afore, as he glorieth in the same place, by the only revelation of Jesus Christ. And this Ananias himself confesseth, saying, " Brother Saul, the Lord which appeared to thee in the way, hath sent me, that thou mightest receive thy sight." Therefore he received not his doc- trine of Ananias, but being already called, lightened and taught of Christ in the way, he was sent to Ananias, that he might also have the testimony of men that he was called of God to preach the Gospel of Christ. This Paul was constrained, to recite, to put away the slander of the false apostles, who laboured to bring him into hatred with the Galatians, saying that Paul was inferior to the rest of the Apostles' scholars, who had received of the Apostles that which ftiey taug'it and kept; whose conversation also they had seen a 78 COMMENTARY ON' GALATIANS. long time, and that Paul himself had also received the samt things of them, although he did now deny it. Why theu would they rather obey an inferior, and despise the authority of the Apostles'themselves, who were not only the fore-elders and teachers of the Galatians, but also of all the churches throughout the whole world ? This argument, which the same Apostles grounded upon the authority of the Apostles, was strong and mighty, whereby the Galatians were suddenly overthrown, especially in this matter. I would never have believed, had I not been taught by these examples of the churches of Galatia, of the Corinthians, and others, that they which had received the word of God in the be- ginning with such joy, among whom were many notable men^ could so quickly be overthrown. O good Lord, what horrible and infinite mischiefs may one only argument easily bring ! which so pierceth a man's conscience, when God withdrawetk his grace, that in one moment he loseth altogether. By this- subtlety then the false apostles did easily deceive the Galatiansr being not fully established and grounded, but as yet weak in the- faith. Moreover, the matter of justification is brittle : not of itself, for of itself it is most sure and certain, but in respect of us.. Whereof I myself have good experience. For I know in what hours of darkness I sometimes wrestle. I know hew often I sud- denly lose the beams of the Gospel and grace, as being shadowed from me with thick and dark clouds. Briefly, I know in what a slippery place even such also do stand, as are weU exercised and seem to have sure footing in matters of faith. We have good experience of this matter : for we are able to teach it unto others, and this is a sure token that we understand it. But when in the very conflict we should use the Gospel, which is the word of grace, consolation, and hfe, there doth the law, the word of wrath, heaviness, and death, prevent the Gospel, and beginneth to rage, and the terrors which it raise th up in the conscience are no less than was that horrible show in the mount Sinai. So that even one place of the Scripture containing some threatening of the law (Exod. xix. 18) overwhelmeth and drowneth all consola- tions besides, and so shaketh all our inward powers, that it maketh us to forget justification, grace, Christ, the Gospel, and all to- gether. Thereforgj n respect of us, it is a very brittle matter, because we are brittle. Again, we have against us even the one half of COMMENTARY ON GALATIANS. . 79 ourselves : that is to say, reason, and all the powers thereof. Be- sides all this, the flesh resisteth the spirit, which cannot believe assuredly that the promises of God are true. It fighteth there- /fore against the spirit, and, as Paul saith, " it holdeth the spirit captive " (Gal. v. 17, Rom. vii. 23) ; so that it cannot believe ^'so steadfastly as it would. Wherefore, to teach continually, that the knowledge of Christ, and of faith, is no work of man, but simply the gift of God, who, as he createth faith, so doth he keep it in us. And even as he first giveth faith unto us through the word, so afterwards he exerciseth, increaseth, strengtheneth, and maketh perfect the same in us by the word. Therefore the great- est service that a man can do unto God, and the very sabbath of sabbaths, is, to exercise himself in true godliness, diligently to hear and to read the word. Contrariwise, there is nothing more dangerous than to be weary of the word. He therefore that is so cold, that he thinketh himself to know enough, and beginneth by little and little to loathe the word, that man hath lost , Christ and the Gospel, and that which he " thinketh himself to know," he attaineth only by bare speculation : and he is like unto a man, as St. James saith, " who beholdeth his face in a glass, goeth his way, and by and by forgetteth what his countenance was." (James i. 23, 24.) Wherefore let every faithful man labour and strive with all dili- gence to learn and to keep this doctrine ; and to that end, let him use humble and hearty prayer, with continual study and medita- tion of the word. — And when we have done never so much, yet shall we have enough to keep us occupied. For we have to do with no small enemies, but strong and mighty, and such as are in con- tinual war against us, namely, our own flesh, all the dangers of the world, the law, sin, death, the wrath and judgment of God, and the devil himself, who never ceaseth to tempt us inwardly by his fiery darts, and outwardly by his false apostles, to the end that he may overthrow, if not all, yet the most part of us. This argument therefore of the false apostles had a goodly show and seemed to be very strong. Which also at this day prevaileth with many, namely, that the Apostles, the holy fathers, and their successors, have so taught ; that the church so thinketh and be- lieveth : moreover, that it is impossible that Christ should suflfer his church so long time to err. Art thou alone, say they, wiser than so many holy men ? wiser than the whole church ? Aftei this manner, the devil being changed into an angel of light, setteth upon us craftily at this day, by certain pestiferous hypocrites, whc 80 COMMENTARY ON GALATIANS. say, We pass not for the Pope, we abhor the hypocrisy of monks, and such-like : but we would have the authority of the holy church to remain untouched. The church hath thus believed, and taught, this long time. 80 have all the doctors of the primitive church, holy men, more ancient and better learned than thou. Who art thou, that darest dissent from all these, and bring unto as a contrary doctrine ? When Satan reasoneth thus, conspmng with the flesh and reason, then is thy conscience terrified and utterly despaireth, unless thou constantly return to thyself again, and say. Whether it be Cjrprian, Ambrose, Augustine, either St. Peter, Paul, or John, yea, or an angel from heaven, that teacheth otherwise, yet this I know assuredly, that I teach not the things of men, but of God : that is to say, I attribute all things to God alone, and nothing to man. When I first took upon me the defence of the Gospel, I re- member that Dr. Staupitius, a worthy man, said thus unto me : " This liketh me well, that this doctrine which thou preachest yieldeth glory, and all things else unto God alone, and nothing unto man : for unto God there cannot be attributed too much glory, goodness, mercy," &c. This saying did then greatly com- fort and confirm me. And true it is, that the doctrine of the Gospel taketh from men aU glory, wisdom, righteousness, &c., and giveth the same to the Creator alone, who made all things of nothing. (Matt. vi. 12.) We may also more safely attribute too much unto God, than unto man : for in this case I may say boldly, Be it so, that the church, Augustine and other doctors, also Peter and ApoUos, yea, even an angel from heaven, teach a contrary doctrine, yet my doctrine is such, that it setteth forth and preacheth the grace and glory of God alone ; and in the matter of salvation, it condemneth the righteousness and wisdom of all men. In this I cannot offend, because I give both to Gt)d and man that which properly and truly belongeth unto them both. But thou wilt say. The church is holy, the fathers are holy. It is true : notwithstanding, albeit the church be holy, yet it is com- pelled to pray, " Forgive us our trespasses." So, though the fathers be holy, yet are they saved through the forgiveness of sins. Therefore neither am I to be believed, nor the church, nor the fathers, nor the Apostles, no, nor an angel from heaven, if we teach any thing against the word of God ; but let the word of God abide for ever : for else this argument of the false apostles had mightily prevailed against Paul's doctrine. For indeed it wan a great matter, a great matter I say, to set before the Gala- COMMENTARY ON OALATIANS. 81 tians tlie whole church, with all the company of the ApostleSj against Paul alone, but lately sprung up, and of small authority. This was therefore a strong argument, and concluded mightily. For no man saith willingly, that the church erreth ; and yet it is necessary to say that it erreth, if it teach any thing besides or against God's word. Peter, the chief of the Apostles, taught, both in life and doc- trine, besides God's word ; therefore he erred, and was deceived. Neither did Paul dissemble , that error, although it seemed to be but a light fault, because he saw it would turn to the hurt of the whole church, but "withstood him even to his face, because lie walked not after the truth of the Gospel." (Gal. ii. 11.) There- fore neither is the church, nor Peter, nor the Apostles, nor angels from heaven to be heard, unless they bring and teach the pufe word of God. This, argument, even at this day, is not a little prejudical to our cause. For if we may neither beUeve the Pope, nor the fathers, nor Luther, nor any other, except they teach us the pure word of God, whom shall we then beheve ? who, in the mean while, shall certify our consciences, which part teacheth the pure word of God, we, or our adversaries? for they brag that they also have the pure word of God, and teach it. Again, we believe not the Papists, because they teach not the word of God, neither can they teach it. Contrariwise, they hate us most bitterly, and persecute us as most pestilent heretics and seducers of the people. What is to be done in this case ? Shall it be lawful for every fantastical spirit to teach what himself Uste;n, seeing the world can neither hear nor abide our doctrine ; For although we glory with Paul, that we teach the pure Gospel of Christ, yet we profit nothing, but are compelled to hear, that this our glorying is not only vain, rash, and arrogant, but also devilish and fuU of blasphemy. But if we abase ourselves, and give place to the rage of our adversa- ries, then both the Papists and Anabaptists wax proud. The Anabaptists will vaunt that they bring and teach some strange thing which the world never heard of before. The papists wUl set up again and estabhsh their old abominations. Let every man therefore' take heed, that he be most sure of his calling and doctrine, that he may boldly say with Paul, " Although we, or an angel from heaven, preach unto you otherwise than that we have preached unto vou, let him be accursed." (Gal. i. 8.) 11 82 COMMENTARY ON 3ALATIANS. Verse 13. For ye have heard of my conversation in times past in the Jewish religion, how that I persecuted the church oj Ood extremely,- and wasted it ; and profited in the Jewish religion, above many of my com,panions of mine own nation. This place hath in it no singular doctrine. Notwithstanding, Paul allegeth here his own example, saying, I have defended the traditions of the Pharisees, and the Jewish religion, more constantly than ye, and all your false teachers. Wherefore, if the righteous- ness of the law had been any thing worth, I had not turned back from it; in the keeping whereof, notwithstanding, before I knew Christ, I did so exercise myself, and so profit therein, that I excelled many of my companions of mine own nation. Moreover, I was so zealous in defence of the same, that I persecuted the church of God extremely, and wasted it. For having received authority of the high priests, I put many in prison (Acts xxvi. 1 0) ; and when they should be put to death, I pronounced the sentence, and pun- ished them throughout all the synagogues. I compelled them to blaspheme, and was so exceeding mad upon them, that I persecuted them even unto strange cities. Vcicse 14 And w)«5 m,uch more zealous of the traditions of my fathers. He calleth not here the traditions of the fathers, pharisaical or human traditions: for in this place he treateth not of the phari- saical traditions, but of a far higher matter, and therefore he calleth even that holy of Moses, the fathers' traditions ; that is to say, received and left as an inheritance from the fathers. For these, said he, ''when I was in the Jewish rehgion, I was very zealous." He speaketh after the same manner to the Philippians (chap. iii. 6): "As concerning the law,'" saith he, "I was a Pharisee ; concerning zeal, I persecuted the church ; and as con- cerning the righteousness of the law, I was unrebukable." As though he would say, Here I may glory, and may compare with the whole nation of the Jews, yea, even with the best and holiest of all those which are of the circumcision : let them show me, if they can, a more zealous and earnest defender of Moses' law, than I have been. This thing (O ye Galatians) ought have persuaded you not to believe these deceivers, which magnify the righteousness of the law, as a matter of great importance : whereas, if there were any cause to glory in the righteousness of the law, I have more cause to glory than any other. COMMENTARY ON GALATIANS. S3 In like manner say I of myself, that before I was lightened with the knowledge of the Gospel, I was as zealous for the papis- tical laws and traditions of the fatheis, as ever any was, most earnestly maintaining and defending them as holy and necessary to salvation. Moreover, I endeavomed to observe and keep them myself, as much as was possible for me to do ; punishing my poor body with fasting, watching, praying, and other exercises, more than all they which at this day do so bitterly hate and persecute me, because now I take from them the glory of justifying by works and merits. For I was so diligent and superstitious in the obs>ervatipn hereof, that I laid more upon my body, than, without danger of health, it was able to bear. I honoured the Pope of mere conscience, and unfeignedly, not seeking after prebends, promotions, and livings : but whatsoever I did, I did it vsrith a single heart, of a good zeal : and for the glory of God. But those things which then were gainfiil unto me, now, with. Paul, I count to be but loss for the excellency of the knowledge of Jesus Christ my Lord. But our adversaries, as idle bellies, and tried with no temptations, believe not that I and many others have endured such things : I speak of such, as with great desire sought for peace and quietness of conscience, which notwithstanding in so great darkness, it was not possible for them to find. Verse 15, 16, 17. But when it had pleased God {which had' separated me from my mother's womb, and called me by his grace) to reveal his Son in me, that I should preach him among- the Gentiles, immediately I communicated not with flesh and blood. Neither came I again to Jerusalem, to them which were Apostles before me, but I went unto Arabia, and turned again unto Damascus. This is the first journey of Paul And here he witnesseth, that straightway after he was called by the grace of God to preach Christ among the Gentiles, he went unto Arabia, without the advice of any man, to that work whereunto lie was called. And this place witnesseth by whom he was taught, and by what means he came to the knowledge of the Gospel and to his apostleship. "When it had pleased God," saith he. As if he would say, I have not deserved it, because I was zealous of the law of God without judgment ; nay rather, this foolish and wicked zeal stirred me up, that, God so permitting, I fell headlong into more abo- minable and outrageous sins, I persecuted the church of God, I was an enemy to Christ, I blasphemed his Gospel ; and, to con 84 COMMENTARY ON GALATIANS. elude, I was the author of shedding much innocent blood. This was my desert. In the midst of this cruel rage, I was called to sucl) inestimable grace. What? Was it because of this outra- geous cruelty? No forsooth. But the abundant grace of God, who calleth, and showeth mercy to whom he will, pardoned and forgave me all those blasphemies : and for these my horrible sins, which then I thought to be perfect righteousness, and an acceptable ser- vice unto God, he gave unto me his grace, the knowledge of his truth, and called me to be an Apostle. We also are come at this day to the knowledge of grace by the self-same merits. I crucified Christ daily in my monkish life, and blasphemed God through my false faith, wherein I then con- tinually lived. Outwardly I was not as other men, extortioners, unjust, whoremongers ; but I kept chastity, poverty, and obe- [ dience. Moreover, I was freed from the cares of this present life. 1 1 was only given to fasting, watching, praying, saying of masses, land such-Uke. Notwithstanding, in the mean time, I fostered funder this cloaked holiness, and trust in mine own righteousness, continual mistrust, doubtfulness, fear, hatred, and blasphemy against God. And this my righteousness was nothing else but a filthy puddle, and the very kingdom of the devil. For Satan loveth such saints, and accounteth them for his dear darlings who destroy their own bodies and souls, and deprive themselves of all the blessings of God's gifts. In the mean time, notwith- standing, wickedness, blindness, contempt of God, ignorance of the Gospel, profanation of the sacraments, blaspheming, and treading of Christ under foot, and the abuse of all the benefits and gifts of God, do reign in them at the fuU. To conclude, such saints are the bond-slaves of Satan, and therefore are driven to speak, think, and do whatsoever he will, although outwardly they seem to excel all others in good works, in holiness, and strict- ness of life. Such we were under the Popedom : verily no less, if not more, contumelious and blasphemous against Christ and his Gospel than Paul himself, and specially I: for I did so highly esteem the Pope's authority, that to dissent from ,him, even in the least point, I thought it a sin worthy of everlasting death. And that \jricked opinion caused me to think that John Huss was a cursed hiiretic, yea, and I accounted it an henious offence, but once to think of him ; and I would myself, in defence of the Pope's authority, haye ministered fire and sword, for the burning and destroying of that heretic, and thought it an high service unto COMMENTARY ON GALATIANS. 85 God SO to do. Wherefore it you compa.e publicans and harlots with these holy hypocrites, they are not evU. For they, whei> they offend, have remorse of conscience, and do not justify their wicked doings ; but these men are so far from acknowledging their abominations, idolatries, wicked wiU-worshippings, and cere- monies, to be sins, that they afBrrh" the same 'to be righteousness, and a most acceptable sacrifice unto God, yea, they adore them as matters of singular holiness, and through them do promise salvation unto others, and also sell them for money, as things available to salvation. This is then our goodly righteousness, this is our high merit, which bringeth. unto us the knowledge of grace : to wit, that we have so deadly and so devilishly persecuted, blasphemed, trodden under .foot, and condemned God, Christ, the Gospel, faith, the sacraments, all godly men, the true worship of God, and have, taught and stablished quite contrary things. And the more holy we were, the more we were blinded, and the more did we worship the devil. There was not one of us, but he was a blood sucker, if not in deed, yet in heart. Verse 15. When it pleased God. As though he would say. It is the alone and inestimable favour of God, that not only he hath spared me, so wicked and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against God, but, besides that, hath also given unto me the knowledge of salvation, his Spirit, Christ his Son, the office of an Apostle, and everlasting life. So God, beholdiug us guilty in the like sins, hath not only pardoned our impieties and blasphemies of his mere mercy for Christ's sake, but hath also overwhelmed us with great benefits and spiritual gifts. But many of us are not only unthankful unto God for this his inestimable grace, and, as it is written, (2 Pet. i.) do forget the cleansing of their old sins, but also opening again a window to the devil, they begin to loathe his word, and many, also do pervert and corrupt it, and so become au- thors 6f new errors. " The ends of these men are worse than the beginnings." (Matt. xi. 43.) Verse 15. Which had separated me from my mother^ s womb. This is an Hebrew phrase. As if he had said. Which, had sanctified, ordained and prepared me. That is, God had ap- pointed, when I was yet in my mother's womb, that I should so rage against hi? church, and that afterwards he would mercifuUv 86 COMMENTARY ON GALATIANS. oall me back again from the midst of my cruelty and blasphemy by his mere grace, into the way of truth and salvation. To be short, when I was not yet born, I was an Apostle in the sight of God ; and when the time was come, I was declared an Apostle be- fore the whole world. Thus Paul cutteth off all deserts, and giveth glory to God alone, but to himself all shame and confusion. As though he would say. All the gifts both small and great, as well spiritual as corporal, which God purposed to give unto me, and all the good things which at any time in all my hfe I should do, God himself had before appointed when I was yet in my mother's womb, where I could neither wish, think, nor do any good thing. Therefore this gift also came unto me by the mere predestination and free mercy of God before I was yet born. Moreover, after I was born, he supported me, being loaded with innmnerable and most horrible iniquities. And that he might the more manifestly de- clare the unspeakable and inestimable greatness of his mercy towards me, he of his mere grace forgave me my abominable and infinite sins, and moreover replenished me with such plenty of his grace, that I did not only know what things are given unto us in Christ, but preached the same also unto othere. Such are the deserts and merits of all men, and especially of those old dotards who exercise themselves wholly in the stinking puddles of man's own righteousness. Verse 15. And called me by his grace. Mark the diligence of the Apostle. "He called me," saith he. How ? Was it for my pharisaical religion, or for my blameless and holy life ? for my prayers, fastings, and works 1 No. Much less then for my blasphemies, persecutions, oppressions. How then? By his mere grace alone. Verse 16. To reveal his Son in me. You hear in this place, what manner of doctrine is given and committed to Paul ; to wit, the doctrine of the Gospel, which is the revelation of the Son of God. This is a doctrine quite con- trary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell. The Gospel therefore is such a doctrine as admitted no law ; yea, it must be separate as far from the law as there is distance between heaven and earth. This difference in itself is easy and plain, but unto us it is hard and COMMENTARY ON GVLATIANS. 87 lull of difficulty. For it is an easy matter to say, that the Gospe' is nothing else but the revealing of the Son of God, or the know- ledge of Jesus Christ, and not the revealing of the law. But in the agony and conflict of conscience, to hold this fast, and to prac- tice it in deed, it is a hard matter, yea, and to them also that be most exercised therein. Now if the Gospel be the reveahng of the Son of God, as Paul defineth it in this place, then surely it accuseth not, it feareth not the conscience, it threateneth not death, it bringeth not to despair, as the law doth : but it is a doctrine concerning Christ, which is neither law nor work, but our righteousness, wisdom, sanctifica- tion, and redemption. (1 Cor. i. 30.) Although this thing be more clear than the sun-light, yet, notwithstanding, the madness and blindness of the Papists hath been so great, that of the Gos- pel they have made a law of charity, and of Christ a law-maker, giving more strait and heavy commandments than Moses himself But the Gospel teacheth, that Christ came not to set forth a new law, and to give commandments as touching manners ; but that he came to this end, that he might be made an oblation for the sins of the whole world, and that our sins might be forgiven, and everlasting Ufe given unto us for his sake, and not for the works of the law, or for our own righteousness. Of this inestimable treasure freely bestowed upon us, the Gospel properly preacheth unto us. Wherefore it is a kind of doctrine that is not learned or gotten by any study, diligence, or wisdom of man, nor yet by the law of God, but is revealed by God himself, as Paul saith in this place ; first by the external word ; then by the working of God's Spirit inwardly. The Gospel therefore is a divine word that came down from heaven, and is revealed by the Holy Ghost, who was also sent for the same purpose ; yet in such sort not- notwithstanding, that the outward word must go before. For Paul himself had no inward revelation, until he had heard the outward word fi'om heaven, which was this, " Saul, Saul, why persecutest thou me ?" (Acts ix. 4.) First, therefore, he heard the outward word, then afterwards revelations, the knowledge of the word, faith, and the gifts of the Holy Ghost. Verse 16. That I should preach him among the Gentiles. It pleased God, saith he, "to reveal himself in me." To what purpose? Not only that I myself should believe in the Son of God, but also that I should preach him among the Gentiles. And why not among the Jews ? Lo ! here we see that Paul is 88 COMMENTARY ON GALATIANS. properly the Apostle of the Gentiles, albeit he pieached Chris among the Jews also. Paul comprehendeth here in few words, as he is wont, his whole divinity, which is, to preach among the Gentiles. As if he would say, I will not burden the Gentiles with the law, because I am (he Apostle and Evangelist of the Gentiles, and not their law- giver. Thus he directeth all his words against the false apostles. As though he would say, O ye Galatians, ye have not ]ieard the righteousness of the law, or of works, to be taught by me : for this belongeth to Moses, and not to me Paul, being the Apostle of the Gentiles. For my office and ministry is to bring the Gospel unto you, and to show unto you the sanie revelation which I my- self have had. Therefore ought you to heai no teacher that teach- eth the law : for among the Gentiles the law ought not to be preached, but the Gospel ; not Moses, but the Son of God ; not the righteousness of works, but the righteousness of faith. This is the preaching that properly belongeth to the Gentiles. Verse 16. Immediately I communicated not with flesh and blood. Paul here making mention of flesh and blood, speaketh not of the Apostles. For by and by he addeth, " Neither came I again to Jerusalem, to them which were Apostles before me." But this is Paul's meaning, that after he had once received the reve- lation of the Gospel from Christ, he consulted not with any man in Damascus, much less did he desire any man to teach him the Gospel: again, that he went not to Jerasalem, to Peter and the other Apostles, to learn the Gospel of them, but, that forthwith 1 o preached Jesus Christ in Damascus, where he received baptism of Ananias, and imposition of hands ; for it was necessary for him to have the outward sign and testimony of his calling. The same also writeth Luke, Acts ix. Verse 17. Neither came I to Jerusalem, to them, that were Apostles before me, but went iiito Arabia, and turned again iinto Damascus. That is, I went into Arabia before I saw the Apostles, or con- sulted with them, and forthwith I took upon me the office of preaching among the Gentiles; for thereunto I was called, and had also received a revelation from God. He did not then re- ceive his Gospel of any man, or of the Apostles themselves, but was content with his heavenly caUing, and with the revelation of Jesus Christ alone. Wherefore this whole place is a confutation of COMMENTARY ON GALATIANS. 89 the false apostles' argument, which they used against Paul, saying that he was but a scholar, and a hearer of the Apostles, who hved after the law : and moveover, that Paul himself also had hved according to the law, and therefore it was necessary that the Gen- tiles themselves should keep the law, and be circumcised. To the end therefore that he might stop the mouths of these cavillers, he rehearseth this long history : Before my conversion, saith he, I learned not my Gospel of the Apostles, nor of any other ot the brethren that beheved (for I persecuted extremely, not only this doc- trine, but also the church of God, and wasted it) : neither after my conversion ; for forthwith I preached, not Moses with his law, but Jesus Christ, at Damascus, consulting with no man, neither as yet having seen any of the Apostles. Verse 18, ] 9. Then after three years I came again to Jerusa- lem, to visit Peter, and abode with him fifteen days. And none other of the Apostles saw I, save James, the Lord's brother. Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth that he went to Jerusalem to them, not commanded, but of his own accord ; not to learn any thing of them, but to see Peter. The same thing Luke also writeth in the ninth chapter of the Acts, that Barnabas led Paul to the Apostles, and declared to them how that he had seen the Lord in the way, and that he spake unto him ; also that he had preached boldly at Damascus in the name of Jesus. This wit- ness beareth Barnabas of him. J\ll his words are so framed, that they prove his Gospel not to be of man. Indeed he granteth that he had seen Peter, and James the brother of our Lord, but none other of the Apostles besides these two, and that he learned nothing of them. He gi'anteth, therefore, that he was at Jerusalem with the Apostles ; and this did the false apostles only report. He granteth moreover, that he had lived after the manner of the Jews, but yet only among the Jews. And this is it which he saith in the ninth chapter of his first Epistle to the Corinthians . " When I was free from all men, I made myself servant to all men, that I might win the more. To the Jew I became as a Jew, that I might win the Jews ; and I was made all things to all men, that I might by. all means save some." He granteth, therefore, that he was at Jerusalem with the Apostles, but he denieth that he had learned his Gospel of them. Also he denieth that he was constrained to teach the Gospel as the Apostles had prescribed 12 90 COMMENTARY ON GA.LAT1ANS. The whole effect then of this matter heth in this word, "tc see :" " I went," saith he, " to see Peter, and not to learn of him. Therefore neither is Peter my master, nor yet James.' And as for the other Apostles, he utterly denieth that he saw any of them. But why doth Paul repeat this so often, that he learned not his Gospel of men, nor of the Apostles themselves? His pur- pose is this, to persuade the churches of Galatia, which were now led away by the false apostles, and to put them out of all doubt that his Gospel was the true word of God, and for this cause he repeateth it so often. And if he had not prevailed herein, he never could have ■stopped the mouths of the false apostles. For thus they would have objected against him : We are as good as Paul, we are dis- ciples of the Apostles as well as he ; moreover, he is but one alone, and we are many, therefore we excel him, both in authority and in number also. Here Paul was constrained to glory, to affirm and swear, that he learned not his Gospel from any man, neither received it of the Apostles themselves. For his ministry was here in great danger, and all the churches likewise, which had used him as their chief pastor and teacher. The necessity therefore of his ministry, and of all the churches, required that with an holy pride he should vaunt of his vocation, and of the knowledge of the Gospel re- vealed unto him by Christ, that their consciences might be thoroughly persuaded that his doctrine was the true word of Ood. Here had Paul a weighty matter in hand ; namely, that all the churches in Galatia might be kept in sound doctrines ; yea, the controversy was indeed as touching life and death everlast- ing. For if the pure word of God be once taken away, there remaineth no consolation, no life, no salvation. The cause, therefore, why he reciteth these things, is to retain the churches in true and sound doctrine. His purpose is therefore to show by this history, that he received his Gospel of no man : again, that he preached for a certain time, namely, the space of three or four years, both in Damascus and Arabia, by revelation from ^ God, before he had seen any of the Apostles, even the self-same Gospel that the Apostles had preached. Verse 20. And now the things lohich I write unto you, behold I witness before God I lie not. -^rfr-**" Wherefore addeth he an oath? Because he reporteth an his- tory, he is constrained io~swear, to the end that the churches COMMENTARY ON GALATI^INS. 91 might believe hini^ and also that the false apostles should not say, Who knoweth whether Paul speaketh the truth or no ? Here you see that Paul, the elect vessel of God, was in so great con- tempt among his own Galatians, to whom he had preached Christ, that it was necessary for him to swear that he spake the truth. If this happened then to the ^Apostles, to have so mighty adver- saries, that they durst despise them, and accuse them of lying, what marvel is it if the like at this day happen unto us, which in no respect are worthy to be compared with the Apostles ? He sweareth, therefore, in a matter, as it seemeth, of no weight, that he speaketh the truth, namely, that he tarried not with Peter to learn of him, but only to see him ; but if you weigh the matter dihgently, it is very weighty and of great importance, as may appear by that is said before. In like manner we swear after the example of Paul, in this wise : God knoweth that we he not, would think what dangei COMMENTARY ON GALATIANS. 121 Iheie is in traJiiions and ceremonies ; which, notwithstanding, w« cannot want. What is more necessary than the law and the works thereof? and yet there is great danger, lest, by the same, men be brought to the denial of Christ. For of the law cometh oftentimes a truth and affiance in works ; and where that is, there can be no trust in Christ. Christ therefore is soon denied and soon lost, as we may see in Peter ; who knew this article of jus- tification better than we do ; and yet how easily shoidd we have given occasions of such an horrible ruin, if Paul had not with- stood him, that all the Gtentiles should thereby have fallen away from the preaching of Paul, and by this means should have lost the Gospel and Christ himself? And this should have been done under a holy pretence. For they might have said, Paul, hitherto thou hast taught us that we mugt be justified by grace without the law ; thou seest now that Peter doth the contrary ; for he abstaineth from meats forbidden in the law, and hereby he teacheth us that we cannot be saved except we receive circumcision and ob- serve the law. Verse 13. And the other Jews dissembled likewise with him, insomuch that Barnabas was brought into their dissimulation also. Here you may plainly see, that Paul .chargeth Peter with dissim- ulation. If Peter dissembled, then did he certainly know what was the truth, and what was not. He that dissembleth, sinneth not of ignorance, but deceiveth by a colour which he knoweth himself to be false. " And other," saith he, " dissembled hkewise with Peter, insomuch that Barnabas also (who was Paul's com- panion, and had now a long time preached among the Gentiles, faith in Christ without the law, together with Paul) was brought into their dissimulation." Ye have there then Peter's olBfence plainly described to be mere dissimulation, which afterwards had been an occasion of the ruin of the Gospel then newly received, if Paul had not resisted him. .ltd this is a wonderful matter, that God preserved the church, "ng yet but young and the Gospel itself, by one only person. >. aul alone standeth to the truth : for he had lost Barnabas his companion, and Peter was against him. So sometimes one man is able to do more in a council than the whole council besides. Which things the Papists themselves do witness ; and for example hey allege Paphnutius, who withstood the whole council of Nice 16 122 COMMENTARY ON GALATIANS. (which was the best of all that were after the council oi the Apostles at Jerusalem), and prevailed against it. This I say, to the end that we should diligentlj- learn the article of jusiification, and make a plain difference between the law .and the Gospel, and that in this matter we should do nothing by dissimulation, or give place to any man, if we will retain the truth of the Gospel, and faith sound and uncorrupt ; which as 1 have said, are soon hurt. Wherefore in this case, away with reason, which is an enemy to faith ; which also, in temptations of sin and death, leaneth not to the righteousness of faith (for thereof it is utterly ignorant) but to her own righteousness, or, ■at the least, to the righteousness of the law. Now, as soon as the law and reason join together, faith loseth her virginity : for nothing fighteth more strongly against faith than the law and reason. And these two enemies cannot be conquered, but with great labour and difficulty ; which we must conquer notwithstand- ing, if we will be saved. Wherefore, when thy conscience is terrified with the law, and wrestleth with the judgment of God, ask counsel neither of reason nor of the law, but rest only upon grace and the word of con- solation, and so stand herein, as if thou hadst never heard any thing of the law, ascending up to the glass of faith, where neither the law nor reason do shine, but only the light of faith, which assureth us that we are saved by Christ alone without any law. Thus the Gospel leadeth us beyond and above the light of the law and reason, into the deep secrets of faith, where the law and reason have nothing to do. Notwithstanding, we must hearkei also unto the law, but in place and time. Moses, while he was in the mountain where he talked with God face to face, had no law, made no law, ministered no law. But when he was come down from the mountain, he was a lawgiver, and governed the people by the law. So the conscience must be free from the law, but the body must be obedient to the law. Hereby it appeareth that Paul reproved Peter for no light matter, but for the chiefest article of all Christian doctrine, which, by Peter's dissimulation, was in great danger. For Barnabas and the other Jews dissembled together with him, which did all offend, not through ignoiance or malice, but for fear of the Jews : whereby their hearts were so Minded, that they did not see their sin. And certainly it is much to be marvelled, that such excellent men as Peter, Barnabas, and others, should so suddenly and so -OMMENTARY ON GALATIANS. 123 lightly fall, especially in that thing which they knew to be well done, and had also before taught unto others. It is a perilous thing therefore, to trust to our own strength, be we never so holy, never so well learned, and although we think ourselves never so sure of that we know : for in that whereof we think ourselves most sure, we may err and fall, and bring ourselves and others into great danger. Let us therefore diligently, and with all humility, exercise ourselves in the study of the Holy Scriptures, and let us heartily pray that we never lose the truth of the Gospel. Thus we see then, that we are nothing with all our gifts, be they never so great, except God assist us. When he leaveth us to ourselves, our wisdom and knowledge is nothing. For, in the hour of temptation, it may suddenly come to pass, that, by the ^ubtility of the devil, aU the comfortable places of the Scripture shall be tak^n out of our sight and such places only as contain threateniugs shall be set before our eyes, which shall oppress U3 and utterly confound us. Let us learn therefore, that, if God withdraw his hand, we may soon be overthrown ; and let no mar glory of his own righteousness, wisdom, and other gifts, but let hin humble himself and pray with the Apostle, "Lord, increase oui faith !" (Luke xvii. 7.) Verse 14. But when I saw that they went not the right way to the truth of the Gospel. This is a wonderful example of such excellent men and pillars of the church. There is none but Paul that hath his eyes open, and seeth the offence of Peter, of Barnabas, and the other Jews which dissemble with Peter. On the other side, they do not see their own offence; nay, they rather think that they do well in bearing with the infirmities of the weak Jews. Wherefore it was very necessary that Paul should reprove their offence, and not dissemble it; and therefore he accuseth Peter, Barnabas, and others, that they went not the right way to the truth of the Gospel ; that is to say, they swerved from the truth of the Gospel. It is a great matter that Peter should be accused of Paul as one •that was fallen from the truth of the Gospel. He could not be more grievously reprehended. Yet he suffered it , patiently ; and no doubt but he gladly acknowledged his offence. I said before, that many have the Gospel, but not the truth of Gospel. So Paul saith here, that Peter, Barnabas, and other of the Jews, •"went not the right way to the truth of the Gospel;" that is to say, they had the Gospel, but they walked not uprightly accord- 124 COMMENTARY ON GALATIANS. ing to the Gospel. For albeit they preached the Gospel, yei through their dissimulation (which could not stand with the truth of the Gospel), they estabhshed the law ; but the establishing of the law is the abolishing of the Gospel. Whoso then can rightly judge between the law and the Gos- pel, let him thank God, and know that he is a right divine. In tlje time of temptation, I confess that I myself do not know how to do it as I ought. Now the way to discern the one from the other, is to place the Gospel in heaven and the law on the earth ; to call the righteousness of the Gospel heavenly, and the righte- ousness of the law earthly, and to put as great difference between the righteousness of the Gospel and of the law, as God hath made between heaven and earth, between hght and darkness, between day and night. Let the one be as the light and the day, and the other as the darkness and the night. And would to God we could yet further separate the one from the other. Wherefore, if the question be concerning the matter of faith or conscience, let us utterly exclude the law, and leave it on the earth ; but, if we have to do with works then let us lighten the lantern of works and of the righteousness of the law. So let the sun and the ines- timable hght of the Gospel and grace shine in the day, and the lantern of the law in the night. Wherefore, if thy conscience be terrified with the sense and feeling of sin, think thus with thyself: Thou art now remaining upon the earth ; there let the ass labour and travail ; there let him serve and carry the burden that is laid upon him ; that is to say, let the body with his members be subject to the law. But when thou mountest up into heaven^ then leave the ass with his burden on the earth ; for the con- science hath nothing to do with the law, or works, or with the earthly righteousness. So doth the ass remain in the vEilley, but the conscience ascendeth with Isaac into the mountain, knowing nothing at all of the law or works thereof, but only looking to the remission of sins, and pure righteousness offered and freely given unto us in Christ. Contrariwise, in civil policy, obedience to the law must be -".verely required. There nothing must be known as concerning .e Gospel, conscience, grace, remission of sins, heavenly righte- ousness, or Christ himself, but Moses only, with the law and the works thereof. If we mark well this distinction, neither the one nor the other shall pass his bounds, but the law shall abide without heaven ; that is, without the heart and conscience ; ind -.ontrariwise the liberty of the Gcspel shall abide without '.he COMMENTARY ON GALATIANS. 125 earth ; that is to say, without the body and members thereof. Now, therefore, as soon as the law and sin come into heaven (that is, into the conscience), let them by and by be cast out. For the conscience, being feared with the terror of the wrath and judgment of God, Mght to know nothing of the law and sin, but of Christ only. And on the other side, when grace and liberty come into the earth (that is, into the body), then say, thou oughtest not to dwell in the dregs and dunghill of this corporal life, but thou belongest unto heaven. This distinction of the law and the Gospel, Peter confounded through his dissimulation, and thereby persuaded the beUeving Jews, that they must be justified by the Gospel and the law together. This might not Paul suffer, and therefore he reproved Peter; not to put him to any reproach, but to the end that he might again establish a plain difference between these two ; namely, that the Gospel justifieth in heaven, and the law on earth. The Pope hath not only mixed the law with the Gospel, but also of the Gospel hath made mere laws, yea, and such as are ceremonial only. He hath also confounded and mixed political and ecclesiastical matters together, which is a devilish and hellish donfusion. This place, touching the difference between the law and the Gospel, is very necessary to be known, for it containeth the sum of all Christian doctrine. Wherefore let aU that love and fear God, diligently learn to discern the one from the other, not only in words, but in deed and in practice ; that is to say, in heart and conscience. For, as touching the words, the distinction is easy ; but, in time of temptation, thou shalt find the Gospel but as a stranger and a rare guest in thy conscience : but the law, contrariwise, thou shalt find a familiar and a continual dweller within thee ; for reason hath the knowledge of the law naturally. Wherefore, when thy conscience is terrified with sin, which the law uttereth and increaseth, then say thou. There is a time to die, and a time to live ; there is a time to hear the law, and a time to despise the law : there is a time to hear the Gospel, and there is a time to be ignorant of the Gospel. Let the law now depart and let the Gospel come ; for there is now no time to hear the law, but the Gospel. But thou hast done no good ; nay, thou hast done wickedly and hast grievously sinned. I grant, notwith- standing, I have remission of all my sins for Christ's sake. I5ut out of the conflict of conscience, when external duties must be 126 COMMENTARY ON QALATIANS done, there is no time to liearken to the Gospel ; then miist thou fol 1 )w thy vocation, and the works thereof. Verse ] 4. / said unto Peter openly, If thou, being a Jew, livest as the Gentiles, and not as the Jews, why constrainest thou the Gentiles to do like the Jews 7 That is to wit, thou art a Jew, and therefore fhou art, bound to live hke a Jew ; that is, to abstain from meats forbidden in the law. Notwithstanding thou livest like a Gentile ; that is to say, thou dosi contrary to the law, and transgressest the law. For, as a Gentile, which is free from the law, thou eatest common and unclean meats, and therein thou dost well. But in that thou, being afraid at the presence of the brethren converted from the Jewish reUgion, abstain- est from meats forbidden in the law, and keepest the law, thou compellest the Jews likewise to keep the law ; that is, thou con- strainest them, of necessity, to observe che law. For in that thou abstainest from profa:ne meats, thou givest occasion to the Gentiles thus to think : Peter abstaineth from those meats which the Gen- tiles use to eat, which also he himself before did eat ; therefore we ought likewise to avoid the same, and to live after the man- ner of the Jews ; otherwise we cannot be justified or saved. We see, then, that Paul reproveth not ignorance in Peter (for he knew that he might freely eat with Gentiles all manner of meats), but dissimtdation, whereby he compelleth the Gentiles to hve hke the Jews. Here I say again, that to live as the Jew, is not evil of itselt, for it is a thing indifferent, either to eat swine's flesh, or any other meats. But so to play the Jew, that for conscience sake thou abstainest from certain meats, this is to deny Christ, and to overthrow the Gospel. Therefore, when Paul saw that Peter's act tended to this end, he withstood him, and said, " Thou knowest that the keeping of the law is not necessary to righteous- ness, but that we are justified only through faith in Christ, and therefore thou keepest not the law, but transgressest the law and eatest all manner of meats. Notwithstanding, by thy example, thou constrainest the Gentiles to forsake Christ, and to return to the law." For thou givest them occasion thus to think. Faith only is not sufficient to righteousness, but the law and works are dlso required ; and this Peter teacheth us by his example : therefore the observation of the law must needs be joined with faith in Christ, if we will be saved. Wherefore Peter, by his example, is not only prejudicial to the purity of doctrine. InU also to the truth _ COMMENTARY ON GALATIANS. 127' of faith and Christian righteousness. For the Gentiles received this of him, that the keeping of the law was necessary to righteousness ; which errc;, in case it be admitted, then doth Christ profit us nothing at all. Hereby it plainly appeareth to what end this discord between Paul and Peter tendeth. Paul doth nothing by dissimulation, but dealeth sincerely, and goeth plainly to work : Peter dissembleth, but his dissimulation Paul reproveth. The controversy was for the maintenance of pure doctrine, and the verity of the Gospel ; and in this quarrel Paul did not care for the offence of any. In this: case, all people and nations, all kings and princes, all judges and magistrates, ought to give place. Since, then, it is so dangerous a thing to have to do with the law, and that this fall was so sudden and so great, as it had been from heaven above even down into hell, let every Christian dihgently learn to discern between the law and the Gospel. Let him suffer the law to rule over the body and the members thereof, but not over the conscience. For that- queen and spouse may not be defiled with the law, but must be kept without spot for her only husband Christ, as Paul saith (2 Cor. xi.), "I have espoused you to one husband," &c. Let the conscience have her bride-chamber, not in the low valley, but in the high mountain ; in the which let Christ lie and there rule and reign, who doth not terrify and afflict sinners, but comforteth them, pardoneth their sins, and saveth them. Wherefore let the afllicted conscience think upon nothing, know nothing, see nothing against the judgment of God, but the word of Christ, which is the word of grace, of remission of sins, of salvation, and everlasting life. But this to perform indeed, is a hard matter. For man's reason and nature cannot steadfastly cleave unto Christ, but oftentimes it is carried away with the cogitations of the law and sin, and so always seeketh to be at liberty after the flesh, but according to conscience, a servant and slave. Verse 15. We lohich are Jews by nature, and not sinners of the Gentiles. That is to say, we are born unto the righteousness of the law, to Moses and to circumcision, and even in our birth we bring the law with us. We have the righteousness of the law by nature, as Paul before saith of himself in the first chapter : " being zealous- of the traditions" of the fathers. Wherefore, if we be compared with the Gentiles, we are no sinners ; we are not without the law, and without works, hke unto the Gentiles : but we are Jews born 1 28 COMMENTARY ON GALATIANS. we are born righteous, and brought up in righteousness. Our righteousness beginneth even with our birth : for the Jewish reU- gion is natural unto us. " For God commanded Abraham to circumcise every man child the eighth day." (Gen. xvii. 10.) This law of circumcision, received from the fathers, Moses after- wards confirmed. It is a great matter therefore, that we are Jevi's by uature. Notwithstanding although we have this prerogative, that we are righteous by nature, born to the law, and the works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous before God. Hereby it is evident, that Paul speaketh not of ceremonies, or of the ceremonial law, as some do affirm, but of a far weightiei matter, namely, of the nativity of the Jews, whom he denieth to be righteous, although they be born holy, be circumcised, keep the law, have the adoption, the glory, the covenant, the fathers, the true worship, God, Christ, the promises, hve in them and glory in the same : as they say (John viii.),- " We are of the seed of Abraham." Also, " We have one father, which is God." And to the Romans (chap. ii. 17), " Behold, thou art called a Jew, and restest in the law," congruence or work done before grace, but wrath, sin, terror, and death. Wherefore the law doth nothing else but utter sin, terrify, and humble, and by this means pre- pareth us to justification, and driveth us to Christ. For God hath revealed unto us by his word, that he will be unto us a merciful father, and without our deserts (seeing we can deserve nothing) will freely give unto us remission of sins, righteousness, and life everlasting for Christ his Son's sake. For God giveth his gifts fi-eely unto all men, and that is the praise and glory of his divinity. But the justiciaries and merit-mongers will not receive grace and everlasting life of him freely, but will deserve the same by their own works. For this cause they would utterly take from him the glory of his divinity. To the end therefore that he COMMENTARY ON GALATIANS. 133 may maintain and defend the same, he is constrained to send his law before, which as lightning and thundering from heaven, may bruise and break those hard rocks. This briefly is our doctrine as touching Christian righteous- ness, contrary to the abommations and blasphemies of the Pa- pists, concerning the merit of congruence and worthiness, ol works before grace and after grace. Which monstrous dreams were devised by such as were never exercised with any tempta- tions, never had any true feehngs of sin, or of the terror of death, and therefore they know not what they say, or what they teach. Moreover, they can show no example of any work done either before or after grace that could justify before God. Wherefore they are nothing else but vain toys and foolish fables, whereby the Papists deceive both themselves and others. For Paul here plainly affirmeth, " that no man is justified by the works of the law either going before grace (whereof he speaketh in this place) or coming after grace." You see then that Christian righteous- ness is not such an essential quaUty engrafted in the nature of man, as the schoolmen do imagine, when they say: ( The Divinity of the Schoolmen.) When a man doth any good work God accepteth it, and for that work he poureth into him charity, v/hich they call charity infused. This charity, say they, is a quahty remaining in the heart, and this they call formal righteousness (which manner of speaking it is expedient for you to know,) and they can abide nothing less than to hear that this quality forming and adorning the soul, as whiteness doth the wall, should not be counted righteousness. They can cUmb no higher than to this cogitation of man's reason, that man is righteous by his own formal righteousness, which IS grace making him acceptable unto God, that is to say, charity. So to this quality cleaving unto the soul, that is to wit, charity (which is a work after the law, for the law saith, "Thou shall love the Lord thy God," stifieJ by the law, and the works of the law, it is then ini possible that we should be justified by Christ. One of these two must needs be false. Either we are not justified by Christ, or we are not justified by the law. But the truth is, that Ave are justi- fied by Christ ; therefore we are not justified by the law. He rea- soneth, therefore, after this manner: "If, then, while we* seek to b(,- made righteous by Christ," &c. That isj if we seek to be justified by Christ, and so being justified, are yet found sinners, having need of the law to justify us being sinners : if we have need, I say, of the observaition of the law to justify us, so that they which are righteous in Christ are not righteous, but have yet need of the law to justify them : or if he that is justified by Christ, must yet further be justified by the law, then is Christ nothing else but a law- giver, and a minister of sin. Therefore he that is justified and holy in Christ, is not justified or holy, but hath yet need of the righteous- ness and holiness of the law. But we are indeed justified and made righteous in Christ: for the truth of the Gospel teacheth us that a man is not justified in the law, but in Christ. Now, if they which are justified in Chiis^ are yet found sinners, that is, do yet still belong to the law, and are under the law (as the false apostles teach,) then are they not yet justified. For the law accuseth them, and showeth them to be yet sinners, and requireth of them the works of the law, as necessary to their justification. Therefore they that are justified in Christ, are not justified : and so it foUoweth, that Christ is not a justifier, but a minister of the law. With these words he vehemently chargeth the false apostles and all merit-mongers, that they pervert all together ; for they make of the law grace, and of grace the law, of Moses Christ, and of Christ Moses. For they teach, that besides Christ, and all the righteous- ness of Christ, the observation of the law is necessaiy to justifica- tion. And thus we see, that by their intolerable perverseness, they make the law Christ : for by this means they attribute that to the law, which properly belongeth unto Christ. If thou do the works of the law, say they, thou shalt be saved : but if thou do them not, thou shalt not be j\istified, although thou do believe in Christ ever so much. Now, if it be so, that Christ justifieth not, but is the minis- ter of sin (as it needs must follow by their doctrine,) then is Christ the law ; for we have nothing else of him seeing he teacheth that we are sinners, than that we have by the law. So Christ being the minister of sin, sendeth us to the law, and to Moses, as to om- justifier It cannot be, therefore, but that the Papists, and all such as COMMENTARY ON GALATIANS. 147 are ignorant of the righteousness of Christ, or lave not the true knowledge thereof, must needs make of Christ Moses and l le law, and of the law Christ. For thus they teach : It is true, say they, that faith in Christ justifieth, but withal we must needs keep the commandments of God. For it is written, " If thou wilt enter into life, keep the commandmente." (Man. xix. 17.) Here, even at the first dash, Christ is denied, and faith abolished, because that is attributed to the commandmentg of God, or to the law, which belongeth to Christ alone. For Christ, according to his true definition, is a justifier and a redeemer from sins. If I attri- bute this to the law, then is the law my justifier, delivering me from my sins, because I do the works thereof : and so now the law is Christ, and Christ utterly loseth his name, his office and glory, and is nothing else but a minister of the law, reproving, terrifying, pre- senting and sending the sinner to another that may justify him ; which is the proper office of the law. But the proper office of Christ is, after the law hath pronounced a man to be guilty, to raise him up again, and to loose him from his sins, if he believe the Gospel. For to ah that do believe, " Christ is the end and the full finishing of the hw unto righ- teousness : he is the Lamb of God, that taketh away the sins of the world." (Rom. x. 4 ; John i. 30.) But the Papists and Ana- baptists, because they understand not this doctrine, do tnrn all clean contrary, making of Christ Moses, and of Moses Christ. And this is indeed (although fliey wiE say otherwise) their prin- cipal proposition, that Christ is Moses. Moreover, they deride us, because we do diligently teach, and so earnestly require faith. Ha, ha ! say they, faith, faith ! wait thou the time until thou come to heaven by faith. Nay, thou must strive to do greater and weightier matters. Thou must fulfil the law, according to that say- ing, " Do this, and thou shalt live." (Luke x. 18.) Faith, which ye so highly extol, doth nothing else Dial liiake nie" careless, idle, and negligent. Thus are they become nothing else but ministers of the law, and law-workers, calling back the people from baptism, faith, the promises of Christ, to the law and works, turning grace into the law and the law into grace. Who would ever beUeve, that there things could so easily be confounded and mingled together ? There is no man so unsen- sible, which doth not perceive this distinction of the law and grace to be most plain and manifest. For the very nature and signification of the words maketh this dirtinction and difference. For who understandeth not that these words, law, and grace, do 148 rOMMENT^SY ON GALATIANS. diffei in name and signification ? "»VhereJbie it is a moustroua thing, that, this distinction being so plani, the adversaries should be so devilish and perverse, as to mingle togctiier the law and grace, and to tra isform Christ into Moses. Therefore I often- times say, that this doctrine of faith is very plain, aud that every man may easily understand this distinctioix of the law and grav.8, as touching the words ; but as touching the use ana pra<"ticd, it is vexy hard. The Pope and his school-doctors do plairiij''. confess, thai the law and grace are diverse and distinct things ; aud yet when they come to the use and practice thereof, they tjach clean contrary. Faith in Christ, say they, whether it be gotten by the stiength, operation, and qualiti , who, as touching the words, do confess thai they are two distinct things ; but in very deed (as I have said) they confound and mingle them together, for they will not grant that faith justifieth without works. If this be true, then Christ profiieth me nothing. For though my faith be never so perfect, yet after their opinion, if this faith be without charity, I am not justified. And thus Christ appre- hended by faith is not a justifier, grace profiieth nothing, neithei can faith be true faith without charity. With this doctrine these lying spirits and sects of perdition oo darken and deface the benefit of Christ at this day ; they take away fi-om him the glory of a justifier, and make him a minisier of sin. They are in all things like to the false apostles, f^or even as they throughout all the ohurches did require circum- cision and the 'jbservation of the law besides faith in Christ, insomuch that, withov.t circumcision and keeping of the law, they denied tho justification of faith, (" for except ye be circumoised," said they, " after the law of Moses, ye cannot be saved,") even BO at this day, these strait exactors of the iaw, besides the righ- COMMENTARY ON GALATIANS. 149 leousness of faith, do require the keeping of the commandments of God, according to that saying, " Do this, and thou shalt hve " Also, " If thou wilt enter into life, keep the commandments." (Luke X. IS ; Matt. xix. 17.) Wherefore there is not one among them, be he never so wise, that understandeth the difference between the law and grace. But we put a difference, and say, that we do not here dispute whether we ought to do good works ; whether the law be good, holy, and just ; whether it ought to be kept, or no ? for this is another manner of question. But our question is concerning justification, and whether the law do justify, or no? This the adversaries will ni t hear ; they will not answer to this question, nor make any distinction as we do, but only cry out that good works ought to be done, that the law ought to be observed. We know that weU enough. But because these are diverse distinct matters, we will not suffer them to be mingled together. That good works ought to be done, we will hereafter declare when time shall serve. But since we are now in the matter of justification, we set aside here aU good works, for the which the adversaries do so earnestly strive, ascribing unto them wholly the ofiice of justifying ; which is to take from Christ his glory, and to ascribe the same ant; works. Wherefore this is a strong argument, which I have oftentimes used to my gi-eat comfort : " If then, while we seek to be made righteous by Christ," &c. As though Paul would say, If we, being justified by Christ, are counted yet as not justified and righteous, but as sin- ners which are yet to be justified by the law, then may we not seek justification in Christ, but in the law. But if justification cometh by the law, then cometh it not by grace. Now if justification cometh not by grace but by the law, what hath Christ done and wrought by his death, by his preaching, by his victory which he hath obtained over the law, sin, and death, and by sending the Holy Ghost ? We must conclude, therefore, that either we are justified by Christ, or else that we are made sinners culpable and guilty through him. But if the law do justify, then can it not be avoided, but needs it must follow, that we are made sinners through Christ, and so Christ is a minister of sin. The case standing thus, let us then set down this proposition : every one that believeth in the Lord Jesud Christ is a sinner, and is guilty of eternal death ; and if he fly not unto the law, doing the works thereof, he shall not be saved. The Holy Scripture, especially the New Testament, maketb 150 COMMENTARY ON GALATIANS. often mention of faith in Christ, and highly advanceth the same : which saith, " that whosoever beUeveth in hiin, is saved, perisheth not, is not judged, is not confounded, hath eternal life," «fcc. (John iii. 16; John v. 24.) But contrariwise they say, he that believeth in him is condemned, &c., because he hath faith without works, which doth condemn. Thus do they pervert all things, making of Christ a destroyer and a murderer, and of Moses a saviour. And is not this an horrible blasphemy, so to teach, that by doing good works thou shalt be made worthy of eternal life ; but by believing in Christ thou shalt be made culpable, and guilty of eternal death ? that the law being kept and accomplished, saveth, and faith in Christ condemneth ? The self-same words, I grant, the adversaries do not use ; but in very deed, such is their doctrine. For faith infused, say they, which properly they call faith in Christ, doth not make us free from sin, but that faith which is furnished with charity. Hereof it folio weth, that faith in Christ, without the law, saveth us not. This is plainly to atfirm, that Christ leaveth us in our sins, and in the wrath of God, and maketh us guilty of eternal death. On the other side, if thou keep the law, and do the works thereof, then faith justifieth thee, because it hath works, without the which faith availeth nothing. Therefore works justify, ani* not faith. horrible impiety ! What pernicious and cursed doc trine is this ! Paul therefore groundeth his argument upon an impossibilitj and a sufficient division. If we being justified in Christ, are ye( found sinners, and cannot he justified but by another mean than Christ, that is to wit, by the law, then cannot Christ justify us, but he only accuseth and condemneth us ; and so consequently it followeth, that Christ died in vain, and these with other like places are false : " Behold the Lamb of God that taketh away the sins of the world." Also : " He that believeth in him, hath everlasting life." (John i. 26.") Yea, the whole Scripture is false, which beareth witness that Christ is the justifier and saviour of the world. For if we be found sinners after that we be justified by Christ, it followeth of necessity, that they which fufil the law are justified without Christ. If this be true, then are we either Turks, or Jews, or Tartarians, professing the name and word of God in outward show, but in deed and verity utterly denying Christ and his word. It is great impiety therefore to affirm that faith, except it be formed with charity, justifieth not. But if the adversaries will needs defend this doctrine, why do they not COAMIKNTARY ON GALATIANS. 15 1 tjien reject faith in Christ altogether ; especially seeing they make nothing else of it but a vain quality in the soul, which without charity availeth nothing ? Why do they not say in plain words, that works do justify, and not faith ! Yea, why do they not gene- rally deny, not only Paul, but also the whole Gospel ; as in very deed they do, which attribute righteousness to works, and not to faith alone ? For if faith and works together do justify, then is the disputation of Paul altogether false, which plainly pronounceth, " that a man is not justified by the deeds of the law, but by faith alone in Jesus Christ." Verse 17. Is Christ therefore the minister of sin ? This is a kind of speech used of the Hebrews, which Paul in 2 Cor. iii. doth also use: where he most divinely and plainly speaketh of these two ministers ; to wit, of the letter and the spirit, of the law and grace, or of death and life. And he saith, " That Moses the minister of the law, was the minister of sin,'' as he caileth it, "of wrath, death, and condemnation." For Paul is wont to give reproachful names unto the law, and amongst all the Apostles he only useth this manner of speech : the other do not so speak. And very necessary it is, that such as are studious of the Holy Scripture should understand this manner of speech used of the Apostle. Now a mipister of sin is nothing else but a lawgiver, or a schoolmaster of the law, which teacheth good works and charity, and that a man must suffer the cross and afflictions, and follow the example of Christ and of the saints. He that teacheth and requi- reth this, is a minister of the law, of sin, of wrath, and of death : for by this doctrine he doth nothing else but terrify and afflict men's consciences, and shut them under sin. For it is impossible for the nature of man to accomplish the law : yea, in those that are justi- fied and have the Holy Ghost, the law of the members fighteth against the law of the mind. (Tim. i. 7.) What will it not then do in the wicked which have not the Holy Ghost ? Wherefore he that teacheth that righteousness cometh by the law, doth not under- stand what he saith or what he afiirmeth, and much less doth he keep the law, but rather he deceiveth himself and others, and layeth upon them such a burden, as they are not able to 'bear, requiting and teacJiing impossible things, and at the last he bringeth himself and his disciples unto desperation. The right use and end therefore of the law is, to accuse and condemn as guilty such as live in security, that they may see them- 152 COMMENTARY ON GALATIANS. selves to be in danger of siri, wrath, and death eternal, that sc they may be terrified and brought even to the brink of despera- tion, trembling and quaking at the falling of a leaf, and in that they are such, they are under the law^. For the law requlreth perfect obedience unto God, and condemneth all those that do not accomplish the same. Now it is certain, that there is no man living which is able to perform this obedience ; which, notwith- standing, God straightly requireth of us : the law therefore justifieth not, but condemneth, according to that saying, " Cursed is he that abideth not in all things that are written in this book." (Deut. xxvii. 26 ; Gal. iii. 10.) Therefore he that teacheth the law is the minister of the law. , Wherefore it is not without good cause, that Paul, in 2 Cor. iii. calleth the minister of the law the minister of sin : for the law showeth and uttereth sin, which without the law is dead. Now the knowledge of sin (I speak not here of that speculative know- ledge of hypocrites, but of a true knowledge by the which we see the wrath of God against sin, and feel a true taste of death) terrifieth the heart, driveth down to desperation, kiUeth, and de- stroyeth. (Rom. vii.) Wherefore these schoolmasters of the law and works, are called in the Scripture oppressors and tyrants. For as the taskmasters in Egypt did oppress the children of Israel (Exod. V.) with corporal servitude, so do these lawgivers and taskmasters drive men into spiritual and most miserable bondage of soul, and at length bring them to desperation and utter destruc- tion. These do neither know themselves nor the force of the law: neither is it possible. for them to have quietness and peace of conscience in great and inward terrors, and in the agony of death, yea, though they have observed the law, loved their neigh- bours, done many good works, and suffered great afflictions : for the law always terrifieth and accuseth, saying. Thou never didst accomplish all that is commanded in the law : but accursed is he that hath not done all things contained therein. "Wherefore these terrors remain still in the conscience, and increase more and more. And if such schoolmasters of the law be not raised up by faith and the righteousness of Christ, they are driven down headlong to des- peration. This also vras notably figured when the law was given, as we may see in the 19th and 20th of Exodus. Moses brought the people out of the tents to meet with the Lord, that they might hear him speak unto them out of the dark cloud. Then the people being astonished and trembling for fear, fled back> which COMMENTARY ON GALATIANS. 15S a litde before had promised to do all that God had comn anded, and standing aloof off, said unto Moses, " Who can abide to see the fire, and to hear the thunderings and noise of the trumpet? Talk thou with us, and we wiU hear thee, but let not God talk with us, lest we die." So the proper office of the law is to lead us out of our tents and tabernacles, that is to say, from the quietness and se- curity wherein we dwell, and from trusting in ourselves, and to bring us before the presence of God, to reveal his wrath unto us, and to set before us our sins. Here the conscience feeleth that it hath not satisfied the law, neither is it able to satisfy it, nor to bear the wrath of God, which the law revealeth when it bringeth us forth after this manner before the presence of God, that is to say, when it feareth us, accuseth us, and setteth before us our sins. Here it is impossible that we should be able to stand, and therefore, being thoroughly afraid, we fly, and we cry out with the children of Israel, " We shall, die, we shall die ; let not the Lord speak unto u&, but speak thou unto us," &c. He, then, which teacheth that faith in Christ justifieth not with- out the observation of the law, maketh Christ a minister of sin, that is to say, a schoolmaster of the law, which teacheth the self-same doctrine that Moses did. By this means Christ is no Saviour, no giver of grace, but a cruel tyrant, who requireth such things as Moses did, which no man is able to perform. See how aU the merit-moiigers do take Christ to be but a law giver, and the Gospel to be nothing else 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 Moses. The Gospel, then, is a preaching of Christ, which forgiveth sins, giveth grace, justifieth, and saveth sinners. Now, whereas there are commandments found in the Gospel, they are not the Gospel, but expositions of the law, and matters depending upon the Gospel. To conclude: if the law be the ministry of sin then is' it also the ministry of wrath and of death. For as the law revealeth sin, so doth it terrify a man, it showeth unto him his sin and wrath of God, and striketh into him a terror of death and damna- tion. For this the conscience by and by gathereth: Thou hast not kept the commandments of God — therefore is God angry with thee. If he be angry with thee he wiU destroy thee and condemn thee for ever. And it thinketh this to be an infallible consequence: I have sinned, therefore I must die. jlnd so it foUoweth, that the ministry of sin is the ministry of wrath and condemnation; for after that sin is revealed, by and by ensneth 20 '54 COMMENTARY ON UALATIANS. the wrath of God, death, and damnation. And hereof it conieth that many which are not able to bear the judgment and wrath of God, which the law setteth before their eyes, do kill, hang, or drown ithemselves. Verse 17. God forbid. As though he would say, Christ is not the minister of sin,- but the giver of righteousness and eternal life. Wherefore Paul sepa- rateth Moses far from Christ. Let Moses, then, tarry on the earth, let him be the schoolmaster of the letter and exactor of the law, let him torment and crucify sinners. But the believers, saith Paul, -have another schoolmaster in their conscience ; not Moses, but Christ, which hath abolished the law, and hath overcome the wrath of God, and destroyed death. He biddeth us that labour and are •oppressed with all manner of calamities, to come unto him. Therefore, when ye fly unto him, Moses with his law vanisheth away (Deut. iii. 4,) so that his sepulchre can no where be seen, sin and death can hurt us no more ; for Christ our instructor is Lord over the law, sin, and death, so that they which believe in him are delivered from the same. It is, therefore, the proper oflSce of Christ •o deliver from sin and death, and this Paul teacheth and repeateth every where. We are condemned and killed hy the law, but by Christ we are justified and restored to life. The law astonisheth us, and driveth us from God, but Christ reconcileth us to God, and maketh for us an entrance, that we may boldly come unto him. " For he is the Lamb of God, that hath taken away the sins of the world." Now, if the sin of the world be taken away, then is it ta- ken away, from me also, which do believe in him. If sin be taken away, then is the wrath of God, death, and damnation taken away also. And in the place of sin succeedeth righteousness; in the place of wrath, reconciliation and grace ; in the place of death, life ; and in the place of damnation, salvation. Let us learn to practise this distinction, not in words only, but in life and lively experience, and with an inward feeUng ; for where Christ is there must needs be joy of heart and peace of conscience, for Christ is our reconcilia tion, righteousness, peace, life, and salvation. Briefly, whatsoever the poor afflicted conscience desireth, it findeth in Christ abundantly. Now Paul goeth about to amplify this argument, and to persuade as followeth. COMMEN 1 VRY ON GALATIANS. 155 Verse 18. For if I build again the things that I have destroyed, I make myself a trespasser. As if he should say, I have not preached to this end, that I might build again those things which I once destroyed. For if I should so do, I should not only labour in vain, but should make myself also a transgressor, and overthrow all together, as the false apostles do : that is to say, of grace, and of Christ, I should again make the law and Moses ; and contrariwise, of the law and Moses I should make grace and Christ. Now, by the ministry of the Gospel, I have abolished sin, heaviness of heart, wrath, and death. For thus have I taught. Thy conscience, O man, is subject to the law, sin, and death ; from which thou canst not be delivered either by men or angels. But now cometh the Gospel, and preacheth unto thee remission of sins by Jesus Christ, who hath abolished the law, and hath destroyed sin and death : believe in him ; ^o shalt thou be delivered from the curse of the law, and fi'om the yranny of sin and death : thou shalt become righteous, and have tternal life. Behold how I have destroyed the law, by the preaching of the Gospel, to the end that iTsEould not reign in thy conscience any more. For when the new guest, Christ Jesus, cometh into the new house, there to dwell alone, Moses the old inhabiter, must give place .unto him, and depa,rt some whither else. Also, where Christ the new guest is come to dwell, there can sin, wrath, and death have no place : but there now dwelleth mere grace, righteousness, joy, life, true affiance, and trust in the Father, now pacified, and re- conciled unto us, gracious,. long-suffering, and full of mercy, for his Son Christ's sake. Should I then, driving out Christ, and destroy- ing his kingdom, which I have planted through the preaching of the Gospel, now build up again the law, and set up the kingdom of Moses ! Indeed this should I do, if I should teach circvimcisiou and the observation of the law to be necessary to salvation, as the false apostles do ; and by this means, in the stead of righteousness and Ufe, I should restore again sin and death. For the law doth nothing else but utter sin, procure God's wrath, kill and ■destroy. What are the Papists, I pray you, yea, the best of them all, but destroyers of the kingdom of Christ, and builders up of the kingdom of the devil and of sin, of wrath and eternal death? Yea, they destroy the church, which is God's building, not by '\ =! law of Moses, as did the false apostles, but by men's tradition! 156 COMMENTARY ON GALATIANS. and doctrines of devils. And even so the fantastical i eads whici; are at this day, and shall come after us, do destroj, and shall destroy, those things which we have built, do build, and shall build up again, those things which we have destroyed. But we, by the grace of Christ, holding the article of justification, do assuredly know, that we are justified and reputed righteous before God by faith only in Christ. Therefore we do not mingle the law and grace, faith and works together ; but we / separate them far asunder. And this distinction or difference between the law and grace, let every true Christian mark diligently, and let him suffer the same to take place, not in letters and syllables, but in practice and inward experience : so that when he heareth that good works ought to be done, and that the example of Christ is to be followed, he may be able to judge rightly, and say. Well, all these things will I gladly do. What then followeth ? Thou shalt then be saved and obtain everlasting life. Nay, not so. I grant, indeed, that I ought to do good works, patiently to suffer t»ou- bles and afflictions, and to shed my blood also, if need be, for Christ's cause; but yet am I not justified, neither do I obtain salvation thereby. We must not therefore, draw good works into the article of justifi- cation, as the monks have done, which say, that lut only good works, but also the punishments and torments which malefactors suffer for their wicked deeds, do deserve everlasting hfe. For thus they comfort them when they are brought to the gallows or place of execution. Thou must suffer willingly and patiently this shameful death ; which, if thou do, thou shalt deserve remission of thy sins and everlasting life. What an horrible thing is this, that a wretched thief, a murderer, a robber, should be so miserably seduced in that extreme anguish and distress, that even at the very point of death, when he is now ready to be hanged, or to have his head cut off, he should refuse the Gospel and sweet promises in Christ, which are only able to bring comfort and salvation, and should be commanded to hope for pardon of his sins, if he willingly and patiently endure that opprobrious death which he sufTereth for his mischievous deeds : What is this else but to heap upon him which is already most miser- ably afflicted, extreme perdition and destruction, and through a false conscience in his own death, to show him the ready way to hdl? Hereby these hypocrites do plainly declare, that they neither teach nor understand one letter or syllable concerning grace, thrt Gospel, or Christ. They retain only in outward show the name COMMENTARY ON GALATIANS. 157 of the Gospel and of Christ, that they may beguile the hearts of the people Notwithstanding, they denying and rejecting Christ indeed, do atti ibute more to the traditions of men, than to the Gospel of Christ. Which thing to be true, so many kinds of false worships, so many religious orders, so many ceremonies, and so many will- workers, do plainly witness ; all which things were instituted as available to deserve grace, righteousness, and everlasting life. In their confessions they make no mention of faith or the merit' of Christ, but they teach and set forth the satisfactions and merits of men, as may plainly appear in this form of absolution (I speak nothing here of other matters) which the monks used among themselves, yea, and such as would be counted more devout and more religious than others ; which I think good here to set down, that our posterity may see how great and how horrible the kingdom of the Pope is. THE FORM op A MONKISH ABSOLUTION. God forgive thee, my brother. The merit of the passion of our Lord Jesus Christ, and of blessed S. Mary, always a virgin, and of all the Saints ; the merit of thine order, the straitness of thy religion,, the humility of thy confession, the contrition of thy heart, the good works which thou hast done, and shalt do for the love of our Lord Jesus Christ, be unto thee available for the rem,ission of thy sins, the increase of desert and grace, and the reward of everlasting life. Amen. Ye hear the merit of Christ mentioned in these words : but if ye weigh them well, ye shall perceive that Christ is there altogether unprofitable, and that the glory and name of a Justifier and Saviour is quite taken fiom him and given to monkish merits. Is not this to take the name of God in vain ? Is not this to con- fess Christ in words, and in very deed to deny his power, and blaspheme his name 1 I myself also was also entangled with this error. I thought Christ to be a judge (although I confessed with my mouth, that he suffered and died for man's redemption,) and ought to be pacified by the observation of my rule and order. Therefore when I prayed or when I said mass, I used to add this in the end : O Lord Jesus, I come unto thee, and I pray thee that these burdens and this straitness of my rule and reUgion may be a full recompense for all my sins. But now I give thanks untc God, the Father of all mercies, which hath called me out of dark- ness unto the light ( f his glorious Gospel, and hath given unto me plentiful knowledge ^f Christ Jesus my Lord ; for whose sake I 158 COMMENTARY ON GALATIANS. count all things to be but loss, yea, I esteem them but a-: dung", that I may gain Christ, and that I may be found in hi.xi, not having mine own righteousness out of the rule of Augustine, but that righteousness which cometh by faith in Christ : unto whom, with the Father and the Holy Ghost, be praise and glory woiid end without. Amen. We conclude therefore with Paul, •" that we are justified by faith only in Christ, without the law." Now after that a man is once justified, and possesseth Christ by faith, and knoweth that he is his righteousness and life, doubtless he will not be idle, but as a good tree he will bring forth good fruits. For the beheving man hath the Holy Ghost, and where the Holy Ghost dwelleth, he will not suffer a man to be idle, but stirreth him up to all exercises of piety and godliness, and of true religion, to the love of God, to the patient suffering of afflictions, to prayer, to thanksgiving, to the ex- ercise of charity towards all men. Hitherto we have handled the fiist argument, wherein Paul con- tendeth that either we cannot be justified by the law, or else that Christ must needs be the minister of sin. But this is impossible r wherefore we conclude, that justification cometh not by the law. Of this place we have largely entreated, as it is worthy, and yet can it not be taught and beaten into men's heads sufficiently Verse 19. For I through the law am dead to the law, that 1 might live unto God. These are marvellous words, and unknown kinds of ,speech, which man's reason can in no wise understand. And although they be but few, yet are they uttered with great zeal and vehemency of spirit, and as it were in great displeasure. As if he should say : Why do ye boast so much of the law 1 Whereof in this case I will be ignorant. But if ye will needs have the law, I also have the law. Wherefore, as though he were moved through indignation of the Holy Ghost, he calleth grace itself the law, giving a new name to the effect and working of grace, in contempt of the law of Moses and the false apostles, which contended that the law was necessary to justification : and so he setteth the law against the law. And this is a sweet kind of speech, and full of consolation, when in the Scriptures, and specially in Paul, the law is set against the law, sin against sin, death against death, captivity against captivity, hell against hell, the altar against the altar, the lamb against the lamb, the passover against the passover. In the eighth to the Romans it is said, " For sin he condei ined COMMENTARY ON GALATIANS. 158( sin." Psal. Ixviii. Eph. iv. " He hath led captivity captive." Hos.. xiii. " O death, I will be thy death : O hell, I will be thy destruc- tion." So he saith here, that through the law he is dead to the law. As if he said : The law of Moses accuseth and condemneth me : but against that accusing and condemning law, I have another law, which is grace and liberty. (James i. 25.) , This law accuseth the accusing law, and condemneth the condemning law. So death killed death : but this kiUing death is life itself But it is called the death of death, by a vehement indignation of spirit against death.. So righteousness taketh the name of sin, because it condemneth sin and this condemning of sin is true righteousness. And here Paul seemeth to be an heretic ; yea, of all heretics- the greatest ; and his heresy is strange and monstrous. For he- saith, "That he being dead to the law, Uveth to God." The false apostles taught this doctrine : Except thou live to the law, thou art dead to God : that is to say, unless thou live after the law, thou art dead before God. But Paul saith quite contrary : "Except thou be dead to the law, thou canst ,not live to God." Th& doctrine of our adversaries at this day, is like to the doctrine of the false apostles of that time. If thou wilt live to God, say they, live to the law or after the law. But contrariwise we say, If thou wilt Uve to God, thou must be utterly dead to the law. Man's reason and wisdom understandeth not this doctrine ; there- fore it teacheth always the contrary : that is, if thou wilt Uve unto- God, thou must keep the law : for it is written, "Do this, and ihou shalt hve." And this is a special principle amongst all the Popish divines : he that liveth after the law, liveth unto God. Paul saith the contrary ; that is, we cannot live unto God, unless we be thoroughly dead to the law. Wherefore we must mount up to this heavenly altitude, that we may be assured, that we are far above the law, yea, that we are utterly dead unto the law. Now, if Ave be dead unto the law, then hath the law no power over us, like as it hath no power over Christ who hath delivered us for the same, that we might live unto God. AH these things tend to t his end, to prove that we are not justified by the law, but by faith only in Jesus Christ.- And here Paul speaketh not of the ceremonial law only (as before we have declared more at large,) but of the whole law, whether it be ceremonial or moral, which to a Christian is utterly abrogate, for he is dead unto it : not that the law is utterly taken away : nay, it remaineth, Uveth and reigneth stiU in the wic ked. But a godly man is dead unto the law, like as he is dead unta 160 COMMENTARY ON GALATIANS. sin, the devil, deatii, and hell : which notwithstanding do still re main, and the world with all the wicked shall still abide in them Wherefore when the Papist understandeth that the ceremonial law only is abolished, understand thou, that Paul and every Christian ia dead to the law, and yet the whole law remaineth still. As for example : Christ rising from death is free from the grave, and yet the grave remaineth stUl. Peter is delivered from the prison, the sick of the palsy from his bed, the young man from his coflSn, the maiden fi'om her couch ; and yet the prison, the bed, the coffin, the couch, do remain still. Even so the law is abolished when I am not subject unto it, the law is dead when I am dead unto it, and yet it remaineth still. But because I am dead unto it by another law, therefore it is dead also unto me ; as the grave of Christ, the prison of Peter, the couch of the maiden, (fee, do still remain : and yet Christ by his resurrection is dead unto the grave, Peter by his deliverance is fi'eed from the prison, and the maid through life is delivered from the couch. Wherefore these words, " I am dead to the law," are very effec- ual. For he saith not : I am free from the law for a time, or I am .ord over the law : but simply, I am dead to the law, that is to say, I have nothing to do with the law. Paul could have uttered no- thing more effectual against the righteousness of the law, than to my, I am dead to the law, that is, I care nothing at all for the law : therefore I am not justified by it. Now, to die to the law, is. not to be bound to the law, but to be free from the law, and not to know it. Therefore let him that will live to God, endeavour that he may be found without the law, and let him come out of the grave with Christ. The soldiers were astonished when Christ was risen out of the grave ; and they also which saw the maiden raised up from death to life, were amazed. So man's reason and wisdom is astonished, and becometh foolish, when it heareth, that we are not justified, except we be dead to the law : for it is not able to reach unto this mystery. But we know that when we apprehend Christ by faith inwardly in conscience, we enter into a certain new law, which swaUoweth up the old law that held us captive. As the grave in which Christ lay dead, after that he was risen again, was void and empty, and Christ vanished away : so when I believe in Christ, I rise again with him, and die to my grave, that is to say, the law, which held me captive : so that now the law is void, and I am escaped out of my prison and grave, that is to say, the law. Wherefore the law hath no right to accuse me, or to hold me any longer, for I am risen again. COMMENTARY ON GALATIANS. 16] It is necessary that men's consciences shotild be diligently instructed, that they may well understand the diiference between the righteousness of the law, and grace. The righteousness of grace, or the liberty of conscience doth in no wise pertain to the flesh. For the flesh may not be at liberty, but must remain in the grave, the prison, the couch : it must be in subjection to the law, and exercised by the Egyptians. But the Christian conscience must be dead to the law, that is to say, fi-ee from the law, and must have nothing at all to do with it. It is good to know this : for it helpeth very much to the comforting of poor afflicted consciences. Where- fore, when you see a man terrified and cast down with the sense and feeling of his sin, say unto him. Brother, thou dost not rightly distinguish. Thou placest the law in thy conscience, which should be placed in the flesh. Awake, arise up, and remember that thou must believe in Christ, the conqueror of the law and sin. With this faith thou shalt mount up above and beyond the law, into that heaven of grace where is no law nor sin. And albeit the law and sin do still remain, yet they pertain nothing to thee : for thou art dead to the law and sin. This is easily said : but blessed is he which knoweth how to lay sure hold on these things in time of distress, that is, which can say when sin overweigheth him, and the law accuseth him : What is this to me, O law, that thou accusest me, and sayest that I have committed many sins? Indeed I grant that I have committed many sins, yea, and yet still do commit sins daily without num- ber. This toucheth me nothing : I am now deaf, and cannot hear. Therefore thou talkest to me in vain, for I am dead unto thee. But if thou wilt needs dispute with me as touching my sins, get thee to my flesh and members my servants, teach them, exercise and crucify them : but trouble not me, not my conscience, I say, which am a lady and a queen, and have nothing to do with thee : for T am dead to thee, and now I live to Christ, with whom I am under another law, to wit, the law of grace, which ruleth over sin and the the law. By what means 1 By faith in Christ, as Paul declareth hereafter. But this seemeth a strange 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. These two propositions are clean contrary to reason, and therefore no crafty sophister or law-worker can understand tliem. But learn thou the true understanding thereof. He that liveth to the law, that is, seeketh to be justified by the works of I lie law, is and remaineth a sinner: therefore he is dead and con- 162 COlMMENTARY ON GALATIANS. demned. For the law cannot justify and save him, but accuseth, lenifieth, and killeth him. Therefore to live unto the law, is >to die unto God ; and contrariwise, to die to the law, is to live unto God. Wherefoi'e if thou wilt live unto God, thou must die to the law ; ■^ut if thou wilt Uve to the law, thou shalt die to God. Now, to hve unto God, is to be justified by grace or by faith for Christ's sake, without the law and works. This is then the proper and true definition of a Christian, that he is the child of grace and remission of sins because he is under no law, but is above the law, sin, death, and hell. And even as Christ s free from the grave, and Peter from the prison, so is a Christian fi-ee from the law. And such a respect there is between the justified conscience and the law, as is between Christ raised up from the grave, and the grave ; and as is between Peter deUvered from the prison, and the prison. And like as Christ by his death and resur- rection is dead to the grave, so that it hath now no power over him, nor is able any longer to hold him, but the stone being rolled away (Matt, xxviii.,) the seals broken, and the keepers astonished, he riseth again, and goeth away without any let : and as Peter by his dehverance is freed from the prison, and goeth whither he wUl, even so the conscience by grace is delivered from the law. So is evey one that is bdrn of the spirit. But the flesh knoweth not from whence this cometh, nor whither it goeth, for it cannot judge but after the law. But, on the contrary, the spirit saith, Let the law ac- cuse me, let sin and death tei'rify me ever so much, yet I do not therefore despair, for I have the law against the law, sin against sin, and death against death. Therefore, when 1 feel the remorse and sting of conscience for sin, 1 behold that biazen serpent, Christ, hanging upon the cross. There I find another sin against my sin, which accuseth and de- voured! me. Now, this other sin, namely, in the flesh of Christ, which taketh away the sins of the world, is almighty, it condemneth and swalloweth up my sin. So my sin is condemned by sin, that is, by Christ crucified: "who is made sin for us, that we might be made the righteousness of God through him.'' (1 Cor. v. 21.) In like manner I find death in my flesh, which afl^icteth and killeth me, but I have in me a contrary death, which is the death of death, for this death crucifieth and swalloweth up my death. These things be not done by the law or works, but by Christ crucified, upon whose shoulders lie all the evils and 'miseries of mankind, the law, sin, death, the devil, and hell : and all these di du in him, for by his death he hath killed them. But we COMMENTARY ON GALATIANS. 163 must receive this benefit of Christ \^ith a sure faith. For like as neither this law nor any work thereof is offered unto us, but Christ alone, so nothing is required of us but faith alone, whereby we ap- prehend Chi-ist, and believe that our sins and our death ai-e con- lemned and aboUshed in the sin and death of Christ. Thus have we always most certain and sure arguments which necessarily conclude thai justification cometh by faith alone ; for how should the law and works avail to justification, seeing that Paul is so earnest both against the law and works, and saith plainly that we must be dead to the law, if we wiU live to God ? But if we be dead to the law, and the law be dead to us, then hath it nothing to do witih us. How, then, should it avail any thing at all to our justification ? Wherefore we must needs say, that we be justified by grace alone, or by feith alone in Christ, without the law and works. This the bUnd sophisters do not understand, and therefore they dream that faith^ustrfieth not, except it do the works of charity. By this means faith which believeth in Christ becomefch unprofit- able and of none effect, for the virtue of justifying is taken fiom it, except it be fiirnished with charity. But let us now set apart the law and charity until another time, and let us rest upon the prin- cipal point of this present matter, which is this, that Jesus Christ the Son of God died upon the cross, did bear in his body my sins, the law, death, the devil and hell. These invincible enemies and tyrants do oppress, vex, and trouble me, and therefore I am care- ful how I may be delivered out of their hands, justified and saved. Here I find neither law, work, nor charity, which is able to deli\ < r me fi-om theii- tyranny. There is none but the Lord .Tesus only and alone, which taketh away the law, kiUeth and destroyeth my death in his body, and by this means spoileth hell, judgeth and crucifieth the devil, and throweth him down into heH. To be brief, all the enemies which did before torment and oppress me, Christ Jesus hath brought to nought,' " hath spoiled them, and made a show of them openly, triumphing by himself over them," (Col. ii. 15,) m such sort, that they can now rule and reign no more over me, but are constrained to obey me. By this we may plainly see, that there is nothing here for us tc do, only it bdongeth unto us to hear that these things have been wrought and done in this sort, and by faith to apprehend the same. And "this is the true formed and furnished faith indeed. Now, when I have thus apprehended Christ by faith, and through him am dead to the law, justified fi-om sin, delivered from death, the KU COMMENTARY ON GALATIANS. levil and hell, then I do good works, I love Godj 1 give thankg Co him, I exercise charity towrards my neighbour. But this charity, or works following, do neither form nor adorn my faith but my faith formeth and adorneth charity. This is our divin ity, which seemeth strange and marvellous, or rather foolish, to carnal reason : to wit, that I am not only blind and deaf to the law, yea, delivered and freed from the law, but also wholly dead unto the same. This sentence of Paul, " Through the law I am dead to the law," is full of consolation ; which if it may enter into a man in due season, and take sure hold in his heart with good under- standing, it may so work that it will make him able to stand against all dangers of death, and all terrors of conscience and sin, although they assail him, accuse him, and would drive him to desperation never so much. True it is that every man is tempted, if not in this hfe, yet at his death. There, when the law accuseth him and showeth unto him his sins, his conscience by and by saith. Thou hast sinned. If, then, thou take good hold of that which Paul here teacheth, thou wilt answer, I grant 1 have sinned. Then wUl God punish thee. Nay, he wiU not do so. Why, doth not the law of God so say? I have nothing to do with that , law. Why so ? Because I have another law which striketh this law dumb, that is to say, liberty. What Uberty is that? The Uberty of Christ, for by Christ 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 law which would condemn me ; and by this means, that law which would bind me and hold me captive, is now fast bound itself, and holden captive by grace and liberty which is now my law, which saith to that accusing the law, Thou shalt not hold this man bound and captive, for he is mine ; but I will hold thee captive, and bind thy hands that thou shalt not hurt him, for he Uveth now unto Christ, and is dead unto thee. This to do, is to dash out the teeth of the law, to wrest his sting and all his weapons from him, and to spoil him of all his force. And yet the same law, notwithstanding, continueth and remaineth still to the wicked and unbelievers ; and' to us also that be weak, so far forth as we lack faith, it continueth yet still in his force, here it hath its edge and teeth. But if I do believe in Christ, although sin drive me never so much to despair, yet stay- ing upon this liberty which I have in Christ, I confess ihat I have Binned ; but my sin, which is a condemned sin, is in Christ, COMMENTARY ON GALATIA.NS. 166 which is a condemning sin. Now this condemning sin is stronger than that which is condemned ; for it is justifying grace, righteous- ness, Ufe, and salvation. Thus, when I feel the terror of death, I say. Thou hast nothing to do with me, deadi ! for I have another death which killeth thee, my death ; and that death which killeth, _ is stronger than that which is killed. Thus, a faithful man by faith only in Christ, may raise up liimself, and conceive such sure and sound consolation, that he shall not need to fear the devil, sin, death, or any evils. And although the devil set upon him with all might and main, and go about with all the terrors of the world to oppress him, yet he conceiveth good hope even in the midst thereof, and thus he saith, Sii- Devil I fear not thy threatenings and terrors, for there is one whose name is Jesus Christ, in whom I beheve ; he hath abolished the law, condemned sin, vanquished death and destroyed hell: and he is thy tormentor, O Satan, for he hath bound thee, and holdeth thee captive, to the end that thou shouldest no more hurt me, or any that believeth in him. This faith the devU cannot overcome, but is overcome of it. " For this is the victory (saith St. John) that over- cometh the world, even our faith." (1 John v. 4.) Who is it that overcometh the world, but, he which beUeveth that Jesus is the Son of God ? ' Paul, therefore, through a vehement zeal and indignation of spirit, calleth grace itself the la,w, which, notwithstanding, is an exceeding and inestimable hberty of grace, which we have in Christ Jesus. Moreover he giveth this opprobrious name unto the law, (to let us understand for our consolation, that there is now a n6w name given unto it,) that it is not now alive any more, but dead and condemned. And here (which is a pleasant sight to behold) he bringeth forth the law, and setteth it before us as a thief and a robber which is already condemned and adjudged to death. For he describeth it as it were a prisoner having both hands and feet fast bound, and all his power taken away, so that it cannot exercise his tyranny, that is to say, it cannot accuse and condemn any more ; and with this most pleasant sight, he raaketh it odious and contemptible to the conscience ; so that now he which believeth in Christ, dare boldly and with a holy pride triumph over the law after this manner, — I am a sinner ; if thou canst do any thing against me, O law, now do thy worst. So far off is it then, that the law is now terrible imto him which doth believe. Since Christ is risen from death, why should he now fear the 166 COMMENTARY ON GAL 4.TIANS. grave 1 Since Peter is delivered from the prison, why should he now fear it? When the maiden was at the point of death, then might she indeed fear the bed ; but being now raised up, why should she fear it? In hke manner, why should a Christian which enjoyeth and possesseth Christ by faith, fear the law ? True it is that he feeleth the terrors of the law, but he is not overcome of them : but staying upon the hberty which he hath in Christ, he saith, I hear thee murmuring, O law, that thou wouldest accuse me and condemn me ; but this troubleth me nothing at all ; thou art to me as the grave was unto Christ ; for I see that thou art fast bound hand and foot ; and this hath my law done. What law is that ? Liberty ; which is called the law, not because it bindeth me, but because it bindeth my law. The law of the ten commandments did bind me. But against that law I have another law, even the law of grace ; which notwithstanding is to me no law, neither doth it bind me, but setteth me at liberty. And this is a law against that accusing and condemning law : which law it so bindeth, that it hath no power to hurt me any more. So against my death which bindeth me, I have another death, that is to say, Ufe, which quickeneth me in Christ : and this death looseth and freeth me from the bonds of my death, and with the same bonds bindeth my death. So death which bound me, is now fast bound, which killed me, is now killed by death, that is to say, by life itself Thus Christ, with most sweet names, is called my law, my sin, my death, against the law, against sin, against death : whereas, in very deed, he is nothing else but mere liberty, righteousnesi life and everlasting salvation. And for this cause he is made the law of the law, the sin of sin, the death of death, that he might redeem from the curse of the law, justify me and quicken me. So then, whUe Christ is the law, he is also liberty ; while he is sin, he is righteousness ; and while he is death, he is life. For in that he suffered the law to accuse him, sin to condemn him, and death to devour him, he abolished the law, he condemned sin, he destroyed death, he justified and saved me. So is Christ the poison of the law. sin, and death, and the remedy for the obtaining of hberty, righ- teousness, and everlasting life. This manner of speech which Paul here useth, and is proper unto him alone, is full of consolation. Likewise in the seventh chapter to the Romans, he setteth the law of the spirit against the law of the members. And because this is a strange and mar- vellous manner of speaking, therefore it entereth more easily inte lOMMSNTARY ON GAL.A,TIAN3. 167 the naiad, aud sticketh. faster in the meijoory. Moreover, when biS' saith, " I th ough the law am dead to the law," it soundeth more sweetly than if he should say, I through liberty am dead to the la\v. For he setteth before us, as it were, a certain picture, as if the law were fighting against the law. As though he should say, law, if thou canst accuse. me, terrify me, and bind me, I will set above and against thee, another law, that is to say, another tormentor, which shall accuse thee, bind thee, and oppress thee. Indeed thou art my tormentor, but I have another tormentor, even Christ, which shall torment thee, when thou art thus bound, tormented, and suppressed, then am I at hberty. So then grace is a law, not to me, for it bind- eth me not, but to my law : which this law so bindeth, that it can not hurt me any more. Thus Paul goeth about to draw us wholly from the beholding of the law, sin, death, and all other evUs, and to bring us unto Christ, that there we might behold this joyful conflict, to wit, the law fighting against the law, that it may be to me a liberty ; sin against sin, that it may be to me righteousness ; death against death, that I may ob- tain Ufe ; Christ fighting against the devil, that I may be the child of God; and destroying hell, that I may enjoy the kingdom of heaven. Verse 19. That I might live unto God. That is to say, that I might hve before God. Ye see then that there is no Ufe unless ye be without the law, yea, unless ye be utterly dead unto the law, I mean in conscience. Notwithstanding, in the mean season (as I have often said,) so long as the body liveth, the flesh must be exercised with laws, and vexed with exactions and penalties of laws, as were the Egyptians. But the inward man not subject to the law, but delivered and freed from it, is a lively, a just, and a holy person, not of himself, but in Christ, because he believeth in him, as foUoweth. Verse 20. I am crucified with Christ. This he addeth to declare that the law is a devourer of the law. Not only, saith he, I am dead to the law through the law, that I may hve to God, but also I am crucified with Christ. But Chtist is Lord over the law, because he is crucified and dead unto the law : therefore am I also lord over the law, for I likewise am srucified and dead unto the law, forasmuch as I am crucified and dead with Christ. By what means? By grace and faith. Through this faith because I am now crucified and dead unto the 168 COMMENTARY ON GALATIANS. law, therefore the law loseth all its power which it had over me. even as it hath lost all its power which it had over Christ. Where fore, even , as Christ himself was crucified to the law, sin, death, and the devil, so that they have no further power over him ; even so I through faith, being now crucified with Christ in spirit, am crucified and dead to the law, sin, death, and the devil, so that they have no further power over me, but are now crucified and dead unto me. Paul speaketh not here of crucifying by imitation or example (for to follow the example of Christ, is also to be cnicified with him,) which crucifying belongeth to the flesh. Whereof Peter speaketh in his first Epistle and second chapter : " Christ suffered for us," saith he, " leaving unto us an example that we should foUow ■ his steps." But he speaketh here of that high crucifying, whereby sin, the devil, and death are crucified in Christ, and not in me. Here Christ Jesus doth all himself alone. But I believing in Christ, am by faith cruci- fied also with Christ, so that all these things are crucified and dead nnto me. Verse 20. Thus I live. I speak not so, saith he, of my death and crucifying, as though I now lived not : yea I live, for I am quickened by his death and cru- cifying through the which I died : that is, forasmuch as I am deUv- ered from the law, sin, and death, I now live indeed. Wherefore that crucifying and that death whereby I am crucified and dead to the law, sin,. death, and all evUs, is to me resurrection and life. For Christ crucifieth the devil, he killeth death, condemneth sin, and bindeth the law : and I, believing this, am delivered fi-om the law, sin, death, and the devil. The law therefore is bound, dead, and crucified unto me, and I again am bound, dead, and crucified unto it. Wherefore even by this death and crucifying, that is to say, by this grace or liberty, I now live. Here, (as before I have said) we must observe Paul's manner of speaking. He saith that we are dead and crucified to the law, wheieas in very deed the law itself is dead and crucified unto us. But this manner of speech he useth here of purpose, that it may be the more sweet and comfortable unto us. For the law (which not- withstanding continueth, hveth, and reigneth in the whole world, wl)ich also accuseth and condemneth all men) is crucified and dead unto those only which believe in Christ : therefore to them alone be- longeth this glory, that they are dead to sin, hell, death, and the devil. COMMENTARY ON GALATIANS. 1(56 Verse 29. Yet, now not I. That IS to say, not in mine own person, nor in mine own sub- stance. Here he plainly showeth by what means he liveth ; and he teacheth what true Christian righteousness is, namely, that righteousness whereby Christ liveth in us, and not that which is in our person. Therefore when we speak of Christian righteous- ness, we must utterly reject the person. And here Christ and my conscience must become one body, so that nothing remain in my sight but Christ crucified and raised from the dead. But if 1 behold myself only, and set Christ aside, I am gone. For by and by I fall into this cogitation : Christ is in heaven, and thou art on the earth, how shalt thou now come unto him ? Forsootli I will live hohly, and do that which the law requireth ; so shall I enter into hfe. Here, returning to myself, and considering what I am, and what I ought to be, and what I am bound to do, I lose the sight of Christ, who is my righteousness and life : who, being lost, there is no counsel nor succour now remaining, but certain desperation and destruction must needs follow. And this is a common evil among men. For such is our misery^ that when temptation or death cometh, by and by setting Christ aside, we consider our own Ufe past, and what we have done. Here, except we be raised up again by faith, we must needs perish. Wherefore we must learn in such conflicts and terrors of conscience (forgetting ourselves, and setting the law, our life past, and all our works apart, which drive us to the consideration of ourselves only) to turn our eyes wholly to the brazen serpent, Jesus Christ crucified, and assuredly believe that he is our righ- teousness and Ufe, not fearing the threatenings and terrors of the law, sin, death, and the judgment of God. For Christ, on whom our eyes are fixed, in whom we live, who also liveth in us, is lord and conqueror of the law, sin, death, and aU evils : in whom most certain and sure consolation is set forth unto us, and victory given. Verse 20. Thus I live, yet not I now, but Christ liveth in me. Where he saith, " Thus I live," he speaketh it, as it were, in his own person. Therefore he by and by correcteth himself, saying, " Yet not I now." That is to say, I live not now in my own person, but Christ hveth in me. Indeed the person liveth, but not in himself, nor for any thing that is in him. But who is that 22 170 CQMMENTAJaY ON GALATIANS. 1, of whom he s^ith, "Yet not I?" This I is he which hath the iaw, and is bound to do the works thereof : who also is a certain person separate from Christ. This person Paul rejecteth. For, .as he is separate from Christ, he belongeth to death and hell. Therefore he saith, " Now not I, but Christ liveth in me." He is my form, my furniture, and perfection, adorning and beautify- ing my laith, as the colour, the clear light, or the whiteness, do garnish and beautify the wall. Thus are we constrained grossly to set forth this matter. For we cannot spiritually conceive, that Christ is so nearly joined and united unto us, as the colour or white ness is unto the wall. Christ, therefore, saith he, thus joined and united unto me, and abiding in me, liveth this hfe in me which now I live ; yea, Christ himself, is this life which now I live. Where- fore Christ and I in this behalf are both one. Now Christ, living in me abolisheth the law, condemneth sin, and destroyeth death : for it cannot be, but at his presence all these must needs vanish away. For Christ is . everlasting peace, consola- tion, righteousness, and life : and to these the terror of the law, heaviness of mind, sin, hell, and death, must needs give place. So Christ living and abiding in me, taketh away and swallowetli up all evils which vex and afHict me. This union or conjunction, then, is the cause that I am delivered from the terror of the law and sin, am separate from myself, and translated unto Christ and his king- dom, which is a kingdom of grace, righteousness, peace, joy, life, salvation, and eternal glory. Whilst I thus abide and dwell in him, what evil is there that can hurt me ? In the mean season the old man abideth without, and is subject to the law : but as concerning justification, Christ and I must be entirely conjoined and united together, so that he may live in me and I in him. And this is a wonderful manner of speech. Now because Christ liveth in me, therefore look what grace, righteous- ness, life, peace, and salvation, is in me, it is his, and yet, not- withstanding the same is mine also, by that inseparable union and conjunction which is through faith ; by the which Christ and I are made, as it were, one body in spirit. Forasmuch, then, as Christ Uveth in me, it foUoweth, that as I must needs be with him partaker of grace, righteousness, life, and eternal salvation ; so the law, sin, and death can have no place in me : yea, the law is crucified and swallowed up of the law, sin of sin, and death of death. Thus Paul goeth about to draw us from the beholding of ourselves, the law, and works, and to plant in us true faith in COMMENTARY ON GALATIANS. IT Christ : so that in the matter of justification we should ifoink upon nothing else but grace, separating the same far from the law and works, which in this matter ought to have no place. Paul hath his peculiar phrase or kind of speech, which ia •no*, after the manner of men, but divine and heavenly, nor used (if the Evangelists or of the rest of the Apostles, saving only nf John, who is also wont sometimes so to speak. And if Paul had not first used this phrase, and set forth the same unto us in plain words, the very saints themselves durst not have used it For it seemeth a very strange and monstrous manner .of speaking ■thus to say : 1 live, I Hve not : I am dead, I am not dead : I am a sinner, I am not a siruier : I have the law, I have not the law. Which phrase is sweet and comfortable to all those, that beheve' in Christ. For in that they behold themselves, they have both the law and sin ; but in that they look unto Christ, they are dead to the law, and have no sin. If therefore in the matter of justification thou separate the person of Christ from thy person, then art thou in the law, thou livest in the law, and not in Christ, and so thou art condemned of the law, and dead before God. For thou hast that faith which (as the sophisters dream) is furnished with charity. Thus I speak for example's sake. For there was never any one f;imd that was saved by this faith. And therefore what things so- ever the Popish sophisters have written touching this faith, are no- thing else but vain toys and mere deceits of Satan. But let us grant that such there be as have this faith ; yet are they not there- fore justified. For they have but an historical faith concerning Christ, which the devil also and all the wicked have. Faith therefore must be purely taught ; namely, that thou art so entirely and nearly joined unto Christ, that he and thou art made as it were one person : so that thou niayest boldly say, I am now one with Christ, that is to say, Christ's righteousness, victory, and life are mine. And again, Christ may say, I am that sinner, that •is, his sins and his death are mine, because he is united and joined unto me, and 1 unto him. For by faith we are so joined together, "that we are become one flesh and one bone" (Eph. v. ;) we are the members of the body of Christ, flesh of his flesh, and bone of his bones: so that this faith doth couple Christ and me more near together, than the husband is coupled to his wife. This faith therefore is not an idle quality, but the excellenc) thereof is such, that it utterly confoundeth these foolish dreams of the sophisters touching their formed faith and counterfeit 172 COMMENTARY ON GALATIANS. charity, their merits, worlcs, and worthiness. These things I wouh gladly set forth more fully, if by any means I could. Hitherto we have declared this to be the first argument of Paul that either Christ must needs be the minister of sin, or else the law doth not justify. When he had finished this argument, he set forth himself for an example, saying, " that he was dead unto that old law, by a certain new law." Now he answereth two objections which might have been made against him. His first answer is against the cavUlations of the proud, and the offence of the weak. For when remission of sins is freely preached, then do the malicious by and by slander this preaching, as Rom. iii., " Let us do evil that good may come thereof." For these fellows, as soon as they hear that we ate not justified by the law, forthwith do ma- liciously conclude and say, Why then let us reject the law. Again, if grace do there abound, say they, where sin doth abound, let ua then abound in sin that we may become righteous, and that grace may the more abound. These are the malicious and proud spirits which spitefully and wittingly slander the Scriptures and sayings of the Holy Ghost, even as they slandered Paul whilst the Apostles Uved, to their own confusion and condemnation, as it is said, 2 Pet. iii. Moreover the weak, which are not malicious, are offended when hey hear that the law and good works are not to be done as neces- sary to justification. These must be holpen, and must be instructed how good works do not justify ; how they ought to be done, how not to be done. These ought to be done, not as the cause, but as the fruits of righteousness ; and when we are made righteous, we ought to do them, but not contrariwise, to the end that when we are un- righteous, we may be made righteous. The tree maketh the apple, but not the apple the tree. He said before, " I am dead," «fcc. : here the presumptuous and malicious might soon take occasion to cavil, after this manner r What sayest thou, Paul ? Art thou dead ? How then dost thou speak ? How dost thou write 1 The weak also might soon be offended, and say unto him, What art thou, Paul? Do Ave not see that thou art living, and dost such things as pertain to this I life ? To this he answereth, " I live indeed, and yet now not I, ! but (r'hrist liveth in me." There is then a double Hfe. The fiist I is mine, which is natural ; the second is the life of another, that is to pay, the life of Christ in nic. As touching my natural life, I mn dead, and I now live another life, I live not now as Paul, but laul is dead. Who is it then titat liveth ? The Christian. Paul COMMENTARY ON GALATIANS. 173 therefore as he hveth in himself, is wholly dead through thf law : but as he Uveth in Christ, or rather as Christ liveth in him, he Uveth by another life: for Christ speaketh in him, liveth in him, and exerciseth all the operations of life in him. This Cometh not now of the life of Paul, but of the life of the Christian and regenerate person. Therefore, thou malicious spirit, where I say that I am dead, now slander my words no more. And thou that art weak, be not offended, but distinguish and divide this matter rightly. For, as I said, there are two lives ; to wit, my natural Ufe, and the life of another. By mine own life I live not : for if I did, the law would have dominion over me, and hold me in captivity. To the end, therefore, that it should not hold me in captivity and bondage, I am dead to it by another law : and this death purchaseth unto me the life of another, even the life of Christ ; which Ufe is not mine by nature, but is given unto me by Christ through faith. Secondly, this objection might have been made against Paul : What sayest thou, Paul? Dost thou not live by thine own Ufe, or in thine own flesh, but in Christ ? We see thy flesh but we see not Christ. Wouldst thou then delude us by thine enchantments, that we should not see thee present in flesh, Uving as thou didst before, and doing aU things in this corporal life as others do ? He answereth ; Ver. 20. And in that I now live in the flesh, T live by faith in the Son of God. As if he should say. True it is that I live in the flesh ; but this Ufe, whatsoever it is, I esteem as no life ; for in very deed it is no true life, but a shadow of life, under the which another liveth, that is to say, Christ, who is my true life indeed : which life thou seest not, but only hearest, and I feel. " Thou hearest the wind, but knoweth not whence it cometh or whither it goeth." (John iii.) Even so thou seest me speaking, eating, labouring, sleeping, and doing other things, and yet thou seest not my life. For this time of life which I now live, I Uve indeed in the flesh, but not through the flesh, or according to the flesh, but through faith and accord- ing to faith. Paul then denieth not that he liveth in the flesh, because he doth aU things that belong to a natural man. He useth also carnal things, as meat, drink, apparel, and such-like, which is to live in the flesh ; but he saith that this is not his life : and although he useth these things, . yet he liveth not through J 74 COMMENTARY ON GALATIANS. them, as the world liveth through the flesh and after the flesh : so it neither fcnoweth nor hopeth for only life besides this. Therefore, saith he, "this life which I now live in the flesh," whatsoever it is, " I live in the faith of the Son of God." For this word which I now corporally speak, is the word not of flesh, but of the Holy Ghost, and of Christ. This sight which goeth in, or Cometh out at mine eyes, proceedeth not of flesh, that is to say, it is not governed of the flesh, but of the Holy Ghost. So my hearing cometh not of the flesh, although it be in the flesh, but of the Holy Ghost. A Christian speaketh none other but chaste, sober, and holy things, which pertain unto Christ, to the glory of God, and the profit of his neighbour. These things come not of the flesh, neither are done according to the flesh, and yet are they in the flesh. For I cannot teach, write, pray, or give thanks, but with these instruments of the flesh, which lare necessary to the accomplishing of these works : and yet notwith- standing these works proceed not of the flesh, but are givert of God from above. In like manner I behold a woman, but with a chaste eye, not lusting after her. This beholding cometh not of the flesh, although it be in the flesh, because the eyes are the carnal instruments of this sight : but the chasteness of this sight cometh from heaven. Thus a Christian useth the world and all creatures, so that there is no difference between him and the infidel. For in their apparel, in their feeding, hearing, seeing, speaking, gestures, countenances, and such other things they are Uke, to outward appearance they seem to be all one (as Paul speaketh of Christ) : '' In outward appearance he was found," saith he, " as a man ;" Phil. ii. 7; yet, notwithstanding, there is great difference. For I live in the flesh, I grant, but I live , not of myself : but in that 1 now live, I live in the faith of the Son of God. This which I now speak, springeth out of another fountain than that which thou heardest of me before. Paul before his conversion spake with the same voice and tongue wherewith he spake afterwards r but his voice and his tongue were then blasphemous, and there- fore he could speak nothing else but blasphemies and abomina- tions against Christ and his church. After he was converted he had the same flesh, the same voice and tongue which he had before, and nothing was changed : but his voice and his tongue then uttered no blasphemies, but spiritual and heavenly words; to wit, thanksgiviag and the praise of God which came of faith COMMENTARY ON GALATIANS. 175 and the Holy Ghost. So then I live in the flesh, but not of the flesh or after the flesh, but in the faith of the Son of God.' Hereby we may plainly see whence this spiritual life cometh i which/the natural man can in no wise perceive, for he knoweth not what manner of life this is. He heareth the wind, but whenct it Cometh, or whither it goeth, he knoweth not. He heareth the voice of the spiritual man, he knoweth his face, his manners, and his gestures ; but he seeth not whence those words, which are not now wicked and blasphemous as before, but holy and godly, or whence those motions and actions do come. For this life is in the heart by faith, where the flesh is killed, and Christ reigneth with his Holy Spirit, who now seeth. heareth, speaketh, worketh, suffeveth, and doth all other things in him, although the flesh do re- sist. To conclude : this is not the life of the flesh, although it be in the flesh ; but of Christ the Son of God. whom the Christian posses- seth bj'^ faith. V^erse 20. Who loved me, and gave himself for me. Here have ye the true manner of justification set before your eyes, and a perfect example of the assurance of faith. He that can with a firm and constant faith say these words with Paul, "I live by faith in the Son of God, who loved me, and gave himself for me," is happy indeed. And with these words Paul taketh away the whole righteousness of the law and the works, as after- wards we will declare. We must therefore diligently weigh and consider these words: "The Son of God loved me, and gave himself for me." It was not I then that first loved the Son of God, and delivered myself for him; as the sophisters dream, that they love the Son of God, and deUver themselves for him. For they teach that a man, ex puris naturalibus, that is, of his own pure natural strength, is able to do meritorious works before grace, and love God and Christ above all things. These fellows prevent the love of God and Christ ; for they do that is in them, say they, that is, they do not only fulfil the commeCndments, but also they observe the councils, they do the works of supereroga- tion, and sell their superfluous merits to laymen ; and so, as they dream, they give themselves for Christ, and thereby save both themselves and others, turning the words of Paul, " which loved me,'- &c., clean contrary, and saying. We have loved Christ, and given ourselves for him. Thus while the wicked, being puifed up with the wisdom of, the flesh, imagine that they do what in them lieth, they love God, they deliver themselves for Christ ; what dt 176 COMMENTARY ON GALATIANR. they else but abolish the Gospel, deride, deny, and blaspheme Christ, yea, spit upon him and tread him under foot ? They confess in words that he is a justifier and a Saviour : in very deed they take from him the power both to justify and save, and give the s^me to their own will-works, their ceremoriies and devotions. This is to live in their own righteousness and works, and not in the faith of the Son of God. Wherefore this is not the true way to attain justification, to do that which in thee lieth : as the Popish sophisters and school-doctors do teach, which affirm, that if a man doth what in him lieth, God will undoubtedly give unto him his grace : but this saying may not be straitly urged, say they ; for if we do those works which may be approved by the judgment of any good man, it is enough ; for then grace shall surely follow, because God, in that he is good and just, must needs give grace as a recompense for such good works. And hereof cometh this verse : — / Ultra posse viri non vult Deus ulla requiri. That is, God will no more require of man, Than of himself ■perform he can. Indeed this is a good saying if it be used rightly, and in place convenient ; that is, in the government of commonweals or families. As if I, being in the kingdom of reason, do execute the office of a magistrate, or govern a family, doing that in me Ueth, I am excused. This kingdom hath its bound and limits ; to the which also these sayings do pertain: to do what in us lieth; to do as much as we are able. But the Papists apply these sayings to the spiritual kingdom, wherein a man can do nothing else but sin, for he is "sold under sin." (Rom. vii. 14.) But in external things, such I mean as pertain to civil and household government, he is not a servant, but a lord and a ruler. Wherefore they have done wickedly in applying these sentences to the church, which pro- perly pertain to the government of commonweals and families ; for the kingdom of man's reason and the spiritual kingdom must be separate far asunder. Moreover, they say that nature is corrupt, but the quahties of nature nowithstanding are sound and uncorrupt, which also they attribute even unto devils. Upon this ground they reason after this manner : if the natural qualities of man be sound and uncorrupt, then is his understanding and his will sound and uncorrupt, and so consequently all other qualities of nature are pure and perfect in him. To know these things it is necessary for you, that ye COMMENTARY ON GALATIANS. 177 may hold the sinoefity of the doctrine of faith. Where they say, then, that the natural qualities of man are sound and uncorrupt, and thereof do infer that a man is able of himself to fulfil the law, and to love God with all his heart, applying these qualities to the spiritjual kingdom, I deny the consequence. And here I make a distinction between the natural and the spiritual qualities (which they confound and mingle together,) and I say that the spiritual quahties are not sound, but corrupt, yea, utterly quenched through sin both in man and devU, so that there is in them no- thing else but , corrupt understanding, and a will continually striv- ing against the will of God, which can think nothing else but that which is altogether against God. Notwithstanding, I grant that the natural quahties are uncorrupt. But what qualities are they ? That a man drowned in sin and iniquity, and a bond-slave of Satan, hath wiU, reason, and power, notwithstanding, to execute the office of a magistrate, to govern a family, to guide a ship, to build a house, and to do such other things as are subject unto man, for these things. are not taken from him. We do not then deny but that these sentences are true in the corporal king- dom, but if ye wrest them to the spiritual kingdom, I utterly deny them, for there, as I said, we are clean overwhelmed and drowned in sin. Whatsoever is in our will is evil, whatsoever is in our understanding is error. Wherefore, in spiritual matters, man hath nothing but darkness, errors, ignorance, malice, and perverse- ness both of will and understanding. How, then, shall he work well, fulfil the law, and love God ? Wherefore Paul saith here that Christ first began, and not we. " He, even he," saith Paul, " loved me, and gave himself for me." As if he said. He found in me no good will or right understanding : but this good Lord had mercy upon me. He saw me to be nothing else but wicked, going astray, contemning God, and Qying from him more and more ; yea, rebelUng against God, taken, led, and carried away captive of the devil. Thus of his mere mercy preventing my reason, my will, and my understanding, he loved me, and so loved me, that he gave himself for me, to the end that I might be freed from the law, sin, the devil, and death. Again, these words, "The Son of God loved me, and gave himself for me," are mighty thunderings and lightnings from heaven against the righteousness of the law and all the works thereof So great and so horrible wickedness, error, darkness, and ignorance was in my will and understanding, -that it was im- ix)8sibl(; for me to be ransomed by any other means than by such 23 178 COMMENTARY ON GALATIANS. an inestimable price. Why do we then vaunt' of the integrity and soundness of nature, of the rule of reason, of freewill, and of doing what in us lieth 1 Why do I offer, to' pacify the wrath of God (who, as Moses saith, " is a consuming fire,") this my rotten stubble and straw,- yea, horrible sins, and claim of him to reward me with grace and everlasting life for them, since here I learn such wickedness to lie lurking in my nature, than the whole world and all creatures therein were not able to countervail the indignation of God, but that the Very Son of God himself must needs be deUvered for the same ? But let us consider well this price, and let us behold this cap- tive delivered, as Paul saith, for me, the Son of God I mean, and we shall see him, without all comparison, to exceed and excel all creatures. What will thou do when thou hearest the Apostles say that such an inestimable price was given for thee ? Wilt thou bring thy cowl, thy shaven crown, thy chastity, thy obe- dience, thy poverty, thy works, thy merits ? What shall all these do ? Yea, what shall the law of Moses avail ? What shall the works of all men, and all the sufferings of the martyrs, profit thee ? What is the obedience of aU the holy angels, in compari- son of the Son of God dehvered, and that most shamefiiUy, even to the death of the cross, so that there was no drop of his most precious blood but it was shei., and that for thy sins? If thou couldst rightly consider this incomparable price, thou shouldst hoid as accursed all these ceremonies; vows, works, and juerits befoie grace and after, and throw them all down to hell. For it is an hoi- rible blasphemy to imagine that there is any work whereby thou shouldst presume to pacify God, since thou seest that there is nothing which is able to pacify him but this inestimable price, even the death and blood of the Son of God, one drop whereof is more precious than the whole world. Verse 20. For me. Who is this me ? Even I, wretched and damnable sinner, so dearly beloved of the Son of God, that he gave himself for me. If I then through works or merits could have loved the Son of God, and so come unto him, what needed he to deliver himself for me ? Hereby it appeareth how coldly the Papists handled, yea, how they utterly neglected, the Holy Scriptures, and the doctrine of faith. For if they had considered but only these words, that it behoved the Son of God to be given for me, it had been impossible that so many monstrous see's should have sprung COMMENTARY ON GALATIANS. 179 up amongst them. For faith would by and by have answered, Why dost thou choose this kind of hfe, this religion, this work? Dost thou this to please God, or to be justified thereby? Dost thou not hear, O thou wretch, that the Son of God shed his blood for thee ? This true faith in Christ would easily have withstood all manner of sects. Wherefore I say, as I have oftentimes said, that there is nc remedy against sects, or power to resist them, but this only article of Christian righteousness. If we lose this article, it is impos- sible for us to withstand any errors or sects ; as we may see at this day in the fantastical spirits the Anabaptists, and such-Uke; who being fallen away from this article of justification, will never cease to fall, err, and seduce others until they come to the fulness of all iniquity. There is no doubt, but they will raise up innu- merable sects, and still devise new works. But what are all these things, though they have never so goodly a show of holiness, if ye compare them to the death and blood of the Son of God, "who gave himself for me ?" Consider well, I pray you, who this Son of God is, how glorious he is, how mighty he is. What is heaven and earth in comparison of him ? Let all the Papists and all the authors of sects, yea, through the whole world, take their part, be thrown down into hell, with all their righteousness, works, and merits, rather than the truth of the Gospel should be blem- ished, and the glory of Christ perish. What mean they then to brag so much of works and merits ? If I, being a wretch and a damned sinner, could be redeemed by any other price, what needqd the Son of God to be given for me ? But because there was no other price either in heaven or in earth, but Christ the Son of God, therefore it was most necessary that he should be delivered for me. Moreover, this he did of inestimable love : for Paul saith, " which loved me." Wherefore these words, " Which loved me," are full of faith. And he that can utter this word " me," and apply it unto him- self with a true and a constant faith, as Paul did, shall be a good disputer with Paul against the law. For he delivered neither sheep, ox, gold, nor silver, but even God himself, entirely and wholly, " for me," even for " me,'' I say, a miserable and wretched sinner. Now therefore, in that the Son of God was thus delivered to death for me, I take comfort and apply this unto myself. And this manner of applying is the very true force and power of faith. These words (which are the pure preaching of grace and Chris 180 COMMENTARY ON GALATIANS. tian righteousness indeed) Paul setteth against the righteouenesa of the law. As if he said, Be it so that the law is an keavenly doctrine, and hath also his glory : yet notwithstanding it lovec" not me, nor gave itself for me ; yea, it accuseth me, terrifieth me, and driveth me to desperation. But I have now another which hath delivered me from the terrors of the law, sin, and deaih, and hath brought me into liberty, the righteousness of God, and eternal life ; who is called the Son of God : to whom be praise and glory for ever. Faith, therefore, as 1 have said, embraceth and wrappeth ir itself Christ Jesus the Son of God, delivered to death for us, as Paul here teacheth, who being apprehended by faith, giveth unto us righteousness and life. And here he setteth out most lively the priesthood and offices of Christ : which are, to pacify God, to make intercession for sinners, to offer up himself a sacrifice for their sins, to redeem, to instruct, and to comfort them. Let us learn therefore to give a true definition of Christ, not as the school-divines do, and such as seek righteousness by their own work, which make him a new lawgiver, who, abolishing the old law, hath estabhshed a new. To these Christ is nothing else but an exactor and a tyrant. But let us define him as Paul here doth : namely, that he is the Son of God, who, not for our desert or any righteousness of ours, but of his own free mercy, offered up himself a sacrifice for us sinners, that he might sanctify us for ever. Christ then is no Moses, no exactor, no giver of laws, but a giver of grace, a Saviour, and one that is fiiU of mercy ; briefly, he is nothing else but infinite mercy and goodness, freely given and bountifully giving unto us. And thus shall you paini out Christ in his right colours. If you suffer him any otherwise to be painted out unto you, when temptation and trouble cometh, you shaU soon be overthrown. Now, as it is the greatest knowledge and cunning that Christians can have, thus to define Christ ; so of all things it is the hardest. For I myself, even in this great light of the Gospel, wherein I have been so long exercised, have much ado to hold this definition of Christ which Paul here giveth ; so deeply hath the doctrine and pestilent opinion that Christ is a lawgiver, entered even as it were oil in my bones. Ye young men, therefore, are in this case much more happy than we that are old. For ye are not infected witJi these pernicious eirors, wherein I have been so nustled and so drowned even from my youth, that at the very hearing of the name of Christ my heart COMMENTARY ON GALATIANS. 18 1 trembled and quaked for fear ; for I was persuaded that he was a severe judge. Wherefore it is to me a double travail and trouble to correct and reform this evil ; first, to forget, to condemn, and to resist this old grounded error, that Christ is a lawgiver and a judge ; for it always returneth and plucketh me back : then to plant in my heart a new and true persuasion of Christ that he is a justifier and a Sa- viour. Ye, I say, that are young, may learn with much less diffi- culty, to know Christ purely and sincerely, if ye wUl. Wherefore if any man feel himself oppressed with heaviness and aiiguish of heart, he must not impute it unto Christ, although it come under the name of Christ, but unto the devU, who oftentimes cometh under the colour of Christ, and transformeth himself into an angel of light. Let us learn therefore to put a difference between Christ ami a lawgiver, not only in word, but also in deed and in practice ; that when the devil shall. come under the shadow of Christ, and shall go about to trouble us under his name, we may know him, not to be Christ, but a very fiend indeed. For Christ, when he cometh, is nothing else but joy and sweetness to a trera- bUng and broken heart, as here Paul witnesseth, who setteth him out with this most sweet and comfortable title when he saith, "Which loved me and gave himself for me." Christ therefore in very deed is a lover of those which are in trouble and anguish, . in sin and death, and such a lover as gave himself for us : who is also our high-priest, that is to say, a mediator between God and us miserable and wretched sinners. What could be said, 1 pray you, more sweet and comfortable to the poor afflicted conscience? Now, if these things be true (as they are indeed most true, or else the Gospel must be nothing but a fable,) then are we not justified by the righteousness of the law ; but much less by our own righ- teousness. Read therefore with great vehemency these words, "me" and " for me," and so inwardly practice with thyself, that thou with a sure faith mayst conceive and print this " me " in thy heart, and apply it unto thyself, not doubting but that thou art of the number of those to whom this " me " belongeth : also that Christ hath not only loved Peter and Paul, and given himself for them, but that the same grace also which is comprehended in this " me," as well pertaineth and cometh unto us, as unto them. For as we cannot deny but that we are aU sinners, and are constrained to say that through the sin of Adam we are all lost, were made the Miemies of God, subject to the wrath and judgment of God, and 182 COMMENTARY ON GALATIANS. guilty of eternal death (for this do all terrified hearts feel and con fess, and more indeed than they should do;) so can we not deny but that Christ died for our sins, that he might make us righteous. For he died not to justify the righteous, but the unrighteous, and to make them the children of God, and inheritors of all spiritual and heavenly gifts. Therefore, when I feel and confess myself to be a sinner through Adam's transgression, why should I not say, that I am made righteous through the righteousness of Christ, especially when I hear that he loved me and gave himself for me ? This did Paul most steadfastly believe, and therefore he speaketh these words with so great vehemency and full assurance. Which He grant unto us in some part at the least, who hath loved us, and given himself for us. Verse 21. I do not abrogate or reject the grace of God. Now he prepareth a way to the second argument of this Epistle., And here ye must diligently consider, that to, seek to be justified by the works of the law, is to reject the grace of God. But, I pray you, what sin can be more execrable or horrible, than to reject the grace of God, and to refuse that righteousness which Cometh by Christ ? It is enough and too much aheady, that we are wicked sinners and transgressors of all the commandments of, God ; and yet we commit moreover the most execrable sin of all sins, in that we do most contemptuously refuse the grace of God and remission of sins offered unto us by Christ. This blasphemy is more horrible than can be expressed. There is no sin which Paul and the other Apostles did so much detest, as the contempt of grace, and denial of Christ, and yet there is no sin more com- mon. Hereof it cometh, that Paul, above the rest, doth so sharply inveigh against Antichrist, for that he despiseth the grace of God and refuseth the benefit of Christ, our high-priest, who oflfered up himself a sacrifice for our sins. Now, thus to deny Christ what is il else but to spit in his face, to ti-ead him under foot, to set himself in his place, and to say, I will justify thee, and I will save thee ? By what means ? By masses, pilgrimages, pardons, merits, and such-Uke. We see then how proudly Antichrist hath hft up himself against and above God, and set himself in the place of Christ, rejecting the grace of God, and denied the faith. For this is his doctrine ; faith availeth nothing, saith he, unless it be joined with works : and by this false and detestable doctrine he hath defaced, darkened, and utterly buried the benefit of Christ, and in the stead of the grace of Christ and his kingdom, he hath COMMENTARY ON GALATIANS. 183 established the doctrine of works and the kingdom of ceremonies, and hath confirmed the same with mere trifles and doting dreams ; and by this means he hath wrested the whole world out of Christ's , hands (who alone ought to reign in the conscience,) and hath thrown it down headlong into hell. Hereby we may easily understand what it is to reject and refuse the grace of God, even to seek righteousness by the law. Now who hath ever heard that a man, by keeping of the law, rejecteth grace.' Do we then sin in keeping of the law? No, forsooth. But we despise grace when we observe the law to this end, that we may be justified through it. The law is good, holy, and profitable, and yet it justifieth not. He then that keepeth the law to be justified thereby, rejecteth grace, denieth Christ, despiseth his sacrifice, and will not be saved by this inestimable price, but will satisfy for his sins through the righteousness of the law, oi' deserve grace by his own righteousness. And this man blasphemeth and despiseth the grace of God. Now, what an horrible thing it is to say that any man should be so devilish as to despise the grace and mercy of God ! And yet, notwithstanding, all the world doth so : albeit it cannot abide that any man should so judge of it, but it will seem to do high service and honour unto God. Now foUoweth the second argu- ment. Verse 21. For if righteousness come by the law, then Christ died in vain. These words of Paul ought diUgently to be weighed and considered in this wise : Is it true that Christ suffered death, or not ? Again : Did he suffer in vain, or not ? Here we are constrained to answer, except we be stark mad, that he suffered in very deed, and that he suffered not in vain, nor for himself, but for us. If then he suffered not in vain, it foUoweth of necessity that righteousness cometh not by the law. Here again I admonish you that Paul speaketh not of the ceremonial law only, as the Papists do continually dream. Take now therefore the ceremonial law, and even the moral law itself also, or the law of the ten commandments, wherein is contained the most perfect religion, and the highest service of God ; that is to say, faith, the fear of God, the love of God, and the love of our neighbour, and show*- me any man that hath b'en justilied thereby, yet is it true notwithstanding, that Christ died in vain For he that is justified by this law, hath power in himself to ol)tain righteousness. For in that he doth what in him lieth. he 184 COMMENTARY ON GALATIANS. deeerveth grace, and the Holy Ghost is poured into him, whereby he is now able to love God and his neighbour. This being granted, it must needs follow that Christ died in vain. For what need of Christ hath he which both loveth Christ and giveth himself for him, so that he is able by the merit of congruence before grace to obtain grace, and then to do such works as, by the merit of worthiness after grace, he is able to deserve eternal life? Then take away Christ with all his benefits, for he is utterly unprofitable. But why was he born ? why was he crucified ? why did he suffer ? why was he made my high-priest, loving me and giving " himself " an ines- timable sacrifice for me 7 In vain, no doubt, and to no purpose at all, if righteousness come by no other means than the Papists teach ; for without grace and without Christ, 1 find no righteous- ness either in myself or in the law. Is this horrible blasphemy to be suffered or dissembled, that the divine Majesty, not sparing his own dear Son, but delivering him up to death for us all, should not do all these things seriously and' in good earnest, but as it were in sport ? Before I would admit this blas- phemy, I would not only that the holiness of all the Papists and merit-mongers, but also of all the saints and holy angels, should be thrown into the bottom of heU, and condemned with the devil. Mine eyes shall behold nothing else but this inestimable price, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light unto me, that, when I have apprehended him by faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and earth in comparison of the Son of God, Christ Jesus my Lord and Saviour, " who loved me, and gave hirnself for me ?" Wherefore to reject the grace of God, is an horrible sin, and commonly reigning throughout the world : whereof aU they are guilty which seek righteousness by their own works. For while they seek to be justified by their own works and merits, or by the law, they reject the grace of God and Christ, as I have said. And of nil these abominations the Pope hath been the only autlior. For he hath not only defaced and trodden under his feet t.hf! (iospel of Christ, but hath also replenished the world with his cuised traditions. And hereof, among other enormities, hia biills and pardons are a sufficient witness ; whereby he absolveth, not such as believe, but such as are contrite, make confession to a COMMENTARY ON GALATIANS. 18£ priest, and reach out their helping hand to the maintenance of his pomp and traditions. Yet, notwithstanding, in this great light of the Gospel, the Wind and obstinate Papists do continue still in their wicked opinions and doting dreams, saying, that the qualities of nature do remain sound and uncorrupt, and that men are able to prepare themselves to grace, or to deserve grace by their own works and merits. And so tar off is it that they will acknowledge their impiety and error, that they do yet stiU obstinately defend the same even against their own conscience. But we do constantly affirm with Paul (for we will not reject the grace of God,) that either Christ died in vain, or else the law justifieth not. — But Christ died not in vain ; therefore the law justifieth not. Christ the Son of God, of his own free grace and* mercy, has justified us ; therefore the law could not justify us ; for if it could, then had Christ done unwisely in that he gave himself for our sins, that we thereby might be justified. We con- clude therefore, that we are justified neither by our own works and merits before grace or after, neither yet by the law. Now if my salvation was so costly and dear a price unto Christ,, that he was constrained to die for my sins, then all my works, Avith all the righteousness of the law, are but vile, and nothing worth in comparison of this inestimable price. For how can I buy that for a farthing which cost many thousand talents of gold? Now the law (to speak nothing of other matters which are of much less value,) with all the works and righteousness thereof, is but £is a farthing, if ye compare it unto Christ : who by his death hath vanquished my death and hath purchased righteousness and everlasting life. Should I then despise and reject this incomparable price, and by the law or by the works and merits of men (vile dross and dung, for so Paul calleth them, if they be compared unto Christ,) seek that righteousness which Christ freely and of mere love hath given unto me already, and hath cost him so great a price, that he was constrained to give himself and even his own heart-blood for me ? This, as I have said, the whole world doth, and especially such as will be counted' more holy and religious than others. Whereby they plainly witness, that Christ died in vain, although with their mouths they confess the contrary never so much : which is most horrible to blas- pheme the Son of God, to spit in his face, to tread him under foot, to count the blood of the Testament as an unholy thing, and utterly to despise the spirit of grace. Haul here disputing of righteousness, hath no civil matter ii> 24 186 COMMENTARY ON GALATIANS. tiand ; that is, he speaketh not of civil righteousness : which God notwithstanding alloweth and requireth, and giveth -ewards thereunto accordinglj ; which also reason is able in some part tc perform : but he intreateth here of the righteousness that avaUeth before God, whereby we are delivered from the law, sin, death, and all evils, and are made partakers of grace, righteousness, and ever- lasting hfe, and finally, are now become lords of heaven and earth, and of all other creatures. This righteousness neither man's law, neither the law of God, is able to perform. The law is given besides and above reason, to be a light and- a help to man, and to show him what he ought to do, and what to leave undone. Notwithstanding man, with all his strength and re7son, yea, with this great hght also and heavenly benefit, the law I rrgas, can not be j ustified. Now, if that which is the most excellent thing in the world, the law I say, which is a bright shining sun is joined to the dim and o)3scure light of man's reason to lighten and to direct it, is not able to justiiy, what can reason do, I pray you, with- out the law ? What ? Doubtless, nothing else but that which the Pope with his dreaming sophisters and his whole synagogue hath done, who with their own traditions, have darkened the light even of the first commandment. Wherefore there is not one of them that is able rightly to understand any one syllable of the law, but every , man waiketh in mere darkness of man's reason ; and this error is much more pernicious and deadly than that which proceedeth of the doctrine of works and the law. These words, therefore, are very effectual and full of power, when he saith, " If righteousness come by the law, then Christ died in vain." He speaketh here nothing of man's strength, reason, or wigdom, be it never so great, for the greater it is, the sooner it de- ceiveth a man, but he saith plainly without all condition, " If, by the law," &c. Wherefore, reason, lightened, aided,, and directed by the law, yea, even by the law of God, is so unable to attain righ- teousness, that it draweth a man from righteousness, and rejecteth Christ. Set thou, therefore, the death of Christ alone against all laws, and, with Paul, " know nothing but Jesus Christ crucified.' Jl Cor. ii. 2.) Receive no hght either of reason or the law, or of Vany thing else than of Christ alone. Then shalt thou be learned indeed, righteous, and holy, and shalt receive the Holy Ghost, which shall preserve thee in the purity of the word and faith : but set Christ aside, and all things are but vain. Here again we see what a goodly commandment Paul giveth to the righteousness of the law, or man's own righteousness, namely, COMMENTARY ON GALATIANS. 187 that it is a c« ntemning and rejecting of the grace of God, and an abolishing of the death of Christ. Paul is no great rhetorician, and yet see what matter he ministereth to him that listeth to play the rhetorician. What eloquence is able sufficiently to set forth these words : to reject the grace, the grace of God ? also, that Christ died in vain ? The horribleness whereof is such, that all the eloquence in the world is not able to express it. It is a small matter to say that any man died in vain, but to say that Christ died in vain, is t ) take him quite away. Whoso listeth to play the rhetorician, hath nere matter enough to dilate and amplify at large, what an horrible and blasphemous doctrine it is to set up the righteousness of the law and works ; for what can be more blasphemous and horrible than to make the death of Christ unprofitable 1 And what do they else, which keep the law to this end, that they may be justified thereby 1 Now, to make the death of Christ unprofitable, is to make the resur- ■(■ection, his victory, his glory, his kingdom, heaven, earth, God him- self, the majesty of God, and, briefly, all things else, unprofitable, and of none effect. This thundering and lightning from heaven against the righteous- ness of the law and man's own righteousness should make us to ab- hor it. And here with this thunder-clap fall down all the orders of monks and friars, with all such superstitious religions ; for who will aot detest his own vows, his cowl, his shaven crown, all men's tra- ditions, yea, the very law of Moses also, if he hear that for these things he rejecteth the grace of God, and maketh the death of Christ unprofitable ? The world hearing this, doth not believe that it is true : it thinketh that such horrible wickedness cannot enter into any man's heart, that he should reject the grace of God, and esteem the death of Christ as a thing of nought. And yet this sin commonly reigneth ; for whosoever seeketh righteousness without Christ's, either by works, merits, satisfactions, afflictions, or by law, rejecteth the grace of God, and despiseth the death of Christ, what- soever he protesteth with his mouth to the contrary. 188 COMMENTARY ON GALATIANS. CHAPTER III. Verse 1. O, foolish Galatians. PAifL here showeth his apostolical care and burning zeal which he beareth to the church, so that, in disputing and confuting, he intcr- mingleth sometimes gentle exhortation, and sometimes he sharjfly re- proveth, according to his own rule given to Timothy: "Preach," saith he, " the word : be instant in season and out of season : reprove, rebuke, exhort." (2 Tim. iv.) Here the simple reader may haply be deceived if he be not circumspect, to think that Paul in teaching keepeth no order at all. And, indeed, after' the manner of the rhetoricians he observeth none, but as concerning the spirit, he useth a goodly order. Now, after that he hath sufficiently proved, and, with two strong arguments, confirmed tliis article, that Christian righteousness cometh not by keeping of -the law, but by faith in Christ, and withal hath confuted the doctrine of the false apostles ; in the midst of this dis- course he turneth his talk to the Galatians, and reproveth them, say- ing, " O, ye foolish Galatians,'' &c. : as if he should say, Alas ! from whence are ye fallen, O, ye miserable Galatians ! I have most carefully and diligently taught you the truth of the Gospel, and ye also have received the same of me with fervent zeal and great diligence. How, then, cometh it to pass, that ye are so suddenly fallen away from it 1 " WhaJfath bewitched you ?" He reproveth the Galatians very sharply, as it seemeth, when he calleth them fools, bewitched, and disob"tedient to the truth. Now, whether he did this of zeal or compassion, I will not here contend- both may be true. A cardial man would interpret this to be a reviling, rather than a godly reprehension. Did Paul, then, give an evil example, or was he spiteful against the churchra of Galatia, because he called them foolish and bewitched? No, not so : for with a Christian zeal it is lawful for an Apostle, a pastor, or a preacher, sharply to reprove the people committed to his charge, and such reprovings are both fatherly and godly. So parents, of a fatherly and motherly affection, do sharply reprove and rebuke their children, which they would not bear if another should do it. The schoolmaster sometimes is angry with his scholar, he rfluikelh him and beateth him ; all which he taketb in good part, and would not bear it at the hands of his equal. The magistrate likewise is angry ; he reproveth and pimisheth COMMENTARY ON GALATIANS. 189 such as are under his charge. And this discipline is not only good, but also very necessary ; without the which nothing can be well done. Wherefore, unless the magistrate, the minister, the fa- ther, and mother be angry, and use to reprove or rebuke, when the case requirelh, he is unprofitable, and never shall discharge his office rightly. Wherefore sharp chidings and bitter words as are necessary ia^ every kind of hfe, as any other virtue else. Yet, notwithstanding, ''^ this anger must be so tempered, that it proceed not of any envy or malice, but only of a fatherly affection and Christian zeal : that is to say, it ought not to be childish or woman-like, seeking revenge ; but only for the correcting of the fault : as the father correcteth not his child with desire to revenge, but only that the child thereby may be the better. And these kinds of anger are good, and are called in the Scripture zeals or jealousies. For in chastising my brother, niy-v. child, my scholar, or subject, in this sort, I seek not his destruction^/ but his profit and welfare. It may be, then, that Paul here rebuketh the Galatians, either of a very zeal (not to destroy them, but by this means to reduce them into the way again, and to amend them,) or else of pity and com- passion, as it were, by way of complaint ; for thai it grieveth him that they should be so miserably seduced. As if he should say, I am sorry and ashamed to hear of this your miserable case, your wretched doings, &c. In like manner do we also reprehend the miserable; not that we tread them down, or upbraid them with their misery, but as having compassion on them, and seeking their amendment. This I say, lest any man should cavil, that Paul railed upon the churches, contrary to the rule of the Gospel. In like manner Christ rebuketh the Pharisees, calling them serpents, the generation of vipers, the children of the devil. . But these are the rebukings of the Holy Ghost. They are fatherly and motherly, and as the chidings of a faithful friend : as it i? said also in the Proverbs, "Better are the wounds of a friend than the kisses of an enemy." (Prov. xvii. 6.) Thus one and the self-same rebuke, if it come out of the mouth of a fathei*, may be a great benefit ; but if it proceed out of the mouth of our equal or enemy, it is a spiteful reproach. When two JTien do one thing, in the one it is commendable, and in the other it is Improved. But when Christ and Paul do reprove, it is done with singular virtue and commendation ; but when a private man should do the like, it is in him a great vice. Therefore one ai»d 190 COMMENTARY ON GALATIANS. the self-same word in the mouth of Paul is a benefit ; but in the mouth of another it is a reproach. , There is a certain veh.emency to be noted in this word, Gala- tians. For he calleth them not brethren, as elsewhere he is wont to do ; but he calleth them by the name which was proper to their country. And it seemeth that it was the natural vice of that nation to be foolish; like as it was the fault of tke Cretans to be liars. As if he should say, as ye are called, even so are ye indeed, and so ye continue ; that is to say, foolish Galatians, and so you show your- selves to be even now in the business of the Gospel (wherein, not- withstanding, ye ought to have been more wise,) yet ye con- tinue still in your own nature, and are no changelings. Thus Paul, by way of correction, putteth the Galatians in mind of their corrupt nature. Moreover we are here admonished, that, according to the flesh,, there are yet natural vices remaining in the churches, and in the godly. Grace maketh not such a change in the faithful, that by , and by they become altogether new creatures, and perfect 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 Christ, although he be mollified by grace (the Holy Ghost so framing his heart, that he is now become more meek and gentle ;) yet this natural vice is not utterly quenched in his flesh. Likewise, such as are by nature severe and sharp, although they be converted to the faith, yet, notwithstanding, they cannot utterly forsake this vice. Hereof, it cometh, that the Hoh' Scriptures, which do contain all one truth, of divers spirits are diversely handled. One, in teaching, is mild and gentle ; another, more rough and rigorous. Thus the Spirit of God, being poured into divers vessels, doth not quench at once the vices of nature : but by little and little, during this life, he purgeth that sin which is rooted, not only in the Galatians, but also in all men of all nations. Albeit, then, that the Galatians were lightened and did believe, and had now received the Holy Ghost by the preaching of faith, notwithstanding, this remnant of vice, this foohshness 1 mean, and the original corruption, which afterward did easily burst out into a flame of false doctrine, remained in them still. Wherefore let no man trust so much in himself, 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 COMMENTARY ON GALATIANS. 191 Uie serpen) ; that is to say, infidelity and ignorance of God is cut off and bruised, but the sUmy body of the remnants of sin remains- still in us. Let not man, therefore, presume so much of himself,, that when he hath once received faith, he can by and by be thoi'oughly changed into a new man : nay, he ^all keep some- what of his old vices still cleaving unto him (Heb. xii. 1,) though he be never so good and so perfect a Christian. For we are not yet dead, but we stUl live in the flesh ; which, because it is not yet pure, continually lusteth against the spirit. " I am carnaL" saith'^ Paul, •' sold under sin. I see another law in my members re- belhng against the law of my mind." (Rom. vi. 14 ; Gal. v. 17.) Wherefore the natural vices that were in us before we received^ faith, do StUl remain in us after that we have received faith j-f saving that now they are subdued to the spirit, which hath the upper hand to keep them under, that they rule not ; and yet notr without gi-eat conflict. This glory is due to Christ alone; and this title he beareth, " that he is pure and without blem'ish : whoi did no sin, neither was there any guile found in his mouth."" (1 Pet. ii. 22.) Verse 1. Who hath bewitched you, that you should 'not believe the truth 7 Here have ye another commendation of this goodly righteousness of the law, and of our own righteousness, namely, that it maketh us to contemn the truth ; it bewitcheth us in such sort, that we do not be- lieve nor obey the truth, but rebel against it. Of the bodily and spiritual Witchcraft. Paul calleth the Galatians foolish and bewitched, comparing them to children to whom witchcraft, doth much harm. As though he should say, It happeneth to you as it doth to children, whom witches, sorcerers, and enchanters are wont to charm by their enchantments, and by the illusion of the devil. Afterwards, in the fifth chapter, he rehearseth sorcery among the works of the flesh, which is a kind of witchcraft, whereby he plainly testifieth, that indeed such witchcraft and sorcery there is, and that it may be done. Moreover, it cannot be denied but that the devil liveth, yea, and rei^eth throughout the whole world. Witchcraft ands, sorcery, therefore, are the works of the devil ; whereby he doth / not only hurt men, but also, bv the permission of God, he some-) times destroyeth them. Furthermore, we are all subject to the devil, both in body and goods; and we Be stfangefsTTn this world. 192 COMMENTARY ON GALATIAKS. whereof he is the prince and god. Therefore the bread which we eat, the drink which we drink, the garments which we wear, yea, the air, and whatsoever we Uve by in the flesh, is under his dominion. But he doth not only bewitch men after this gross manner, but also after a more subtle sort and much more dangerous ; wherem [he is a marvellous cunning workman. And hereof it cometh that Paul applieth the bewitching of the senses to the bewitching of the spirit. For by this_spirituaL_witchcraft that old serpent be- witcheth not men's senses, but^their ininds,_3Kitb-.ialse_and wicked opinions^jffihich opinions, they that are so bewitched do take to -be true and godly. Briefly, so great is the malice of this sorcerer, the devil, and his desire to hurt, that not only he deceiveth those secure and proud spirits with his enchantments, but even those also which are professors of true Christianity, and well-aflfected in religion : yea, as touching myself, to say the truth, he sometimes assaileth me so mightily, and oppresseth me with such heavy cogitations, that he utterly shadoweth my Saviour Christ from me, and in a manner taketh him clean out of my sight. To be brief, there, is none of us all which is not oftentimes bewitched by false persuasions : that is to say, which doth not fear, trust, or rejoice where he ought not, or doth not sometimes think other- wise of God, of Christ, of faith, of his vocation, fore God. -The excellent deeds and virtues of Abraham were not the cause that he was counted righteous before God ; so Ukewise the imitation and following of the example of Christ doth not make us righteous before God. For, to make us righteous before God, there is far more excellent price required, which is neither the righteousness of man, nor yet of the law. Here we must have Christ to bless us and save us, like as Abraham had hirn for his blesser, and Saviour. How ? Not by works. ::j^but by faith. Wherefore, as there is great difference between the believing and the working Abraham ; so there is great differ- ence between Christ blessing and redeeming, and Christ working ind giving example. Now Paul speaketh here of Christ redeeming and Abraham believing : and not of Christ giving example, or of Abraham working. Therefore he addeth purposely, and that with great vehemency, " They which are of the faith, are blessed with faithful Abraham." Wherefore we must separate the believing and the working Abraham as far asunder as there is distance between heaven and earth. A man believing in Christ, is altogether a divine person, the child of God, the inheritor of the world, a conqueror of sin, death, the world, and the devil : therefore he cannot be praised and magnified enough. Let us not suffer this faithful Abraham to lie hid in his grace, as he is hid from the Jews ; but let us highly ex- tol and magnify him ; and let us fill both heaven and earth with his name ; so that, in respect of this faithful Abraham, we see' nothing at all in the working Abraham. For when we speak of this faith- ful Abraham, we are in heaven. But afterwards, doing those things which the working Abraham did, which were carnal and earthly, and not divine and heavenly, (but inasmuch as they were given unto him of God,) we are among men in earth. The believing Abraham therefore fiUeth both heaven and earth. So every Chris- tian, through his faith, filleth heaven and earth ; so that besides if he ought to behold nothing. Now, by these words, " shall be blessed," Paul gathereth an argument of the contrary : for the Scripture is full of oppositions, as 'vhsn two contraries are compared together. And it is a pomt of limning to mark well these oppositions in the Scriptures, and by them to expound the sentences thereof. As here this word " blessing" importeth also the contrary ; that is to say, " male- diction." For when the Scripture saith, that all nations which are of faith are blessed with faithful Abraham, it followeth neces- sarily that all, as well Jews as Gentiles, are accursed without COMMENTARY ON GALATIANS. 243 faith, or without the faithful Abraham. " For the promise of blessing was given to Abraham, that in him all nations should be blessed. There is no blessing then to be looked for, but only in the promise made unto Abraham, now published by the Gospel throughout the whole world. Therefore, whatsoever is without that blessing is accursed. And this Paul showeth plainly when he saith : Verse 10. For as many as are of the works of the law, are accursed. \ Here you see that the curse is as it were a flood, swallowing up what- soever is without Abraham ; that is to say, without faith, and the promise of the blessing of Abraham. Now if the law itself, given by Moses at the commaridment of God, maketh them subject to the curse which are under it, much more shall the laws and traditions so do, which are devised by man. He therefore that will avoid the curse, must lay hold upon the promise of blessing, or upon the faith of Abraham, or else he shall remain under the curse. Upon this place, therefore, " shall be blessed in thee," it foUoweth that all nations, whether they were before Abraham, in his time, or after him, are accursed, and shall abide under the curse for ever, unless they be blessed in the faith of Abraham, unto whom the promise of the blessing was given to be published by his seed throughout the whole world. To know these things it is very necessary, for they help greatly to comfort troubled and afflicted consciences : and moreover thej'^ JLeach us to separate the righteousness- of faith from the righ=^ \teousness of the flesh, or civil righteousness. For we must notef ' that Paul is here in hand, not with a matter of policy, but with a divine and spiritual matter, lest any mad brain should cavil, and say that he curseth and conderaneth politic laws and magistrates. Here also the sophisters and Popish schoolmen are dumb, and can say nothing. Wherefore the readers must be admonished, that in this place there is nothing handled as touching civil laws, manners, or matters political, (which are the ordinance? of C'od, and good things, and the Scripture elsewhere approveth and com- mendeth the same,) but of a spiritual righteousness, by the which we are justified before God, and are called the children of God in the kingdom of heaven. To be brief, there is nothing handled^,^ here concerning the bodily life, but concerning everlasting lite, J where no blessing is to , be hoped for, or righteousness to he) sought; either through the law, or traditions, or whatsoever can be 344 COMMENTARY ON GALATIANS. named in this life, besides the promise of Abraham's blessing. Lt^ civil laws and ordinances abide in their place and order ; Let the magistrate make never so good and excellent lavv^s : yet notwith- standing they deliver no man from the curse of God's law. The kingdom of Babylon, ordained of God, and by him committed unto kings, had excellent laws, and all nations were commanded to obey them ; notwithstanding, the obedience of the laws did not save it from the curse of the law of God. In like manner we obey the laws of princes and magistrates, but we are not therefore righteous before God : for here we are in another matter. It is not without cause that I do so diligently teach and repeat this distinction ; for the knowledge thereof is very necessary. Albeit there are few that mark it or understand it indeed. Again, the confounding and mingling together of the heavenly and civil righteousness, is very easy. In the civU righteousness we must have regard to laws and works ; but in the spiritual, divine, and heavenly righteousness, we must utterly reject all laws and works, and set the only promise and blessing before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviour. So that this spiritual righteousness, secluding the law and all works, looketh only unto the grace and blessing which is given by Christ, as it was promised to Abrahana, and of him believed. Hereby we may plainly see that this argument is invincible. For if we must hope to receive this blessing by Christ alone, then it must needs follow of the contrary, that it is not received by the law. For this blessing was given to faithful Abraham before the law and without the law. Now, like as Abraham believed in Christ which was to come, the giver of the blessing ; so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith as Abraham was then justified by feith. They therefore which are under the law, are not blessed, but remain under the curse. This the Pope and his proud prelates do not believe, nor can believe, neither can they abide this doctrine. Yet must we not hold our peace but must confess the truth, and say, that the Papacy are accursed ; yea, all the laws and civil ordinances of I'he emperor are accursed ; for according to Paul, whatsoever is without the promise and faith of Abraham is accureed. When our adversaries hear this, by and by they pervert and slander our words, as though we taught that the magistrates should not be honoured, but that we raise up seditions against the emperor COMMENTARY ON GALATIANS. 24£ that we condemn all laws ; that we overthrow and destroy com- monweafe, &c. But they do us great wrong. For We put a differenc? between the corporal and the spiritual blessing, and we say that the emperor is blessed with a corporal blessing. For t« have a kingdom, laws, and civil ordinances, to have a wife, children, house, and lands, is a blessing. For all these things are the good creatures and gifts of God. But we are not -delivered from the everlasting curse by this corporal blessing, which is but tempo- ral, and must have an end. Therefore we condemn not laws, nei- ther do we stir up sedition against the emperor ; bxit we teach that he must be obeyed, that he must be feared, reverenced and hon- oured, but yet civilly. But when we speak of the blessing after ihe manner of divines, then we say boldly with Paul, "that all things which are without the faith and promise of Abraaam, are accursed, and abide under that everlasting curse of God." For there we must look for another life after this, and another blessing after this corpo- ral blessing. To conclude : we say, that all corporal things are the good creatures of God. Therefore (as I have said,) to have wife, children, goods, to have politic laws and bi'dinances, are the good blessings of God in their place ; that is to say, they are temporal blessings belonging to this Ufe. But these blessings the justicia- ries and law-workers of all ages, as the Jews, I apists, Sectaiies, and such-like, do confound and mingle together. For they put no diflTerence between corporal and spiritual blessings. Therefore they say : " We have a law, and this law is good, holy, and righteous ; therefore we are justified through it." Who denieth but that the law is good, holy, and righteous ? But yet it is also the law of malediction, of sin, of wrath, and of death. Wherefore we make here a distinction between the corporal and spiritual blessing, and say, that God hath a double blessing ; one corporal for this life, and another spiritual for the everlasting life. There- fore, to have riches, children, and such-like, we say it is a blessing, but in his degree ; that is to say, in this life present. But as touching life everlasting, it is not enough to have corporal bless- ings : for the very wicked do therein abound most of all. it is not sufficient that we have civil righteousness or the righteousness of the law ; for tlierein also the wicked do especially flourish. These things God distributeth in the world freely, and bestoweth them both upon the good and bad, like as he suffereth the sun to rise both upon the good and the evil, and sendeth rain upon the righteous and unrighteous ; for he is liberal unto all ; and tc 246 COMMENTARY ON GALATIANS. him it is a small matter to put all creatures undei the feet of the wicked. " The creature is subject to vanity, not of his own will." (Rom. viii. 20.) They therefore which have but only these cor- poral blessings, are not the children of God, blessed before God spiritually, as was Abraham ; but they are under the curse, as Paul here saith, "Whosoever is under the works of the law, is under the curse." Paul might have said by a general proposition, whatsoever is without faith, is under the curse. He saith not so, but he taketh that which, besides faith, is the best, the greatest and most excellent among all corporal blessings of the world ; to wit, the law of God. The law, saith he, indeed is holy and given of God ; notwithstand- ing it doth nothing else but make all men subject to the curse, and keep them under the same. Now if the law of God do bring men under the curse, much more may the same be said of inferior laws and blessing. And that it may be plainly understood that Paul calleth it to be under the curse, he declareth by this testimony of the Scripture saying : Verse 10. For it is written : Cursed is every man that continu- eth not in all things which are written in the book of the law, to do them. (Deut. xxvii. 26.) Paul goeth about to prove, by this testimony taken out of Deut- eronomy, that all men which are under^the law, or under the works of the law are accursed, or under the curse ; that is to say, under sin, the wrath of God, and everlasting death : for he speaketh not, as I have said before, of a corporal, but of a spiritual curse, which must needs be the curse of everlasting death and hell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he borvoweth out of Moses, " Whosoever are of the works of the law, are under the curse," by this negative, " Cmsed is every one that abideth not in all things," How then should it jus- tify ? Moreover, the promise also showeth the very same thing ; for it was said unto Abraham, " In thee shall all the nations of the earth be blessed." (Gen. xii.) There is no blessing, there- fore, but in the promise of Abraham ; and if thou be without thai COMMENTARY ON GA.LATIANS. 249 promise, thou art uader the curse. If thou be under the curse thou fulfillest not the law, because thou art under sin, the devil, and everlasting death, all which do assuredly follow the curse. To conclude ; if righteousness should come by the law, then should the promise of God be in vain, and in vain should he pour out his blessing in so great abundance. Therefore when God saw that he could not fulfil the law, he provided for this long before the law, and promised the blessing to Abraham, saying, "in thee shall all the nations of the earth be blessed." And so hath he tes- tified that all the nations should be blessed, not by the law, but through the promise made unto Abraham. They therefore that lay hold on the law, and seek to be justified thereby, desjHsing the pro- mise, are accursed. Wherefore, to cio^ is, first of all to believe, and so through faith to perform the ia.w. We must first receive the Holy Ghost, wherewith we being lightened and made new creatures, begin to do the law, that is to say, to love God and our neighbour. But the Holy Ghost is not received through the law, (for they which are under the law, as -Paul saith, are under the curse,) but by the- hearing of faith, that is to say, through the promise. We must be blessed only with Abraham in the promise made unto him, and in his faith. Therefore before all things, we must hear and receive the promise, which setteth out Christ, and offereth him to all believers ; and when they have taken hold upon him by faith, the Holy Ghost is given unto them for his sake. Then do they love God and their neighbour, then do (hey good works, then do they carry the cross patiently. This is to do the law indeed ; otherwise the law remaineth always undone. Wherefore if thou ■wnlt define truly and plainly what it is to do the law, it is nothing else, but to believe in Jesus Christ, and when the Holy Ghost is re- ceiA^ed through faith in Christ, to work tho?e things which are com- manded in the law ; and otherwise we are not able to perform the law. For the Scripture saith, that there is no blessing without the promise, no, not in the law. It is impossible, therefore, to accom- plish the law without the promise. There is not one therefore to be found in all the world, unto whom this name and title, to be called a doer of the law, apper- taineth, without the promise of the Goqjel. Wherefore this word, doeir of the law, is a feigned term, which no man under- Btamdeth, unless he be without and above' the law in the blessing aiMl faith of A'braiham. So Chat the true doer of the law is -he, who receiving the Holy Ghost tlu-ough faith in Christ, beginneth 32 250 COMMENTARY ON GALATIANS. to love Grod, and to do good unto his neighbour. So that this word (to do the law) must comprehend faith also which maketh the tree ; and when the tree is made, then follow the fruits. The tree must be first, and then the fruit. For the apples make not the tree, but the tree maketh the apples. So faith first maketh the per- son which afterwards bringeth forth works. Thei-efore to do the law without faith, is to make the apples of wood and earth without the tree : which is not to make apples, but mere fancies. Contrari- wise, if the tree be made, that is to say, the person or doer, which is made through faith in Christ, works will follow. For the doer must needs be before the things which are done, and not the things which are done before the doer. The doer then is not so called of the things that are done, but of the things that are to be done. For Christians are not made righteous in doing righteous things, but being now made righteous by faith in Christ, they do righteous things. In politic matters it cometh so to pass, that the doer or worker is made of the things which are wrought, as a man in playing the carpenter becometh a carpenter : but in divine matters the workei^s are not made of the works going before, but the persons made and framed already by faith, which is in Christ, are now become doers and workers. Of such speaketh Paul when he saith, " The doers of the law shall be justified" (Rom. ii. 13 ;) that is, shall be counted righ- teous. Yea, the very sophisters and schoolmen are compelled to con- fess, and so they teach also, that a moral work outwardly done, if it be not done with a pure heart, a good will, and true intent, it is but hypocrisy. And hereof cometh the proverb among the Ger- mans : Such a cowl covereth many a knave. For the vilest and the wickedest knave in the world may counterfeit the same works that a godly man worketh by faith. .Tudas did the same works that the other Apostles did. What fault was there in the works of Judas, seeing he did the self-same works that the other Apostles did ? Here mark what the Popish sophister answereth out of his moral philosophy. Although he did the self-same works, saith he, which the other Apostles did, hotwithstanding, because the person was reprobate, and the judgment of reason perverse, therefore his worlvs were hypocritical and not true, as were the works of the other Apostles, how like soever they seemed to be in outward show. Wherefore they themselves are constrained to grant in politic and external matters, works do not justify, unless there be joined withal an upright heart, will, and judgment. How much COMMENTARY ON GALATIANS. _ 251 snore are they compelled to confess the same in spiritual matters, where, before all things, there must be a knowledge of God, and faith which may purify the heart ? They walk therefore in works and in the righteousness of the law, as Judas did in the works of .the Apostles ; not understanding what they say or what they affirm And although Paul saith plainly every where that the law justifieth j not, but causeth wrath, uttereth sin, revealeth the indignation audi judgment of God, and threateneth everlasdng death : yet notwith-/ standing, reading these things, they see them not, much less do they uiiiierBtand them. Therefore they deserve not to be called hypo- crites, but visors and shadows of disguised hypocrites, most misera- bly bewitched, in that they dream that they are justified by the works of the law. Wherefore, as I have said, this word " doer of .the law," as they define it, is an imagined term, a very monster, and no where to be found. Wherefore, when Paul proveth this place. " Whosoever are of Xhe works of the law, are under the curse" (Gal. iii.,) by this sentence of Moses, " Cursed is every one that aljdeth not in all that is written in this book," he proveth not one contrary by .another, as at the first sight it may appear, but he proveth it rightly and in due order. For Moses meaneth and teacheth the self- same thing that Paul doth, wnen he saith, " Cursed is every one which doth not all,"