THE LIBRARY UNIVERSn NORTH CAR THE UBRARY OF THE UNIVERSITY OF NORTH CAROLINA AT CHAPEL HILL ENDOWED BY THE DIALECTIC AND PHILANTHROPIC SOCIETIES BS2685 .L8 1807 V. 1 Ill llllllll illlll Illlll llllllllllllllllll llilllllllilillll r U 00 62396 This book is due at the LOUIS R. WILSON LIBRARY on the last date stamped under "Date Due." If not on hold it may be renewed by bringing it to the library. DATE upT^ DUE RET DUE ^ . JUL 1 OC 1 if\ ?m SEP 2^ 5 '- CCD A ::— :■ NOV 7 ?uuft — 2 5 2008 i'liii 1' • ^ ^ ! ? •' Digitized by the Internet Archive in 2013 http://archive.org/details/commentaryonstpa01luth Puiflishd ; by JBaJcter. J^enxJ iSo] . CO MMENTARY^^^,^ ON ST. PAUL'S EPISTLE TO THE GALATIANS. *' WHEREIN IS MOST EXCELLENTLY SET FORTH, THE GLORIOUS RICHES OF GOD S GRACE, AND POWER OF THE GOSPEL; WITH THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL , AND STRENGTH OF FAITH DECLARED, TO THE JOYFUL COMFORT AND CONFIRMATION OF ALL TRUE CKRISTL4N BELIEVERS; ESPECIALLY SUCH AS BEING INWARDLY AFFLICTED AND GRIEVED IN CONSCIENCE, Do hunger and thirst for JUSTIFICATION IN CHRIST JESUS; FOR WHOSE CAtlSE THIS BOOK IS I^OST CHIEFLY TRANSLATE© AND PRINTED, AND DEDICATED TO THE SAME. To which are now add ed THE AUTHOR'S LIFE jy?nSSfl?f"WftiR, Famous Champion fo\tti^^:a^ Dr. MAliTIIALUTT He that helieveth and is bapiizi dy shalC^^seuoed j noty shall be damned, Mark xvi. it). ^JlV*'' ff^alk while ye have the light, lest darkness co7n^ .PRINTED FOR J BAXTER, AND SOLD BY WILLIAMS AND SMITH, CROSBY AND CO., STATIONER^S COURT ' BUTTON AND BAYNES, P ATER N OSTIR-ROW • AND f**^ «.GLE, HOlJBq^. — 1807 TO THE READER. -/ HIS Book being brought unto me to peruse mid to consider of^ I thought it my part not only to allow of it to the print y but also to commend it to the Reader y as a Treatise most comfortable to all afflicted consciences ex- ercised in the School of Christ » The Author felt what he spakcy and had experience of what he wrote, and there- fore able more lively to express both the assaults and the salving, the order of the battle, and the mean of the vic- tory. Satan is the enemy; the victory is by only faith in Christ, as John recordeth. If Christ justify, who can condemn ? saith St. Paul. This most necessary doc- trine the Author hath most subtantially cleared in this his commentary. Which being written in the Latin tongue i'^eei^'^tim.^^odly learned men have most sincerely tpansl/xteS into QuHmguagey to the great beneft of all ^uch who with hiiinme hearts will diligently read the ,/ "mme. Sjow4.]b£gan if-a'c^rding to such skill as they had, (khitrSy godly affected, \t suffering so good a matter 9 in, handling to be marredXput to their helping hands for thi^ better framingr and furthering of so worthy a work. They ' refuse to be named. Seeking neither their own gain nor glory, but thinking it their happiness, if by any vieans they may relieve afflicted minds, and do good to the chSinch of Christ, yielding all glory unto God^ to ^whojn ^'kglor^ is due. / . , . ED WINUS LONDON. ADVERTISEMENT. "^T THEN a new work is sent into the world, or an old work is re 'published, it is customary to send with it some ndvertisemtnt or preface. The present publisher of the cele- brated Martin Luther s Commentary on the Epistle to theGa- iatians does not see any reason for deviating from the common practice. He begs leave to assure the public that the Commen- tary is printed without any abridgment from a correct copy. As to the work itself, he thinks proper to observe, that the nam^ of Luther will undoubt'cdly, in the eyes of many persons, stamp a great value upon it. In respect to others, curiosity may be justly expected to prompt them to purchase the work of so eminent a Reformer, and especially that work which is said to have been his favourite perforinance. The life of Luther, prefixed to the Commentary, has been drawn up Avith great care from authentic documents. Not only have various pieces, which have been published as professedly giving An Account of the Life of Luther," been consulted, but ulso the different historians who have written of the age in which he lived; such as Robertson, Mosheim, &c. &:c. As- sistance has likewise been derived from a very curious and valuable Geryruan work, with which the publisher has been favoured by a friend. The publisher, therefore, flatters him- self, that he may with justice recommend the present edition of Luther's Commentary, &:c. accompanied with a new and impartial account of his life, and an excellent engraving or likeness of that celebrated Reformer, taken from an original painting, as the most coinphte and cheap edition which is sold, or has ever been offered to the public. He hopes that it will give much satisfaction to his friends, and he trusts that they will recommend this edition to others, VoL,L --r^'IIlJ^ a CONTENTS OF THE FIRST VOLUME. Page T^HE Bishop of London's recommendation of this book - ii Life of Dr. Martiii Luther ------ i To all afflicted consciences which groan for salvation, and wrestle nndcr the cross for the kingdom of Christ - - - - iii Fifty inconveniencies that arise of man's own righteousness, proceeding of works, gathered out of this Epistle to the Ga- latians, by M. Luther -------- ^\jf T.uther's preface - - - -xvi The reason of Luther's expounding this Epistle - - xxiii The argument of this Epistle ------ xxiv How many kinds of righteousness there are - - - - ib. Chistian righteousness - -- -- -- - xxv The righteousness of faith aptly called the passive righteousness, because it consisteth in suffering and receiving: like as the righteousness of the law is called the active righteousness, be- cause it consisteth in doing and working - - - - ib. The infirmity of man in temptations - - - - xxvi The law cannot comfort us in affliction - - - - xxvii The law is not given to a righteous man : but to the lawless and disobedient - - ^ ------ ib. Good works not forbidden ------ xxviii Christian righteousness not wrought by us, but wrought in us xxix We can do nothing for the obtaining of Christian righteous- ness ----------- ib. The drift of the apostle in the Epistle to the Galatians - - xxx See v.hat we fall into when we neglect this doctrine, or want true zeal to advance he same - - . - - - ib. The occasion of writing this epistle to the Galatians - - - 25 The devil hateth the gospel, and stirreth up wicked men against it .----ib. The d ":tiine of the gos!)el ------- ib. T^ie effects of the gospel 26 l^iK authority of the false apostles - ib. Th:' ar<^ ■nK^nfs of the papists against us - - - - - ib. With h'^w great const ",ncy St. Paul defendeth his vocation and authority against the false aposiles - • - - - ib. CONTENTS. Page The sum of the two first chapters - - - - - * 26 A minister of God must be sure of his calling - - - 28 Glorying of Paul as touching his vocation necessary and holy - 29 preachers are to be received as messengers from God, by whose ministry God himself Sj)eaketh ------ ib. A double calling, by means and without means - - oO Calling of the apostles ------- - ib. Who be the apostles • - - - ----- ib. Calling of Matthias - -ib. Apostles, saints - - - - - - - - Certainty of calling - - - - - - - - ib. 'J'hey which be not called do kili and destroy - - - - ib. What danger they be in which have no lawful calling - - ib. Why Paul so exalteth his calling in every place - - - ib. Profit that Cometh by extolling and magnifying of our calling - 62 A holy pride ib. The sum of the Epistle to the Galatians - - - - ib. What Paul goeth about in this Epistle ib. Christ's victory is ours - - - - - - - 33 Why h.esd\\\\^ ami alt the brethren ------ 34 Sectaries shun the cross, and therefore they resort to those places where they may do most harm and be out of danger - 35 Condition of all godly preachers - - - - - - ib. Comfort of faithful teachers labouring under the cross - - ib. Constant faith of Luther ------- 86 The word and sacraments are not polluted by our ungodliness - ib. Seat of Antichrist - ib. The church dispersed through the world - - . - - ib. Grace, peace - 37 Article of justification must be continually taught - - - jb. Greeting of the a];ostle strange and unheard of to the world - ib. Sin arid conscience two fiends vexing and tormenting us - - 38 Doctrine of christians - -- -- -- - ib. Grace and peace, wirat they bring - - - - - - ib. Sin is not released, but by grace alone - - - - - 59 The world knoweth not the doctrine of true godliness - - ib. Only by grace is ih.^ conscience quieted - - - - - ib. What peace Paul wisheih to Christians - - - - - ib. Peace of the world, favour of the world - - - - - ib. Why this is added, And from our Loxl Jesus Christ - - ib. Merit mongers seeking lo justify themselves by iheir works, shut out Christ, and will have to do with God alone - - - 40 Alcoran is a book containing the Turk's religion, received from Mahomet, a false prophet that was among them - - - ib. Will of God is to be sought in Christ - - - - - ib. Fall of Lucifer - -- -- -- -- ib. What God is in his own nature ------ ib. Where the will of God is lo be sought - - - - - ib. Christ, the way, the truth, and the life - - - - - 41 The afflicted conscience wrestling with the judgment of God, is raised up by only faith in Christ ------ ib. Christian divinity bcginneih at Christ lying in the lap of the Virgin Mary ib. a 2 CONTENTS, Page Christ God 43 The devil an adversary to faith ------ ib. Powtr of the Father and of Christ equal - - - - ib. How Christ givfcta grace and peace - - - - - - ib. The v;orks of Ch'- St are divine and proper to God - - - 44 One and the Sclf-same Godhead of the Father and of the Son ib. Mahomet - -- -- -- -- - ib. The works of Christ .- - - - - - - -45 Whi^h hath given himself ------- ib. Greatness cf sin is to be esteemed by the greatness of the price whereby it is abolished - - - - - - - ib. Sin a mighty ly nt, holding a'l men in captivity and thraldom - 46 The judgment o." the godly ------- ib. Tiiere is a great v^heiiionc y always to be marked in pronouns - ib. The weaknes;; of faith in us - - - -47 Keason doih extenu-v e and lessen sin - - - - - ib. liypocrites would ;hat these words of Paul were rather sroken to shew his humility, than th« greatness of oui sins, for that th^^y cannot hear ------ ib» The picture of the j asticiaries, and such as seek righteousness by works - ib. Chief wisdom of Christians - -- -- --48 Sins against the first table - - - - - - - 49 Satan is wont to change righteousness into sin - - - - ib. IIow we must answer the devil disputing with us - - - ib. True definition of Christ ------- 50 Let <'verv man learn to apply this pronoun our unto himself - 51 Tru- I'ir-rc of Christ - ^ - ib. AVhat snares Satan layeth for us ------ 52 T-.is sr:ntence is diligently to be urged, WJdch gave himself for us ib. Why Paul calleth the world present and evil - - - 53 The world, the kingdom of the devil - - - - - ib. Sins are not taken away by works - ib. The ungodly, with all their gifts, do serve the devil - - - 54 They that know not Christ, the more wise and lighteous they are, the more do they hate and persecute the gospel - - ib. The white devil. Spiritual whoredom the most abominable - ib. Christ only can deliver us out of this present world - - - ib. The world obeyeth his prince the devil 55 What sins are in the world - - - - - - ib. What the world is, with all his virtues and righteousness - - ib. Kingdom of the world 56 Kingdom of Chrii^t - ' - - - ib. It is a great consolation to know that Christ is given for us by the will of his Father 57 God is a common father both to Christ and to us - - - ib. The apostle useth gentle speech towards those that are fallen, that through his mildness, he may revoke them and win them - f^P> sgaiii - Jo How the weak and such as are fallen, ought to be handled - 59 The study of bishops to maintain their lordship and sovereignty ib. That which, in long time, of godly preachers is buiided up, of one wicked teacher is quickly destroyed - - - - 60 CONTENTS. Page A true picture of fantastical bragging and glorious spirits - - 60 The churches are overthrown while the teachers sleep - - 61 Nature and disposition of the Germans 62 (This may well be said of us EngUshiTiei?, for our heat is soon cooled, and that may appear by our cold proceedhigs at this day) A double exposition upon this place ----- ib. Drift and purpose of Paid in this whole Epistle - - - 63 An aniiilie.is or comparison between the calji:ig of Christ to grace, and the calling of Mases ta the law and v^-orks - - ib". Good things the doctrine of grace bringeth with it - - - ib. The world hateth the ligh' and loveth darkness - - . What reconipence the world rendereth unto Christ for his be- nefits ---------- il>. Moses calleth unto wrath, but Christ calleth to grace - - 64 The white devil -------- ib. The black devil ib. Satan changeth himself into an angel of lig'U - - - - 6-5 PauPs docrine condemned by the false apostles - - - ib. Nature of heretics lively painted out ----- i5. The devil will not be black in his ministers - - - - ib. The devil doth more hurl on the right hand ehan on the left - 05 By what means pure and sound doctrine is preserved - - - ib. Troublers of the church f77 How the fal^e apos'.Ies had slandered Paul - - - - i-b. Contentions always in the chm-ch - - - - - ib. Every one which teacheih that v/orks do justify, iS' a troubler of men's consciences - ---ib. Papists worse than false apostles among the Galatians - - 68 Why Paul calleth the false apostles troublers of the churches - ib. False apostles brag of their own doing, and dispraise other men's 69 False apostles trouble and overthrow the gospel of Chiist * - ib. Wicked teachers would be counted most holy - - - - ib. Kighteousness of the law, and righteousness of grace are con- trary ---------- - 7Q They that mingle the righteousness of tlie law and gjace toge- ther, ar€ subverters of the gospel of Christ - - - - ib. Discommodities that follow the iTiingling of faith and works together - - - - - - - - - - ib. Vehement zeal of Paul against the false apostles - - - 71 Gospel of Paul - • - - - - - - - ib. Vehemency of Paul against the false apostles - - - - 72 An horrible sentence against the papists - - - - « i]^^ ^ Changing of persons is here to be marked ~ - - - ib. Contents of the two first chapters - - _ . - 73 Argument of the papivts to prove, that the church is above the scripture j^^ Word of God must only be taught- in the church - - - ib. What reward Paul received for his labour - - _ _ 74 What the ministers- of God ought to seek - > il-,^ Sum of the d(x:trine of the gospel To teach the things that a.re of God- ----- _ [\^^ Signs- that testify Paul's doctrine to be true - - - 73 Jalse apostles seek to please men - • « » - - 7$ CONTENTS. Page Teachers of men^s traditions seek to please men - - - 76 Reward of godly teachers - - - - - - - ib. Reward of false and ungodly teachers - - - - - ib. Lies and slanders devised by the fulse apostles against Paul - ib. The chief purpose of Paul in this disputation - - - - 77 PaiTl's doctrine was not after man - - - - - - 73 Christ. both God and man - - - - - - - ib. Where Paul received the gospel - - - - - - ib. The argument of the false apostles taken from the authority »f . the apostles - 7^ So great is the weakness even of the godly, that they are hardly drawn to God's promises, though they be most certain - - ib. Office of the law 8a Connicis of the godly - , __ib. Fai:h is the gift, of God - - - - - - - - ib. Whar incionveniences follow^ the loathing of God's word - - ib. SpeculaLioa is a naked kiiowledge without praciice - - - ib. Doctrine rf true godliness is kept by prayer and earnest study of the word - - - - - - - - - - 81 Enemies of the godly - -- -- -- -ib. The reason which at this day is used against us and prevaileth wilh many - - - - - - - - - ib. The devil's argument - - ib. Dr. Staupitius, a favourer of L-uther's doctrine, when he began to preach - - - - - - •_ _ > - ib. Doctrine of the gospel attributeth all things unto God, and no- thing to man - -- -- -- --82 Neither angels nor aposUes, nor any other are to be believed, if they teach any thing against the word of God - - - ib. Papist's argument against us - - - - - - - 83 A pieacher must be sure of his calling and doctrine - - ib. Zeal of Paul - - - - - ^' 84 What Paul calleth the traditions of the fathers - - - ib. The first journey of Paul - - - - - - - 8i> PauTs merit of desert .-------86 By wiiat deserts we obtain grace ------ ib. What manner of saints the devil loveth ----- ib. Publicans and sinners are far better than meritm.ongers - - 87 Our deserts - - - - - - - - - - ib. papists a bloody generation ------- ib. By what deserts we attain grace ------ 88 Deserts of Paul '--ib. Paul's doctrine - - - - - - - - -89 Definition of the gospel ------- ih. Papists have turned the gospel into the law of charity, and Christ into Moses - ib. The gospel is not learned by any study of man, but is taught from above by God himself - - ib. Paul tlie apostle of the Gentiles ------ 90 Paul's divinity - -- -- -- -- ib. Office of Paul - - - ib. Confutation of the argument of the false apostles - - - 91 Paul became all things to all men - - - - - - 92 CONTENTS. Page Why Paul glorieth so much that he hath not learned his gospel of any man - -- -- .---92 The testimony of all the churches in Judea for Paul - - 94 PauFs dociriiie. Contention of such as were turned from the jews against Paul - - - - - - ib. Declaration of Paul and Barnabas, as touchiug those things whicli were done am.ong the Gejit iies - - - 95 What they answer to Paul in this disputation, which are so earnest for the law ------ ib. They that were converted from the jews hardly forsook tlie law ib. Custom is a double natyre - - - - - 96 God always beareth with the infirmities of his people - - ib. W:.at they had to say for themselves that resisted Paul - - ib. Paul taketh unto him witnesses, Barnabas and Titus - - 97 • Paul so defendeth his gospel, that he will have all things give place unto it 98. The question that v/as handled in the assembly of the apostles ib. Wliy Paul saith, Le:^t I had ru7i iiuvain - - - 99 What was decreed in this conference - - - - ib. How Paul refused circumcision ----- ib. How we teach fasting and other christian exercises at this day - 100 What Paul determined in thai conference of the a|»ostles - ib. Why Paul would not suffer Titus to be circumcised - - 101 Obstinate adversaries defend their wicked doctrine by violence and t\Tanny - - - - - - -ib. Triumph of Paul against the false apostles - - - 102' The Pope puttetli righteousness in the keeping of his traditions, and damnation in the breaking of them - - - ib. Gospel of the false apostles ----- 103 Gospel of the Pope and other heretics - - - - ib. Truth of the go^p3l. Corruption of the gospel - - ib. Doctrine of the papists concerning faith - - « 1Q4 Object of reason w hereunto it looketh. Object of faith is the thing whereunto the eye of faith looketh, which is Christ - ib. Faith furnished with charity - - - - - ib. Papists imagine that charity is inclosed in faith, as a diamond in a ring 105 Christ is the true diamond, and not charity - - - ib. Charity the papists diamond, rejecting Christ - - . 106 Slights practised of the false apostles against Paul - - ib» Luther was content in the time of blindness to bear with those things which now in the light of the gospel are utterly to be rejected - - - - - - - ib. Pope's thurider-bolts - - - - ^ - ib. It is a point of true Christianity to be stout against merit-mongers, for keeping the Christian liberty - - - - ib. When faith is found all things are safe - - - ib. Holy obstinacy and stoutness of the godly - - - 107 Doctrine of the law - - - - - - ib. Doctrine of the gospel - - - - - ib. Why Paul giveth not unto the apostles any glorious title - 108 Argument of the false apostles against Paul - . « 109 CONTENTS. Page" The word of God must be preferred' before all persons and titles whatsoever - - - - - - 109 Man regardeth the person - - - - - ll'O Every creature of God nray be called the veil of God, because God is, as it were, covered and shadowed under it - - ib. IVIan trusteth to the veils of God, and not to God himself - ib. Outward veils are God's good creatures, but to trust in them is wicked - - - - - - - m God sutTereth his dear saints to fall into great vices, that we should not cleave to their persons . _ - - ib. Cursed is humility in matters of God and of faith - - 1V5 The stoutness of Paul is carnal - - - - ib. What Paul calleth grace - - - - -116 Paul and the other apostles taught aU one gospel - - 118 A good minister must be careful for the poor - _ - 120 Tiie world is ready to give for the maintainance of ungodliness, but it careth not for God's ministers - - - ib. The majesty of the article of justification - - - 121i It behoveth us to be obstinate in God's matters - - ib. A Christian will openly reprove vices in his brother - - 122 The prophets and apostles sinned, and had their innrmities - ib. No saints without sin - - - - - - 123 Dissention between Paul and Barnabas - - - ib. The falls of the saints bring comfort unto us - - - ib. Peter liveth with the Gentiles like a Gentile - 124 The offence of Peter - - - - - - ib. What the believing Jews gathered of Peter's abstaining - ib. The dissimulation of Peter _ > > ^ - 125 Sin of Peter - - - - - - - 126 Dissimulation, what it is - - - - - 127 The law and the gospel m.ust be discerned one from the other. Law and reason are against faith - - _ - 128 What we must flo when our conscience is terrified - - ib. Moses, in the mountain, was above the law : so in matters of faith we must have nothing to do with the law - - ib. We must not trust in our own strength _ - - 129 Without God we can do nothing - - - - ib. Peter knoweth not his error - - - - - ib. The difference of the law and the gospel ought most diligently to be learned - - - - - - 130 When the law is to be urged ----- 131- The law hath nothing to do with the conscience - - ib. When we must hear the law ----- Vo3 Liberty of conscience ------ 134 Faith justifieth, and nothing but faith -. - - - 135 All things are deadly without faith - - - - ib.. Works done before and after justification - _ - 136 The first part of true Chrisrianity is the preaching of repentance, and the acknowledging of our sins _ - - - 1-59 The second part is the preaching orthe forgiveness of sins ^ ib. Scotus and Occam, doctors of heiiish darkness - - 141 Christ, faith, imputtitiorir- _ - - - 145> Imputation necessary ------ ib- They thwt believe in Christy shall not be charged with their sins 146. CONTENTS. Page The doctrine, of j^ocd works must be taught after the doctrine of faith ' - - - - - 146 Who is a right Christian - _ - - _ 147 A Christian man hath nothing to do with the law - - ib. Christians are judges of all kind's of doctrine - - - ib. Faith justiielh without the law . - . . 150 The doctrine of good works is not to be neglected - - ib. Faith only justifieih, because it only taketh hold of the benefit of Christ - - - - - - - 151 The law must not be suffered to reign in the conscience - 1 j2 Our salvation consisteth not in doing but iii receiving - - 153 The dignity of the lav/ - - - - -154 The office of Christ- - - - - - -156 The diiference of the law and grace is very easy, and yet are they soon confounded and mixed t( gether - - - 157 They ^hat say rhe law is necessary to righteousness, are like to the fal e apo.tles - - " - - - - 153 If righteousrioas come by the law, then is Christ unprofitable - 159 Faith in Chrit^t - - - - - - - 160 There is no perfect obedience to the law, even in the justified - 161 The sciipture callcth the teachers of t' e law, exactors and tyrants, bringing men's souls into spiritual slavery _ . ib. History of the publishing of the lav/ in Exod. xix. 20. - l6£ Who maketh Christ a nnnister of sin - - - 163 Christ hath taken away ail evils, and hath brought unto us all good things - - - - - - 164 > Whatsoever the afflicted conscience desireth, it finderh in Christ abundantly - - - - - - ib. What Paul had destroyed by the ministry of the gospel - 165 Moses giveth place toClirist, and the law to the gospel - ib. The difference of the law and ihe gospel must be diligently marked - - 166 Faith without works - - - - - - ib. Paul's manner of speech unknown to man's reason. - - 168 He that is dead to the law liveth to God - - - 169 The whole law is abroga ed - - - - 170 Christ free from the grave, &c. - - - - ib. What it is to die to the law - - - - - ib. Let the flesh be subject to the law, but not the conscience - 171 How afflicted consciences must be comforted - - - ib. To live to the law, is to die to God, and contrariwise, to die to the law, is to live to God _ - _ - 172 The conscience, by grace, delivered from the law - - 173 In the matter of j 'astification there is nothing for us to do ; but to hear what Christ hath done for us, and to apprehend the same by faith - - - - - - - 174 This sentence well understood in the time of trouble, maketh a man strong against all temptations - _ - - 175 A speech or dialogue between the law and conscience - - ib. A consolation against the terrors of the law. Sec. - - 176 The binding law, through Christ, is bound itself - - ib, A new name given to the law, that it is dead and condemned - ih. The most sweet and comfortable names of Christ - - 177 CONTENTS. Christ, a poison against death - - - 177 The law of the mind set against the law of the members - 178 The fiesh subject to the law, but not the conscience - * ib. Tu be criicifted with Christ - - . - - 179 The true life of the faithful - - - - - ib. The faitliful are crucified and dead to the law - - - ib. The glory of the faithful - - - - - ib* Christian righteousness ... - - 189 W e must have Christ only in sight before our eye - - ib. Such is our misery, that in temptations and afflictions we set Christ aside, and look back into ourselves and our life past - ib. The old man - - - - - - - 182 The works of Christ living in the faithful - - - ib. Christ living in the faithful, communicateth unto them all gifts of grace and spiritual blessings - - - - ib. The faithful both righteous and sinners - - - ib. Faith so knitteth us and Christ together, that we become one with him 183 True faith is not idle - - - - - - ib. What occasion the malicious take of this doctrine - - 184 Good works are not the cause, but the fruits of righteousness - ib. The faithful live not their own life, but the life of Christ - ib. The faithful live in the Sesh, but not according to the flesh - 183 To live in the faith of the Son of God - - - - 186 The difference between the faithful and unfaithful - - ib. The true manner of justification _ . . - 187 To do what in us lieth .... - 188 Christ first loved us, and we not him - - - - 189 The dignity of the price given for us - . - - 190 How sects may be withstood ----- 191 Tlie majesty of Christ the son of God - - - - ib. Which loved me, &c. - - - - - - 192 The true force of faiih - - - - - ib. The law loveth not sinners, but accuseth them - - - 193 The offices of Christ - . - - - - - ib. Christ is a lover of the afflicted, and such as feel the burden of their sins - - - - - - - 194 Me, for me - - - - - - - ib. As by Adam all became guilty, so by Christ all that believe are made righteous - - - - - - ib. To seek righteousness by the law, is to reject the grace of God 195 The world is so wicked and perverse that it rejecteth the grace of God 196 A common sin to reject the grace of ^od - - - 197 The devilish perverseness of the world - - - - 198 The righteousness which is accepted before God - 199 Reason, although it be lightened with the law, yea with the law of God, remameth blind - - - - ib. The commendation of the righteousness of the law - - 200 To make the death of Christ unprofitable - - - 201 Just anger is called in the scripture, zeal or jealousy - 202, The sharp rebukings of the Holy Ghost - - - 203 Remnants of natural vices remain in the godly - - - ib#, CONTENTS. Page None pure but Christ - - . - . 204 I.uther's conflicts v/iih Satan ----- 206 The profit that cometh to the godly by the temptation of Satan 208 The false apostles bewitchers of men - - . . . 209 The godly must diligently watch - - . . 210 Worldly and secure men are soon bewitched - - - 211 They that seek to be justified by the law, crucify Christ - ib. The fall of Lucifer - - - - - -215 The Holy Ghost is received by hearing the word of faith, and not by the law - - - - - - - ib. The law bringeth not the Holy Ghost - - - -216 The appearing of the Holy Ghost - - - - 217 Cornelius - - - - - - - ib. Both Jews and Gentiles are justified by faith only - - 218 The Gentiles justified by faith - - - -219 That the Holy Ghost is given by the only hearing of faith - 221 Difference between the law and the gospel - - - 222 Cornelius, a Gentile, is justified by faith - - -223 The law lielpeth not to righteousness - _ « 225 Conscience witnesseth that the Holy Ghost is not given by the law, but by the iiearing of faith - > - - 226 Orders and kinds of life appointed of God ... 227 By what means the Holy Ghost is given unto us - - 228 To whom the kingdom of heaven is given - - - ib. A man is made a Christian by hearuig the doctrine of faith - 229 The striving of the flesh against the spirit in the godly - 230 The doctrine of the false apostles - - - - 201 What incommodities the righteousness of the law, or man's own righteousness bringeth - - - - - 232 The judgment of reason, touching the articles of faith - 239 Faith slayeth reason - - - - - - ib. The unfaitliful give not glory to God - - - - 240 Keninants of sin in the godly - - - - - ib. A definition of the Christian faith - » - - 241 How they that feel the heavy burden of sin ought to be com- forted 244 Imputation of righteousness ----- 247 <5arnal begetting dotli not make us the children of Abraham - 248 The believing and the begetting Abraham - - - 249 Faith thinketli rij^;htly - - -. - - - 250 The error of tiie false apostles - 254 Abraham's faith and our's all one - - - . 257 A working and a believing Abraham - - - - ib. It is good to fo'hnv the example of Christy but justification Cometh not thereby - - - - - - 259 The faithfid Abraham must be separate from the working Abraham - 2G1 Righteousness of faith, and civil righteousness are easily con- fonnded 053 The law of sin, wrath, and death - . . _ 0(^5 The godly aic not made righteous by doing righteous things, &c. 267 J udas did the same works that the other apostles (Hd - - 270 The error and inipiely of hypocrites - - - - 271 CONTENTS. Page Hypocrites go about to do that thing which belongeth only to Christ - - - - - ^ - « 073 The godly do not the law perfectly - » - -275 Hypocrites do many things, but without faith - - - 282 The difference between a true and a false faith - - - 2^5 Faith only taketh hold of Christ - - ' - - 237 Tne believing man obtaineth righteousness and everlasting ]ife without the law and charity - - - • - ib. Rem; ants of sin in the saints, and the elect of God - - 292 Christ must be wrapped as well in our sins, as in our fiesb and hl'-d - - - - - - - 294 A uiarv-llous combat between sin and righteousness in Christ - 298 Sir .nd dea^h abo ished to all believers - - - 299 It i^ ' he work of God, to abolish death and to give life - - - ib, Clin"" is our righteousness, and our sin is his - 300 An inestimable comfort for all poor consciences beaten down wi'h sin ------ - 301 A feeling sinner bruised and broken-hearted for his sins, is counted no sinner ------ 303 How Christ is truly known - - - - - 304 The fathers of the Old Testam.ent rejoiced more for the benefit of Christ than we do - - - - - - The promise of the spirit ----- qiq The love of ourselves is corrupt - - - 313 Tlie nature of hypocrites - - - - - 314 Abraham was not made righteous by the lav/, for when he lived there v/as no law 313 V/emust give to the law and the promise their own proper places 319 All things are to be done for the elect's sake - - - 324 AU men naturally judge that the law doth justify - - ib. THE LIFE OF Dr. martin LUTPIER. An eminent poet hath said, that the proper study of mankind is man." Allowing this to be a just observation, it surely must be right to make ourselves acquainted with the lives of those of our species who have been peculiarly distin- guished for great and shining qualities. If we would form an intimate acquaintance with human nature, we must not only learn something about those who exist in the present day, but should endeavour, through the medium of biography, to ob- ^ tain a knowledge of persons that formerly existed, and who perhaps have long since retired from the busy scenes of earth. They who feel interested in the revolutions which have occurred at different periods in the religious world, wdll be gratified by perusing the lives of those men that have con- tributed to produce such revolutions. Amongst characters of this description, there is scarcely anyone more entitled to notice than Luther, w^ho, at the beginning of the sixteenth century, commencedin Germany the glorious work of refor- mation. In the following pages therefore, we propose to present before our readers, the leading particulars of his life. E 2 LIFE OF LUTHER. Martin Luther was the son of John Luther and his wife Margaret Lindeman. He was born at Eisleben in the county of Mansfeldt, in the circle of Upper Saxony, on the tenth of November 1483, between the hours of eleven and twelve at night. His father is said to have been employed in the mines of that neighbourhood, or to have had some property in them. Whether his circumstances were originally low, as some have supposed, or the contrary, it appears that he did at one period act in the capacity of a magistrate, and that he was much respected for the excellence of his con- duct. The wife of John Luther, and mother of the person who is the object of the present memoir, we are informed, was remarkable for her piety. Martin Luther, when he was five years old, A. D. 1488, went to school at Eisleben, where his parents resided ; but at the age of fourteen, in the year 1497, was removed to the public school at Magdeburg. The year after, for the sake of being near some of his mother's relations, he was sent to a place of education for youth at Eisenach in Thuringia. He here applied diligently to his studies, and discovered marks of that acuteness and eloquence, which were afterwards so visible, and crowned with so much success. In 1501, he en- tered the University at Erfurt in the same province, where he attended the regular courses of logic and philosophy then in vogue, but not deriving much satisfaction from them on account of the dry and uninteresting manner in which they were taught, he fixed his mind on other topics, and read some of the best classical authors Vv'hich ancient Rome pro- duced. At the age of twenty, in the year 1503, he took a master*s degree, which afforded no little pleasure to his parents.' He then read lectures on Aristotle's physics, ethics, Sec, After- wards he directed his attention to the study of the civil law, with a view of qualifying himself for the bar. From this pursuit, however^ he was diverted by a very affecting LIFE OF LUTHER, $ event. As he was taking a walk one day with ano- ther person, a heavy storm of thunder and hghtnhig came on. He was struck to the ground, and his companion was killed by his side. This melancholy circumstance, operating upon a mind naturally disposed to be serious, led him to form the resolution of withdrawing from the world, and assuming the character of a priest. In opposition therefore to the wishes of his father at the age of twenty-two, A. D. 1505, he entered the monastery* of the Augustines at Er- furt, During the first months of his residence in the m.o- nastery, he was very melancholy, owing in some measure to ill usage by the prior, who employed him in the meanest offices, and often sent him to beg f in the city, which was very disagreeable to him. He was, however, relieved by the interference of the vicar-general John Stupitz, who had been kind to him, when his mind was depressed, telling him, that God had gre;it views in his trials, and that by these meaus * Monasteries were originally cells for a single monk, but after- ■wards the cenobia, or houses for religious fraternities, were so called. They were places of strict discipline and austerity, and were also used as public schools for the education of youth. During the ra- vages of the Goths, Vandals, Sec. monasteries were the only sanctu- aries of learning and learned men. About the year 1000, universities and colleges vrere erected for the purpose of promoting knowledge in respect to the sciences ; and the monasteries were more confined to religious exercises. The credit of the latter then began to sink, and their glory was eclipsed, till about the thirteenth century, when the mendicant friars endeavoured to restore their reputation by mixing philosophy and scholastic theology with their other pursuits. Mo* iiasteries were under the direction of persons denominated, Priors and. Abbots. i" In tKe church of Rome, there were four ancient religious order Sy that, having no lands, went from house to house begging alms, viz. the Carmelites, Jacobins, Cordeliers, and Augustines, not to mention others of a later date, B 2 4 LIFE OF LUTHER. he might be prepared for some gieat work. By his order, Luther was allowed to study ; accordingly he availed him- self of this permission ; he likewise discovered great ardour in the pursuit of knowledge, and acquired high reputation, not only for his singular piety, but also for his close applica- tion to the study of Augustine.* His favourite pursuit for some time was scholastic theology. He was then an admirer of the writings of Occam, t which he preferred to those of Scotus,]: or Thomas Aquinas. § He also carefully perused the works of Gerson.il For his amusement, he applied to niusic^ dissipating his melancholy by singing psalms and * Augustine, one of the most illustrious fathers of the church, was born at Tagaste in Africa, Nov. 13, 354. He visited St Ambrose at Milan. It is said, that he attended upon his sermons at first out of critical curiosity. By him, however, he was made a convert to the christian faith. He was ordained priest A. D. 391. He died at Hippo, then besieged by the Vandals, who spared his corpse and his library, A.D. 430. t Occam was an Englishman, a Franciscan friar, and disciple of Scotus. He lived in the 14th century. J John Duns Scotus is represented as having possessed great pene- tration of genius. He opposed some of the opinions of Thomas Acjuinas, therefore there were two parties in the schools, — the Tho- mists and the Scotists. The works of Scotus were printed j\t Lyons in twelve volumes in 1639. He died Nov. 8, 1308. § Thomas Aquinas, who was denominated the angelical dGCtor,was - born at the castle of Aquino in the Terra di Lavoro in Italy, 1^24^ \\ John Charlier Gerson, doctor of divinity, and chancellor of the University of Paris, was one of the greatest men of his time. He was called Gers'jn from the name of a village near Rheims n Champagne, where he was born, A. D. 1363. He was considcrv^d as an oracle on account of his learning and piety. It is said,that at the latter end of his life he was much persecuted, because he declaimed with great free- dom against the vices of thf^ age, and the encroachments of the court of itCiXie. He died at Lyons in 1429, being 66 years old. LIFE OF LUTHER. 5 hymns. He also exercised himself in the art of turnery, and used to say, that at all events^, he could get his living by the labour of his hands. Luther had been a year in the monastery, when for the first time he saw a Latin bible^ having till then known only those passages of scripture which are contained in the liturgy and breviary. He read the bible with great avidity, and was surprised to think how small a portion of the sacred writings was communicated to the people. In the year 1507, Luther took holy orders, and celebra- ted his first mass. In the following year, Stupitz sent for him from the convent at Erfurt to be professor in the Uni- versity at Wittemberg, which was founded about six years before by Frederick Elector of Saxony. Here he w^as cal- led to deliver lectures in philosophy, and afterwards in theology. We are informed that at this period he took a solemn oath, that he would preach according to the truths laid down in the bible; and it ought to be observed, thiit he so distinguished himself by his superior knowledge and acutenessj and by the freedom of his sentiments^ as to lead one Martin Polichius, who had himself acquired great repu- tation^ and had obtained the title of the Light of the World,, to say, that this young monk would disturb the doctors and change the system of the schools. In the year 1312, in consequence of a controversy which some convents of his order had with their vicar-general, Luther being eloquent, and of an active, firm, and undaunt- ed spirit, was fixed upon as a proper person to send to Rome to maintain their cause. He was much .shocked at the im- piety of the Italian priests, who seemg him officiate with much devotion, laughed at him, and bid him make more haste. He says : " I performed mass at Rome, I saw it also performed by others, but in such a mannery that I caii never endure to think of it without the utmost horror." Nevertheless, he often spoke of his journey to Rome with B 3 6 LIFE OF LUTHER. much satisfaction^ and declared^ that he would --lot hare omitted it for a thousand florins. When he had settled the dispute which occasioned his journey, he returned to Wittemberg, and was created doctor of divinity, October 1 9, 1512, at the expense of Frederick the Elector, who highly esteemed his talents and character. I.uther at first refused the honour of this degree, but he was told, that he must suffer himself to be dignified, as God would bring about many and great things in his church by his means, which language was at length abundantly verified. As professor of divinity in the University of^Wittemberg, Luther read lectures upon the sacred writings. He particu- larly explained the epistle to the Romans, and some of the 1^ Psalms.— One leading object which he had, was to settle precisely the diflerence between the law and the gospel. In- deed he expounded the scriptures in a manner so new, so bold, and so diflerent from what had been adopted by for- mer commentators, as to excite the attention of many persons and to obtain their admiration. He abandoned the scholastic divinity, and the philosophy of Aristotle as full of vain sub- tleties, and appealed to no authority for his opinions besides the scriptures themselves, or the writings of the christian fathers. That he might be the better qualified for the duties of his office, and that he might go to the fountain head of sacred truth, he diligently studied the Greek and Hebrew languages. Erasmus at this time greatly revived the cause of learning, and by his writings contributed in no small degree to shake the fabric of superstition and ignorance, which had existed for many ages. Euther also, while he was teaching theology, while he was assiduous in his endeavours to illuminate the human mind by his lectures and discourses, maintained that purity and excellence of conduct which added no little energy to what he said and wrote.— We are informed^ that LIFE LVTHEU. 7 in the year 15 16, he held a visitation in the Augustinian con- vent, nnd desirecl those Avho attended, to read the bibJe fre- quently, and to live in peace one vv ith another. In the same year, it appears that he explained the decalogue or ten com- mandments, and disputed with the school divines about free will, merit, and human traditions. In the following year, 1517, a general sale of indulgences was published by Leo X,Avho, upon the death of Julius 11, was elected Pope at the age of 37, A. D. 1513. He was of the family of the Medici, and was distinguished, as the rest of that family were, by a love of literature ; but he was also a lover of pleasure, and had no great knovv ledge of re- ligion, or respect for it. — ^His court being a scene of luxury and profusion, and the revenues of the church having been exhausted by the mighty schemes of his two ambitious pre- decessors, (Alexander VL and Julius II.) he was advised by Cardinal Pucci, to make a -new publication of indulgences, on the pretence of a w^ant of money to fmish the church of St. Peter at Rome ; for Julius, whom he succeeded, had be- fore bestowed indulgences upon such as contributed to the building of that edifice. Indulgences w^ere originally relax- ations of canonical penances, which were granted at the in- tercession of persons remarkable for their sanctity 3 and afterwards they were bestowed on those that gave money for pious purposes, such as the recovery of the holy land, and the carrying on of the wars against infidels and heretics. At a later period, it was pretended, that these indulgences were taken from a rich and inexhaustible treasury, in which were deposited the superabundant good works of the samts, united with the infinite merits of Jesus Chrjst^ that they were at the disposal of the Pope, and might be applied not only to the remission of penance in this world, but to a de- liverance from the pains of purgatory and final condem- nation in a future state. Leo conferred the right of promul- gating these indulgences in Germany, together with a share B4 ; 8 LirE OF lutheh. of the profits arising from the sale of them to Albert, Elector of Mentz and Archbishop of Magdeburg, and he employed as his agent John Tetzel, or Tecelius, a Domini- cian friar, a man of profligate manners, and who had been sentenced to death for the crime of adultery by the Empe- ror Maximilian, bat had been pardoned at the intercession of Frederick, Elector of Saxony. This man however had a strong voice, an active spirit, and such qualifications in gene- ral as fitted him for making an im.pression upon the minds of the populace. Tetzel therefore assisted by the monks of his order went forth to proclaim these indulgences, and they magnified their office. Among other things, they said that the red crosses elevated in the churches in which they preached, with the arms of the Pope annexed to them, had the same virtue as the cross of Christ — that as soon as the sound of the money which was paid for the indulgences was heard in the bason in which it was received^ the souls for whom it was given were released from, purgatory — that re- pentance and contrition were not necessary — that the efficacy of these indulgences was so great, as that all sins which could be imagined might be remitted and expiated by them— - in short, that no crime was unpardonable, but that of de- spising these indulgences. These assertions the confessors were obliged by an oath not to contradict, but to conMrm. The form of absolution used by Tetzel^ is as follov.s May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion : And I by his authority, that of his blessed apostles^ Peter and Paul, and of the most holy Pope, granted and committed to me in these parts, do absolve thee, first from all ecclesiastical censures in whatever manner they have been incurred^ and then from all thy sins, transgressions, and excesses, how enormous soever they may be, even from such as are re- served for the cognizance of the holy see, and as far as the keys of the holy church extend. I remit to you all punish" LIFE OF LUTHER, 9 ment which you deserve in purgatory on their account; and I restore you to the holy sacraments of the church to tiie unity of the faithful, and to that innocence and purity which you possessed at baptism, so that when you die, the gates of punishment shall be shut^ and the gates of the paradise of delight shall be opened 3 and if you shall not die at present^- this grace shall remain in full force when you are at the point of death. In the name of the Father^ and of the Son^ and of the Holy Ghost/' So much were the people blinded by ignorance and supei'- stition, that wherever Tetzeland his companions came^ thoj were received with triumph.. At lenigth, however^ soax^ persons began to be disgusted with their conduct, for they^ observed that these preachers spent much of the money which they obtained from the people in taverns, and, in places of debauchery. Nevertheless, these horrid abuses it seems, did not meet with any open opposition, till they excited the attention of Martin Luther, a man i-aised up by divine providence for the important work of reformation, being endued with talents, and a disposition well adapted, for so glorious an undertaking. When he saw the people going in great crowds to purchase indulgences, his mind was naturally directed to the subject, and he could not satisfy, himself with being a silent spectator of their delusioa-: From the pulpit in the great church at Wittemberg, he ex- pressed in strong terms his disapprobatioa of the conduct o£ those who published indulgences, of - the doctrine which they, taught, and of the zeal with which they were followed.. He said in his sermon, that there were things more pleasing , to God, and of more importance to salvation^ than, running, in such crowds to purchase pardons.'*. His aversion to the. doctrine of indulgences, as at that time proclaimed, was alsa. ip^creased by the information which he received of tbe rapa* ciousness and other vices of those who sold them ; the subject was also particularly impressed upon his mind inconsequence . a 5 10 LIFE OF LUTHER. of some persons who confessed to him, refusing to submit to the penances that were imposed, intimating that they were possessed of indulgences^ which rendered such penances unnecessary. These persons making their complaints to Tetzel, he, in the spirit of fury, threatened with the Inquisi- tion all who doubted the authority of the Pope, and even ^ prepared a pile of wood in the public square of Wittemberg, in order to burn them in effigy. This conduct roused the resentment of Luther, and led ' him to compose some theses on the subject of indulgences, with a view of correcting the abuse rather than condemning the use of them 5 and one thesis containing g5 propositions, he fixed publicly on the church which adjoined the castle at Wittemberg, and challenged any one to oppose the sen- timents there advanced, either by writing or public dispu- tation. He observed that the life of a christian ought to be a perpetual penance — that the Pope has only the power of remitting canonical penances — that the canons of penance do not extend to the dead — that the treasure which the church distributes is not that of the merits of Christ, or of the saints, because neither of them depends upon the Pope •.—that the true treasure of indulgences is the gospel— that the gospel was the net, with which the Apostles caught men, but that indulgences are a net with which priests fish for mo- ney/' Luther, it is said, also proposed some plain questions for the common people. Among the rest, the following, question was one : Why does not the Pope, who takes so many souls out of purgatory for money, do the same out of charity ?" The remarks which Luther made upon indul- gendes, he proposed, however, not as points that were fully confirmed, but as topics for discussion. He at the same time expressed a great respect for the apostolic see, and avov/ed his submission to its authority. Indeed, at this pe- riod, there is no reason to believe, that he had any inten- tion of breaking off his connection with the church of Rome. LIFE OF LUTHER. It Luther, on account of his piety and learning, was much esteemed by the friars of St. Augustine, the order to which he belonged, and had acquired great authority auiongst them. I'hough he preached and wrote against indulgences, yet wdiile he expressed his submission to the authority of the Pope, his brethren, who were attached to the papal see equally with the other monastic fraternities, did not throw any obstacles in his way. Frederick too, the Elector of Saxony who was his sovereign, and the wisest prince at that time in Germany, had political- reasons for countenancing rather than for opposing him. Luther wrote to Albert, Archbishop of Magdeburg, vin- dicating his own conduct, and requesting him to give orders to have the gospel preached, instead gf dispensing indul- gences j but this prelate was too much interested in the abuses which prevailed, to cause a reformation. Luther likewise wrote to the Bishop of Brandenburg, in whose diocese Wittemberg was, and the bishop, in reply, cautioned him against attacking the power of the church, lest he should bring himself into trouble. But this caution did not prevent Luther from pursuing the plan which he had pre- viously adopted, for he preached two discourses ; one on the subject of indulgences, and the other on repentance;^ ia w^hich he advanced very just sentiments. His discourses and publications, it should also be observed, were not useless, but had a very considerable eftect upon the minds of men. His theses were circulated with great rapidity through Ger- many, and tended much to open the eyes of those who read them, so that many despised the indulgences as of no value^ and were unv>iUing that they should be promulgated. It is also said^ that Tetzel going to Friburg was in danger of being killed by the miners. Tetzel relying oa the protection of the Pope, at Franck- fort, condemned Luther's theses to the flames^ as containing htTctical and blaspheirH^us doctrine 3 and after publicly 12 LIFE OF LUTHER. burning them, he attempted to refute them in two dis- putations which he printed. In the first of them, he main- tained, that ahiis given for the release of souls from pur- gatory are of more vahie than those which are given to the poor 3" and in magnifying the virtue of indulgences, he said that/* should a man have violated the blessed Virgin, he could absolve him both from the crime and punishment.'* In the second ^isputatio;i, he declared *' the authority of the Pope to be supreme with respect to councils and the univer- sal church ; that he alone, as the husband of the church, has the powpr of granting indulgences, and that it was blas- phemy to say that Leo X. had less power in this respect than St. Peter himself.'^ He concluded with this remark, that whosoever should write against indulgences, or the power of the Pope, must expect eternal damnation hereafter, and the most rigorous punishment at present/* quoting that expres- sion from the Pentateuch : ** Every beast that toucheth the mountain shall be stoned." These disputations or theses of Tetzel, being brought to Wittemberg, the students of the University burnt tl)em. Luther, however, appears to have had no hand in this trans- action 3 but lie was not idle, for he published theses, in which he undermined the foundation of indulgencGs, by at- tacking the merit of good works, &c. He also inculcated the doctrines of election and predestination. In the year i518, Luther attended the chapter of Angus- tines at Heidelberg, where, in the presence of the Elector Palatine, and the Bishop of Wurtzburg, he proposed more theses on the subjects of free-will, good works, and justifi- cation by faith alone. It should be observed, that he offered tlierc topics as matters for discussion, and that he was not indifferent to the decisions of the church. Nevertheless, perceiving the weakness of the scholastic doctrines, and the abuses of the papal power, he began to reject what did net aj)pear to him to be founded on the scriptures, LIFE OF LUTHER, Prierias, a professor in the University of Padua, vicar-ge- neral of the Dominicans, and master of the sacred palace under Leo X.. and Eckius, professor of theology at Ingold- stadt, v^^ere the first that wrote in defence of Tetzel. Eekius criticised with a considerable degree of acrimony on the theses of Luther 3 and Luther was severe in his answer, at the same time expressing a regard to the authority of the Pope, and ascribing the abuse of indulgences to his flatterers. Prierias wrote in the form of a dialogue, and dedicated his work to Leo X. He treated Luther with gre^t contempt, and pleaded for the authority of the Popes in the highest terms, representing all who denied it as heretics. Luther in veply to him, insisted on trying every thing by the scrip- tures, which conduct he supported by the authority of St. Augustine. About the same time, Luther published an explication and proof of his original theses. This work is said to have been written with much care, but in it, he did not deny the autho- rity of the Pope, or reject the generally received doctrines. This w^ork he -dedicated to Leo X., expressing his persuasion that he would do him justice ; making complaints of the conduct of his enemies 3 mentioning the indecent manner in w hich indulgences had been published and declaring his subjection to the holy see in the most respectful terms, lie thus concluded : I submit to your judgment my person and my writings, you have the power of taking my life, or giving it to me, to approve, or to condemn me as you please. Whatever you pronounce, I shall receive it as ihe award of Jesus Christ, who presides in your person, and speaks by your moutii.'* Luther sent the above mentioned work to the Bishop of Brandenburg, and likewise to his vicar Stupitz, Writing to the latter^ Luther reminded him of an ex- cellent remark which he once made, and which he^said that he should never forget, viz. that there is no true repent- «ice which does not begin with the love of God and ©f 14 LIFE OF LUTHER, virtue/* This he said, was the firstJight that he received on the subject 3 and after desiring him to transmit his book to the Pope, he conckidtd in this striking manner : I have no fortune, and I wish for none. If I had any reputation, I am daily losing it. I have only a weak body subject to continual illness. Let them take my life by violence, or in any other way. I am ready to obey God. They cannot shorten my life much. Jesus my master and my redeemer is sufficient for me, and as long as 1 live, J will sing hymns to his honour." Though Luther's proceedings made a great noise in Ger- many, yet the Pope being at a distance from the scene of contention, and engaged about other affairs more congeiiial to his taste, did not for a considerable time take any par- ticular notice of these concerns, but he was at last urged to it by the importunity of the Dominicans, and especially of James Hochstrat, of the monastery of Louvain, who told him that his authority and interest were at stake. Leo, therefore, cited Luther to appear within sixty days, before Ascoli the auditor of the a|)ostolic chamber, and Prierias tiie inquisitor-general, who had written against him. They were appointed unitedly to examine his doctrines, and to decide respecting them. The Pope wrote at the same time, (in the month of August 15 IS), to the Elector of Saxony, entreating him to deliver up Luther into the hands of his, legate Cardinal Cajetan, that he might be conveyed to Rome, where he should be exainincd, and if found innocent, he should be sent back, acquitted of the charges laid against him; and if guilty, he should be pardoned upon his recantation. Leo likewise sent orders to Cajetan to take Luther to Rome as soon as possible, denouncing excommunication, interdict, and deprivation of goods and dignity, to any who should alYord him retreat or protection. At a time when Luther did not know that he should be protected by the Elector of Saxony, or by any other person, lIFE OF LUTHER. 15 writing to George Spalatin, a man of great "authority in the court of the Elector, he said, that he was able to defend himself^ and that though he did not expect to escape violence, at all events, the truth should be defended." Luther, how- ever, knowing that if he went to Rome, he should be tried by his enemies, employed Spalatin to entreat the Elector to obtain the Pope's leave that he might be examined in Ger- many, and before a tribunal less prejudiced against him.— The professors in the University of Wittemberg who highly respected him, and wei'e anxious for his safety, wrote to Leo the Pope in his favour, requesting that his cause might be brought before some persons of learning and authority in their country. The Elector of Saxony also solicited the same thing of the Pope's legate at the diet of the empire, which was that year, (A. D. 1518), held at Augsburg. — ^ThePope complied with their request, so far as to authorize his legate in Germany, Cardinal Ci'jc^tan, a Dominican, and one who was ardently devoted to the see of Rome, to examine and decide the cause. Nevertheless, Cajetan had orders to insist upon Luther's recantation. Luther, though sensible that he had no ground to expect any favour from the person appointed to be his >udge, yet, being assured by the Elector, that he should not be sent to Rome, and having obtained the Em- peror's safe conduct, immediately repaired to Augsburg. Being arrived there, he was introduced to Cajetan, who re- quired that he should retract what he had advanced respecting indulgences, and justification by faith alone— that he should keep silence on these subjects for the future, and in general refrain from any thing which might disturb the church. — Luther, in support of his sentiments, appealed to the scrip- tures ; but this did not satisfy the legate 3 for he represented the authority of the Pope as superior not merely to that of councils, but also to the authority of the scriptures. Thus the first day's disputation produced nothing material. On the next day, Luther had another interview with him;, and an- 16 LIFE OF LUTHER. swered the Cardinal's objections to his doctrhies in writing. He then manifested a readiness to submit to the decisions of the church, and requested instruction of the legate, be- seeching him to intercede with the Pope in his behalf, so as to have compassion upon a soul that sought the truth, and who refused to retract only, because he could not do it without prevarication/* He expressed his willingness to lay the whole controversy before the doctors of the celebrated universities of Basil, Friburg, Louvain, &:c; and he de- clared, that he would for the future, neither write nor preach concerning indulgences, if his adversaries were like- wise enjoined silence with respec-t to them. Cajetan, instead of having his disposition softened by such behaviour, still re- quired recantation ; and in case Luther persisted in noncom- pliance with that demand, he desired him not to go into his presence again ; at the same time threatening him with ec- clesiastical censures. Afterwards, at the instigation of Stupitz and another per- son, Luther wrote to the Cardinal, but the Cardinal took no notice of his letter. — The violent and haughty disposition which the legate had manifested, excited in Luther's friends some painful apprehensions for his safety. They^therefore persuaded him secretly to leave Augsburg, and to return to. his own country. — When he arrived at Nuremberg, he learnt the danger which he had been in, of which it seems that he was not fully apprised before. — Stupitz, fearing that he should siiffer for letting him escape, sought an asylum ia Saxony. — Luther, before he withdrew from Ausgburg, ac- cording to a form of which there had been some examples, prepared an appeal from the Pope ill informed at that time concerning his cause, to the Pope, when he should be better informed j and he left bis appeal with a Notary. The No- tary, however, not daring to carry the appeal to Cajetan, exposed it in the public square of the city. Cajetan being greatly displeased at LutherV secret de» LIFE OF LUTHET:, 17 parfure from Augsburg, and at his appeal^ wrote to the Elector of Saxony, complaining of these circumstances^ re- proaching him with protecting Luther, and demanding of him, as he regarded the peace of the church, or the autho- rity of the Pope, to send that seditious Monk a prisoner to Rome, or to banish him from his territories. This letter, the Elector sent to Luther with orders to answer it. Luther accordingly drew up a defence of him^^elf, and intimated to the Elector his readiness to quit his territories if he should deem it necessary or proper. Luther's friends, however, urged him to continue in his nadve country; and the Univer- sity of Wittemberg presented an address to the Elector, be- seeching him to grant his favour and protection to Luther.-— It should be observed, that the Elector seems hitherto to have been governed, not so much by theological principles, es by political motives in affording protection to Luther, and that he had granted it with caution. But u})on this occasion, he determined to show a more open and decisive regard for his welfare, and to act as his steady protector. — In reply to tb.e letter Vvdiich he had received from Cajetan, he told hina that he had sent Luther to Augsburg— that methods should have been adopted to convince him that he was wrong, if he v/cre reaJly in an error, instead of commanding him by mere authority to recant.— He said that orthodox universities had declared that his doctrine w js pure — and he assured him that the University of Wittemberg shoufd not lose so valuable a professor. The excessive rigour which Cajetan discovered in insisting upon a simple recantation, ought net perhaps to be imputed merely to his own enmity to Luther, but in a great measure to the violence of Luther's adversaries at Rome, before whom he had been cited to appear 3 for it seems, that they were so eager in shewing their dislike of his principles, as that with- out waiting for the expiration of the sixty days allowed iti the citation, they had previously condemned him as an he* 18 LIFE OF LUTHER. retic. Leo, too, had in his brief and letters represented him as a child of iniquity, as given up to a reprobate sense. It must be allowed that Luther was in a situation which would have overpowered most minds, or would at least have exceedingly intimidated them, for till the Elector of Saxony openly espoused his cause, he could hardly have had any solid b^sis on which to found the expectation of such support. Knowing the disasters which had at different times proceeded from the thunders of the church and the exer- tions of papal power, could Luther justly imagine, that a prince so prudent as Frederick was, would expose himself * to danger from such a quarter on his account ? Being however encouraged by the Elector, he continued at Wittemberg, where he formed an acquaintance with Melancthon, v/ho not long before had been chosen as Greek professor in that university. Luther, instead of being go- yerned by fear, boldly challenged all the inquisitors to come and dispute with him. — About this time, Prierias sent forth a second publication, in which he advanced such high max- ims with respect to the power of the Pope, as that the Do- minicans, being sensible that it gave an advantage to Luther's cause, endeavoured to suppress it, but Luther reprinted it with a preface, notes, and a conclusion, in which he no longer observed the measures that he had hitherto done with the court of Rome. — If these," said he, are their pre- tensions, there is no remedy, but some exemplary chastise- ment to revenge the majesty of princes, and to exterminate those monsters who would attribute to the Pope, the rights of God and of all sovereigns -.''-—adding, " If this be taught and believed at Rome, and if the Pope and the Cardinals, which, however, I do not believe, are informed of it^ I boldly declare that Antichrist is now sitting in the temple of God, and that he reigus in Babylon, that Babylon which is clothed m purple, and that the court of Rome is the syna- gogue of Satan. Farewell unhappy Rome I the wrath of LIFl: OF LUTHEH. 1^ God is come upon thee to the uttermost, as thou hast well deserved. Let us leave it to be the den of dragons, of evil spirits, and of monsters. It is full of the idols of avarice, perfidy, and all wickedness, a new pantheon of iniquity." Luther, from what had already occurred, particularly his being precipitately condemned at Rome as an heretic, think- ing: that still severer measures awaited him, determined to appeal from the Pope to a general council. This he did, con- sidering such a council as representative of the catholic church, and superior in power to the Pope ; who, being a fi'illible man, might err, as St. Peter, the most perfect of his predecessors, had erred. Soon afterwards, a bull dated Nov. 9th, J 518, was issued by Leo the Roman pontitT, in which he magnified excessively the value of indulgences, by using the most extravagant terms, and required all christians to assent to what he delivered as the doctrine of the catholic church, and subjected those who should hold or teach any contrary opinion, to the greatest ecclesiastical censures. The enemies of Luther expected that this bull would have caused Luther to submit to the will of the Pope ; he however was determined to pursue the plan which he had adopted. Leo liow, being coiivinced that Luther would not easily be brought into subjection, whilst he enjoyed the patronage of the Elec- tor of Saxony, endeavoured to effect a change in the mind of Frederick the Elector, by sending him a golden rose, such an one, as it was customary for hini to consecrate every year, and to send to those princes for whom he wished to express a particular regard. Miltitz, a Saxon knight, who belonged to the court of Leo, was the person deputed to execute the commission. By him the Pope also sent letters in the month of January 1519, to two of the Elector's mi- nisters, in which he entreated them to use their influence in striving to prevail upon their sovereign to check the progress of Luther's principles. It is said with respect to the golden rose, that at a former period, Frederick had been very desi- 20 LIFE OF LUTHER. rous of obtaining this bauble from the Pope, but that it then came too late, when the Elector saw things in a diffe- rent light from what he once did, as his mind was greatly expanded in consequence of what had passed between Lu- ther and his enemies. — When Miititz arrived with the letters from the Pope, and with the golden rose, Frederick, instead of being elated with joy, shewed great coolness, and would not accept in person and publicly the present of the Roman pontiff, but only privately, through the hands of his proctor. Miititz had received particular orders to require the Elec- tor to insist upon Luther's recantation, or to withhold from him his patronage : but circumstances were altered; things could not be accomplished now as the Pope and his adherents wished ; the followers of Luther were become numerous^ and his cause was in great repute. Besides, the death of the Emperor Maximilian, which occurred on the 12th of Janu- ary 1519, made a change in the face of aflairs, and gave the Elector an opportunity of affording to Luther stronger pro- tection. During the interregnum, before the new Em- peror was chosen, Frederick W'as vicar of the empire, not. only in Upper and Lower Saxony, but in several other pro* vinces. Lie was also much esteemed, and this esteem was in some measure reflected upon Luther, The Pope, influ- enced by political motives, was induced to suspend the pro- ceedings against this bold reformer, for the term of eighteen months. Leo^ deeming the election of an Emperor a matter of greater importance than a theological controversy, was very careful not to give offence to Frederick^ who had con- siderable influence in such an election, and therefore he was disinclined to denounce the sentence of excommunication against Luther, which his enemies so eagerly demanded. Miititz, the Pope's nuncio^ had his first conference with Luther at Altenburg, A.D. 15] 9. In the same year, in the month of October, he had a second conference with him in the castle of Liebenwerd, and a third the following year at LIFE OF LUTHER. SI Lichtenberg. Miltitz tried gentle means with Luther, and thus endeavoured to reconcile him to the Pope. Miltitz very much blamed the conduct of 1 etzel^ and indeed re- proved him so severely, that it is said, he was thrown into a state of despair, and died soon after of melancholy. — The mild behaviour of Miltitz seems to have had no little influ- ence on the mind of Luther. Luther remarked, that had such gentle measures been used at first, they might have prevented things from rising to such a height. The reform- ers censured in strong terms the conduct of Albeit the Arch- bishop, as having been the occasion of these troubles. Miltitz made concessions, acknowledging that Albert had instigated Tetzel for the sake of getting money, and that Tetzel had exceeded the limits of his commission. In con- sequence of the conciliatory disposition which Miltitz mani- fested, Luther, on the 13th March 1519, wrote a submissive letter to the Pope, but expressed in general terms. Miltitz, however, not thinking that this letter would give satisfaction to the court of Rome, it was agreed between him and Lu- ther, that the matter in question should be left to some other decision 5 and it was determined that the Elector of Treves should be the umpire, and Coblentz the place of con- ference3 but Luther afterwards raised some objections against going to Coblentz, and the Pope would not leave the affair to be decided by the Elector of 1 reves. While these things occurred, Luther's cause continued to flourish. Some eminent characters espoused it, particularly Melancthon, a man of considerable learning and of an amia- ble disposition, whose name we have before mentioned, and Carlostadt, who was archdeacon of the town of Wittem- berg, and who was a great scholar. These two persons were very desirous of persuading Erasmus to join them, and with this view, Melancthon wrote to Erasmus in the following manner, in a letter, dated Leipsic, January 5th, 1510: " Martin Luther,who has concei\ed a very particular esteem ^2 LIFE OF LUTHER. for you, ardently wishes that you would thoroughly approve of him." Luther himself likewise sent a letter to Erasmus, couched in the most respectful and affectionate terms : lid- que, mi Erasme, viramabilis, si itatibi visum fuerit, agnosce et hunc fraterculum in Christo, tui certe studiosissimum et amantissimum, ceeterumpro inscitia sua nihil meritum, quam ut in angulo sepultus esset.'' i. e. Therefore my Erasmus, who art an amiable man, if so it shall accord with your views, acknowledge this diminutive brother in Christ, one who is indeed most earnest for your welfare, and very much attached to you, but on account of his own ignorance hath deserved nothing, but to be buried in obscurity." — The Elector of Saxony wished to know what opinion Erasmus entertained of Luther. Erasmus, therefore, in a letter to Erederick, expressed his dislike of the arts which were employed to make Luther odious — he declared, that he did not know Luther, and could neither approve nor condemn his writ- tings, because, indeed, he had not read them — that, however, he condemned the practice of railing at him with so much violence, because he had submitted himself to the judgment of those whose office it was to determine, and no man had endeavoured to convince him of his errors — he intimated also, that Luther's opponents seemed rather to seek his death than his salvation — he observed, that they greatly mistook in supposing that all errors in divinity are heresy — he said, that there were numerous errors in the writings both of ancients and moderns — that it was more prudent to use mode- rate than violent means in reclaiming those who may be led astray — that the Elector ought to protect innocence— aii4 that this was the real intention of Pope Leo X. Erasmus also wrote a friendly letter to Luther, in reply to the letter which Luther sent him. In this letter, Erasmus said, that Luther's books hcid produced such an uproar and ferment at LoHvain, as it was impossible for him to describe — that lie could not have imagined, that divines would have acted so LIFE OF LUTHER, ^3 * much lil^e madmen, had he not been personally present, and beheld them wixh his own eyes—that by defending Lu* ther, he had rendered himself suspected by many— that some traduced him as a leader of this faction, as they call it— that there are not a few in England, and some at Lou- vain, no inconsiderable persons, who highly approved of his opinions — that for his own part, his wish was to carry him- self as evenly as possible with all parties, that he might the more effectually serve the best interests of religion and learning— that, however, he thought more might be done by gentle and modest means^ than by intemperate heat and passion — that it would be more advisable to inveigh against those who acted underhand abused the Pope's authority, than against the Popes themselves — that new opinions should rather be proposed as matters of doubt and inquiry, than by pe- remptory declarations and decisions — that nothing should be promulgated from factious or arrogant motives, but that the mind in cases of this nature should be kept entirely free from anger, hatred, and vain-glory. I write not this," continues Erasmus, as if I thought you required any ad- monitions of this kind, but only that you may not stand in need of them hereafter, any more than you do at present." This letter was dated from Louvain, May 30th, 15 19, and at that time Erasmus and Luther had not seen each other. From the letter, however, it seems probable, that Erasmus saw things 'nearly in the same light as J^uther, only, that he did not possess equal courage to declare his sentiments. He concluded his epistle in this striking manner : I have dip- ped into your commentary upon the Psalms. They have yielded me the highest satisfaction, and I trust they will be read w4th great advantage. There is a prior of the monas- tery of Antwerp, Vvho was formerly your pupil, and who embraces you wath the warmest affection. He is a truly christian man, and ahuost the only one who preaches Christ, the rest being only attentive to the fabulous traditions of ^4 LIFE Of LUTHER. men, or to their own profit or emolument. 1 hare writteR to Melancthon. 1'he Lord Jesus pour upon you his spirit, that you may daily abound to his praise and glory^ and the service of the Church." Though some eminent men did either publicly avow their" attachment to Luther, or privately express their approbation of his principles, yet he, doubtless, had to contend with many enemies. The Franciscans condemned some of his ■writings. Luther was much offended with their conduct, and threatened them, that if they did not retract what they had advanced, he would make them repent. Eckius, how- ever, wrote in their defence, and Luther rephed. Eckius who saw Luther at Augsburg, challenged him an4 Carlos- tadt to a public disputation. The disputation between Car- lostadt and Eckius commenced in the month of June, A. D. 1519, in the city of Leipsic, in the hall of the castle of Pleissenburg, upon the topics of free-will and grace. Car- lostadt maintained that since the fall, natural liberty is not sufficiently strong to lead men to v/hat is good, without the intervention of divine grace. On the other hand, Eckius Asserted, that naturalliberty co-operated with divine grace, and that it was in the power of man to consent to the divine^ impulse, or to resist it. The former attributed all to the divine being ; the latter ascribed the merit of virtue partly to God, and partly to the creature. This disputation was car- ried on in the presence of a numerous and respectable au- dience. The disputation between Eckius and Luther oc- curred in the month of July, on the authority of the PopCs which was a peculiarly delicate subject of debate at that time. The following passage of scripture was the matter of dis- cussion : '* Thou art Peter, and upon this rock I will build my church.'* Luther insisted upon it, that the word rock must denote either power or faith — if power, that then Christ with no propriety added : " And I will give thee the Keys, &c." — if faith, which he considered the just inter- LIFE OF LVTHER^ prelation, then it is also common to all other christian churches, therefore not peculiar to the church of Rome. Lu- ther indeed maintained, that the church of Rome in the earlier ages was not acknowledged to be superior to other churches. Eckius, hi« opponent, contended that the words of Christ hivested in the person of St. Peter a I'lght of ecclesiastical supremacy — that this opinion was agreeable to the interpre- tation of the fathers — that the contrary notion was one of the errors of WicklifFe* and John Huss^f which had been condemned — and that Luther had embraced the sentiments of the Bohemians, Luther, in reply, declared, that he * He was bom at WicklifFe, near Richmond in Yorkshire, about the year 1324. He studied at Queen's, (afterwards at Merton) college, Oxford, and was some time divinity professor there. He wrote se« yeral tracts against the principal doctrines of poperj^ and was the first who translated the whole bible into English. His courage and zeal -were so great, that he sent a confession of his faith to the Pope, and declared himself willing to defend it at Rome. He was many years minister at Lutterworth in Leicestershire, where he quietly ended his life, A. D. 1384. f He was professor of divinity irt the University at Prague, and pastor of the church in that city. H^e held the same opinions as Wicklifre, and being summoned to appear before the cevmcil of Con- stance, he obeyed the order and went, trusting to the safe conduct which had been granted him by the Emperor Sigismund. He was how^ever condemned to be burnt alivCj whicli sentence was executed on the 6th of July, 1415. In allusion to the names of Hussand Luther, the former of which, it has been observed, signifies a goose, and the latter a swan, the Ger- mans, we are informed, relate that, when Huss was burnt, he said, that though they roasted the goose now, an hundred years hence, a swan should arise from his ashes to defend his doctrines. This story will tend to explain the reason of the swan being found in company with Luther, in many engravings of that eminent reformer. 26 LIFE OF LLTHER. would Oppose the authority of St. Paul, and even of St. Peter himself to that of all the fathers put together, if it were ad- mitted that they understood the language of our Saviour to Peter, in the sense in wiiich Eckius interpreted it — for these Apostles clearly represented Jesus Christ as the only corner- stone and foundation of the church — and vv^ith respect to his embracing the sentiments of the Bohemians, because he agreed with John Huss in maintaining that the dignity of the Pope was tirst established by the Emperor, he intimated that some of the articles wdiicli were held by IIuss were orthodox, and ought not to have been condemned. It is said that Euther made a concession to Eckius which he afterwards thought proper to retract, viz. that the Pope was supreme head of the church by human, though not by divine right — and that this led George Duke of Saxony to exclaima at the conclusion of the debate : Sive jure divino, sive humano, sit Papa, est tamen Papa," i.e/-' Whether he be Pope by divine or human right, he is nevertheless Pope.-— Hoiinian, who was at that time rector of the University of Leipsic, and who had been appointed judge of the argu- ments alleged on both sides by Eckius and Luther, refused to declare which was victorious; and the matter was left to be decided by the Universities of Paris and Erfurt. The subject of indulgences was also the topic of debate between Eckius and Luther. Eckius endeavoured to support the doctrine of indulgences, by referring to certain general coun- cils, and to the common practice of celebrating jubilees. Luther in reply, intimated that works of charity were pre- ferable to indulgences, and supported his opinion by the authority of St. Paul, and also of Augustine. As to the jubilees, Luther was sensible, that these which at fii st were held once only every hundred years, were afterwards more frequent, namely, every fifty years, and then every thirty years, on account of their bringing much money into the Pope's colfers, for all who resorted to Rome LIFE OF LUTHEIi. ^7 upon these occasions received absolution by paying a par- ticular sum. Indulgences thus proving advantageous, they were at last not confined to jubilees or particular occasions, but were sold at other times in different parts of Europe. The Universities of Paris and Erfurt, to whose decision tlie conference which took place between Eckius and Luther v/as left, never declared their judgment respecting it. — Luther himself published a tract entitled, Resolutions of the propositions disputed at Leipsic." This was addressed to Spalatin, to whom he atlirmed that Eckius had no reason to boast of the disputation ; and also remarked^ that his anta- gonist had allowed that no trust should be put in indul- gences. This conference between Eckius and Luther brouj^ht forth Jerom Emser, professor of canon law in the University of Leipsic. He intimated that Luther entertained the senti- ments of the Bohemians. It should here be observed, that two of this fraternity had written to Luther exhorting him to avow and defend the truth, and had sent him a book com- posed by John Huss, that from wliich the articles of hii con- demnation had been drawn — and that Luther had returned an answer to the letter, whence it was concluded, that he was in strict correspondence with the Bohemian brethren. Luther, however, wrote to Eiliser, assuring him that jils most zealous friends had no connection witli the Bohemians. The reading of the acts of the disputation at Leipsic, it is thought, opened the eyes of many persons with respect to the foundation of the Pope's authority. Eckius \^ishingto keep the people in ignorance, wrote to the Elector of Sax- ony, and endeavoured to persuade him to burn the writin,;^. of Luther. Luther now published an explanation of hj> theses ) and it was upon this occasion, that not being able to reconcile James and Paul on the subject of juslihcation, \h* said that the style of James was below the niajesty of an Apostle, and not to be compared to that of Paul j seeming to intimate a doubt of the authenticity of the epistle ot c 2 ^3 LIFE OF LUTHER. James. He was, however, afterwards convinced of his enor in this respect. Wewill here present to the reader Luther's sentiments concerning justification. Our reformer laid down this proposition— That faith alone ivithout ivorjis can justify hcfore God;''~he asserted this to be the true gos- pel." Believingthat Jesus Christ, and he only, redeemed us from our sins, he said, If Christ alone takeaway our sins^ we cannot do this with our works; and as it is impossible to embrace Christ but by faith, it is therefore equally impos- sible to apprehend him by works. If then faith alone must •apprehend Christ, before works can follow, the conclusion is irrefragable — that faith alone apprehends him before and without the consideration of w^orks — and this is our justifica- tion and deliverance from sin. Then, and not till then, good works follow faith, as its necessary and inseparable fruit. This is the doctrine I teach ; and this the Holy Spirit and church of the faithful have delivered. In this will I abide. Amen." — For a more particular view of Luther's sentiments on this subject, we must refer to his commentary on the Ga- iatians, which was first published in the year 151 9, and which is said to have been his favourite work. At the time that Luther was exerting himself for the re- formation of religion in Germany, Zuingle, a canon of Zurich was acting a similar part in Switzerland. Zuingle indeed, it appears, had from an early period of his life, been shocked at the superstitious practices of the church of Rome. In the year 151(3, he began to explain the scriptures to the people, and to censure the errors which prevailed. He was a man of great learning and sagacity, and possessed heroic intrepidity and resolution. In the year 1519, he with great boldness and success opposed the ministry of a certain Italian monk, who was carrying on in Switzerland that in- famous traffic in indulgences, which had been pursued by Tetzel in Germany, and which first called forth the energies of Luther, LIFE OP LUTHER. Luther's zeal in the work of reformation was opposed by the bigotry and violence of the divines of Louvain and Co- logne, for (A. D. 1519), they condemned some of his writ- ings, declaring them to be heretical— and that they ought to be burnt — and that he himself ought to be compelled to make a public recantation. Luther replied, at the same time ex- pressing his contempt of their censures, and intimating that several great and good men had been treated before in a si- milar manner. Towards the latter end of the same year^ Luther published a discourse, in which he expressed a wish, that the church, in general council, would restore the cup to the laity. The Bishop of Misnia condemned this publication on the 24th January 1520. — At the diet held at Francfort in the preceding year, the Elector of Saxony refused the im- perial dignity which was offered him, and gave his vote to confer the imperial crown on Charles V. the king of Spain^ who was at last chosen by the unanimous voice of the Elec- toral college. Luther wrote to the new Emperor before he was come into Germany. In his letter, he vindicated his own conduct, and solicited the protection of the Elmperor, though he remarked, that if he were convicted of impiety or heresy, he would not desire it. At the same time he in- treated the Emperor not to suffer him to be condemned without an impartial hearing. Luther, likewise, wrote to the Elector of Mentz, who answered, by recommending it to him to discover moderation in religious matters. While these things occurred, the enemies of Luther used their utmost exertions to ruin him. Eckius went to Rome with the express, design of soliciting his condemnation, wdiich as may be easily conceived was now become an object not very difficult to be accomplished. Luther and his friends were quite out of favour there 3 indeed they were held in abhorrence. The Elector of Saxony received at this time from the Roman pontiff, the copy of a bull, in which he was required to insist upon Luther's publishing a recantation c 3 30 LIFE o¥ t uihi:r. of his errrvrs, or to take him into custody, fo that he rriioht beat the disposal of the Pope. Ihis at fust ahiimed the court of the Elector, and many persons who c-ponscd the cause of Luther. At last, Iiowever, it was dcterniir.cd, that protection should be granted hini;, and that his cause shouki be defended. Thougli Luther's condemnation wasj^rexi- ouhly fixed upon at Rome, yet MiUitz the Pope's ambas- sador continued to negociate with Luther, and his friends in Germany. Lie requested the chapter of the Augustine friars to use their influence to persuade Lutlier to write a letter to the Pope, expressed in terms of submission and re- spect. Luther, being desired by tliem to address a letter to Leo, complied. Llis letter was dated April 6th: in it he declared—'* That the court of Rome was visibly more cor- rupt than either Babylon or Sodom 3 but that his Holiness was a lamb in the midst of wolves, a Daniel among lions, and an Ezekiel among scorpions — that there were not above three or four Cardinals who had any learning or piety — and that it was against these disorders of the court of Rome, that he was obliged to appear.'' I'he constant and earnest solicitation of Luther's adver- saries at kngth prevailed upon Leo to publish a direct con- demnation of this bold and zealous reformer. Accordingly a bull vv-asissued, dated Junel 5th, 1 520,which in its consequen- ces proved very destructive to tlie autljority of the papal see. Jn this bull, the Pope invoked the aid of Jesus Christ and the Apostles against the new ly introduced errors and heresies, and for the preservation of the laitli, peace, and unity of the churcii. After enumerating forty-one pro})ositions extracted fi*om the writings of Luther, he solemnly denounced them as iieretical, false, and scandalous ^ and forbids all Christians under the paiti of exconuuunication, from defending any of the propositions so condemned. — He admonishes Luther himself to retract his errors, and to shew the sincerity of his rt'pcutance by some public net, such as burning his books — LIFE OF LUTHER, 31 and that if he thus returned to his duty \^ ithin sixty djiys, absolution should be granted him— but that in case of refusal, he and his adherents should incur' the pains and penalties wliich are due to Ijeretics ) indeed all secular princes were then required, under severe tlu'cats, to seize the person of Lutiier, that heniiglit be punished as his crimes deserved. Luther does not appear to have been intimidated by the sentence which was passed upon him. It was what he liad for some time expected. — ITe called the Pope's bull, the execrable bull of Antichrist 5" and he published a work De Captivitate Bal-ylonica,'' i. e. '^"oiicerning tiie Cap- tivity of Babylon.'' In this treatise he expressed his utter aversion to indulgences, and mentioned it as his llrm opinion, that Home was the scat of Antichristian power, an.d that Babylon was revived. Jn this work, he al^o communicated his idea of the sacraments, and reduced them to three 3 baptism, the Lord's supper, and penanxe ) though he said that the last was not properly a sacrament. As to the Lord's supper, though he would not allow that the bread and wine were transubstantiated, or changed into the substance of the body and blood of Christ, yet he })rofessed to believe, that the body and blood of Christ were consubstantiated, i. e. were actually present in, with, and under the elements of bread and wine ; and were therefore literally eaten and drunk by the communicants." Maintaining the real pre- sence, he said, that as the divine nature of Clu ist became fiesh without the flesh being changed into the divine nature, so the bread became the body of Christ without any change in its substance." He illustrated this doctrine of cansub- • stantiation, by the comparison of fire being in the sub- stance of hot iron where both subsisted." Luther about the same time also published a history of the wars which had been waged by the popes against the Em- perors, and presented to the view of the reader a shocking account of the miseries occasioned by them. He earnestly c 4 LIFE OF LUTHER. endeavoured to prevail npon the Emperor and the princes of Germany to undertake his cause against the Pope. He main- tained that they had the same authority over the clergy as over the laity. He urged the whole nation to break off tl:ieir allegiance to Rome, and sketched an outline of a plan of re- formation, in which the Pope and Bishops were to be sub- jected to the secular power. And, farther to shew his ab- horrence of tlie violent measures which had been adopted at Eome^ he, on the 10th December 1520, accompanied by the professors and students of the University of Wittem- berg, amidst a great concourse of people, threw into a fire, prepared for the purpose without the walls of the city, the Pope's bull, with ail the decretals relating to the Pope's su- preme jurisdiction 3 at the same time pronouncing these words : Since thou hast troubled the holy one of God, may eternal fire consume thee !'* By this (says Mosheim) he declared to the world, that he was no longer a subject of the Roman pontiff, and that of consequence, the sen- tence of excommunication, which was daily expected from Rome,was entirely superfluous and insignificant. For the man, who publicly commits to the fiames the code that contains the laws of his sovereign, shev/s thereby that he has no longer any respect for his government, nor any design to submit to his authority 5 and the man w^ho voluntarily withdraws himself from any society, cannot w ith any appearance of reason or common sense, be afterv/ards forcibly and authoritatively ex- cluded from it." In less than a month after Luther had acted in the manner above mentioned, a second bull was issued out against him, on the 6'th January 1521, by which he w^as expelled from the communion of the church, for having insulted the majesty, and disowned the supremacy of the Roman pontiff." This seems partly at least to have arisen from the mode in which he justified the action of burning the Pope's former bull, and the decretals. Having collec- ted froui the canon law, some of the most extravagant pro- LIFE OF LUTHER'. 33 positions with regard to the plenitude of the Pope's power, as well as the subordination of all secular jurisdiction to his authority, he published these with a commentary, in which he exposed the impiety and evil consequences of such tenets. Tiie following are some of the tenets to which we refer. I. " The Pope and his clergy are not bound to obey the com- mandments of God. 11. It is not a precept, but a counsel of St. Peter, when he teaches, Tliat alt vien are to be sulject to kings.'' III. That in a state, the sun signified the papal power^ the moon meant the imperial or secular. IV. That the Pope and his chair are not to be held subject to the councils and decrees. V. That the Pope has in the secret of his ow^n breast all laws, and plenary power over all law^. VI. Whence it follows : that the Pope hath power to dis- annul, change, and determine all councils 3 and all constitu- tions and ordinances, as he daily practises. VII. That the Pope hath a right to demand an oath of all bishops, and an obligation upon them for their palls. VIII. That if the Pope be so negligent of his own and his bre- thren's salvation, and so unprohtable and careless in his fane* tion, as to carry with him (like the chief factor for hell) in- numerable people to their everlasting damnation : no man ought to reprove him, or to blame his faults. IX. That the salvation of all the faithful, next to God, de- pends upon the Pope c 5 lAi'i: or ruTiiER. X. That IK) man upon earth can judge the Pope, or censure his determinations but the Pope is judge of all men. xr. ** That the Roman see giveth to all laws and rights their due force 3 but is itself subject to none of them. XII. Thnt the sec of Rome is the rock, on which Christ built his church, according to IMalt. xvi. XIII. That the keys were given to St. Peter on]y. XIV. " That the priesthood oi Clirut was translated from him to St. Peter. XV. That the Pope hath power to make laws and ordinances for the catholic church. XVI. That this sentence, JFfiatsoever tlinu I bidcst on earth, shall a/so be ioundtn heaven,^' establishes this point, that the Pope hath power to impose even his unadvised laws upon tlie whole catholic church. xvir. *^ That his injunction to abstain from flesh, butter, kc, on particular days, is not to be disobeyed without sin, or danger of excouuiiunication. XVIII. *^ That no priest can marry, becau.se he hath forbidden it. XIX. '"That Pope Nicholas III or IV^ hath well decreed, that Christ, by giving the keys, gave him power both over the heavenly and earthly kingdom. XX. That Constanti?ie the Great gave to Popes the power ovea- ail the provinces and kingdoms of this lower world. LIFE OF LUTHER. XXI. ''^ That the Pope is the rightful heir of .the lioly Roman ' empire. XXII. That it is lawful for a christian to avenge himself. XXIII. That subjects may rebel against their princes ; and that - the Pope may depose kings. XXIV. " That the Pope can overturn and dissolve all oaths, cove- nants, and obligations. XXV. ^' That the Pope hath power to dissolve and compound for all vows made to God. XXVL That he that doth not pay his vow to God, is not guilty of breaking it. XXVII. " That no married man or woman can truly serve God. . XXIII. " That the Pope's injunctions are of equal force and weight r with the scriptures. XXIX. That the Pope hath power to explain the scripture at his *■ own will and pleasure } and that no man can dare toexplairki it in a contrary sense. XXX. '*That the Pope doth not receive his authority from the scripture, but the scripture from the Pope. In short, the sum of the whole canon law is this t Tfie ■ Pope is God on earth, supreme in all heavenly, cart My, spi^ ritual and secular matters. AIL things are the Pope's ; and there is none ivho can say unto him, IVhat docst thou P" We have already intimated, that upon the death of =Max- - imilian, Charles V. of Spain, at the dkt held at. Franckfort - ^6 LIFE OF LUTHER. in 1519, was chosen to succeed him. Charles after having visited the Netherlands proceeded to Germany, and was, on the 21st of October 1520, crowned Emperor at Aix-la- Chapelle, in the presence of a most numerous and splendid assembly. From Aix-la-Chapelle he went to Cologne, and appointed a meeting of the diet to be held at Worms, Janu- ary 6th, 1521. Dr. Robertson, in his History of the reign of the Emperor Charles V.'* remarks that, '*in Jiis circular letters to the different princes, he informed them, that he had called this assembly in order to concert with them the most prop; r measures for checking the progress of those new and dangerous opinions, which threatened to disturb the peace of Germany, and to overturn the religion of their an- cestors." — ^The historian adds, that ** Charles had in view the opinions which had been propagated by Luther and his dis- ciples, since the year 15 i 7*" Frederick Elector of Saxony was not present at the coro- nation of Charles, having been left sick at Cologne, where he received a brief from the Pope, informing him of the decree which he had made against Luther. The Pope like- wise sent a brief to the University of Wittemberg,toiirge the directors to put his bull against Luther into execution ; but neither the Elector nor the University regarded either . the bull or the brief of the Roman, pontiff. — Luther at the same time renewed his appeal to a future council, and declared the Pope be a tyrant, an apostate, and a blasphemer. The books of Luther, at the instigation of the Pope's Nuncios^ were burnt at Mentz and Cologne 5 and a second bull, as we have already hinted, was issued out against him, in which he was declared to be obstinate, and to liave incurred the pe- nalty denounced by the pope.— Jerom Alexander, who wa<> one of the persons intrusted by Leo v/ith the execution of" the bull against Luther, earnestly importuned the Emperor to publish an edict against him. It sluaild be observed, hovv- cver^, that Charles V. was unwilling to give public otfenee v LIFE OF LUTHER. 37 to the Elector of Saxony, who had refused the imperial dignity, in order that he might be raised to that exalted rank. When the diet assembled at Worms, the Emperor with the consent and advice of the princes there convened, sent Sturmius a public officer of the empire to Wittemberg, to summon Luther to appear at Worms. Sturmius also carried with hirri a safe conduct for Luther, signed by the Emperor and the princes of the diet, and he also took a letter from the Emperor dated March 2lst, 1.521, and directed, '^To the honourable, beloved Dr. Martin Luther, of the order of St. Augustine," in which he assured the reformer, that there was no necessity for him to be under any appre- hensions of being treated with violence, -in obeying the sum- mons to attend the diet at Worms. — The friends of Luther endeavoured to dissuade him from going thither, reminding him of the safe conduct granted to John Huss, which was violated, intimating, that it was hazardous to comply with the order of the Emperor and the Princes of the diet. — He, however, replied, that *'if he knew there were as many devils at Worms as tiles upon the houses, he would go." Accordingly he left Wittemberg, and arrived at Worm.s, April loth. His entrance resembled a triumph^ rather than that of a man accused of heresy. A herald walked before him in his habit of ceremony. A number of courtiers who had gone out to meet him, accompanied him ; and the streets were thronged v/ith people, who were eager to fix their eyes upon Luther. His apartments at Worms were in the house belonging to the knights of the Teutonic order, near those of the Elector of Saxony : and he was visited by many persons .of the first rank and consequence. On the next day after his arrival, he received an order to at- tend the diet at four in the afternoon ; then the crowd was so great, that it became necessary to break down the pali- sades of some garden^i to make room for his passage. All 36 LIFE OF LUTHER. tlie- windows nnd roofs of the bouses were lined with specta- tors. When he came before the diet, Eckius proposed two questions to him, 1st, Whether he would own the books pubhshed under his name ?'2d. Whether he intended to de- fend the doctrines contained in them ? This examination caused a sharp debate. Luther, on this occasion, is said to have discovered great intrepidity. On the first day of his appearing before the diet, he rephed to the first question, by owning the books. With respect to the second question, he said, that he requu'ed more time» in order to make a satis- factory answer, without prejudice to the word of God, and prejudice to his own soul." On the second day, when he appeared again before the diet, Eckius repeated the question which he had put the preceding day. Luther replied, that what he had written was with a view to the glory of God, and the instruction of the faithful.'' — He also desired the assembly to observe, that his works w^ere of three kinds : — that in some he treated only of j)iety and morality, in such n plain and evangelical manner, that his adversaries acknow- ledged they were innocent, profitable, and w^orthy to be read by all christians — that in others he had written against popery — that in a third class, must be ranked those which were directed against private persons, who opposed the truth which he taught." — Moreover, he declared,' that as a man he might err ) and, if any one could convince him by holy scripture of any error, lie was ready to revoke it, and burn his writings." Eckius, being displeased, said, ''that he had not answered the question, and insisted upon Luther's giving a plain and direct answer, whether he would recant or not ?" Lutlier replied, that he was not obliged to believe the Pope or his councils, because they erred in many things, and con- tradicted themselves — that his belief was so far settled by the texts of scripture, and his conscience engaged by the word of God, that he neither could nor would retract any thing, because it was neither safe ^ nor innocent for a man to act LIFI^ OF I.UTIIER. 39 a^rainst his conscience.'* Eckius then afFirmed that LutHcr had revived the errors which were condemned at the coun- cil of Constance. The Emperor tlierefore declared that he would proceed against him as an heretic. Since Luther would not recant, some who were present re- marked tf) the Emperor, that faith was not to be kept with heretics," and wanted him to revoke the safe conduct \vhich he Iiad granted to the reformer. When solicited to act in this manner, Charles made this memorable reply, ''that if no faith was to be found in the rest of the world, it ought at least to be seen in a Roman Emperor.'* Sevcal of the Electors endeavoured to persuade Luther to adopt a different plan of conduct from that which he had pursued. lie, however, told them, that he would die rather than recede from the word of God. — When the Elector of Treves re- quested Luther to propose some me.ins of settling the dis- pute, his answered, that he had no other method to offer than the council of Gamaliel : If this work be of men, it will come to nought, and fall of itself; but if it be of God, ye cannot hinder the execution of it.'' — It is said, that one of the princes sent for Eckius and twenty other doctors, and proposed this question to them : '' Can any one, on a good scriptural foundation, contradict Luthcrs principles In their reply, they agreed in saying, that " w ith the works of the Prophets and Apostles, they did not know how to op- pose what he had ad\ anccd, but that with the fathers and councils, they could refute his doctrine easily enough." On the 26'th of May, when the Electors of Saxony and Palatine were absent from the diet, 5 the Emperor publish- ed an edict against Luther. He declared, that ''it was his duty to extinguish heresies — that Luther was a schismatic and iieretic — that the sentence of the Pope should be put in execution against him— aiid that no person should defend, maintain, or protect him, under the penalty of high treason and being put to the ban of the Empire." It was on the 40 LIFE OF LUTHER. 26th of April, just a month before the publication of this edict, that the Emperor had ordered Luther to leave Worms immediately, under a safe conduct for one and twenty days. As Luther was on his return from that place, agreeably to previous orders given by the Elector of Saxony, (with which Luther was doubtless made acquainted), some horseiiaen dis- guised by masks, rushed out of a wood near Altenstain in Thuiingia, and surrounding his attendants, carried him ofF to the strong castle of Wai tbt rg. Here he remained about ten months. The place of his residence was carefully con- cealed from his enemies ; and some who espoused his cause, knew not w^here he was, so that his enemies became more odious to them than ever, as they imagined thac he was either imprisoned or destroyed by the emissaries of Rome. In tliis'situation, which he called his Patmos, after the name of that island to which the Apostle John was banished, he was, by the desire of Frederick the Elector, provided with . every thing necessary or agreeable. He spent mauch of his. time in writing, and nequently made excursions into the neighbouring parts of the country, in company with his keepers, to pursue the diversion of hunting ; but tiien he., went in disguise, and by the name of Yonker George. This mode of spending time, and this retirement did not however suit Luther's disposition 5 therefore on the sixth of- March, 1522, he left his Patmos and went to Wittemberg, without having first obtained the consent of the Elector, though he immediately wrote to Frederick to inform him of/ the step which he had taken. One principal motive which > induced Luther to leave the castle of Wartburg, arose from . the proceedings of Carlcstadt at Wittemberg, which had . been communicated to him, and of which Luther disap- proved. — The severe edict of Charles V, while Charles was . gone into Flanders, had been m a great measure disregarded ; , and Carlostadt, during Luther's confinement, attempted to abolish the use of mass — to remove the images out of the • LIFE OF LUTHER, 41 churches — to set aside the invocation of saints^ auricular con- fession, and the abstaining from meats. He likewise had allowed the monks to leave their monasteries — to break their vows, and to marry. Indeed he had quite altered the doc- trine and discipline of the church at Wittemberg. The things which Carlostadt had elfected in Luther's absence, were not all of them, abstractedly considered, inconsistent with the sentiments of Luther ; but it is thought, that he objected to the time and manner in which these things w^ere accomplished. Dr. Maclaine, however, the translator of MosheinVs Ecclesiastical History, says, But perhaps the true reason of Luther's displeasure at the proceedings of Car- lostadt was, that he could not wish to see another crowned with the glory of executing a plan which he had laid, and that he was ambitious of appearing the principal, if not the only conductor of this great work. This (adds our author) is not a mere conjecture. Luther himself has not taken the least pains to conceal this instance of his ambition, and it appears evidently in several of his letters." — But it is also admitted,ou the other hand, by the writer that we have just quoted, that Carlostadt was rash, violent, and prone to enthusiasm.'* Henry VIIL king of England did what he could to pre- vent the diffusion of Luther's principles within his realm. He wrote a treatise Of the Seven Sacraments,'' in answer to Luther's work Concerning the Captivity of Babylon,'* which he presented to LeoX. The Pope was so well pleased with it, that he complimented Henry with the title of De- fender of the Faithy Luther, however, treated it as the weakest production of all his opponents, though written in better Latin, and he answered the king with considerable acrimony. Henry complained to the princes of Saxony of Luther's severity ; and Fisher, Bishop of Rochester, replied to Luther in defence of Henry's treatise. Luther vindicated himself in the following manner : If my severity towards the king has offended any persons, let them take this answer* 42 LIFE OF LUTHER. Li that book I had to do with unfeeling monsters, who have de.«!pised my best and gentlest writings^ who have trampled upon my most humble submissions, and v> ho only seem the more insolent in proportion to my calmness and temperance. Let it be remembered, too, that I entirely omitted all threats of virulence and falsehood with which the king has filled his book against me from beginning to end. Nor ought it to be considered as a great aiiair, if I affront and treat sharply an earthly prince, who has dared to blaspheme the King of Heaven in his writings, and to insult his holy name with the bitterest lies.— But God will judge his people in equity." Luther, it should be observed, had, at the instigation of Christiern, the banished king of Denmark, written an hum- ble letter to Henry VIH. to which the king had, in his trea- tise^ retunied a very sharp and unbecoming answer. This probably led tlie bold reformer to use greater severity to- wards Henry. About the same time, Luther wrote against the Pope's bull of excommuiiication, and he published a book against the order falsely called the Order of Bishol>s. I'lie same year, 1 522, he addressed a letter dated July 29th, to the assembly of the states of Bohemia, in which he assured them that he was endeavouring to establish their doctrine in Ger- many, and intreated them not to return to the commu- nion of the church ofRonie. Luther's German translation of the New Testament, which he had prepared during his conhnement, having been submitted to the revision of Me- lancthon, as well as corrected by himself, was published in September, A. D. 1522. Ferdinand, Archduke of Austria, the Emperor's brother, used all his influence to prevent tlie spread of Luther's translation. He prohibited all the subjects of his Imperial Majesty from having any copies of it j and his conduct in this respect was imitated by some otiier princes. This irritated Luther so muchj, that LTTi: OF T.LTHER. 43 he wrote a treatise on tfic Secular Poiver, in wlucii he accuses them of tyranny and impiety. LeoX. died in December, l.Vil, and was succeeded by Adrian VI., who liad been tutor to Charles V. The new Pope I)ad a great attachment to scholastic theology, and was a man of good morals. He sent a legate, whose name was Cheregato, to the diet of the empire, which was lield at Nuremberg, who took his brief, dated Xovember 25th. Jn it, among other tilings, lie remarked, that he had heard with grief tluat Martin Luther, after the sentence of Leo X, which by the edict of Worms was ordered to be executed, still continued to- teach the same errors, and to publi.->h works containing heresy. — He intimated, that it appeared strange to him, that the people should be seduced by such a man — and he exhorted them to use their utmost endeavours to bring Luther and iiis adherents to a sense of their duty, but that if they still continued obstinate, to proceed against them ac- cording to the laws of the empire, and the severity of the last edict— I'he pope, however, expre.-sed at the same time, his readiness to reform abuses. The pririces encouraged by such a declaration, drew up a hundred articles, in which they represented the Germans as having suffered from the court of Rome ; and they insisted on the necessity of a ge- neral council to bring about a thorough reformation. — The resolution of the diet of Nuremberg was published in the form of an edict, upon the 6"th of March, ]5'j3, and it prohibited any innovation in religion, till a general council was summoned. The edict, however, did litile towards checking tlie Lutherans in their progress, lliis year Lu- ther wrote several things. One treaii.>.e was, Upon tht dig- iiiiy and office of the Supreme Magistrafu;' with which Fre- derick Elector of Saxony is said to have been highly pleased. About the same time, he sent a writing in the German 44 LIFE OF LUTHER. language to the Waldenses* in Bohemia and Moravia, who had addressed some inquiries to him about worshipping the body of Christ in the Eucharist. He also wix)te * ' about the mstitution of ministers of the church." This book he dedi- cated to the senate and people of Prague. — He drew up a form of saying mass. — He likewise wrote a piece, en- titled, *^ An example of Popish Doctrine and Divinity," which has been denominated a satire against nuns and those who profess a monastic life. — In his preface to his commen- tary on 1 Cor. viii. he also expressed his sentiments against the Vows of Virginity. — What he wrote on this subject seems to have operated on the minds of certain individuals j for soon afterwards nine nuns, among whom was Catharine deBore, eloped from the nunnery at Nimptschen, and were brought by the aid of Leonard Coppen, a burgess of Torgen, to VVittemberg. Luther, in a w^ork written in the German language, compares the deliverance of these nuns from the slavery of their former life, to that of the souls which Jesus ■* The Waldenses may be considered as taking their rise about the year 1160, from Peter Waldus, a citizen of Lyons in Franc?. — Being shocked at the corruptions of Christianity, wliich they observed in the church of Rome, they opposed them. It was their determination to think for themselves, and to make the writings of the New Tes- tament their guide in matters of faith and practice. They were re- markable for a primitive simplicity of manners, and were possessed of heroic fortitude. Great persecutions awaited them, on account of the noble exertions which they made against prevailing errors, and in defence of a purer system of religion. It is said, that convf^rls to their principles wore numerous in France, in Switzerland, in Italy, in Ger- many, and in Bohemia. Some thousands of their descendants, in the present ag?, iuliabit the vallies of Piedmont, whose character is re- presented as in many respects similar to that of their ancestors. LIFE OF LUTHER, 45 Cliiist has delivered by his death. In the same year, Luther composed an elegy on two of his followers, Henry Voes and John Esch, who were burnt at Brussels in the beginning of July, and who w^ere the first that suffered martyrdom for his doctrine. He also wrote a consolatory epistle to three noble ladies at Misnia, who were banished from the Duke of Saxony's court at Friburg, for reading his books and espousing his cause. J^uther and Carlostadt being at vari- ance with one onother, the latter removed from Wittemberg to Ortamunden. He was afterwards banished by the Elec- tor out of his dominions, and settled at Strasburg, where he published tw^o works on the Lord's supper, the object of which was to. shew, that the body of Christ w^as not really in that institution." iEcolampadius, who was a man of learning, and one of the first that embraced the protestant religion, viewed the subject in the same light as Carlostadt, and wrote upon it. The sentin^ents which they held were afterwards fully illustrated by Zuingle. This celebrated cha- racter maintained, that " the bread and wine were only external signs or symbols, designed to excite in the minds of christians the remembrance of the death and sufferings i of Christ, and the benefits arising from them." This was the opinion of all the friends of the reformation in Switzer- land, and was embraced by a considerable number in Ger- many. Luther, however, strenuously maintained the con- trary sentiment, and the stress which he laid upon it caused a division am-ong those who had embarked together in the same glorious cause. Adrian VL, having canonized Benno, who was bishop of Meissen, in the time of Gregory VII, and a zealous de- fender of the holy see ; Luther considering this as done in. opposition to him, composed a treatise, with this title : Against the new Idol and old Devil set up at Meissen,** in which he manifested no little severity against Gregory, and even Adrian. Pope Adrian dying in the month of 46 LIFE OF LUTIIE?.. October, 15 23, was succeeded by the Cardinal de Medici, who was raised to the highest dignity in the church, by the name of Clement VII. He is represented as a man who possessed great talents, and as one who had been much accustomed to business, but as of a reserved character,and prone to artifice. In the beginning of the year, 1524, he sent a legate named Campegius to the imperial diet, which was held at Nurem- berg. The legate strongly represented the necessity of enforc- ing the execution of the edict of Worms, which had been neglected by the princes of the empire — but not a word was said by him of reforming the abuses of the church, as Adrian had pro])osed. The Emperor also, through the medium of his minister, gave orders to the same effect, as were the de- mands of Campegius. The princes of the. empire were far from being satisfied with these orders; therefore, while they found themselves almost compelled to promise to observe as far as possible the edict of Worms,yet they renewed their de- mands of a general council, and left other matters in dispute to be determined at the diet, which was soon to be assembled at Spire. The legate perceiving that the princes in general were not hostile to the" reformation, withdrew to Ratisbou with the bishops and those princes that favoured the cause of Home, and persuaded them toenter into an engagement, that they would execute with rigour the edict of Worms in their respective dominions. Erasmus having been much im.portuned by the papists to write against Luther, though he had studiously avoided doing so for a long time, yet at last being wearied out with their so- licitations, and being willing to clear himself of the suspicion of flivouring the cause of Luther, wTote a work against this reformer, but without any personal reflections on him. It was entitled ; Diatribe, or a conference about free-will.'* He tells Luther in the preflice, that he ought not to take his dissenting from him in opinion ill ; because he had al- lowed himself the liberty of dilfering from the judgment of LIFE OF LUTHER, 47 Popes, Councils, Universities, and Doctors of the church." Luther, in reply, pubHshed a treatise, De Servo Arl itrio , or, of the Servitude of Man's Will."— Melancthon did not approve of the sentiments of Luther on this subject ; and the Lutherans in general did after a time adopt Melancthon's opinion, which was, that election depended upon certain conditions to be be observed by man. Luther's answer to Erasmus was written in a very severe style. Luther repre- sented Erasmus as very indifferent about religion, not car- ing what became of it, if the vvorld did but continue in peace ; and^he intimated, that his notions were rather phi- losophical than christian. Erasmus immediately published a reply, called HyperaspisteSi in the first part of which he answered his arguments, and in the secoi]d his personal re- flections. In October 1524, Luther threw off the monastic habit, and took that of a doctor. This was a proper preparative to an event which occurred in the following year — we mean his marriage with Catharine de Bore, though we do not atTirm it to have been done with that view. . Catharine de Bore was a gentleman's daughter, who, as we have already remarked, eloped with some others from the nunnery at Nimptschen, in the year 1523. Luther wished this lady to have formed a matrimonial connection with Glacius, a Mi- nister of Ortamunden ; but as she would not consent to it, he married her himself on the 13th of June, 1525. His conduct in this affair was blamed not only by the catholics, but also by those of his own party. It was not merely the marriage, in itself considered, which occasioned censures to be passed upon Luther, but the precipitate manner in wdiich it w^as done, and the circumstances of the time. — He mar- ried suddenly, and at a period, w^hen Germany w^as groan- ing under the miseries of a war, which was iniputed to Lu- thcranism, Ihe match was considered too as unsuitable in respect to age. It was thought unbecoming In a inan who 4S LIFE OF LUTHER. was forty-two years old, and who made a profession of j-e- forming the church, to connect himself in marriage with a woman of twenty-six. Luther, it is said, was for some time sensibly affected by what he had done, and owned, that his marriage had made him so contemptible, that he hoped his humiliation would rejoice the angels, and vex the devils. — Being depressed in his spirits on account of the step which he had taken, Melancthon addressed some letters of con- solation to him ; and Luther, when he was recovered from his embarrassment, boldly vindicated what he had done. He said : ^' I took a wife in obedience to my father'a'^commands, and hastened the consummation of it in order to prevent im- pediments, and to stop the tongues of slanderers." — He also intimated, that he married in order to give greater efficacy to the doctrine vi'hich he preached against celibacy. Luther, it seems too, was very much attached to his wife. The con- nexion proved very agreeable to him 5 and he was peculiarly happy, when his wife had brought him a son. He called her his Catharine — his rib Kate. He said, that he would not change his condition for that of Croesus." Seckendorf remarks, that he declared, that * he would not exchange his wife for the kingdom of France, nor for the riches of the Venetians ; and that for three reasons : first, because she had been given him by God, at the time when he implored the assistance of the Holy Ghost in finding a good wife 5 secondly, because, though she was not without faults, yet she had fewer than other women ; and, thirdly, because she religiously observed the conjugal fidelity which she owed him.' Frederick Elector of Saxony, who was surnamedthe Wise, died on May 25, 1 525, just before the suppression of the revolt of the peasants, which revolt was alluded to in men- tioning the circumstances of the time when Luther mar- ried. Frederick w?:'s remarkable for his pmdence and mo- •deration^ aj.t:i was undoubtedly an able and faithful patron r LIFE OF LUTHER. , 4^ of I.iUher and his doctrine. He was succeeded by his brother John J called the good and the constant j and who was a more avowed and zealous defender of the reformation than his predecessor. With respect to the war of the peasants, it may be observed, that Frederick advised the princes^ not to exercise severity toward the deluded multitude, but to pu- nish only their leaders. — The insurrection commenced near Ulm in Suabia. It seems to have originated in the heavy burthens which were imposed upon the peasants^ in the ty- ranny of their chiefs. Religion does not appear to have entered into their views at first, or at least, to have been a governing objecli with them — when the commotion, however, spread into a different part of Germany, v/hen Muncer encouraged and headed a number of those who considered themselves aggrieved, it then became not merely a political revolt, but also a religious contest. When the insurrection began in Suabia, the following were the chief articles on which the peasants insisted: — ''That they might have liberty to choose their own pastors — that they might be freed from the payment of all tithes, except those of corn — that they might no longer be considered as the slaves or bondmen of their superiors — that the liberty of hunting and fishing might be common— that the great forests might not be regarded as private property, but be open for the use of all— that they might be delivered from the unusual burden of taxes under which they laboured —that the ad'^inistration of justice might be rendered less rigorous ana more imparti al — that ' the encroachment of the nobles upon meadows and com- mons might be restrained.'* These objects, which seem to have been reasonable in themselves considered, were pur- sued by violent means. The princes and nobles of Suabia and the Lower Rhine, in order to oppose the peasants, col- lected together such of their vassals as remained faithful, and attacked some by force, and some by stratagem, so that dreadful were the consequences of the insurrection; for D 50 life' OF LUTHER, those who survived, after having contributed to the ruin of the country, after having lost upwards of twenty thousand of their associates in the field, were obliged to return home without any hope of redress. Though the insurrection was quelled in the above mentioned provinces, the spirit of re- volt afterv/ards seized the peasants of Thuringia in Saxony, where Lutheranism prevailed. Thomas Muncer, a great en- thusiast, acquired no little influence over the people. He said, that Luther had done more hurt than service to re- ligion — that though he had rescued the church from the yoke of popery, his doctrine encouraged the utmost licenti- ousness of manners, and that his life had a similar tendency.'* He recommended perpetual mortification, and intimated that those Vv'ho assumed a grave countenance — who spoke little-— wliQwore a plain garb, and were serious in the whole of their- deportment, might expect that the Divine Being would com- municate his will to them by some visible sign. He said too, that as all men are equal in the eye of God, they must return to that condition of equality in which the deity formed them, having all things in common, and living together like bre- thren, without any marks of subordination or pre-eminence.'* The object which he particularly inculcated was, to level all distinctions among mankind, and to destroy property. He also assured his followers that his design was approved of God, and that he had been informed by the Almighty in a dream, that he should meet with success. The peasants having their minds raised to a pitch of enthusiasm by what he said, proceeded to carry this scheme irjto execution, by de- posing tiie magistrates, seizing the lands, kc. During these commotions, Luther exhorted the peasants to obey the magistrates, however unjust might be their de- mands ; at the same time he addressed the princes with great freedom, and concluded with giving good advice to both par- ties, which advice was nevertheless disregarded. When Muncer's design was known^ he was obliged to leave Saxony, LIFE OF LUTHER, 51 therefore he repaired to Nuremberg ; and being banished from that city, he went to Mulhausen, which place by means of some of his followers he seized ; and taking possession of a rich monastery, became the sovereign of Mulhausen. Mun- cer being persuaded by one Pseiffer to take up arras sooner than he otherwise would have done, was himself defeated by Albert of Mansfeldt^, and his army too was vanquished by John, Elector of Saxony, the Landgrave of Hesse, and the Duke of Brunswick. Muncer and Pseiffer, with other leaders of the insurrection were beheaded. — Luther has been deemied as in some measure the innocent cause of this war,, by the invectives which he poured forth against the princes, secular and ecclesiastical, on account of the impediments wdiich they placed in the way of the reformation. But al- lowing that the people took advantage of what Luther said, it should be observed, that when he saw the devastations which they made in the country, he endeavoured to put a stop to them 5 and writing upon the subject he used evea violent language against the peasants, in exhorting the princes to destroy them like wild beasts. Being accused of urging the princes to an excess of severity, he published an apology, which it is said, gave little satisfaction. In the year, 1526, the alfairs in Germany were in a trou- bled state. The advocates of popery gave a pretty strong in- timation that they intended to oppose the Lutherans by force y and the Lutherans began to think of forming a con- federacy, that they might adopt the best method of de- fending themselves against their enemiies. About this time a diet was held at Spire, at which Ferdinand the Emperor's brother presided. The ambassadors of Charles were ordered to use their utmost exertions to suppress all farther disputes concerning religion, and to insist upon a rigorous execution of the sentence which had been passed at Worms against Lu- ther and his adherents. Such orders displeased the greater part of the German princes, who urged the necessity of sub«q D 2 59 LITE OF LUTHER. mitting the doctrine in dispute to the decision of a general council lawfully assembled. It was at length determined, that till a council should be convened, which the Emperor was desired to call \vithin a year, the princes and states of the empire should conduct themselves with respect to reli- gion, as they considered ex[>edient j yet so as that they might be able to give a good account of their adm.inistration to God and his Imperial Majesty, when it should be demanded of them. This resolution was very favourable to those who were interested in the cause of the reformation, for the Em- peror w^as for some time much engaged in endeavouring to settle the agitated state of his dominions in France, Spain, and Italy. It may also be observed, that even if Charles had had more leisure to attend to the religious disputes in Ger- many, he would not have been very solicitous to please the Pope, who, dissatisfied with his increasing power in Italy, had entered into a confederacy with the King of France and the Venetians against him. This conduct indeed highly of- fended his Imperial Majesty ; he therefore abolished the papal authority in his Spani&h dominions, and sent an army into Italy, which laid siege to tlie city of Rome on the 6'th of May, 1527, and plundered it. The Pope himself was like- wise detained a prisoner in the castle of St. Angelo for six or seven months, and was obliged to purchase his liberty at a great price. One of the conditions of the treaty which he made with the Emperor was, however, that he should adopt those measures which would tend to the destruction of Lu- theran ism. In the year 1527, Luther published the Golden Cate- chism for the benefit of children." At this period, Zuingle and (Ij^colampadius wrote against Luther fon the subject of the real presence, but with a great degree of moderation. He, however, replied with acrimony ; and Zuingle answer- el him with ins a.^uii mildness. They who held the senti- . ..its oi Zuingle concerning the Lord's supper^ were called LIFE OF LUTHER. 53 sacramentarians .; and between them and those who espous- ed JAither's sentiments on that point, disputes continued for a considerable time. Another diet was held at Spire in March, lo'2g, when Charles V. informed the members of it in writing, that by virtue of the full powers which he possessed, he annulled the decree of the diet at Spire in the year 1526. All the exertions^ however, of the prelates^, in conformity with the declared wishes of the Emperor, could not induce the as- sefYibly unajiimously to enforce the edict of Worms, or to annul what had been settled at Spire, since the decree which gave offence had been made according to the usual forms, and with the consent of the Imperial ambassadors. Finding that the Lutherans were superior to them in point of argu- ment, they endeavoured to excite the resentment of the diet against the sacramentarians, whom Luther had opposed with much violence. At last, the majority of voices were for rescinding the decree of Spire, w^hich was made in 1525, but the Lutherans would not give their consent to such a resolution, but delivered a formal protest against it; and from this circumstance, all those who dissented from the church of Rome were afterwards called protestants. The protest was published by the friends of the reformation, though Ferdinand endeavoured to prevent this measure. The protestants, having from the general aspect of affairs, reason to believe, that evil was designed ngainst them, held several m.eetings in different places, to consult upon the best means of repelling the violence of their enemies 3 but their opinions did not sufficiently agree to enable them to come to a satisfactory conclusion. Luther did not approve of making any league with the sacramentarians, as he laid very great st^'ess on the real presence of Christ in the Lord's supper, in which they differed from him. As this circum.stance was the principal impediment in the way of a confederacy, the Landgrave of Llesse attempted to promote a union by means D 3 54 LIFE OF LUTHI:H. of a conference 5 and he procured one to be held at Marpurg. Here Luther and the divines of Wittemberg met Zuingle. and the divines of Strasburg. Luther^ however^ still per- sisted in his former sentiments and resolution. The Land- grave then proposed that they should tolerate one another. The sacramentarians readily assented to such a proposal. Biicer said, " If difference of opinion be not allowed in things not essential, there never can be peace in the church, and there will be as many churches as there are persons.'* Though Luther does not seem to have entered fully into the sentiments of Bucer and the Racramentarians respecting tole- ration, yet before they left the city, the tv/o parties signed articles of agreement, to shew the world, that the Lord's supper was the chief ground ui' difference. While some of the protestants were for entering into a confederacy to oppose with arms any who might attack them, or aim to subvert their cause by violence, Luther, it appears, .did not think it right to have recourse to the sv/ord as a means of defence. In a letter addressed to John, Elector of Sax- ony, he said, It is our part to sulfer as lambs brought to the slaughter, and to leave vengeance to God. As for the dan- ger with which you are threatened, it is easy to God to divert it. They are the threatnings of the devil, w hich are only fatal to those from whom they come. If Vv'e be christians, we should not promise ourselves better treatment than that of Jesus Christ. We must bear his cross. You have done so already on other occasions, and you have experienced divine conso- lation and assistance. If we persevere in faith and prayer, the same assistance will not tail us. The Lord v/ill find means to defend us, more certain and more effectual than our ovv'n wisdom and strength. Be full of hope and courage, and keep your hands pure from violence. If the Emperor orders me and my colleagues to appear before him, we will obey, with the help of God 5 and you will run no risk on" our account, as I have always told your brother Frederick of glo- LIFE OF LUTHER. 55 rious memory. It not your business to defend our flilth, or that of any other person. Every person must defend his own, and he must believe or not at his own risk.'* The Emperor, previously to his return to Germany^ met the Pope at Bologna, and consulted with him about compos- ing the diflerences which prevailed relating to religion. Charles insisted upon the necessity of a general council, but Clement strongly objected to it 3 the Emperor could not, however, be persuaded by him to dechire war against the Lutherans without first giving them a hearing. He there- fore sent to the states of the empire, to inform them, that] , he should appoint a diet to be held at Augsburg on the 28th of April, l530, in order that religious matters might be there discussed — that parties might be heai'd and their reasons examined. He afterwards wrote to postpone the diet till the '1st of May; and indeed it v/as not opened so soon, as he continued for a considerable time to hold secret interviews with the Pope. The protestants from his long stay at Bo- logna, and from some other circumstances which existed, were afraid that he meditated evil against them. 1 'he Lu- therans would have even met the Emperor in a hostile man- ner, had not Luther himself strongly insisted on the unlaw^- fulness of fighting for their religion. Charles arrived at Augsburg on the 15th of June; and the diet was opened on the 20th day of the same month. The •protestants received a formal permission from the Emperor to present an account of their principles to the diet on the 25th of Jane. The Roman catholics earnestly pleaded that the confession might be only delivered in wTiting, and not read, lest it should make some impression upon the minds of those who were not accustomed to read. The protestants, however, declcn-ing that if it might not be read, it should be wholly withdrawn, their wishes in this respect were gra- tified, but it was contrived by their opponents, that it should be read in a small room wdiich would not hold more than D 4 36 LIFE OF LUTHER, two hundred persons ; and for some time it was also insisted upon, that it should be read only in Latin, which language w-ould not have been understood by ail the auditors. At last the Elector of Saxony obtained permission to have it read in German ; and Christian Bayer, Chancellor of Saxony read it very deliberately, and in so loud a voice, as that he was heard in the adjoining rooms. The matter of this confession was principally supplied by Luther, but it received its form from the elegant pen of Melan-^ tlion, by whom it was drawn up with much care. It consists of twenty-eight chapter^, containing the chief articles in which the protestants agreed with the papists, and a statement of the errors and abuses which had occasioned their separation from the church of Rome. This confession when read, deeply impressed many who were present. The Bishop of Augsburg cried out. This is nothing but the naked truth, we cannot deny it." Pontanus^ the person who delivered it into the hands of the Emperor, exclaimed with a loud voice, This confession with the grace of God, who will defend his own cause, will triumph over the gates of hell." The Emperor took the Latin copy, saying, that he should consider it. The Roman catholics who were present at the diet employed Faber, Eckius, and Cockkeus, to draw up a refutation of it, and when it was finished, it was read publicly in the assembly. The Emperor then demanded of the protestants that they should give their assent to the opinions therein advanced. They on the other hand declared, that thev were not satis- fied with the reply of their opponents 3 but they requested to have a ccpy of it, that they might fully point out its futility. The Emperor would not grant the request. Their divines, however, who heard the pretended refutation, endeavoured to recollect its contents^ and employed Melancthon to draw up an answer, who did it in a very able manner. This piece was presented to the Emperor, on the 22d of September^, but the Emperor refused to receive it. It was afterwards LIFE OF LUTHER. enlarged by Melancthon, when he had obtained a copy of the reply to the confession 3 and it was published in the year lo3 I, with other pieces, under the title of A Defence of the Confession of Augshurg. The cities of Strasburg, Constance, Memingen, and Liri- daw, which had embraced the opinions of Zuingle in resp^sct to the Lord's supper, and were denominated sacramentarians, presented also their confession to the diet, which was an ex- cellent remonstrance, of a similar nature to that of the Lu- therans. This was drawn up by Martin Bucer, and was deemed a master piece of reasoning and eloquence," not only by the protestants, but likewise hy some of the Roman catholics. Zuingle also sent a private confession of his re- ligious opinions. During the sitting of the diet, various at- tempts were made to bring the protestants to renounce their sentiments. O-n some occasions, Melancthon and others of them were disposed to conce.le more than was agreeable to Luther. Erasmus, who was at Augsburg, encouraged Me- lancthon in his disposition to yield to the demands of the romanists. Luther said^ ^* Ail your projects of agreem.ent displease me infinitely, because it is altogether impossible, unless the Pope consent to abolish his authority.'' At ano- ther time, he exclaimed, I conjure you to break off all further negociation. They insult us because they are the stronger party, but let them do as they please. Whether war come or not we have offered peace, and that is enough.'* Melancthon, who was of a mild and timid temper, was sometim.es almost overwhelmed with the troubles of the- times. Luther, v.'hose disposition was more bold and cou- rageous, wrote letters to Melancthon on purpose to console and support him under his anxieties. According to the decree of the diet, which was at length produced, the Lutherans were allowed till the 15th of April in the year following, to consider whether they would mahe profession of the doctrine of the Pope and the catholic D 5 58 LIFE OF LUTHER. States, at least till a general council, and they were to signify their resolution to the Emperor. They were forbidden to print any thing in reference to their religion — to make any far- ther innovations, or to endeavour to obtain converts to their faith, or to disturb the monks in their possessions — and they were to repress the sacramentarians.The Emperor on his part, promised to engage the Pope to call a council in the course of six months, which should be opened within a twelvemonth after the convocation. — The sacramentarians were treated with still greater severity than the followers of Luther. A ^ pretended refutation of their sentiments was drawn up by Faber and Eckius, of wdiich they were not allowed a copy — they were proscribed— and order was given for the use of the ancient ceremonies— for the degradation of the married priests— for the invocation of saints— and the restoration of the monasteries. This decree, moreover, was to be executed by force of arms. The recess of the diet was published on the 1 9th of November, 1 530. It is observable, that neither would the imperial states subscribe the decree, nor the ma- gistrates of Augsburg affix their seal to it, as it had been customary in the cities in which the diet w^as held. After the celebrated Augsburg confession of faith was published, many persons of great distinction joined the^protestants. About the time of the diet at Augsburg, the following symbolical representation was exhibited before Charles V., and his brother Ferdinand : As the princes were at table, a number of persons offered to act a small comedy for the entertainment of the company. They were ordered to begin ; and first entered a man in the dress of a doctor, who brought a large quantity of small wood, of strait and crooked billets ; and having laid them on the middle of the hearth, retired. - On his back v/as written Reucktin,* When this actor was * John Reucblin, otherwise called Capnion, was a great Hebrew scholar, and one of tiie restorers of solid learning among the Germans. LIFE OF LUTHER. 59 gone off, another entered, habited also like a doctor, who attempted to make faggots of tiie wood^ and to fit the crook- ed to the strait j bat having laboured long to no purpose^, he went away out of humour, shaking his head. On his back appeared the name of Erasmus. A third, drest like an Au- gustinian monk, came in with a chafing-dish fall of fire, and gathered up the crooked wood, put it on the fire, and blew till he made it burn, then went away, having upon his frock the name of Luther. A. fourth entered dressed like an Em- peror, who seeing the crooked wood ail on fire, seemed much concerned 3 and to put it out drew his sword, and poked tlie fire with it, which only made it burn more briskly. .On his back was written Charles F, Lastly, a fifth entered in his pontifical habit, and with a triple crown, w^ho seem.ed exceedingly surprised to see the crooked billets on fire, and by his countenance and attitude shewed excessive grief. Then looking about on every side to see if he could fi.nd any water to extinguish the flame, cast his eyes on two bottles in a corner of the room, one of wdiich was full of oil, and the other of water, and in his hurry he unfortu- nately seized on the oil, and poured it upon the fire, which made it blaze so, violently, that he was obliged to walk off. On his back was written Leo X" During the sitting of the diet at Augsburg, Luther resided at Coburg, in the vicinity of Augsburg ; and he employed himself in wTiting some treatises against popery. In one of these treatises upon the second Psalm, he applied the lan- guage therein used to the princes assembled at Augsburg. In consequence cf his opposition to a proposal made to Maximilian by one Pseffjrcorn wlio had been a Jew, to burn the wfitings of the Rabbins, a controversy took place between liim and the monks of Cologne, who were of PsefFercorn's party .—^Ileuchlin was born in 1454, at Phortzeim a village in Germany near Spire. — He died in 1521. 60 LIFE OF LUTKEIi. When the affairs of the protestants were in a very critical condiLion, it seemed to.be an unhappy circumstance that Lu- ther viewed things in such a light, as to prevent himself and his friends from uniting with Zuingle and his friends. On this account, Bucer again attempted to bring about a recon- ciliation, and did in some measure succeed. About this time, the Elector of Saxony being summoned to meet the Empe- ror at Cologne, for the purpose of choosing Ferdinand as king of the Romans, refussd to be present at the electoral college, not approving of the measure, as he thought it likely to be subversive of the liberties of his countrymen. The Elector also seeing the unhappy termination of the diet at Augsburg, requested the protestant princes to assemble at Smalcald at the latter end of the year J 530, when meeting, they all entered into a confederacy for their own defence ; and on the 29th of March 1531, they assembled again at Smalcald, when Luther having formed a' different opinion from what he before had, declared his approbation of defen- sive war in a cause in which both civil and religious rights were involved. At this time every thing relating to the league was settled. They were also encouraged in their plans, by the circumstance of the Kings of England and France having expressed themselves in favour of a general council, and a reformation. The Elector of Saxony would not, - however, consent to the admission of the sacramen-- tarians into the confederacy. There was afterwards a meeting of the protestant princes at Franckfort.— At length Charles shewed a disposition to come to terms of accommodation with the confederate princes. He was convinced that it would be attended with evil consequences to aim at extir- pating protestantism by violence. It was clear, that in order to accomplish his schemes, and preserve his own safety, such a plan w^as expedient. At this time, Solyman the Mag- nificent, Emperor of the Turks, was preparing to enter Austria with numerous forces^ consequently, it was highly LIFE OF LUTHER. 61 desirable, that Germany instead of being divided by a civil war, should be consolidated into one harmonious and vigorous body to oppose the enemy. Terms of pacification with the protestants were therefore settled at Nuremberg in 1532, and solemnly ratified in the diet at Rati^bon. In this treaty it was determined, that the Emperor should endeavour to procure within six m.onths, the meeting of a general council ; and till the matters in dispute could be set- tled in such a council or diet of the Empire, the protestants were to be allowed the free and unmolested exercise of their religion J while on the other hand it was settled, that the protestants should assist Charles in carrying on the war against the Turks. It should be observed, that at this time the two parties of Lutherans and Zuingliahs were more united than they had been. Towards the beginning of the cam- paign between the Turks and Germans, viz. on the 6th of August 1532, John Elector of Saxony died, and was suc- ceeded by his son John Frederick, surnamed the Magnani- mous, — Soon after this event, the Pope and the Emperor informed the Elector, that they had agreed to hold a council in the usual manner ; and they requested his concurrence with their design, allowing him the choice of Placentia, Bologna, or Mantua, for the holding of it, and demanding* hrs promise to abide by its decrees. The Elector declined giving an answer, till he had consulted liis friends. The pro- testant princes, however, meeting at Smalcald, agreed that the council now mentioned was not such an one as appeared likely to answer any good purpose ; but that if one v/as held, it ought to be in Germany, which was the seat of those diflerences in religion that subsisted. After ail^ no council w^as held during the life of Clement. In the year 1533, Luther addressed a consobtory letter to the citizens of Oschatz, who had suflered some hardships in consequence of their adhering to the Augsburg confession of faith. In this letter^ among other things he said^ The 02 'LIFE OF LUTHER. Devil is the host^ and the world is his inn ; so that whither- soever you come, you shall be sure to find this ugly host." About the same time, Luther had a controversy with George Duke of Saxony, who had a greai aversion to his doctrine, and obliged his subjects to take an oath never to embrace it. The Duke linding that sixty or seventy citizens of Leipsic had in some respects deviated a little from the plans of the catholics, and had consulted Luther on the occasion, George complained to the Elector, tiiat Luther had not only abused his person, but also inculcated the principles of rebellion among his subjects. The Elector then gave orders to have Luther made acquainted with this, and intbrmed, that unless he cleared himself of the charge, he could not possibly escape punishment. Luther, however, easily refuted the charc^e, proving that instead of exciting his subjects to re- bellion on the ground of religion, he had exhorted them ra- ther to submit to the greatest hardships, and even to suffer banishment. In the year 1534, the bible translated by Luther into the German language was first printed, and it was published in following year. Me also published in the same year, a book against masses and the consecration of priests. At this time the Anabaptists came to Munster, a city in Westphalia. They were so called, because not considering the sprinkling or pouring water upon infants as true biiptism, they without paying any regard to what had been done in that way^ to those, whose tender age rendered them unacquainted with the design of the institution, dipped or immersed in water all whom they admitted into their society. They believed that immersion was the proper w ode, and that adults were the proper subjects of baptism. This, hcv/ever, was not the only peculiarity of the sect. They objected to the office of mairistracy — to oaths — to property; and they taught that there should be a community of goods ; and that polygamy and divorce v/ere right. John Matthias or Matthew^ a LIFE OF LUTHER. 63 baker of Haarlem, and John Boccoicl a journeyman taylor of Leyden, were the principal leaders of the sect ; and they soon gained many converts. Among the rest were two per- sons, one named Rothman, and the other Cnipperdoling". Rothman first preached the protestant doctrine in Munster, and Cnipperdoling was a citizen of some rank and consider- able eminence. This sect turned all things into confusion in the city of Munster. They began to form a republic ac- cording to their sentiments, and they committed most shock- ing outrages on the laws of decency and rectitude. Luther opposed this fanatical tribe with solid argument, and testi- fied his disapprobation of their practices in tlie strongest man- ner. Indeed with vehemence, and even acrimony of style he urged the states of Germany to put an end to this perni- cious phrenzy. In the year 1535, the city was besieged and taken by the Bishop of Munster, in connection with otlier German princes. Then those leaders of the faction that did not fall in battle, were treated with great severity and put to death. In the year 1536, Luther met Bucer and Capito at Wit- temberg, on the 22d of May, and they delivered to him the confession of faith of the churches of Switzerland. They debated for a considerable time on the subject of the Lord's supper ; and though they could not view the m.atter exactly in the same light, yet Luther expressed his wish to be on terms of friendship with them, and urged the propriety of reciprocal esteem. Paul III. wdio succeeded Clement VII. in the pontificate, seems not to have been so adverse to the idea of assembling a general council as his predecessor was, for in the year 1535, he expressed an inclination to convoke one at Man- tua 3 and in the next year, 153(5, he actually sent circular letters with that view through the diflerent states which were under his jurisdiction. By a bull which was issued out on the 2d gf June^ he summoned the council to assemble at 64 LIFE OF LUTHEH. Mantua on the 23d of May 1537. The protestants, how- ever, being persuaded, that in a council assenibled by the Pope and in Italy, every thing would be settled agreeably to the wishes of the Pontiff, niet together at Smalcald in P'ebruary 1537, and. solemnly protested against such a coun- cil. At the same they thought proper to have a new sum- mary of their doctrine drawn up by Luther, which might be presented to the asseml)led bishops, if such a thing were rei. quired of them. The council however did not take place. The summary is knov^n by the title of "The Articles of Smalcald." — At Smalcald, Luther was taken very ill. Hq was afflicted with the stoiie, and was in exceedingly painful circumstances for many days. Though he Vv'as so ill, yet his friends could not persuade him to continue v/here he was, but he vvas determined to travel. -His resolution, however, seems to have been attended with good eitects-, for he began to be better the night after he set off on his journey. As he went along, he made his wilL in which he recommended bis fimily to the care of the Divine Being, and bequeathed to his friends an;l brethren his detestation of popery. This accorded with what he often used to say, Pestiseram vivus, morions ero mors tua, papa, i. e. Living I was thy plague, O Pope, and dying, I shall be thy death."— In 153s, Lu- ther published a work Concerning the Councils and ChuYcii." In the same }'ear arose the sect of the Antinomi- ans, whose leading tenet is, that the. law is not a rule of life to believers." John Agricoia, originally a disciple of Lu- ther, was the founder of this sect. LiUher by the opposition which he made to this scheme, silenced Agricoia, during^, his life-time. In 15 -10, Luther printed the confession of Robert Barnes with a preface. This person v\'as burnt at: London in that" year. He died a martyr to religion. He was* a learned di- vine, and an intimate friend of Luther. They became ac- qu;iiaLed when Barr.es went to Yv' ittemberg, respecting tlie LIFE OF LUTHER. 65 divorce of King Henry the Eighth. — In September 1544, Luther published his confession in reference to the Lord's supper, explaining \vhat it v/as which the worthy and the unworthy received in the partaking of it j and the divines of Zurich soon after pubhshed their sentiments on the same subject. As the proposed council of Mantua never assembled, va- rious projects were contrived, and measures adopted by the Emperor on the one hand, and the protestant Princes on the other, for the establishment of civil and religious union. They seem, however, to have been attended with no solid or lasting benefit. In the year 1541, the Emperor appointed a- conference on the subject of religion to be held at Worms^ between persons of eminence from the contending parties. Malancthon and Eckius disputed for three days. The con- ference, however, for some particular reason was removed to the diet at Ratisbon, which was held the same year ; but what occurred there produced no effect of any material con- sequence. In 1542, the Pope gave orders to his legate to declare in the diet which was held that year at Spire, that agreeably to his promise, he would assemble a general coun- cil, and that Trent should be the place of meeting, if the diet approved of that city. Ferdinand, King of the Romans,, and those princes who favoured the Roman catholic cause,, consented to the proposal made by the Pope. On the other hand, the protestants who attended at the diet, objected to a council summoned by the Pope, and to the place of meet- ing, alleging, that what they wanted, was a free and lawful council, which would not be submissive to the dictates of the Roman pontiff, or awed by his proximity. Paul III. re- gardless of then- objections, issued out circular letters for the convocation of the council, of which measure the Emperor expressed his approbation. Charles also endea\ oured at the diet at Worms, in the year 1546, to persuade the protestants to comply with the meeting of this council at Trent; but 66 LIFE OF LUTHER. what he said had no effect iipon them. Their sentiments were fixed. The Emperor and the Pope then formed the design of putting an end to the controversy about reli- gion by the force of arms. In consequence of this resolu- tion, the Landgrave of Hesse and the Elector of Saxony, who vi-ere the chief protectors of the protestants^ raised an army for their defence. About this time, A. D. 1546, Luther was invited to his native country by the Counts of Mansfeldt, to settle some disputes which had arisen respecting their boundaries. Preaching his last sermon at Wittemberg, on the 17th of January, he set off for Eisleben on the 23d 3 and at Hall in Saxony he stayed three days with Justus Jonas, because the waters were out. Upon the 2$ih, he passed over the river with his three sons and Dr. Jonas. They being ail in some danger, he said to the doctor : Do you not think it would rejoice the Devil exceedingly, if I and you and my three sons should be drowned r" \Vhen he entered the territories of the Counts of Mansfeldt;, he was met by a hundred horse- meii or more, who conducted him to his apartments. After having dispatched the business which called him to Eisleben, he was seized with a disorder in the stomach, on the l/th of February in the evening, but he went to bed and slept tijl midnight, when he awoke and found himself much worse. Ir apj^ears, ho\v ever, that he conversed w^ith his friends on the subject of knouuu^ one another in a future state, of which he said, that he had no doubt. Lie requested those al)out him to offer their supplications to God, that he would preserve tlie pure doctrine of the gospel, for that the Pope and the council of Trent were devising strange things against it. Then he earnestly addressed his Heavenly Fa- ther, thanking hin) forljaving revealed to him his Son Jesus, whom he had loved and preached, while the Pope and others had persecuted and dishonoured liim. Lie also in- treated the Fathci-;, and Jesus Chi'ist the Son^ to receive his LIFE OF LUTHER. 67 soul. In his address to the Supreme Being, he likewise thus expressed himself: ** O Heavenly Father, though I betaken out of tliis lite, though I must lay down this body, yet know I assuredly, that I shall abide with thee for ever, and that no man shall snatch me out of thy hand." Soon after this, about three o'clock in the morning of the 18th of February, A. D. 1546, he expired without any appearance of pain or agony. Thus died this eminent reformer. How useful was his life ! How peacefj.l w^as his end ! His body was put into a leaden coffin, and carried with funeral solemnities to the church, at Eisleben, where Dr. Jonas preached a sermon upon the occasion. The Counts of Mansfeldt wished Luther to be buried in their territories, but the Elector of Saxony in- sisted upon his being taken back to Wittemberg. The body "was therefore conveyed thithei'and honourably interred. The University of Wittemberg afterwards ordered the following inscription to be put upon Luther's tomb. MARTINI LUTHERL S. THEOLOGI^ D. CORPUS H. L. S. E. QUI ANNO CHRISTI MDXLVI. XIL CAL. MARTIL EISLEBH IN PATRIA S. M. O. C. V. AN.LXIII. M.III. D. X. TEANSLATTON-. In this place was buried the body Martin Luther, Doc- tor of Divinity, who died at Eisleben^ the scene of his na- tivity, on the 12th of the calends of March, in the year of Christ, 1546, when he had lived sixty-three years, three months, and ten days. ^ LIFE OF LUTHER, Lutlier'r- works were collected after his death, nnd printed at Wittemberg in seven volumes folio. Lulher left several children, viz. three sons and two daughters by his wife Ca- tharine de Bore, who also survived him a few years, and remained the first year of her widowhood at Wittemberg. She removed from thence in the year 1547, ^vhen the town was surrendered to the Emperor Charles V. Before her de- parture, she received a present ot fifty crowns from Chris- tian III. King of Denmark 3 and the Elector of Saxony and the Counts of Mansfeldt gave her good proofs of their libe^ rality. She returned to AVittemberg, when that city was restored to the Elector. There she spent her time very pi- ously, till the plague obliged her to leave it again in the year 1552. She sold what she had at Wittemberg and went to Torgau, intending there to end her days. A melancholy event occurred in her journey thither. The horses becoming unruly, and attempting to run away, she leaped out of the carriage, and by the fall was so hurt, that she died in a quarter of a year after at Torgau, viz. upon the 20th of December, 1552^ and was buried in the great church, of that place. We shall now conclude with a few general remarks. — Luther, whose life we have been conternplating, was rather large in stature, and he had great keenness and vivacity in his eyes, but his voice was feeble. With, respect to his vate character, it was in many respects truly exemplary. Not to mention the spirit of piety which seems to have ani- mated his soul, we may observe that he was temperate, af- fectionate and charitable. He was moderate in the use of the bounties oi Providence, not given to excess or luxury. — He had al^o tlie feelings of a kind husband and a tender pa- rent. He was much attached toliis wife ; and pious sensibility towards his offspring marked his character. When Margaret LIFE OF LUTHER. 69 his eldest daughter was at the point of death, he read to her the 19th and 20th verses of the xxvith of Isaiah. Then he said, My daughter, do thou enter into thy chamber of peace, I shall soon be with thee ; for God will not permit me to see the judgments that hang over Germany'' — and saying this, he wept. Luther was also charitable. He seems on different occasions to havQ made the words of his master his motto or rule of life : It is more blessed to give than to receive." — When the rich gave to him, he gave to the needy, and he often did not demand of others what was his due. — We refer to his conduct towards the publishers of his works, of whom he seldom received any money. With respect to Luther's public character, we may ob- serve that he had distinguished talents and virtues. If we speak of his intellectual qualities, we may justly say^ that his penetration, knowledge, and eloquence w^ere great. Me- lancthon said, Pomeranus is a grammarian ; I am a logi- cian 5 and Justus Jonas is an orator 3 but Luther is good at every thing, the wonder of mankind : for whatever he says or writes, it penetrates the heart, and makes a lasting im- pression." Melancthon, likevv'ise_, upon seeing his picture exclaimed, Fulmina erant linguae singula verba tuas." << Ev'ry word which issued from thy lips Was like a tliunderbolt." Luther had great active virtues, as well as great intel- lectual qualities. How ardent and unconquerable was his zeal for what he believed to be truth ! How constant and indefatigable in opposing error and superstition, and defend- ing what appeared to him to be right 1 How intrepid was he amidst the dangers to wdiich he was exposed ! What heroic fortitude did he manifest ! — That we may not^ however^ be 70 LIFE OF LUTHER. accused of unolue partiality, we must acknowledge that Lu- ther was not without faults. His logical acuteness has been thought sometimes to have degenerated into chicane or arti- fice j yet this is to be attributed to the age in which he lived, and to the education which he received. On some occasi- ons, the warmth of his temper betrayed him into unbecom- ing violence. Sometimes also, pride and excessive resent- ment seem to have been blended with his zeal and mag- nanimity. His perseverance too appears occasionally to have bordered oil obstinacy, particularly in respect to the defence of his peculiar opinions upon the Lord's supper. It should, however, on the other hand be remembered, that he did at len^^lh discover moderation towards those who diilered from him on that subject, it is likewise said, that he confessed to Melancthon, that he had gone too far in the sacramen- tarian controversy." Melancthon then expressed a wish, that he would communicate his sentiments to the public by writing. To this Luther objected, saying, that by so domg he should make all his doctrine doubtful." But he told Melancthon, that he might do as he thought fit after his decease." Considering how obnoxious Luther and his principles were to many persons, it may in some 'measure be matter of surprise that he died a natural death. Various schemes, in- deed, were devised for his destruction, but they failed. In the year 1543, a Polish Jew was hired to poison him, but the plot was discovered to Luther by his friends; and this Jew who was a doctor of physic was apprehended. Luther was by the good providence of God preserved from the evil machinations of his enemies, to effect a wonderful re- volution in the religious world. His doctrine, under various modifications, soon had an extensive spread through Ger- many and other countries in Europe. His follov/ers were called Lutherans^ but after his death they did not adhere to LIFE OF LUTHER. 71 ail his opinions ; and the Lutherans of the present day do not imbibe his sentiments . In fine, Luther may be represented as a great and good man, as one who' justly claims our admiration. We have reason to bless God, for enabling him to do so much towards promoting the downfall of error and superstition ; and it should be our earnest endeav6urs to carry on that glorious work of reformation which he began. TO ALL TO ALL AFFLICTED CONSCIENCES, "WHICH GROAN FOR SALVATION, AND WRESTLE UNDER THE CROSS, FOR THE KINGDOM OF CHRIST. Grace^ Peace^ and Victory in the Lord Jesu our Saviour, In few words to declare what is to be said .for the commendation of this 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 trans- lated, thou sha t tind but few, wherein either thy time shall seem better bestowed, or thy labour better recom- pensed to the profit of thy soul, or wherein thou mayst see the spirit and vein of St. I-*aul more lively repre- sented to thee, than in the diligent reading of this present Commentary upon the Epistle of St. Paul to the Gala- tians. In which as in a mirror or glass, or rather as St. Stephen in the heavens being opened, thou mayst see and behold the admirable glory of the Lord, and all the riches of heaven, thy salvation 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, the law satisfied, the full kingdom of life set open ; death, hell, and liell-gates, 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 re- freshed and set at liberty, that either thy heart must be heavier than lead, or the reading hereof must lift thee a tip above thyself, aiui give tliee to know that of Clirist Jeso, that thyself shalt say thou never knewest before, though before thou kaewest him right well. Such spiritual comfort, such heavenly doctrine, such experience and practice of conscience herein contauied, such triumphing over satan, and all his power internal, 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 hen- of the whole earth, conqueror of the world, of ibin, of death, and the d^vil,) with such phrases and speeches of high contemplation, of Christ, of grace, jus- tification, and of faith, (which faith, saith he, trans- figureth 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. apostles time, neither durst he ever have used the same himself, had not great experience and exercise of con- science by inward conHicts and profound agonies framed him hereunto, and ministered to him both this know- ledge of spirit and boldness of speech. And this commonly is the working and proceeding of God's vocation, ever to work things by the contrary : Oi intidelity to make faith, and poverty to make riches ; in misery, to shew mercy ; to turn sorrow to solace, mourning to mirth ; from atHictions, to advance to glory ; from hell, to bring to heaven ; from death, to life ; from darkness, to light ; irom thraldom, to liberty t in wilderness, to give waters ; the barren, to make fruit- ful ; of things that be not, to make things to be ; briefly, to make all things of nought. Thus began God hrst to work, thus he proceeded, thus he conti- nueth, 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 despair was Sarah before she en- joyed her well-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 past over their hearts, being both past all hope in nature,, before the goodness of God did work ? How long did Jacob the patriarch serve in miserable thraldom for his ( V ) Rachel ? In what excellent glory was Joseph exalted ? yet what suffered he betore of Ills brethrcD, and how long- in)prisonnieat ? In what and how long- servitude were the sons of Israel before Moses was sent unto them ? and, afterwards, in what distress were they com- passed on ev^)ry side, when the sea was forced to give them place r after that again, what an excellent land was promised and given unto them, flowing with milk and honey ? but how were they scourged betore in the desart, and yet ba-d they not the land, but their chil- dren r To over-pass many things her b> the way, \\ hat excellent work was it of (}od to set up David in his kingdom ? also what excellent promises were given to his throne ? yet how hardly escaped he with hfe ? how did the Lord mortify and frame hinV to his hand, before he placed him in quiet ? Infinite it were to recite all. BrieHy, in all the orks of God this is usual to be seen, that he worketh evermore most excellent 'things by in- struments most humble, and which seems farthest off* Which of all the apostles did eve^ think, when Christ was so humbled and crucified upoti /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 have thovight 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 ? Such is the omnipotency 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 idola- try was he drowned, his history declareth, witness re- cordeth, and this book also partly doth specify ; whose religion was all in popish ceremonies, his zeal without knowledge, understanding 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 reurrection, but not knowing the power and strength thereof. After he had thus continued a long space, more Pharisaical and zealous in the motikish ways than the f vi ) common sort of that order : at length it so pleased Al- mighty God to Detain with this man ; First to touch his conscience with some remorse and feeling of sin, his mind vnth fears and misdoubts, whereby he was driven to seek farther : so that by searching, seeking, con- fening, and, by reading of St. Paul, some sparkles of better knowledge began by little and little to appear, Tv'liich ai'ter 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 C^hrist in him increased, the more satan the enemy stirred with his fiery darts, with doubts and objections, with false terrors and subtle assaults, seeking by all means possible how to oppress the inward soul, which would fain take his rest in Christ. In these spiritual conflicts and in- ward wrestlings, how grievously he was incumbered, figliting against incredulity, error, and desperation, imu'vellous it is to consider ; insomuch that three days and three nights togellier he lay upon his bed without meat, drink, or ''irjy sleep, like a dead man, (as some of him do write) labouVTflg in soul and spirit upon a certain place of St. i/aul in the third chapter to the Romans, which was, To sliew hi^ justice : thinking Christ to be sent to no other end but to shew foitli Go,hall we say then of this doctrine of Luther ? 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 alledge St. .lames 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 ^nly before men, which is a true demonstration of a true faith or a true believer before man, rather than the b working of true justification before God. And so it is true which St. James saith, how that faith without w orks doth not justify : w hose purpose it is not to shew us what makelh a man just before God; but Only to declare the necessary conjunction of ^ood works in him that by faith is justitied. The other spcakcth of righte- ousness or justiiication, not before men, but only before God;. meaning not to exclude good works iroin Jrue faith, that they should not be done: but to teach us wherein the true stay and liope of our salvation ought to be fixed ; that is, in faith only. And so it is true bkewise 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 BJitisfying of the cavilling adversary, that the pro- position is to be taken full and whole, as St. Paul doth mean it; so that with the right subject, we join the right predicaluni) 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 dotli it justify? the worldling? the licentious rutiian ? the voluptuous epicure? the carnal gospeller? Paul meaneth no sucli thing, but only the mourning and ialiouring soul>, tlie grieved conscience, the repenting beart, the amending sinner. And in him the proposition is ti'ue, a^'cording to the doctrine of St. Paul : To him that believcth in him wliich justitieth the omgodly, his faith is counted fbr righteousness. Con- trariwite, let faith have relation to the obstinate and wilful rebel, who, contrary to conscience, continueth and deligliteth in sin; and in him is true likewise that St. James saith, not by faith only: meaning thereby, that faith availeth not to justitication, but only in such persons as have a g<)od will and purpose to amend their lives: Not that repentance and turning from iniquity doth save theui ; but that faith in Christ worketh justi- fication in none but only such as heartily repent and are "willing to amend. So that, believe tlie gospel, hath ever, repent and amend, going with it. Not that re- pentance saveth any malefactor from the law, but only sheweth the person whom faith in Christ only doth savi« and justify. But of thia eiiough, and more thau greatly deeded ; especially seeing the book itself here followir^ w ill satisfy the reader, at large, in all such doubts this matter appertaining. And thus ceasing to trouble thee, gentle reader, with any long'er preface, as we commend this good work to thy godly studies; so we commend both thee and thy studies to the gmce of Christ Jesu, the Son of God; heartily wishing and craving of his Majesty^ that thou mayest take no les» profit and consolation by reading hereof, than our pur- pose was to do thee good in setting the same fprth to thy torn fort and edification ; wliich the Lord grant* Amen. AiJQen^ h2 { ^iv ) Tifty Inconveniences that arise of Man s own Righteoxks^ ne^Sy proceeding of Works, gathered out of this Epis' tie to the Galatiansy by 31. Luther. CHAP. 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 men. 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. CHAP. II. 12 To teach a man to be justified by works, is to teach to be justified 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 vain. • CHAP. 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 abo^^^.the testament of God. ( XV ) ^7 To make sin' to abound, 28 To be sbut under sin. 29 To serve beggarly ceremonies. CHAP. 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 inheritance. 34 That Christ protiteth nothing. 35 That we are debtors to fulfil the whole law. CHAP. V. 36 To be separate from Christ. 37 To fall from Christ, 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 (ioctrine is accounted among the works of the flesh. CHAP. VI. 44 To think thyself to be something when thou art nothing. 45 To glory in others than in God. 46 Carnally, to please the carnally minded. 47 To hate the persecution of the cross. 48 Not to keep the law itselt. 49 To glory in the master and teacher of carnal things. 50 That nothing profitetli, and whatsoever a ma 1 doth is vain, b 3 ( xvi ) MARTIN LUTHER'S P E E F A C £ UPON THE EPISTLE, - TO THE GALATIANS. X Myself ean scarcely believe, that I was so plentifut in words, when I did puLlicly expound this epistle of St. Paul to the GaUitians, as tliis boolc sheweth me to have been. Notwithstanding, I perceive all the cogi- tations, which I find in this treatise, by so great dili- gence 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 trea- tiese: For in my heart this one article reigneth, even the faith of Christ. From whom, by whom, and unto whom, all my divine studies, day and night, have re- course to and fro continually. And yet I perceive that 1 could not reach any thing near unto the height, breadth, and depth of such high and inestimable wisdom : Only certain poor and bare beginnings, and as it were frag- ments do appear. Wherefore, I am ashamed that my fco barren and simple conunentaries should be set forth upon so worthy an apostle and elect vessel of God. But when I consider again the infinite and hon'il)le pro- fanation and abomination which always liath 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 justihcation, (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 partakers of eternal life) I ara ^ ( xvii ; f?ompelled ta east ofF all shame, and to be bold above measure. This rock did satan shake in Paradise, (Gen, iii. 2.) ^'heii he |>ersuaded our first parents, that, by their owri uisdorn and power, they should belike unto (iod ; ibrsak-'" ing true faith in God, who bad given thetn life, proniiseove all other; but always and in all things were also certified by the words, by the miracles, and by the ex- amples of the prophets. Notwithstandinu; even among' them also Satan (drat is to say, the mad anermitting peace and quietness to many heretics, he troubled only the catholic doctrine. Even ^o 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 C XX ) cmr works: as it is written of him, Gen. iii. 15. Thou shalt bruise his heel. But 1 do not set forth these my meditations so much Against these nien, as for my brethren, wliich will either shew themselves thankful in the. Lord for this my travail, or else will pardon my weakness and temerity. But of the wicked 1 would not in any wise they should be liked or allowed : But rather that thereby both they and their Cod mii^ht be the more vexed ; seeing-, with my great travail, they are set forth only for such as St. Paul writ- eth this epistle unto: that is to say, the troubled, af- flicted, vexed, tempted (for they only understand these things) and miserable Galatians in the faith. Whoiy the grace of Christ, Paul is now thoroughly known unto you : but for that (as I have often fore- warned you this we have to fear as th'e greatest and nearest danger, lest Satan take form us this doctrine of faith, and bring into the church again the doctrine of works and men's traditions. Wherefore it is very ne- cessary, 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. Likewise our flesh and old man is yet alive. Besides this, all kinds of temptations vex and oppress us on every side: Where- fore this doctrine can never be taught, virged, and re- peated enough. If' this doctrine be lost, then is also the doctrine of truth, life and salvation lost and gone. If this doctrine flourish, then all good things flourish, religion, the true service of God, the glory of God, the right knowledge of all tilings which are necessary for a christian man to know. Because therefore we ipvould be occupied and not idle, we will there begin now where we made and end, according to the saying of the 5on of Slrach : W^hen a man hath done what he can, he he must begin again. Ecclus. xviii. 6. ( xxiv ) THE ARGUMENT OF THE EPISTLE OF Sr. PAUL TO THE G A L A T IAN S. First of all it behoveth tliat v/e speak of tlie ariTfii* ment of this epistle : that is to say, what m jitter St. Paul here chieiiy treateth of. The argument there- fore is this. Sr» Paul <^oeth about to establish the doctrine of faith, iJ^race, forgiveness of sins, or christian rio•bteoa^- uess, to the end that we rnay have a perfect kiiowledi>-e and diiferenee between christian righteousness and all other kinds of righteoasi>ess. For there be divers sorts- of rigliteousness, I'here is a political or civil righte- ousness, whicli emperors, princes of the v/orld, philoso- phers and lawyers deal withal. There is also a ceremoniai righteousness, vvhich 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 ne^-. cessary for the correction of vnanaers, and certain ob- servations concerning this life. . Besides these, there is another righteousness called the righteousness of the law^, or of the ten commandments vvhich Moses teacheth. This do we also teach after the doctrine of faitii. There is yet another rightecusness which is above all these : to wit. The righteousness of faith, or christian righteousness^ the which we mubt diligently tiisceru ( XXV ) from tlie other afore-rebearsed : for tliey are quite con- trary to this righteousness, both because they How out of the laws of emperors, the traditions of the pope, and the commandments of God, and also because they con- sist in our works, and may be wrought of us either by our pure natural strength (as tbe papists term it) or else by the gift of God. For these kinds of righteousness are also the gift of God, like as other good things are which we do enjoy. But this most excellent righteoiisnes, of faith I mean (which God through Christ, without works, imputeth unto us) is neither political lior ceremonial, nor the righteousness of God's law, nor cohsisteth in works, but is clean contrary : that is to say, a mere passive righte- ousness, 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 righteousness hidden in a mystery, which the world doth not know, yea christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be dili- gently taught and continually practised. And whoso doth not understand or apprehend this righteousness ia afflictions and terrors of conscience, must needs be over- thrown. 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 ia the terrors of conscience and danger of death, we be- hold nothing else but our works, our worthiness and the law : which when it sheweth unto us our sin, by-and- by our evil life past cometh to remembrance. Thea the poor sinner v/ith great anguish of spirit groaneth, and thus thinketh with himself: Alas \ how desperately have I lived ? would to God I might live longer : then would 1 amend my life. Thus man's reason cannot re- strain itself from the sight and beholding of this active cr working righteousness, that is to say, her own righte- ousness : nor lift up her eyes to the beholding of the passive or christiari righteousness, but resteth altoge- ther in the active righteousness so dt?eply is tliis evil rooted ia us. X xxvi ) On the other side, Satan abusing the infirmity of our nature, doth increase and aggravate these cogitations in us. Then can it not be but that the poor conscience must be more grievously troubled, terrified and con- founded. For it is impossible that the mind of man it- self should conceive any comfort, or look up unto grace only in the feeling and horror of sin, or constantly re- ject all disputing and reasoning about works. For this is far above man's strength and capacity, yea, and above the law of God also. True it is, that of all things in the world, the law is most excellent : yet is it not able to quiet a troubled conscience, but increaseth terrors, and driveth it to desperation. That sin by the command- ment might become exceeding sinful, Rom. 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 appre- hend, 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 not- withstanding 1 cannot trust unto it, neither dare I set it against the judgment of God. Thus I abandon my- self from all active righteousness, both of mine own and of God's law, and embrace only that passive righte- ousness, which is the righteousness of grace, mercy, and forgiveness of sin«. Briefly, I rest only upon that righteousness, which is the righteousness of Christ and ©f the Holy Ghost. Like as the earth engendereth not rain, nor is able by lier own strength, labour, and travail, to procure the same, but receiveth it of the mere gift of God from above : so this heav'enly 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 strengt;i and works in winning this heavenly and eternal riglitecusness ; and therefore shall never be able to at- tain 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 ( xxvli ) 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 contrary, amongst those which are not of the number of God's people, the greatest point of wisdom is, to know and earnestly to urge the law and the active righteousness. But it is'a thin^ very strange and unknown to the world, to teach christians to learn to be ignorant of the law, and so to live before God, as if there were no law : notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there^s now no law nor wrath of God, but altogether grace and mercy for Christ's take, 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 re- quired 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 tlyey 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 law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, for he doth not rightly divid.e. Con- trariwise, he that setteth forth the law and works to the old man, and the promise of forgiveness of sins and God's mercy to the new man, divideth the word well. For the flesh or the old man must be coupled with the law and works: the spirit or new man must be joined with the promise of God and his mercy. Wherefore when I see a man that is bruised enough already, op- pressed with the law, terrified with sin, and thirsting for tomfort, it is time that I should remove out of his sight the law and active righteousness, and that I should set before him by the gospel, the christian and passivte righteousness, which excluding Moses with his law, of- lereth the promise made in Christ, who came for the afflicted, and for sinners. Here is man raised up again. ( xxviii ) Unci conreiveth good hope, neither is he any longer lui- tier the law, but under grace. How not under the law ? According to the new man, to whom the kiw doth not appertain. For the law hath his^ hounds unto Christ, as Paul saith afterwards : For Christ is tlie end of the law, (Roin. x. 4.) who being come, Moses ceaseth with his law , circumcision, the sacrifices, the sabbatlhS, yea and all the propiiets. Tliis is our divinity, whereby we teach how to put r difference between these two kinds of nghieoasness, ac- tive and passive: to the end that manners and faith, works and grace, pohcy and religion should not be con- founded, or taken the one for the other. Both are neces- sary ; but both must be kept within their bounds ; christian righteoasness appertaineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Cpon this old nnm, as upon an ass, there must be laid a burden that may press- him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new"^ man by faith in Christ (which notwithstanding is not fully done in this life :) then may he enjoy th^ kingdoiit 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 faisely slander us, neither understanding what they* themselves say, or what we teach. They know nothing but the righteousness of the law, and yet they will judge of that doctrine v/hich is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs be offended, f^>r they can see no higher than the law. Whatsoever then is above the law, is to them a great offence. But we ima- gine as it were two worlds, the one heavenly and the other earthly. Tn . these we place these tv/o kinds of righteousness, being separate the one far from the other. The righteousness of the' law is earthly and hath to do with earthly thini>s, and by it v/e do good' works. But as the earth ])ringeih not forth fruit except first it be wa- tered and made fruitful from above: even so by the righteoasness of the law, in doing many things we dono- thing, and in fultilli ng the law we fulfil it not, except first, witiiout any merit or work of ours, we be made righteous by the christian righteousness, which nothing appertaineth to the righteousness of the law, or to ihis ( XXIX ) earthly and active righteousness. But this righteous- ness 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, Hud apprehended by faith : whereby \ve 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 ia a new world, where is no law, no sin, no re- morse 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 do 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 is not now seen: that he sitteth in heaven at the right hand of his father, not as a judge, but made unto vis of God, wisdom, righteousness, ho- liness and redemption : Briefly, that he is our high priest intreating for us, and reigning over us and in us by grace. In this heavenly righteousness sin can have no place : for there is no law, and where no law is, there can be no transgression, (Rom. iv. 15.) Seeing then that sin hath here no place, there can be no anguish of conscience, no fear, no heaviness. There- fore St, John saith (1 John v. 18.) He that is born of God cannot sin. But if there be any fear or grief of conscience, it is a token that this righteousness is with- drawn, that grace is hidden, and that Christ is darkened and out of sight. But where Christ is truly seen indeed, there must needs be full and perfect joy in the Lord, with peace of conscience, which most certainly thus thinketh : Althougli I am a sinner by the law, and un- der condemnation of the law, yet I despair not, yet I die not, because Christ liveth, who is both my righte- ousness and my everlasting life. In that righteousness and life I tiave no sin, no fear, no sting 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 length w^ould devour me. But I ha^ e another righteousness and life above this life, which is (>hrist the Son of God, who knoweth no sia ( XXX ) 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 bon- dage 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, exercised with temptations, oppressed with heaviness and sorrow, bruised by his active righteousnep of the law : but the spirit reigneth, rejoiceth, and is saved by this passive and christian righteousness, be- cause 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 feet fill evils, led them captive, and triumphed over them in himself CoL ii, 15. St. Paul therefore in this epistle goeth about dili- gently to instruct us, to comfort us, to hold us in the perfect knowledge of this most christian and excellent righteousness. For if the article of justification be once lost, then is all true christian doctrine lost. And as many as are in the world that hold not this doctrine, are ei- ther Jews, Turks^ Papists or Heretics. For between the righteousness of the law and christian righteous- ness, there is no mean. He then that strayeth from this christian righteousness, must needs fall into the righte- ousness of the law, that is to say, when he hath lost Christ, he must fall into the confidence of his own works. Therefore do we so earnestly set forth, and so often repeat this doctrine of faith or christian righteousness, that by this means it may he 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 caiioiiists, observers of ceremonies, observers of the law, or papists, and Christ so darkened, that none in the church shall be either rightly taught or comforted. 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 distinction between^ the righteousnes of the law, and the righteousness of Christ. And this distinction is easy to be uttered in words, but in use and experience it is very hard, al- r xxxi ) though it be never so diligently exercised and practised^ for that in the hour of death, or in other agonies of the conscience, these two sorts of righteousness do encounter more near together than thou wouldst wish or desire. Wherefore I do admonish you, especially such as shall become instructors and gaiders of consciences, and also every one apart, that ye exercise yourselves continually by study, by reading, by meditation of the word and by prayer, that in the time of temptation ye may be able to instruct and comfort botli your own conscience* 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 arid judgment of God, hell, and eternal death, that by this means* he may drive us to desperation, make us bond- slaves to himself, and pluck us from Christ. Further- more, he is wont to set against vis 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 maketh in- tercession 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, but a certain desperation and everlasting death, except repentance follow. Let us then diligently learn to judge between these two kinds of righteousness, that we may know how far we ought to obey the law. Now, we have said before, that the law in a christian ought not to pass his bounds, but ought to have dominion only over the flesh, which is in subjection unto it, and remaineth under the same. When it is thus, the law is kept within his bounds. But if it shall presume to creep into thy conscience, and there seek to reign, see thou play the cunning logician, and make the true division. Give no more to the law than is convenient, but say thou : O law, thou woulde»t ( xxxii ) climb up into the kmgdoni of iny conscience, and tlier reign and reprove it of bin, and wouldest take from me. the joy of my heart which I have l>y faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish. This thou dost besides thine office keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience, for I am baptized, and by the gospel am' called to the partaking of righteousness ond of everlasting life, to the kingdom of Christ wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quiet- ness, joy, health, and everlasting life. Trouble me not in these matters, for I will not suifer thee su intolerable a tyrant and cruel tormentor, to reign in my conscience, for it is tiie seat and temple of Christ the Son of God, (1 Cor. vi. 19.) vvho is the king of righteousness and ))eace, and my most sw^eet 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 af this christian and heavenly righteousness. AVhen I have this righteousness reigning in my heart, I descend from heaven as the rain making fruitful the Varth : that is to say, I come forth into another kingdom, and I do good works, how and whensoever occasion is offered. If I be a minister of the word, 1 preach, I comfort the broken hearted, I administer the sacraments. If 1 be an householder, I govern my hovise and my family, I bring up my children in the know ledge and fear of Cod. If I be a magistrate, the charge that is given me from above, I diligently execute. If 1 be a servant, I do my masttr's business faithfully. To con- clude : 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 require) to all manner of burdens, and to all dangers of this present life, because he know- eth that this is the will of God, and that this obodienc.e pleaseth him. Thus far as concerning the argument of thi§ epistle, whereof Paul entreat eth, taking occasion of false teachers who had darkened this righteousness of faith among the Galatians, against whom he setteth himself ill defending and commending his authority and offict* <■ A COMMENTARY ' - ON St. PAUL'S EPISTLE to the GALATI ANS. CHAP. I. Verse 1. Paul, an Apostle^ f not of Meu^ neither by Men^ but by Jesus Christy (ind God the Father^ who raised him from the dead*) ^ OW that we have declared the argument and sum of this epistle to the Gr/iatiaiis, we think it good, before we come to the matter itself, to shew what was the occasion St. Paul wrote this epistle. He had planted among the Gal atians, 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. V/e also, for this only cause that we preach the Gospel, do suffer of the world, the devil, and his ministers, alt 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 conmeiideth them as the good creatures of God. But the world prcfereth these creatures before the Creator, and moreover by them would put away sin, be delivered from death, and de- serve everlasting life. This doth the Gospel condemn. Contrary wise, the world cannot suffer those things to be VOL. I. B 26 <^ondemned, which it most estecmeth and best liketh of, and therefore it chargeth the Gospel that it is a seditious doctrine and full of errors : that it overthroweth corn* mori-wealths, countries, dominions, kingdoms and em- pires, and therefore ofFendeth both against God and the emperor ; abolisheth laws, corrupteth good m.anners, and setteth all men at liberty to do what they list. Wherefore, withjust 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 overthrown, his kingdom destroyed, the law, sin and death (wherewith, as most mighty and invincible tyrants, he hath brought all mankind in subjection un- der his dominion) are wrested out of liis hands : briefly, his prisoners are translated out of the kingdom of dark- ness, into the kingdom of light and liberty. Should the devil suffer 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 salva- tion and everlasting life ? Indeed St. Paul complain- €th in this, and all other his epistles, that even in his time the devil shewed himself a cunning workman in this business. We thought good to shew here by the way, that the Gospel is such a doctrine as condemneth all manner of righteousness, and preacheth the only righteousness of Christ, and to them that embrace the same, it bringeth peace of conscience, and all good things ; and yet not- withstanding, the world hateth and persecuteth it most bitterly. I said before, that the occasion why St. Paul wrote this epistle was, for that by and by after his departure, false teachers had destroyed those things among the Ga- latians which he with long and great travail had built. And these false apostles, being of the circumcision and sect of the pharisees, w^ere men of great estimation and authority, who bragged among the people that they were of that h.oly and chosen stock of the Jews, (John viii. Rom. iv. 4, 5, 6.) that they w^ere Israelites of the seed of Abraham, and that they had the promises and the Fathers ; and finally, that they w ere the ministers Christ, and the ^pojtks ^choUrs, with whom they 27 , . liad been conversant, and had seen their miracles, and perhaps had also wrought some signs or miracles them- selves : For Christ vvitnesseth (Matt. vii. 22.) that the wicked also do work miracles. Moreover, these false apostles, by all the crafty means they could devise^ de- faced the authority of St. Paul, saying, " Why do ye so highly esteem of Paul ? Why have ye him in so great reverence ? Forsooth he was but the last of all that were converted unto Christ. But we are thedici- ples of the apostles, and were familiarly conversant vfith them. We have seen Christ workmg 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 Paul is 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 come into any coun- try or city, by and by the people have them in great ad- miration, and under this colour of godliness and reli- gion, they do not only deceive the simple, but ilso the learned, yea and those also w Inch seem to be some'what confirmed in the faith, especially when they brag (as these did that they are the ofi'spring of the patriarchs, the ministers of Christ, the apostles' scholai^, &c. Even so the Pope of this day, when he hath no authority of the scripture to defend himself withal, useth this one argument continually against us, The church, the church. Thinkest thou that God is so offended, that for a few hereticks of Luther's sect he will cast off his whole church ? Thinkest thou that he would leave his church in error so many hundred years ? And this he migiitily maintaineth, that the church can never be over^ thrown. Now, like as many are moved with this argu- ment at this day, so in Paul's time, these false apos- tles, through great bragging and setting forth of their own praises, bhnded 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^ B 2 28 «ettetli his apostolick authority, liighly conimending 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 les^ to any of their scholars. And to abate their }.harisaical pride, and shameless boldness, he meiketh mention of the history done in Antiocha, where he withstood Peter himself. Besides this, not regarding the offence that might rise thereof, he saith plaiiily in the text, that he was bold to accuse arid reprove Peter himself the chief of the apostles, who bad seen Christ, and had been most familiarly conversant with him. I am an apostle (saith he) and such a one as pass not what others are : Yea, I w as not afraid to chide the very pillar of all the rest of the apostles. And to conclude, in the first two chapters, he doth, in a manner, nothing else but set out his Avocation, his office, andhis 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 w hich he had preached, he should be holden accursed. The Ctrtainty of CaUJng, But what meaneth Paul by this his boasting ? I answer: This common place serveth to this end, that every minister of God's word should be sure of his call- ing, that before God and man he may with a bold con- science glory herein, 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 dignity that he is the King's ambassa- dor, 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 gos- pel be certain that his calling is from God. And it is expedient that, according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the King's ambassador magnineth his office and calling. And 4hus to glory, is not a vain, but a necessary kind i>f glorying, because he glorieth not in himself, but in S9 the Kinp^ which hath sent him, whose authont}' he de-^ sireth to honoured aad magnified. Likewise, when Paul so highly commendeth his call-* ing, he seeketh not his own praise, but with a necessary and a holy pride he raagniiieth his ministry. As to the Romans xi. he saith : For as much as I am the apostle of the Gentiles, I will magnify mine office ^ tliat is to say, Ivvili that men receive me, not as Paul of Tarsus, but as Paul the apostle or ambassador of J^sus 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^mto him : For they hear not only Paul, but in Paul Christ himself, and God the Father sending him out in his message, whose autho- rity and Majesty, like as men ought religiously to ho- nour, so ought they with great reverence to receive and to hear his messengers bringing his word and message. This is a notable place therefore, wherein Paul so glorieth and boasteth as touching his vocation, that he despiseth all others. If any man, after the manner of the world, should despise all others in respect of him- self, and attribute all unto himself alone, he should not only shev/ 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 isoitered unto him the sacrifice of praise and 'thanksgiving. For by this boasting, the name, the grace, and the mercy of God, are made known unto the wwld. ' 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 he sent of them, but despised I^aul, as one that was neither the apostles scholar, nor sent of any to preach the Gospel, but came in some other way, and of his own head thrust himself into that office. ^ Against those Paul defendeth his calling, say- ing, my calling seemeth base to your preachers: But whosoever they be, which have come unto you, are sent either of men, or by man: that is to saj-, they have en- tered either of themselves, being not called, or ehe B 3 so ^ ^ called ty others. But my calling is neither of men, nor by man, but it is above all manner of callin<4' that can be made by tlie apostlrs, for it is by Jesus Christ, and by God the Father, &c. Where he saith of men, I mean such as call and thrust in themselves when neither God nor man calieth or sendeth them, but they run and speak of themselves, as at this day certain fantastical spirits do, which either lurk in corners, and seek places where thay may pour out their poison, and come not into public congrega- tions, or else they resort thither where the Gospel is planted already. These 1 call such as are sent of men. JBut where he saith by m.an, understand such as have a divine calling, but yet by man as by means. God ealleth then two manner of ways : by means, and without means. He caileth us to the ministry of his word at this day ; not immediately by himself, but by other means, that is to say, by man. But the apostles were called immediatel)^ of Christ himself, as the pro- phets in the old time were called of God himself. There- fore when Paul saith, not of men, neither by man, he beateth down the false apostles. As though he would «ay. Although those vipers brag never so much, what can they brag more than that they are either come from men, that is to say, of ihentselves without Ruy calling, or by man, that is to say, sent of others. I pass not upon any of these things, neither ought you to regard them. As forme, I am called and sent neitlier of men, nor by man, but without means, that is to wit, by Jesus Christ himself, and my calling is like in all points to the calling of the ?iposlleSj.and 1 am indeed an apostle, Paul therefore handleth this place of the calling of the apostles eflectually. And elsewhere he separateth the degree of apostleship from others, as in the tirst to the Corinthians, cap. xii. and in the fourth to the EphesL- ans, where he saith, " And Gcni hath ordained samein . the church, as first, apostles, secondly, prophets, thirdly, teachers," &c. setting apostles in the jfirst place : so that they be properly called apostles, which are sent immediately of God himself, without any other ordi- nary means. So Matthias was called only of God (Acts i. 14, 15.) For when the other apostles had appointed two, they durst not chuse the one nor the other, but they cast 51 lots, and prayed that God would shew which of them he would have. For seeing* he should be an apostle, it behoved that he should be called of (lod. So was Paul called to be the apostle of the Gentiles (Actis ix. 15.) Hereof the apostles also are called saints. For they are sure of their callino^ and doctrine, aad have conti- nued faithful in their office, and none of them became a cast-away, saving Judas, because their calling- is holy? {Matt, xvii.5.) This is the tirst assault that Paul maketh against the false apostles, which ran when no man sent them. Calling therefore is not to be despised. For it is not enough for a man to have the word and pure doctrine, but also he must be assured of his calling ; and he that entereth without this assurance, entereth to no other end but to kill and destroy. For God never prospereth the labour of those that are not called. ♦ And although they teach some good and profitable matters, yet they edify not. So our fantastical spirits at this day have the words of faith in their mouths, but yet they yield n® fruit, but their chief end and purpose is to draw mea to their false and perverse opinions. They that have a certain and holy calling must sustain many and great conflicts: As they must do, whose doctrine is pure and sound, that they may constantly abide in their lawful calling, against ihe infinite and continual assaults of the devil, ancl rage of the world. Here what should he do* whose calling is uncertain, and doctrine corrupt ? 'Ihis is therefore our comfort which are in the minis-* try of the word, that we have an office which is heavenly and holy, to the which we being lawfully called, do triumph against all the gates of hell. On the other side, it is an horrible thing when the conscience saith, thi* thou hast done without any lawful calling. Here such terror shaketh a man's mind which is not called, that he would wish he had never heard the word which he teacheth. For by his disobedience he maketh all his works evil were they never so good, insomuch, that even his greatest works and labours become his greatest sins. We see then how good and necessary this boasting and glorying of our ministry is. In times past, when. I was but a young divine, methought Paul did unwisely in glorying so oft of his calling ia all his epistles; but B 4 32 I did not understand his purpose. For I knew not that the ministry of God's word was so weighty a matter, i knew nothing of the doctrine of faith and a true con- science indeed? for that there was then no certainty taught either in the schools or churches, but all was full of sophistical subtleties of the schoolmen. And there- fore no man was able to understand the dignity and power of this holy and spiritual boasting of the true and lawful calHng, which serveth first to the glory of God, and «econdly to the advancing of our qflice, and moreover to the salvation of ourselves and of the people. For, by this our boasting we seek not estimation in the world, or praise among men, or money, or pleasures, or favour of the world. Eut for as much as we be in a divine calling, and in the work of God^ and the people have great need to be assured of our calling, that they may know our word to be the word of God, therefore we proudly vaunt and boast of it. It is not then a vain, but a most holy pride against the devil and the world, and humility before God. Verse 1. A?id ij/ God the Father ^ "which haih raised him from the Dead* Paul is so inflamed here with zeal, that he cannot tarry till he come to the matter itself, but forthwith, in the very title, he buisteth out and uttereth what he hath in his heart. His intent in this epistle is, to treat of the righteousness that cometh by faith, and to de- fend the same : Again, to beat down the law, and the righteousness that cometh by works. Of such cogita- tions he is fail ; and out of this wonderful and exceed- ing great abundance of the excellent wisdom and know- ledge of Christ in his heart, his mouth speaketh. This flame, this great burning tire of his heart cannot be hid, nor suffer him to hold his tongue: And there- fore he thought it not enough to say, that he was an apostle sent by Jesus Christ, but also added, By God the Father, which hath raised him up from the dead. But it seemeth here, that the adding of these words, And by God the Father, &c. is not necessary. But because (as I said) Paul speaketh out of the abundance of his heart, his mind burneth with desire to set forth, even in the very entry of his epistle, the unsearchable 53 riehes of Christ, and to preach the righteousness oT God, which is called the resurrection of "the dead. Christ, who liveth and is risen again, speaketh out of him, and moveth him thus to speak : Therefore, not with- out cause, he addeth, that he is also an apostle, by God the Father, who hath raised up Jesus Christ from the dead. As if he should say, 1 have to deal with satan, and with those vipers, the instruments of Satan, which go about to spoil me of the righteousness of Christ, who was raised up by God the Father from the dead : By the which alone we are made righteous, by the which also we shall be raised up at the last day from death to everlasting life* But they that in such sort go about to overthrow the righteousness of Christ, do re- sist the Father and the Son, and the work of them both. Thus Paul, even at the first entrance, bursteth out into the whole matter whereof he entreateth in thi» epistle. For (as I said) he treateth of the resurrection of Christ, who rose again to make us righteous, and in so doing, he hath overcome the law, sin, death, and all evils, (kom. iv. 24, 25). Christ's victory then, is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell, and all evils : And this his vic- tory, he hath given unto us. Although then that these tjnants, and these enemies of ours, do accuse us,, and make us afraid, yet can they not drive us to despair, nor condemn us. For Christ, whom God the Father hath raised up from the dead, is our righteousness and victory, (1 Cor. xv. 57.) Therefore thanks be to God, who hath given us victory by our Lord Jesus Christ. Amen. But mark how fitly, and to the purpose Paul here speaketh. He saith not, by God which had made hea- ven and earth, which is Lord of angels, which com- manded Abraham to go out of his own country, which sent Moses to Pharaoh the King, w hich brought Israel out of Egypt (as the false apostles did, who boasted of the God of their fathers^ the creator, maiiitainer,- and preserver oi' all thiugs, working wonders among his people :) But Paul had another thing in his heart* namely, the righteousness of Christ,, and therefore he speaketh words that make much for this his purpose, saying, 1 am an apostle^ neither of mexiy nor by men, B 5 34 but by Jesus Christ, and God the Father, who hath raised him up from the dead. Ye see then with what fervency of spirit Paul is led in this matter, which he goeth about to establish and maintain against the whole kingdom of hell, the power and wisdom of the world, and against the devil and his apostles. Verse 2. A}id all the Brethren mth vie. This maketh much for the stopping of the mouths of these false apostles. For all his arguments tend to the advancing and magnifymg of his ministry, and con- trariwise, to the discrediting of theirs. As if he should thus say, Although it be enough, that I through a divine calling am sent as an apostle by Jesus Christ, and God the Father, which .hath raided him up from the dead, yet, lest I should be alone, I add over and besides, (which is more than needetl)) all the brethren, which are not apostles, but fellow-soldiers : They write this epistle as well as I, and bear witness with me that rny doctrine is true and godly. Wherefore, we be sure that Christ is present with ns, and that he teacheth and speaketh in the midst of us, and in our church. As for the false apostles, if they be any thing, they be but sent either of men, or by men ; but I am sent of God tlse Father, and of Jesus Christ, who is our life and resurrection, (John xi. 25.) My other brethren are sent from Ciod, howbeit by man, that is to wit, by me* Therefore, lest they might say that I only set myself proudly against them, 1 have my brethren with me, all of one mind, as faithful witnesses, which think, write,, and teach the self same thing that I do. Verse 2. Unto the Churches o/Galatia. Paul had preached the Gospel throughout all Galatia, and albeit he had net wholly converted it unto Christ,, yet he had many churches in it, into the which the false ayjostles, satan's ministers had crept. So likewise at this day, the fantastical anabaptists come not to those places where the adversaries of the Cxospel bear rule, but where christians and good men are, which love the GospeL With such they wind in themselves, even in the dominions of tyrants and persecutors of the Gospel : - Where they, creeping into houses, under crafty pre- tence^ pour out their poison to the subversion of many. But why g© they not rather in the cities, countries and' dominions of the papists, and there profess and main* tain their doctrine in the presence of wicked princes^ bishops, and doctors in the universities^ as we by God*« help and assistance have done? These tender martyrs will adventure no peril, but they resort thither where the Gospel hath an harbour 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 Caiphas, or to Rome, to the Emperor, i)r to other places where no man had preached afore, as Paul and the other apostles did : But they came into Galatia which was won unto Christ already, by the la- bour aud travel of Paul, and into Asia, Corinth, and such other places, where good men were, and professed the name of Christ, persecuting no man, but sufi'ering all things quietly. There might the enemies of Christ's cross live in great security, and without any perse- cution. 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 tliat thing, which they of long time before had purely taught, to be quickly over- thrown 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, which is not coiitent to^ be thus despised, or is loth to bear this reproach. Or if he be, let hvm give over his charge to another, W'e also at this day do fincl the same thing to be true bv experience. We are miserably contemned find vexed outward 3 by tyrants, inwardly by those whom we have restored to liberty Vjy the (Jospel, and also by false bre- thren. B lit this is our comfort and glory ^ that being called of God, v/e have a promise df everlasting, life^ and look for that reward vdiich eye hath not seen, nor ear hath beard, nor hath entered into the heart of man, (1 Cor- ii. .q.) 1' or v^'hen the grervt shepherd Christ shall appt ar, v/e shall receive an incorruptible crow n of glory ; who here also in this world will not suffer us to- peris li tor hunger. (1 Pet, v. 4.) J.erommoveth here a great question^ why PauFcalkd 3 6 36 these churches, which were no churches ? It is, (salth he) because Paul writeth to the Galatians, that were perverted and turned back from Christ, and from giace, unto Moses, and the law, hereunto I answer, that Paul calleth them the churches of Galatia, by putting a part for the whole, which is a common thing in the'scrip- tures. For, writing in like manner to the Corinthians, he rejoiceth on their behalf, that the Grace of God was given them in Christ, 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, Aibeit then, that the Galatians were fallen away from the doctrine 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 sacraments, and used them well. Moreover, these things could not be de- filed through them that were revolted. For baptism, the gospel and other things, are not therefore made unholy, because many are polluted and unholy, and have an orders and exercises for this pur- pose, to attain peace and quietness of conscience; but, by so doing, they have plunged themselves in more and greater miseries : for all such devices are but means to- increase doubtfulness and despair/ Therefore, there shall be no rest to my bones or ihiiie, unless we hear tlie word of grace, and cleave unto it steadfastly and faith- fully. 1 hen shall our conscience undoubtedly iind grace and peace. 1 be apostle doth f.tly distinguish this grace and peace from all other kinds of grace and peace whatso- ever. He wisheth to the Galatians grace and peace, not from the emperor, or kings and princes, for these do. commonly persecute the godly, and rise up against the Lord Christ and his anointed (Ps. ii. 1 .) nor from ih-e worlds, for in thtt worid^ saith Christ, ye shall have trouble ^9 . . but from God our Father, &c. which is as much as to sav, he wisheth unto them a heavenly peace. So Christ saith, My peace 1 leave unto you : my peace I give un- to VOL! : iSot 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 aMiiction and in the hour of death, the grace and favour of the world cannot help us ; they cannot deliver us from af- fliction, despair, and death. But when the grace and peace of God are in the heart, then is man strong, so that he can neither be cast down with adversity, nor putfed up with prosperity, but walketh on plainly, and keepeth the highway. For he taketh heart and courage in the victory of Christ's death, and the confidence thereof beginneth to reign in his conscience over sin and death ; because, through him, he hath assured forgive- ness of his sins : whicii, alter he hath ouce obtained, his conscience is at rest, and by the word of grace is comforted. So then ^man, being comforted and heart- ened by the grace of God, (that is, by forgiveness of sin, and by this peace of conscience) is able valiantly to bear and overcome all troubles, yea, even death itself. This peace of God is not given to the world, because the w orld never longeth after it, nor understundeth it, but to them that believe. And this comet li to pass by no other mean, than by the only grace of God. A Rule to be obscroed^ that Men ought to abstain Jvom the curious Searchhig of Goa^s Majcdij, Bat why doth the apostle add moreover in this salu- tation : And from our Lord Jesus Christ ? Vv as it not enough to say. And from God our Father ? Why then tioth he couple Jesus Christ with the Father? Ye have oftentimes heard of us, how it is a rule and principle in the scriptures, diligently to be marked, that we must abstain from the curious searching of Ccod's IVIajestv, which is intolerable to man's body, and much more to his mind. IS o man (saith the Lord) shall see me and live (Exod. xxxiii. 2j.) The Pope, the Turks, the Jew s, and all such as trust in their own merits, regard not this rule, and therefore removing the mediator Christ out of their sight, they speak only of God, and before him only they pray, and do all that they do. 40 As for example, the monk imagineth thus: These works which I do, please God, God wi-l regard these my vows, and for them will save me. The Turk saith. If J keep the things that are commanded in the Alcoran, Godwin accept me and give me everlasting life. Th^ Jew thinketh thus. If I keep those things which the law conimandeth, I shall tind God merciful unto me, and so shall I be saved. So also a sort of fond heads at this day, bragging of the sinrit 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 warn- ing) setteth not (iod forth unto us ip his majesty, as Moses and other doctrines do. It commandeth us not to search out the nature of God : but to know his will set out to us in Christ, whom he would have to take our tlesh upon him, to be born and to die for our sins, and that this should be preached among all nations. For seeing the world by w isdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe, (l Cor. i.) VV herefore, when thy conscience standeth in the conflict, wrestling against tlie law, sin and death, in the presence of God, there i& 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, anti how he governeth it. if thou seek thus to comprehend God, and wouldst pacify him without Christ the mediator, making thy works a means between him and thyself, it ca.mot be but tliat thou must fail as Lucifer did, and in horrible despair lose God and all together. For as God is in his own nature unmeasareable, incomprehensible and intinite, 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 a\id presumptuous spirit, and so seek God as Paul teachr- eth the, (1 Cor, i.j We, saith he, preach Chriiit 4! f:rucitie(l,as tutnbiing-block unto the Jevv5,and^oolis]inGss unto the Grecians : but unto them which are callc i both ot'the Jews and Grecians, we preach Christ the power of God and the wisdom of God. Therefore begin thou there where Christ began, namely, in the womb of the virgin, in the manger, and at his mother's breasts, &c. For to this end he came down, was born, was conver- sant among men, suffered, was crucihed and died, that by all means he might set forth himself plainly before our eyes, and fasten the e} es of our hearts upon himself, that he thereby might keep us from climbing up into heaven, and from the curious searching of the divine majesty. VVhensOv^ver thou hast to do therefore in the matter of justiiicatioii, and disputest w ith thyself how God is to be found tliat justifieth and accepteth sinners: where, and in what sort he is be sought ; then know thou that / there is no other God besides this man Christ JcvSus. Embrace him, and cleave to him with thy whole heart,, setting aside all curious speculations of the divine ma- jesty : for he that is a searcher of God's majesty, shall be overwhelmed of h.is glory, (Prov. xvii. 15. xxv. 27.) 1 know by experience \vhat I say ; V)ut these vain spirits v/hich so deal with God, that they exclude the mediator, do not believe me. Christ himself sailh, I am the way, the truth and the life : no maii cometli 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 justi- fication, that v.'hen any of us all shall have to wrestle with the law, sin, death, and all other evils, we must look upon no other God, but only this God incarnate and cloathed with man's nature. But out of the matter ofjustiiication, when thou must dispute with Jews, Turks, Papists, Hereiics, &c. con- cerning the power, wisdom and majesty of God, then employ all thy wit and industry 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 life (which I wish here dili- gently to be marked) against the law, sin, death, and the devil, or in the matter of satisfaction, of * remission of sins, of reconciliation and of everlasting life, thou must withdraw thy mind wholly from all cogitations and searching of the majesty of (lod, and look only upon this man Jesus Christ, who setteth himselt' forth unto u?f to be a mediator, and saith, come unto me all ye that Labour, and are heavy laden, and 1 will refresh you* (Mat. xi. 23.) Thus doing, thou shalt perceive the love, goodness, and sweetness of God : thou shalt see his wisdom, povvcr, and majesty, sweetened and tempered to thy capacity : yea, and thovi shalt lindin 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 in chap* ii. for in him dwelleth the fullness of the godhead bo- dily, (Col. ii. 3. ii. 9«) The world is ignorant of this, aiid therefore it search eth out the will of God, setting aside the promise in Christ. To this great destruction. For no man knoweth the Father but the Son, and he to whom the Son will reveal him (Mat. 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, whereupoa God himself leaneth, wliose feet touch the very earj:h, hard by the head of Jacob, ((^en. xxviii. 12.) Where- fore, whensoever thou art occupied in the matter of thy salvation, setting aside all curious speculations of (jod'» unsearchable majesty, all cogitations of works, of tra- ditions, of philosophy, yea, and of God's law too, rua strait to the manger and embrace this infant, and the virgiiTs litiie babe in thine arms, and behold him as he was born, sucking, growing up, conversant among men, teaching, dying, ribing again, ascending up above all the heavens, and having power above all things. By this means shalt thou be able to shake off all terrors and errois, like as the sun driveth away the clouds. Andthift sight and contemplation will keep thee in the right way, that thou may St follow vvhither Christ is gone. There- fore Paul, in wishing grace and peace not only from God the Father, but also from Jesus Christ, teacheth,. first, that we should abstain from the curious searching of the divine majesty (for (lod no man knoweth) and to hear Christ, who is iu the bosom of the father, and 45 iittereth to us his will, who also is appointed of the father to be our teacher, to the end tliat we should all hear him, (John viii. 18.) Christ is God hy Nalure, The other thin<^ that Paul teacheth here, is a confir- mation of orir faith, that Christ is very God. And such like sentences as this is concerning the Godhead of Christ, are to be gathered together and marked dili- gently, not only against the arians, and other heretics, which either have been, or shall be hereafter, ].)ut 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, (l 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 v^on\ and fervent prayer, that we may be able to .withstand satan. Now that Christ is very Crod, it is manifestly declared, in that Paul attributeth the same things equally unto him, w hich he doth unto the father, namely, divine power, as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil, and hell. This were by no means lawful for him to do, nay, it were sacrilege this to do, except he were very God, according to that saying, 1 will not give my glory unto another, (Isa. xiii. 8) Again : no man giveth that to others which he himself hath not. But treeing 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 inhnite and divine power, equal in ail points to the power of the father. Neither doth Christ give grace and peace, as the apos- tles gav^, and brought the same unto men by preaching of the gospel ; but he giveth it as the author and crea- tor. 1-he father createth and giveth life, grace, peace and all other good things. I'he self same things also the son createth and giveth. Now, to give grace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver from death and the devil, are not the works of any creature, but of the divine majesty alone. The angels can neither create, nor give these things. 44 Therefore these works pertain orxly to the glory of the sovereign majesty, the maker of all things ; and seeing Paul doth attribulf, t he sjcU- same power of creating, and giving all these thinij^s, unto Christ equally with the father, it must needs follow that Christ is verily and na- turally God. Many such arguments are in John, where it is proved and concluded, hy the works which are attributed to the son as well as to the father, that the divinity of the father, and of the son, is all one. Therefore the gifts which we receive of the father, and which we receive of the son, are all one. For else Paul would have spoken otherwise after this manner : grace from God the father, and peace from our Lord Jesus Christ. But, in knit- ting them both together, he attributeth them equally, as well to the son as to the father. I do therefore so diligently admonish you of this thing, because it is dangerous, lest, among so many errors, and in so great variety and confusion of sects, there might step up some Arians, Eunomians, Macedonians, and such other he- retics that might do harm to the churches with their subtlety. Indeed, the Arians \Vere 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 Cxod afterward created heaven and earth, and all other things. So Mahomet also speaketh honourably of Christ, But all this is nothing else but goodly imaginations, and words pleasa.it and plausible to man's reason, whereby the fan- tastical spirits do deceive men, except they take good heed. But Paul speaketli otherwise 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 faUier dotfi. He hath the divine works not of a creature, but of the creator, because he giveth grace and peace. And to give them, is to condemn sin, to vanquish death, and to tread the devil under foot. These thi«gs no angel can give. But seeing they are attributed unto Christ, it must needs follow, that he is very God by liature. 4.5 Verse 4. Which gave himself for our ShiS. Paul in a manner, in every word, handleth the argu- ment of this epistle. He hath nothing in his mouth but Christ ; and therefore in every word there is a fervency of spirit and life. And mark how well and to the pur- pose he speaketh. lie saith not, which hath received our works at our hands, nor, w hich hath received ihe sacrifices of Moses' lav/, vvorshippings, religions, mas- ses, vows and pilgrimages: but, hath given. What? nat^old, nor silver, nor beasts, nor paschal lambs, not an angel, but himself. For what? not for a crown, nor for a kingdom, not for our holiness or righteousness, but for our sins. These words are very thunder- claps from heaven against all kinds of righteousness. Like as is also this sentence of John : behold the lamb of God, that taketh away the sins of the world. There-^ fore we must with diligent attention mark every word of Paul, and not slenderly consider them, or lightly pass them over for they are full of consolation, and conlirm fearful consciences exceedingly. But how may w e obtain remission of our sins ? Paul answereth, that the man which is called Jesus Christ, the son of God, hath given himself for them. These are excellent and most comfortable words, and are pro- mises of the old li^w, 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 religions of the heathen, all works, all merits and superstitioiis ceremonies. For if our sins may be taken away by our own works, merits and satisfactions, what needeth the son of God to be given for them.'^ but seeing he was given for them, it ioUowetb 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 impos- sible for the whole world to satisfy for one of them. And surely the greatness of the ransom (namely, Christ the son jjOf 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 amplified exceedingly by these words : which gave, himself for our sins^ Therefore here is lo be markerl 45 the infinite greatness of the price bestowed for it, and then will it 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 needs be given for it. He that considereth tliese things well, understandeth that this one word sin, comprehendethGod's everlasting wrath, and the whole kingdom of satan, and that it is a thing more horrible tlian can be expressed ; which ought to move \is, and make us afraid indeed. But we are careless, yea, we make light of sin, and a matter of nothing ; which although it bring with it the sting and remorse of conscience, yet notwithstanding we think it not to be of such weight and force, but that, by some little work or merit, we may put it away. This sentence therefore w itnesseth, that all men are servants and bond-slaves to sin, and (as Paul saith in another place) are sold under sin. (Rom. vii. 14.) And a^ain, that sin is a most cruel and mighty tyrant over all men, which cannot be vanquished by the power of any creatures, whether they be angels, or men, but hj the sovereign and iniinite power of Jesus Christ, who hath given himself for the same. Furthermore, this sentence setteth out to the con- siciences of all men which are terrified with the greatness of their sins, a singular comfort. For albeit sin be never so invincible a tyrant ; yet notv/ithstanding, for- asmuch as Christ hath overcome it through his death, it caimot hurt them that believe in him. Moreover, if we arm ourselves with this belief, and cleave with all our hearts unto this man Christ Jesus, then is there a light opened, and a sound judgment given unto tis, 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 consequence we infer : then what do the papists, monks, nuns, priests, niahometists, anabaptists, and all such as trust in their works, which will abolish and overcome sin by their own traditions, works preparative, satislactions, &c. Here forthwith we judge all those sects to be wicked and per- nicious ; whereby the glorj^ of Ciod, and of Christ, is not only defaced, but also utterly taken away, and our own advanced and established. But weigh diligently every word of Paul, and spe- cially mark well this pronoun, ^« our.** For the effect 4r «iltogether consistetli in the well applying of the pr#* nouns, wliich we tind very often in the scriptures; wherein also there is ever some vehemency and power. Thou wilt easily say and believe, that Christ the son of (}od was given for the sins of Peter, of Paul, and of otiier saints, whom we account to have been worthy of this grace* But it is a very hard thing, that thou, which judgest thyself unworthy of this grace, shouldest from thy heart say and believe, that Christ was given for thine invincible, infinite, and horrible sins. There- fore generally, and without the pronoun, it is an easy matter to magnify and amplif}^ the benefit of Christ, namely, that Christ was given for sins, but for other mens sins, which are worthy. But when it cometh to the putting to of this pronoun our," there our weak nature and re«T^son starteth back, and dare not come near unto God, nor promise to herself, that so great a trea- -^ure should''be freely given unto her, and therefore she will not have to do with God, except first she be pure and without sin. AVherefore, although she read or hear this sentence, Which gave himself for our sins, or such like, yet doth she not apply this pronoun (our) unto herself, but unto others v.hich are worthy and holy ; and as for herself, she will tarry till she be made worthy by her own works. This then is nothing else, but that man's reason faia , would that sin were of no greater force and power, than she herself dreameth it to be. Hereof it cometh, that the hypocrites, being ignorant of Christ, although they feel the remorse of sin,''do think notwithstanding that they shall be able easily to put it away by their good works and merits, and secretly, in their hearts, they wish that these words wiiich 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 light and small matters* To be short, man's reason would fain bring and present unto God a feigned and counterfeit sinner, which is nothing afmid, 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 feel- eth no sin, then would it believe that Christ was given for our sins. The whole world is thus alfected, and especially they that would be counted more holy and religiou* than 48 others, as monks and all justiciaries. Tliese confer-i* with their mouth that they are sinners, and they confess also that they commit sins daily, howbeit not so great and many, but that they are able to put them away by their own works: yea, and besides all this, they will bring their righteousness and deserts to Christ's judg- ment-seat, and demand the recompence of eternal life for them at the judge's hand. In the mean while, not- withstanding (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, xtliey may with great devotion pray with the publican, God be merciful unto me a sinner ! (Luke xviii. 15.) Unto them these words of St. l^aul, for our sins, seem to be but light and trifling: therefore they neither un- derstand 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, tJiat Christ w^as delivered to death, not for our righteousness or holiness, but for our sins, (which are very sins indeed, great, many, yea infinite aud invincible) to be most true, ef- fectual, and of great importance. Therefore think them not to be small, and such as may be done away by thine own Vv orks : 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 coun- terfeit 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 ano;el, i§ able to overcome the least sin that is) but for invincible sins. And except thou be found in the number of those that say, our sins ; that is, which have this doctrine of faith, and teach, hear, learn, love and believe the same, there is no sal- vation for thee. Labour therefore diligently, that not only out of the time of temptation, but also in the danger and conflict of deatli, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the cfevil. assaileth thee with great violence, going about to over- whelm thee with heaps, floods, and whole seas of sins, to terrify thee, to draw thee from Christ, and to drive 40 tliee to despair: that then 1 say, thou mayst be able to «ay with sure coalidence, Christ the sou of God was given, not for the righteous and holy, but for the un- righteous and sinners. If I were righteous and had no sin, I should have no need of Christ to be my reconciler^ Why then, O thou peevish holy satan, wilt tliou iiiake ine to be holy, and to seek righteousness in myself, when, in very deed, I have nothing in me but sins, and most grievous sins ? Not feigned or trifling sin», but siu'h as are against the tirst Table : to wit, great infi- delity, dou])ting, despair, contempt of God, hatred, ignorance, and blaspheming of God, unthankfulness, abusing of God's name, neglecting, loathing and de- spising the word of God, and such like. And more- over, these carnal sins against the second Table : As not to yield honour to my parents, not to obey the magis- trates, to covet another man's goods, his w^ife, and such like : albeit that these be light faults in respect of those former sins, and admit that 1 have not committed mur- der, whoredom, theft, and such other sins against the se- cond Table in fact ; yet I have committed them in heart, and therefore I am a transgressor of ail God's Com- mandments ; and the multitude of my sins is so great, that tliey 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-^ins are so weighty, so infinite, so horrible and invincible, and that my righte- ousness doth 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 so save all men which believe. Herein therefore consisteth the efi^ect of eternal salvation, namely, in taking these words to be effectual, true, and of great importance. I say not this for nought, for T have often times proved by experience, and I daily find what an hard matter it is to believe (especially in the conflict of conscience) that Christ w^as given, not for the holy, righteous, worthy, and such as were his friends, but for wicked sinners, for the unworthy, and for his enemies, which have deserved God's wrath and everlasting death. Let lis therefore arm ourselves with these, and such like sentences of the holy scripture, that we may be able to answer the devils (accusing us, and saying, thou art VOL. I, . C 50 a sinner, and therefore thou art damned) in this sort : because thou sayst I am a sinner, therefore will I be righteous and saved. Nay, (saith the devil) thou shall be damned. No (say I) for 1 tiy unto Christ, who hath given himself for my mns. 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, de- spair, hatred, contempt, and blaspheming 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 thy- self preachest unto me the glory of God. For thou puttest me in mind of God's fatherly love towards me, w retched and damned sinnner : who so loved the world, that he gave his only begotten Son, that v/hosoever believeth' in him should uot perish, but have everlasting life, {John iii. ,16). J\nd as often as thou objectest that I am a sinner, so oftOT thou callest me to remembrance of tlie benetit 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 transgression of his people was he smitten^ (chap. liii. 8) Wherefore, 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 de- spair, and destroyeth him, unless he withstand him with this cunning, and with this heavenly wisdom, whereby , * only sin, death and the devil are overcome. But the man that putteth not away the remembrance of his sin, but keepeth it still, and tormenteth himself by his own cogitations, tliinking either to h^lp himself with his own strength and policy, or to tarry the time till his con- science maybe quieted, falleth into satan's snares, and miserably afflicteth himself, and at length is overcome with the continuance of the temptation : for the devil will never cease to accuse his conscience. Against this temptation we must use the words of PauU in the which he giveth a very good and true defi- nitiou of Chrit>t in this manner : Christ is the Son of God, ■ 51 ^nd of tlie virgin, delivered, and put to death for onf sins. Here, if the devil alledge 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 rnoveth 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 arcj all) set not Ch^'ist down upon the rainbow, as a judge, (for so shalt thou be terrified, and despair of ins 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 mie oblation, hath*putaway 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 exer* cise this pronoun, o«r, that this one sylla])le being believed, may swallow up all thy sins: that'is to say, that thou mas St 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 si as be shis only, but even thy own sins indeed : That is to wit, believe thou that Clirist was not only given for other mens' sins, but also for thine. Hold this fast, and suf'^ fer not thyself by any means to be drawn away from this most sweet detinitioli of Christ, which rejoiceth even the very angels in heaven : that is to say, that Christ, according to the proper and true definition, is no Moses, no lawgiver, no tyrant, but a mediator for sins, a free-giver of grace, righteousness and life; who gave fliaiself, not for our merits, holiness, righteous- ness and godly life, but for our sins. Indeed Christ doth interpret the law, but that is not his proper and prmripal office* These things, as touching the words, we know well enough, and can talk of them. But in practice, and in the conflict, when the devil goeth about to deface Christ, and to pluck the v^ovd of Grace out of our hearts, we^nd that we do not yet know them well, and 4U we should do. He that at that tiuie could deiiae c 2 52 Christ truly,.and could ina^^uifv him and behold him as his mt?^^t sweet Saviour and Iligli-Priest, and not as a strait judge, this man liatli overcome all evils, 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 1 know the devil's subtleties, "Who at that time not only goeth about to fear us with- the terrors of the law, yea and also of a little mote mak- eth 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 puffing up the conscience even in good works:) But also is wont to fear us with the very person of the Mediator: into tlie which he transformetli himself; and, laying before us some place of the scrip- ture or some saying of Christ, sudd(?nly he striketh our hearts, and showeth himself unto us in such sort as if he were Christ indeed, l^^aving us sticking so fast in that cogitation, that our coiiscience would swear it were the same Ciirist whose saying he alledged. Moreover, such is the subtlety of the enemy, that he will not set before us Christ entirely and wholly, but a piece of Christ only, namely, that he is the Son of God and IVIan born of the virgin. And bj -and-by he patcheth thereto some other thing ; that is to say, some saying of Christ, wherewith he territieth the impenitent sin- ners, snch as that is in the thirteenth of Luke, Except ye repent, ye shall all likewise perish. And so, cor- rupting the true definition of Christ with his poison, he brijiigeth to pass that albeit we believe him to be Christ the true Mediator, yet, in very deed, our troubled con- science feeleth and judgeth hi in to be a tyrant and a judge. Thus we, being deceived by satan, do easily lose that sweet sight of our High-Priest and Saviour Christ ; which, being once lost, we shun him no less thau Ihe devil himself. And this is the cause why I do so earnestly call upon yi)u, to learn the true and proper dehnition of Christ out of these words of Paul, \S'l)ich gave Himself for our sins. If he gave himself to death for our sins, then undoubtedly he is no tyrant or judge which will con- demn us for our sins. He is no caster-down of the afflicted, but a raiser-up of those that are fallen, a mer- ciful reliever and comforter of the heavy and broken- hearted. Else should Paul lie in saying, Which gave 53 himself for our sins. If I define Christ tlins, I define him rightly, and take hold of the true Clirist, and pos- tiess him indeed. And here I let pass all curious spe- culations touching the Divine iVIajesty, and stay myselt in the humanity of Christ, and so I learn truly know the Will of God. Here is tiien no fear, but altogether sweetness, jo} , peace of conscience, and such like. And herevvithal there is a light 0[)encd, which shewelh me the true knowledge of God, of myiself, of all creatures, and of all the Iniquity of the devU's kingdom. We teach no new thing, but we repeat and establish old things, which the apostles and all godly tcaclien* have taught before us. And woidd to God we could so teach and establish them, that v,e might not only have them in our mouth, but also well-grounded in the bot- tom of our iieart,-and especially that w e ml^ht be able to use them in the agony and coaiiict of death. Versg 4. That he might dt'licer its from this present evil wo /hi. In these w ords also Paul handleth yet more effectually the argument of this epistle. He calleth this whole world, which hath been, is, and tliull be, the present world, to put adiiference between this and the everlast- ing world to come. Pvloreover he calleth it evil, becau^t^ that whatsoever is iu this world, ie subject to the malice of the devil reigning over the v liole w orld. Vox tuis cause the world is the kingdom ui" (he <.icvil. i or tliere is in it nothing but ignorance, c()ntemj>t, blasphemy, hatred of God, and disobedience against all tiie word^ and works of God. In and under this kingdom ol.the world are w e. Here again you see, that no man is able, by liis own works or his own power, to p-ut away sin, because this })resent world is evil, and (as St. John saith) is set upon mischief. As many therefore as are in the world, are the bondslaves of the devil, constrained to serve him and do all things at his pleasure. What availed it then to setup 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 w hips till the blood followed, to go on pilgrimage to St. James in harness, and such other bke? Beit so that thou doest all these things, yet notwithstanding this is true, c 3 54 ihr\t thou art in this present evil Avnrld, and not in th^* kingdom of Christ. And if thou be not in the kingdom of Christ, it is certain that thou belongest to the kingdom of salan, which is this evil world. Therefore all the gifts^ either of the body or of the mind, which thou en- jo3-est, as wisdom, righteousness, holiness, eloquence, power, beauty and riches, are but the slavish instru- ments of the devil, and with all these thou art. com- pelled to J^erve him, and to advance his kingdom. f irst, w ith thy wisdom thoa darknest the wisdom and knowledge of Christ, and, by thy wicked doctrine, lead- est men out of the way, that they cannot come to the grace and knowledge of Christ. Thou settest out and praisest thinejown righteonsness and holiness: But the righteousness of Christ, by w hich only we are justitied and quickened, thou dost hate and condemn as wicked and devilish. To be brief, by thy power thou destroy est 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. A^'herefoi^ if thou be without Christ, this thy wisdom is double foolishness, thy righteousness double sin and impiety, biecause it knoweth net the wisdom and righteousness of Christ : Moreover it darkneth, hindreth, blajsphemeth and persecutetli the same. Therefore Paul doth rightly call it the evil or wicked wond : for when it is at the best, then is it w orst. in the religious, wise and learned men, the w^orld is at the best, and yet, in the very deed, in them is double evil, i overpass those gross vices ^vhich are against the second table, as disobedience to parents, to magistrates, adulteries, whoredoms, covet- ousness, thefts, murthers, and maliciousness, wherein the world is altogether drowned, which notwithstanding are light faulti^, faults, if ye compare them with the wis- dom and righteousness of the wicked, whereby they light against the tirst table. This white devil, which forceth men to commit spiritual sins that they may sell them for righteousness, is far more dangerous than the black devil, which only enforccth them to commit fleshly sins, which the world ucknov, ledgeth to be sins. By these w ords then, That he might deliver us, &c» Paui sheweth what is the argument of this epistle ; to wit, that we have need of grace and of Christ, and that $10 other creature, ueiitheriiiau nor angel, can deliver mau 55 ©lit of this present e v il world. For these works are only beloni^ing to the Divine Majesty, and are not in the power of" any, either man or angeh That Christ tiath put away sin. and hath delivered us from the tyranny and kingdom of the devil; that is to say, from this wicked world, which is an obedient servant and a vvillin^^ follower of the devil his god. Whatsoever the mur- therer and father of lies either doth or speaketli, that the world, as his most loyal and obedient son, diligeiitl^- followeth and perforrneth. And therefore it is full of the ignorance of God, of hatred, lying, errors, blas- jfjhemy, and of the contempt of God, Moreover, of gross sins, as murthers, adulteries, fornications, thefts, K)}>beries, and such like, because he foUowetii his father the devil, who is a liar and a murtherer. And the more wise, righteous and holy that men are without Christ, so much tiie more hurt they do the gospel. So we also, that were religious men, were double wicked in the Papacy, before God did lighten us with the knowledge ©f his gospel, and yet notwithstanding under the co-our of true piety and holiness. Let these words of Paul then remain, as they ar* in- deed, true and effectual, not coloured or counterfeit, namely, that this present world is evil. Let it nothing atallmov^e thee, that, in a great number of men, there be many excellent virtues, and that there is so great a shew of holiness in hypocrites. But mark thou rather what Paul saith : Out of whose words thou mayst boldly and freely pronounce this sentence against the world, that the world with all his wisdom, power and righteous- ness, is the king'dom of the devil ; out of the which God alone is able to deliver us by hisoniy begotten Son. Therefore let us praise God the Father, and sive hvn. hearty thanks for this his unmeasurable mercy, that hath delivered us ont of the kingdom of the devil (in the vvhioh we were holden captivtrs) by his own Son, when it was impossible to be done by ouV own strength. And let us acknowledge together with Paul, that all our works and righteousness, (with all which, we could not make the devil to stoop one hair^s breadth) are but loss and dang. Al^^o let us cast under our feet, and utterly abhor all the power of free-will, all pharisaical wisdom and righteousness, all religious orders, all masses, cere- monies, vows, fastings, and such like^ {PhiL iii. 8.) as a 5G mof^t filthy defiled doth, (isa. Ixiv. 6.) and as the inofi dangerous poison of the devil. Contrariwise, let us ex- tol and map-nify the glory of Christ, ^vho hath delivered us by his death, not from this world only, but from this evil world. Paul then by this word evil she^yeth, that the king- dom of the world, or the deAil's kingdom, is the king- dom of iniquity, ignorance, error, sin, death, blasphemy, desperation and everlasting damnation. On the other Side, the kingdom of Christ is the kingdom of equity, light, grace, remission of sins, peace, consohition, saving health, and everlasting life, into the v.hicliv.e are trans- lated (Col. xiii.) by our Lord Jesus C Inist, to wliom be glory, world without end. So be it. A^i iisR 4. According to the Wiii (tf Cvd^ even onr 1 at her. Here Paul so placeth and ordeveth every' word, that there is not one of them but it fighteth against those false apostles for the article of justification. Christ (saith he) fiath delivered us from this wicked kingdom of the devil, and the w orld. And this hath he done, according to the will, ^ood pleasure, and commandment of the Father. W herefore we be not dehvered by our own will, or cun- ning, 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 be- gotten Son to be a reconciliation for our sins, (1 John iv* 10.) That we then are delivered from this present evil world, it is of mere grace, and no desert of ours. Paul is so plentiful, and so vehement in amplilying and ex- tolling the Grace of God, that he sharpneth anddirecteth every w ord against the false apostles. There is also another caiase why Paul here maketh mention of the Father's Will, which also in many places of St. John's Grospel is declared, where Christ com- mending his Office, calleth us back to his Father's \^'ill, that in his words and works we sliould 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 reconcile us to God the Father : that he alone might declare unto us how that this was done through the good .57 pleasure of liis Father, that we hy fastniiio* our eyosu[)on Christ, might be drawn and carried straight auto 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 knowu to our salva- tion, bvitby taking hold of Christ, who, according to tlie will of the Father, hath given himself to death for our sins. \\'hen thou shalt acknowledge this to be the Will of God throiigli Christ, then wrath ceaseth, fear and trembling vanisheth away, neitlier doth Csod appear any other than merciful, who by his determinate counsel would that his Son should die for us, that we might live through him. Tins. knowledge maketh th(! heart chear- ful, so that it stedfastly belie veth that God is not angry, but that he so loveih us poor and wretched sinners, tliat he gave his only begotten Son for us. It is not for nought, therefore, that Paul doth so often repeat, and beat into our minds, that Christ was given for our sins, and that by the good will of tlie Father. On the con- trary part, the curious searching of the majesty of God, and his dreadful judgments, namely, how he destroyed the whole world witlithe Flood, how he destroyed Sodom, and such other things, are very dangerous, For they bring men to desperation, and cast them down headlong into utter destruction, as 1 have shewed before. Verse 4. Of God a n d on r Fa t her • This word o/rr, must be referred to both, that the meaning may be this, of oar (lod, and of our Father. Then is Christ's Father, and our Father, all one. So in the 20th of John, Christ saith, to Mary Magdalen: Goto my Brethren, -and say unto them : 1 ascend unto my Father, and your Father, to my God, and to your God. Therefore Ciod is our Father, and our God, but throagli Christ. And this is an apostolic manner of speech, and even F^auFs own phrase, wlio indeed speak- eth not with such picked, and gay words, but yet very lit and to the purpose, and full of burning zeal. Verse 5. To whom he glort/for ever and cvcr^ The Hebrews are wont in their writings to intermingle praise and giving of thanks. I'his custom the Hebrews and the apostles themselves do observe. AVhich thing may very often be seen in Paul, For the nanu; of the c 5 58 Lord oiigliit to be had in great reverence, and never to be named vvithoitt praise and thanksgiving". And thus to do, is a certain kind of worbhip and service to God* So m worldly matters, when we mention the names of kings or princes, we are wont to do it with some comely ^^esture, reverence and bowing of the 'knee : milch more ought we when we speak of God, to bow the knee of our heart, and to name the name of God with thank- fulness and great reverence. Verse 6. / marvel* Ye see here how Paul handleth his Galatians, which were fallen away and seduced by the false apostles. He doth not at the lirst 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 ex- cusing the same. Furthermore, he sheweth towards them a motherly affection, and speaketh them very fair, and yet in such sort, that he repfoveth them not- withstanding : howbeit with very fit words, and wisely framed to the purpose. Contrariwise he is very hot and fall of indignation against those false apostles theiv se- ducers, upon whom he layeth the whole fault : and therefore forthwith, even in the entrance of his epistle, he bursteth out into plain thunderings and lightnings against them. If any man (saith he) preach any other gospel than that ye have received, let him be accursed. And afterwards in the 5th chapter he threateneth dam- nation unto them : Whoso troubleth you shall bear his condemnation, whatsoever he be, (Gal. v. 10.) More- over, he curseth them with horrible words, saying, W^ould to God they were cut off which trouble you> These are dreadful thunderclaps against the righteous- ' ness of the flesh or the law. fie might have handled the Galatians more uncour- teousiy, and have inveighed against ihemmore roughly after this manner: Oat upon this backsliding, I am ashamed of you, your unthankiulness grieveth me, I am angry with you : or else thus tragically cried out against them : O ungracious world, O wicked dealings ! &c. But for as much 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 kaveth those rough and sharp words, espe- 59 Cially in the first entrance, and most gently and mildly he speaketh unto them. For, seelu^ he went abont 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 plaister, and so rather hurt the wounded tlian heal them. Therefore of all the sweet- est and mildest words, he could not have chosen any one more fit than this, I marvel : whereby he signiheth both that it grieved him, and also displeased him, that they had fallen away from him. And he^e Paul is mindful of his own rule, which he giveth hereafter in the sixth chajrter, 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 thyself, lest thou also be tempted. This^example must we also follow, that we may shew ourselves to bear like aftection toward such as are misled, as parents bear towards their children, that they may perceive our fatherly and motherly af- fection towards them, and may see that we seek not their destruction, but their welfare. But as for the de- vil and his ministers the authors of false doctrines and sects, against them we ought, by the example of the apostle, to be impatient, proud, sharp and bitter, de- testing and condemning their false juggling and deceits with as much rigour and severity as may be. So parents, when their child is hurt with the biting of a dog, are wont to pursue the dog only, but the weeping child they bemoan and speak fair unto it, comforting it with most sweet words. The spirit therefore that is in Paul is^ wonderful cun- ning in handling the alHicted consciences of such as are fallen. Contrarivvise, the Pope (because he is led with a wicked spirit) breaketh out violently like a tyrant, and rappeth out his thunder cracks and cursings against the miserable and territied in coubciences ; 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 mens' souls, but only seek lordship and sovereignty over them, and there- fore their speakings and doings are altogether to main- tain and sup})ort the same. In like manner are all tiie Tuiu glorious doctors and teachers affected. 60 Verse 6. That so soon. Ye see how Paul complaineth, that to fall in faith is an easy matter. In respect whereof, he warneth the faithful in another place,That he which standeth, should take heed that he fall not, (I Cor. x. 12.) We also t, is also good : but the former sense conceiTiing Chnst, serveth more litly for the^ comforting of afflicted consciences. Verse 6. Unio another CkspeL Here we may learn to espy the crafty slights and subtleties of the deviL No heretic cometh under the title of errors and of the devil, neither doth the devil hiuiself 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 commit, or purpose to commit.. The murderer in his rage seeth not that murder is so great and ho.r-» rible a sin as it in indeed, for that he hath a cloak to cover the same. Whoremongers, thieves, covetous 65 persons, drunkards, and such other, have wherewith to flatter theinselves and cover then- sins, 'So the black devil also Cometh out disguised and counterfeit in all his w orks and devices. But in spiritual matter, where Satan coQieth forth not black, but white, in this likeness of an an^el, or of God himself, there he passeth himself with most crafty dissimulation, and wonderful slights, and is wont to set forth to sale, his most deadly poison for the doctrine of grace, fpr the word of God, for the gospel of Christ. For this cause Paul calleth the doc- trine of tlie false apostles Satan's ministers, a gospel also, saying : Unto another gospel : but in derision. As though he would say, Ye Gaiatians have now other evangelists, and another gospel : My gospel is now de- spised 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 Gaiatians, saying : Paul indeed hath begun well, but to have begun well it is not enough : for there remain yet many higher matters. Like as they say in the fifteenth of the Acts : It is not enough for you to believe in Christ, or to be baptized, but it behoveth also that ye be circumcised ; for except ye be circumcised after the law of xyloses, ye cannot be saved. This is as much to say, as, 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 liave the spirit of fearfuiness, they dare uot franVily and freely profess the truth, and go through with it.. Indeed they have laid a foundation, that is to say, th'ey have well tctught faith in Christ, but the be- ginning, 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 extol 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 will not be ugly and black in his minit^iers, but fair and white. And to the end he may appear to be such a one, he set- teth forth and decketh ail his words and works with the colour of truth, and with the name of God. Hereof is m aprimg that common proverb among the Germans : In- God's name beginneth all mischief. Wherefore let us learn, that this is a special point of the deviTs cunning, that if he cannot hurt by persecut- ing, he dotii it under a colour of correcting and build- ing up. So now»a-days he persecuteth us with power and sword, that when we are once taken away and dis- patched, he may not only deface the gospei, but ut- terly overthrow it. But hitherto he hath prevailed no- thing, for he hath t^lain many wdio have constantly con- fessed this our doctrine to be holy and heavenly, thi ough whose blood the church is not destroyed, but watered. Forasmuch therefore as he could prevail nothing that way, he stirreth up wicked spirits and ungodly teachers, which, at the first, allow our doctrine, and teach the same with a common consent together with us. But afterwards they say, that it is our vocation to teach the first principles of Christian doctrine, Jind that the mys- teries of the scriptures are revealed unto them fioin above, by God himself; and that they are called for this purpose, that they should open them to the world, i^fter 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 de- stroying. Wherefore it behoveth us to pray v/ithout ceasing, to read the holy scriptures, to cleave fast unto Christ and his holy word, tbit we may overcome the de- vil's subleties, with the which he assaileth us both on the riseht hand and on the left. For we wrestle not a«;rainst flesh and blood, but against rule, against powery against the worldly governors, the princes of the darkness of thi^ world, against the spiritual wickednesses in h'eavenly things. Verse 7. Which is not another ^ospeU but that there be some which trouble you. Here again he excuseth the Galatians, and most bit- terly reproveth the false apostles. As though lie would say, Ye Galatians are borne in hand, that the gospel, which ye have received of me, is not ihe true and sin- cere gospel, and therefore ye tiiink ye do well to receive that ncw gospel which the false apostles teach, and seem- eth to be better than mine. I do aot so much charge ^7 you with this fault, as those disturbers wlilch trouble your consciences, and pull you out of my hand. Here you see again how vehement and hot he is a«j^ainst those deceivers, and with what rough and sharp words he painteh ihem 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 re- ported Paul to be an unperfect apostle, and also a weak and erroneous preacher. Therefore he again here calleth them the troublecs of the churches, and overthrowers of the gospel of Christ. Thus they condemn each other. The false apostles condemned Paul, and Paul again the false apostles. The like contending and con- demning is always in the church ; especially when the doctrine of the gospel flourisheth ; to wit, that wicked teachers do 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 doj with a perfect- hatred, detest and condemn their cursed and blasphe- mous doctrine. In the mean time the miserable peopla are at no stay ; wavering hither and thither, as uncer-^ tain and doubtful to which part they may lean, or whom they may safely follow. For it is not given to everyone to judge christianly of such weighty matters. But the. end will shew which part teacheth truly, and justly con- demn the other. Sure it is, that we persecute no man,, oppress no man, put no man to death, neither doth our doctrine trouble huens' consciences, but delivered them, out of innumerable errors and snares of the devil. For the truth hereof we have the testimony of many good, men w^ho give thanks unto God, for that, by our doc- trine, they have received certain and sure consolation to their consciences. Wherefore, like as Paul at that time was not to be blamed that the churches were trou- bled, but the fal^se apostles : So at this day it is not our G8 fault, }>ut tlie fault of the anabaptists and sncli fraiitie - spirits, that man}' and threat troubles are in the church, Mark iiere uiiigenTiy, that every teacher of works, and of the rit^hteousnessof the law, is a troubler of tlie church, and of the consciences of ujen. And who would ever have believed that the pope, cardinals, bifehops, monks, and that whole synagogue of Satan, especially the founders of those religious orders (of which number nevertheless God might save some by mi- racle) were troublers oi'mens' consciences? Yea, verily, they be yet far worse than were those false apostles. For the false apostles taught, that, besides faith in Christ, tiie works of the law of God were also necessary to sal- ^ation. But the papists, omitting faith, have taught mens' treiditions and works not commanded of God, but devised by themselves without and agcunst the word of God : :uid these Ijave they not only made equal w ith the word of God, but also exalted them far above it. But the more holy the lieretics seem to be in outward shew, so much the more mischief they do. For if the false apostles had not been endued with notable gifts, with great authority, and a shew of holiness, and had not vaunted themselves to be Christ's ministers, the apos- tles, disci jjles, and sincere preachers of the gospel, they could not so easily have defaced Paul's authority, and led tlie ( Udatians 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 ibith in Christ, they taught that cir- cumcision and the keeping of the law was necessary to salvation. The which thing Paul himself w-itnesseth in the fifth chapter following. And Luke in the hfteenth of the Acts declareth the same thing in these words: That certain men coming down from Judea, taught the brethren saying, Except ye be circumcised after the custom of Moses, ye cannot be saved, (Acts xv. 1.) Wlierefore the false apostles most earnestly and obsti- nately contended that the law ought to be observed. Unto whom the stiff-necked Jews forthwith joined them- selves, and so afterwards easily persuaded such as were not established in the faith, that Paul was not a sincere teacher, because he regarded noc the law, but preached such a aoctrine, as did abolisii and overthrow tlie law, tor it seemed uuto them a very strange thing, that the 69 law of God sliould utterly be taken away, and tlie Jew* whkh had always until tliat time been couiitevi the peo- ple 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- v/icked idolaters, should attain to this glory and dignity, to be the people of God without circumcision, and without the works of the Uuv, by grace only and faith in Christ. These things had the false apostles amplified and set . forth to the uttermost, that they uiight bring Paul into more hatred among the Galatians. -And to the end they might set theui the more sharply against him, they said, that he preached unto the Gentiles freedom from the lavv, to briiig into contempt, yea, and utterly to abo- lisii the law of God and the kingdom of the Jews, con- trary 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: VVliere- fore, he was to be shunned iisan open blasphemer against God, and a rebel against the whole commonweal of the Jews, saying, that they themselves ought rather to be heard, who besides that they preached the gospel rightly, were also the very disciples of the apostles, with whom Paul was never conversant. By this policy they defamed and defaced Paul among the Galatians, so that by this their perverse dealing, of very necessity Paul was compelled with all his might to set himself against these false apostles, whom he boldly reproveth and condemn eth, saying, that they are the troublers of the churches, and overthrow^rs of Christ's gospel as fol* loweth. Verse 7* And intend to pervert the Gospel of Christ. That is to say, they do not only go about to trouble you, but also utterly to abolish and overthrow Christ's gospel. For these two things the devil practiseth most busily. First, he is not contented 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 perverters of the go^jel 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 them- selves to be the most sincere preachers of the gospt^U But "because tliey mingle the law witji 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* Whe?'e the righteousness of the law ruleth, there cannot the righteousness of grace rule. And again, where the righteousness of grace reigneth, there cannot the righte- ousness of the law reign : for one of them must needs give place unto the other. And if thou canst not believe that God will forgive thy sins for Christ's sake, whom he sent into the world to be our High Priest: How then I pray tliee, 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 impos- sible for tliem to countervail the judgment of God ? Wherefore the doctrine of grace can by no means stand with the doctrine of the law* The one must simply be refused and abolished, and the other contirmed and stablished. 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 over* Cometh the better. For Christ with his side is weak, and the gospel but a foolish preaching. Contrariwise, the kingdom of the world, and the devil the prince thereof, are strong. Besides that, the wisdom and righte- ousness of the flesh, carry a goodly shew. And by this means, the righteousness of grace and faith is lost, and the other righteousness of the law and works advanced and maintained. But this is our comfort, that the devil with all his limbs cannot do what he would. He may trou- ble many, but he cannot overthrow Christ's gospeh The truth may be assailed, but vanquished it cannot be : for the word of the Lord endureth for ever. It seemeth to be alight matter, to mingle the law and the gospel, faith and works together: but it doth more mischief than man's reason can conceive. For it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ Avith all its benelits, and it utterly overthroweth the gospel, as Faul saith in this place. Tiie cause of this great evil is our flef>h : uhich being plunged in sins, seeth no way how to get out but by works, and therefore it would live m the righteous- 71 ness of tlie law, and rest in the trust and confidence ©f her own works. Wherefore, it is utterly ignorant of the doctrine of faith and giace : without the which not- withstanding it is impossible for the conscience to find rest and quietness. It appeareth also by these word^ of Paul : And intend to pervert the ii^ospei of Christ, that the false apostles were exceeding bold and shameless, which with all their might set themselves agaiast Paul. Wherefore he again, using his spirit of zeal and fervency, and being fully persuaded of the certainty of hi^ calling, setteth himself strongly against them, and wonderfully magniheth his ministry, saying : Verse 8. But though that we or an angel from lieaveih preach unto you otherivise than that ice have preached unto youy let him be accursed. Here Paul casteth out very flames of fire, and his zeal is so fervent, that he beginneth also almost to curse the angels. Although, saith he, that we ourselves, «ven I and my brethren Timothy and Titus, and as many as teach Christ purely with me (1 speak not now of those seducers of c^onsciences :) Yea, or if an angel from heaven preach unto you, &c. notwithstanding I would rather, that I myself, my brethren, yea, and the very angels from heaven, also, should be hoklen ac- cursed, than that rny gospel should be overthrown^ This is indeed a vehement zeal, that he dare so boldly curse, not only himself, and his brethren, but also even an angel from heaven. The Cjreek word Anathema, in Hebrew Herem, sig- nifieth a thing accursed, execrable, and detestable: which hath nothing to do, no participation or commu- nion with God. -So saith Joshua : Cursed by the man before the Lord, that raiseth up, and buildeth this city Jericho, (Jos. vi. 26). And in the last of Leviticus it is written-; Nothing separate from the common use, which shall be separate from man, shall be redeemed, but die the death, whether it be man or beast. So God hath appointed Amaleck, and certain other cities accursed by God's own sentence, should be utterly rased and destroyed. This is then the mind of Paul: I had rather that myself and other my brethren, yea and an angel from heaven should be accursed, than that we or others should preach any go§^ _ 72 pel, than that which we have preached already. So Paul lirst curseth himself: for cuiinin^ artiticers are wont lirst to find fault with thenisehes that they may the more freely and sharply afterwards reprove pthers. Paul therefore concludeth, that there is no other besides tliat, which he himself hath preached. lint he preached not a gospel which he had himself devised, but the same wdiich God promised before by his prophets in the holy scriptures: (Rom. i.) Therefore he pro- nounceth himself and others, yea, even an angel Iroin heaven, to be undoubtely accursed, if they teach any thing contrary to the former gospel. For the voice of the gospel once sent forth, shall not be called back again till the day of judgment. Verse p. As ire said before, so say ive now again^ if^^^!/ man p7'each unto ijou otherwise than that yoa have received^ let him he accursed. He repeated the self-same thing, only changing the persons. Before he cursed himself, his brethren, and an angel from heaven. Here if there be any (saitli 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 moi'eover ^ill others whatsoever, namely, all those false teachers his adversaries. Here appeareth an exceeding great fervency of spirit in the apostle, that he dare curse all teachers throughout the whole world and in heayen, which pervert his gospel and teach any other. For all men must either believe that gospel that Paid preached, or else they must be accursed and con- demned. V/ould to God this terrible sentence of the apostle might si:rike 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. The changing of persons is here to be marked. For Paul speaketh otherwise in his hrst cursing, than he doth in the second, in the first he saith : If we or an angel from heaven, preached unto you any other Gospel than that we have preached unto you : in the second : Than that ye have received. And this lie doth of purpose, kstthe Galatians shonld say: We, O Paul, do not per- 73 vert th-e Gospel that thou hast preached unto us: We understood thee not rightly, but the teachers that carnft after thee, have declared unto us the true meaning thereof. This (saith he) will I in no case admit. They ouglit to add nothing, neither to correct it : but that which you heard of me is the sincere word of God : Let this only remain. Neither do I desire myself to be another manner of teacher than I was, nor you other disciples. Wherefore if ye hear any man bringing any other gospel than that ye have heard of me, or bragging that he will deliver better things than ye have received of me, let him and his disciples be both accursed. The iirst 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 ohapter, he toucheth not the chiefest matter which he ndleth in this epistle, namely, the article of justifi- cation. 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. Wliich thing the popish schoolmen have wickedly taught, standing "Upon this ground: the church hath allowed four gospels only: therefore there are but four: for if it had allowed more, there had been more. Now seeing the church might receive and allow such and so many gospels as it would, therefore the church is above the gospol. A goodly argument forsooth. I approve the scripture, ergo, I am above the scripture. John Baptist acknowledgethand confesseth Christ, and pointed to him with his linger, therefore he is above Christ. Tlie church approveth the christian faith and doctrine, therefore the church is above them. For the overthrowing of this their wicked and blasphemous doctrine, thou hast here a plain text like a thunderbolt, wherein Paul subjected both himself and an anu,el from heaven, and doctors upon earth, and all other teachers and masters whatso- ever, under the authority of the scripture. For they ought not to be masters, judges, or arbiters, but only witnesses, disciples and confessors of the church, whe« ther it be the Pope, Luther, Augustine, Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard in the church besides the pure word of God, that is to say, the holy scripture. Otherwise, accursed be both the teachers and hearers together with their doctrine. VOt.X, D 74. Versx*: 1 0, 2 or iwiv preach I Man s Doctrtntj or God*s ? These words are spoken with the same veh^nei>cy of spirit that the former were. As if he would say. Am I Paul so unknown amongst you, which have ,preuclied so openly in your churches ? are my bitter conliicts, and so many sharp battles against tire Jews, yet unknown unto you ? It appeareth (i think) sufficiently unto you by my preachings and by so many and so great afflictions which I have suffered, whether I serve men or God. For all men see that by this my preaching, I have not only stirred up persecution against me in every place, but have also procured the cruel hatred both of mine owp nation, and of all other mem I shew 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 (jod. Neither do we seek the favour of men by our doctrine. For we teach that all men are wicked by nature, and the children of wratli. We condemn man's freewill, his strength, wisdom an-d righteousness, and all religion of man's own devising* And to be short, we sdy thut 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 Ciod, only for Christ's sake. For so the heaven's shew forth the glory of God^ and his works, condemning; all men generally with their works, (Eph. ii. 3.) This is not to preach for the favour of men and of th^ 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 any thing else that pertaineth to their glory, it cannot be, but that cruel hatred, perse- cutions, excommunications, murthers and condemna- tions must needs follow. If then (saith Paul) they see other matters, why see they not this also, that I teach the things that are of God and not of men ? Tliat is to say, that I seek no man's favour by my doctrine, but I set out God's mercy 4*ii'ered unto us in Christ. For if I sought the favour of 75 m^n I would not condemn their works. Noi*r forasmuch as I condemn men's works, that is to say, because I shew (lod's Judgment oat of his word (whereof I am a mini-' ster) ai^ainst all men, how that they are sinners, un- rig'liteous, wicked, children of wrath, bond-slaves of the devil, and damned, and that they are not made righteous by works or by circumcision, but by grac«i only and faith in Christ : therefore I procure unto myself the deadly hatred of men. For they can abide nothing less, than to hear that they are such : nay rather they would be praised for wise, righteous and holy. Wherefore this witnesseth sufficiently, that I teach not man's doc- trine. After the same manner Christ speaketh 'also iu the seventh of John : The world cannot hate you, but me it liateth, because I testify of it the works thereof are evil, (John vii.' 7.) And in the third of John : This is condemnation that light is come into the w orld, and men loved darkness more than light, because their works are evil, (John iii. I9.) 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. Moreover, he tliat speaketh, as Christ saith, tliose things which his Lord and Master hath com- manded him, and gloriheth not himself, but him whose messenger he is, bringeth and t-t^acheth the true word of God. But I teach those things only which are com- manded 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 ol God, neither can there be any other, much less any bet- ter, 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 devihsh ; and even such also are they which either teach it or receive it* So we with Paul do boldly pronounce all su61i doc- trine to be accursed as agreeth not with ours. For neither do we seek by our preaching the praise of men, or the favour of princes or bishops, but the favour of. God alone, whose only grace and merey we preach, despising and treading under foot whatsoever m of our- selves^ ^yI^o^;oGver lie be then \\hich shall teach nny other gospel, or tluit which is contrary to ours, let us be bold to say, tliat he is sent of the devil, and hold lum accursed. Verse 10. Or go I about to please Men? That is, do 1 serve men or Cod ? 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 may glory in their flesh. More- over, because they will not bear the hatred and persecu- tion of men, they teach circumcision, only to avoid the persecution of the cross, as follow eth in the fifth chapter. So at this day, ye may find many which seek to please men, and to the end they may live in peixe and security of the flesh, they teach the things which are of men, that is to say, wicked things, or else they allow the blasphe- mies and wicked judgments of the adversaries, contrary to the word of God, against their own conscience, that they may keep stiil the favour of princes and bishops, and enjoy their goods. But we, bec'ause we endea- voured to please Cod and not men, do stir up against us the malice of the devil, and hell itself: we suffer the reproaches and slanders of the world, death and all the mischiefs that can be devised ag^unst us. So saith Paul here : I seek not to })lease men, tliat they may praise my doctrine, and report me to be an excellent teacher, but 1 desire only that my doctrine may please God: And by this means J make men my mortal enemies. Which thing i tind by experience to be most true: For they requite me with infamy, slander, imprisonment and 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 magnitied of men. So saith CInlst also, (Mat. vi.) That hypocrites do all things to be praised of men. And in the fifth of John he sharyly reproveth such : How can ye believe, saith he, which receive honour one of another, and seek not the honour that cometh of (xod alone ? The things which Paul hath hitherto taught, are iu a 7T mjiriner examples oah^ In the mean time, notwith- standing he is very earnest every where in proving hi*' doctrine to be sincere and sound. Therefore he ex- horteth the • Galatians that they iWsake it not for any other doctrine. Verse 10. ¥or if I should yet please Men, I ivere not the Servant of God, These thin::;s are to be refered to the whole office and ministry of Paul, to shew what a contrariety there was between his conversation before in the Jewish lavv^, and his conversation now under the gospel. As if he w^ould say, Do you think that I go al^out still to please men, as I did in times past? So he speaketh afterwards in the fifth chapter : If I yet preach circumcision, why do I 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 office of apostleship, I never taught man's doctrine, nei- ther sought I to please men, but God alone. That is ta ssy, 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 craf- tily the false apostles Vt^ent about to bring Paul inta hatred among the Galatians. They picked out of his preachings and writings certain contradictions (as our adversaries at this day do out of our books) and by this means they would have convinced him that he had taught contrary things. Wherefore they said, that there was no credit to be given unto him : but that cir- cumcision and the law ought to be kept : which thing he himself also by his example had allowed, because he had circumcised Timothy according to the law, had pu- rified 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 waftily surmised^ that Paul by the commandment and authority of the apostles was constrained to do: which notwithstanding he had kept as indiiierent, bearing with the infirmity of the weak brethren (which yet understood not the chris- tian liberty) lest they should be offended. To whose ca- viilatioas 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 agaiug. the matter itself sufficiently declareth. for if { would preach the law and circumcision, and commend tlie strength, the power, and the will of man, I should not be s« odious unto them, but should please them. Verse 11, \9, Now I certify you hrethren, that the gospel which was preached of me^ was not after matu For neither rec€U)ed I it of man, neither xcas 1 taught it but by the revelation of Jesus Christ, Here is the principal point of all this matter : which containeth a confutation of his adversaries, and a defence of his doctrine, to I he end of the second chapter. Upon this he standeth, thh, he urgeth, and with an oath con- firmeth, that he learned not his gospel of any man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Gala- tians may believe him, and also, that they should give no ear to the false apostles: whom he reproveth as liars, because thjey 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 ma- nifest of itself: and the false apostles bragged also that tlieir doctrine was not earthly but heavenly : but he mean- eth, that lie 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 t-onie 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 shewelh by the v/ay, 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 Lis gospel in the way as he wfjs going to Damascus, where Christ appeared unto him and talked with him. Afterwards also he talked with him in the temple at Jerusalem. But he received his gospel in the way, as Luke reciteth the story in the ninth of the Acts, Arise, saith Christ, nnd go into the city, and it shall be told thee what thou must do. He doth not bid liim 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 >ut withstood him even to his face, because lie walked iu)t after the trnth of the go&ve], (Gal. li. 11.) Therefore neither is the church, nor Peter, n^^r the apostles, 8sr ati^r^'^Ts fronv heaven, to be heard, unless they brl ug and teach the pure word of God. Tills argument, even at this day, is not a little prejudi- cial to our cause. For if we may neither bebev^e the pope, nor the fathers, nor Luther, nor any other, except they teach us the pure word of God, whom shall we then be-- lieve? Who, in the meanwhile, shall certify our con- sciences, wliich part teacheth tlie pure word of God, we, or our adversaries ? For they brag that they also have the pure word of God, aijd teach it. Again, we be-- lieve not the papists, because they teach, not the word of God, neither caii they teach it. Contrarawise, they hate us most bitterly, imd persecute us as most pesti-- lent In^retics and seducers of the people. W hat is to be done in this case? Shall it be lawful for every fan- tastical spirit, to"teach what liimself llsteth, seeing the world caiv neitli^r liear nor abide our doctrine ? For al- though we glory with Paul, that we teach the pure gospel, of Christ yt^t we proht nothing, but are com- pelled to hear, that this our glory is not only vain, rash, ,»nd arrogant, but also develish and full of blasphemy. But if we abase ourselves, ^iiid give place to the rage of our adversaries, then both the papists and anabaptists wax proud. The anaba[)tists will vaunt that they bring and teach some strange thing which the world never heard of before.. The papists will set up again and esta- blish< tlieir old abaminations. Let every man therefore take heed, that he be most sure of his calling and doc- trine, that he may boldly say with Paul : Although we,. m- an. angel fron\ heaven, preacii unto you otherwise, * than that we have preached uuto j ou, let him be ac- ^Mirsed, (Gal. i. 8.) Verse ]3, For have heard of my concer Gallon in times past, in Jew in h religion^ how that ! persecuted the Church of God extremely and wasted it : Atid projited in the Jewish religion^ above many of mi^ companions of mine own nation. This place hath in it no singular doctrine. Notwith- stand mg, Paul alledgeth here his own exanipie, saying: I have defended the traditions of the Pharisee.^, and the Jewish religioii, more constantly than ye, and all your ' false teachers. Wherefore, if the righteousness of the law had been any thing worth, I had not turned back 84 from it: in the Creeping' whereof, notwithstanding, be- fore I knew Christ, I did so exercise myself, and so profit therein, that I excelled many of my companions of my own nation. Moreover, I was so zealous in de- fence of the same, that I persecuted the church of God extremely, and wasted it. For having received autho- rity of the High Priests, I put many in prison, ( Vets xxvi. 10.) and when they should be put to death, I pro- nounced the senten/re, and punishhig them through- out all the synagogues, I compelled them to blaspheme, and was so exceediVg mad upon them, tliat I perse- cuted tliem even uiito strange cities. Verse 14. And ivas rnuch inore zealous of the tradi^ tions of my fathers. He calleth not here the traditions of the fathers, pha- risaical or human traditions: for in this place lie treat eth not of the Pharisaical traditions, but of a far higher matter, and therefore he calleth even that holy law of Moses, the fathers traditions : that is to say, received and left as an inheritance from the fathers. For these, saith he, when I was in the Jewish religion, I was vety zealous. He speaketh after the same manner to the Phiiippians^: (chap. iii. 6.) as concerning the law, saith he, 1 was a I?h*i^^see, concerning zeal, I persecuted the church and as c^>:icerning th'j righteousness of the law, I was unrebukable. As though he would say : here I livay glory, and may compare with tiie whole nation of the Jews, yea, even with the best and holiest of all those "which are of the circumcision ; let them shew me, if they can, a more zealous and earnest defender of Moses' law,, than I have been. This thing (O ye Gahitians) ought to have persuaded you, not to believe these deceiv- ers, v/hich magnify the righteousness of the law, as a matter of great impartance ; whereas, if there were any cai>se to glory in the righteousness of the law, I have more cause to glory than any other. In like manner say I of myself, that before I was lightened with the knowledge of the gospel, I was as zealous for tke papistical laws and traditions of the fa- thers, as ever any wtis, most earnestly maintaining and cefeuding them as holy and necessary to salvation. Moreover, I endeavoured to ol)«erve and keep them iDyself^ as much as was possible iox me to do ; punish- 85 in^ my poor body with fasting, watching, praying and other exercises, more than all they which at this day do so bitterly hate and^perseciite me, because now I take from them the glory of justifying by works and merits. For I was so dili^^entand superstitious in the observation liereof, that 1 laid more upon my body, than, without danger of health, it was able to bear. I honoured the Pope of meer conscience, and unfeignedly, not seeking after prebends, promotions and livings ; but whatsoever 1 did, I did it with a single heart, of a good zeal, and for the g]oyy of God. But those things which then were gainful unto me, now with Paul, I count to be but loss for the excellency of the knowledge of Jesus Christ my Lord. But our adversaries, as idle bellies, and tried with no temptations, believe not that I and many others iiave endunid such things : I speak of such, as with great desire sought for peace and quietness of conscience, v/hich notwithstanding in so great darkness it was not possible for them to iind. Versk 15, IG, 17. But ivJien it had pleased God [which had separated me from mj mother s womh^ and called me by his grace) to reveal his Son in me, that I should preach him amom^ the Gentiles, immediatelt/ I communicated not with flesh and blood. Neither came I again to Jerusalem, to them ivhich were apostles before me, but I went into Arabia^ and turned again unto Damascus, This is the first journey of Paul. And here he wit- nesseth, that straightway, after he was called by the grace of Gad, to preach Christ among the Gentiles, he went unto Arabia, without the advice of any man, to that work v/hereunto he was called. And this place witiiesseth by whom he was taught, and by what means he came to the knowledge ol the gospel, and to his apostleship. When it had pleased (iod, 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, 1 fell iieadlong into more abominable and outr igious sins, I persecuted the church of God, I was an enemy to Christ, 1 blasphemed his gospel, and ta conclude, I was the author of shedding much innocent blood* This wa§ my desert. In the midst of thisjcruel ^6 ras^c, I was called to sucli inestimable «^nicc. What ?" Was it because of this outrageous cruelty ? No forsooth. But the abundant grace of Cod, who calleth, and slievveth mercy to whom he will, pardoned and forgave me all those blasphemies: And for these my horrible sins, which tfien I thought to be perfect righteousness, and an acceptable service unto (iod, 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 o£ grace by the self-same merits. I crucified C'lirist daily in my monk'sh life, and blasphemed Cod through my false faith wherein I then continually lived. Outwardly 1 was not as other men, extortioners, vmjust, whore- mongers: ^llat I kept chastity poverty and obedience* IMoreo\er, 1 was free from the cares of this present life. I was only giveii to fasting, watching, praying, saying; of masses, and such like. Notwithstanding, in the mean time, I fostered under this cloaked holiness, and trust in mine own righteousness, continual mistrust^ doubtfulness, fear, hatred and blasphemy against (jod* And this my righteousness, was nothing else but a filthy puddle, and the V6?ry kingdom of the devil. For »at;ui loveth such saints, and account eth tliem for hi& dear darlings, who destroy tlieir own bodies and souls, and deprive themselves of all the blessings of (iod's gifts. In the mean time, notwithstanding, wickedness blind- ness, contempt of Cod, ignorance of the gospel, pro- phanaVion of the sacraments, blaspheming ;ind treading of Christ under foot, and the abuse of all the bene- fits and gifts of Ciod, do reign in them at the full. Ta conclude, such saints are the bondslaves 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 hobness and strictness of life. Such we were under the popedom : ^'^erily no less, if not more, contumelious and blasphemous against C^hrist and his gospi/l, than Paul himself, and specially i : for 1 did so highly est(M^tn the Pope's authorityv that to dissent from him, even in the least point, I thought it a sin worthy of everlasting death. And that wicked opinion, caused mc to think that John Hus was a cursed heretic, yea, and 1 accouuted it axi heiuoMS B7 ofF('nce, hwt once to trilrik of him, nnJ I would myself, in defence of the pope's authorit^s have mhiistrcMl lire and sword, for the hurnint^ and destroyini^ of that Ije- retic, and thought it an high service'imto God so to do. AV'herefore if you compare publicans and harlots vvitli these holy liypocrites, they are not evil. For they, when they offend, have remorse of conscience, and do ^ not justify their wicked doings : but these men are so far from acknowledging their abominations,' idolatries, ■wicked will worshippings and ceremonies, to be sins, that they affirm the same to be righteousness, and a most ac- ceptable service unto God, yea, they adore them as mat- ters of singular holiness, and through them, do promise salvation unto others^ and also sell them for money, as tilings available to salvation. This is then our'goodly rigliteousness, this is our high merit, whichbringeth unto us the knowledge of grac'e : to - wit, tliat we have so deadly and so devilishly persecuted, blasphemed, trodden under foot, and condemned God, Clu'ist, the gospel, faith, the sacraments, all godly men, the true worship of God, and have taught and esta- blisfied quite contrary things. And the more holy we were, the more were we blinded, and the more did we w orship the devil. There was not one of us, but lie was a bloodsucker, if not in deed, yet in heart. Verse 15. W ken it pleased God, As though he woidd say : Jt is the alone and inestlma- i)le favour of God, that not only he bath spared me so wicked and cursed aw ictch, such a blasphemer, a per- secutor, and a rebel against God, but besides that, hath also given unto me the knowledge of salvation, his spirit, Ghri^st his son, the office of an apostle, and everlasting life. So Cxod beholding us guilty in the like sins, huth not only pardoned our impieties and blasphemies of liis meer mercy for Christ's Siike, but hath also overwhelmed us with great benefits atid spiritual gifts. But many of us are not only unthankful unto God for this his inesti- mable grace, and a^ it is written (2 Pet. i.) do forget the clean^'Uig of their old sins, but also openitig agam a win- dow to the devil, they begin to loath his word, and many also to pervert and corrupt it, and so become au- thors of new errors. The ends of these men arc worse than the beginnings, (Matt, xi. 43.) 88 Verse 15. Which had separated me from my moiher's womb. This is an Hebrew phrase. As if he said : Which had sanctiiied, ordained and prepared me. That is, God had appointed, when I was yet in my mother's womb,, that 1 should so rage against his church, and that after- wards he would mercifully caii me back attain from the midst of my cruelty and blasphemy, by his meer grace into the way of truth and salvation. To be short, whea I was not yet born, I was an apostle in the sight of (aod^ and when tlie time was come, I was declared an apostle^ before the whole world. Thus Paul cutteth off all deserts, and oiveth glory to God alone, but to himself ail siiame and confusion,K 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 ail 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. There- fore this ^^\^t also came unto me by the meer predestina- tion and free mercy of (iod before I w^as yet born. More- over, after 1 was born, he supported me, being loaden with innumerable and most horrible iniquities. And that he mi^iht the more manifestly declare the unspeak- able and inestimable ^ atness of his mercy towards me, he of his meer grace ibrgave my abominable and infi- nite sins, and moreover replenished me with such plenty oi r grace, that I did not only know what things lire . en unto us in Christ, but preached the same also unto others. Such are the deserts and merits of all men, and especially of those old dotards, whc exercise themselves wholly in the stinking puddles of man's own rigteousness. Verse 15. And called me by his grace^ Mark the diligence of the apostle. He called me, saith he. How ? \¥as it for my pharisaical religion : or for my blameless and holy life ? For my prayers, fast- ings and works? No. Much less then for my bits- phemies, persecutions, oppressions. How then } By his meer grace alone. S9 Verse 16. To reveal his Son in me. You hear in this place what manner of doctrine is uiven and committed to Pan! : To wit, the doctrine of the gospel, which is the revelation of the Son of God, This is a doctrine quite contrary to the law, which re- vealeth not the Son of God, but it sheweth forth sin, it" territieth the conscience, it revealeth death, the wrath and judgment of God, and hell. The gospel therefore is such a doctrine, as admitted no law : yea, it must be Separate as far from the law, as there is distance between heaven and earth. This difference in itself is easy and plain, but unto us it is hard and full of difficulty. For it is an easy matter to say, that the gospel is nothing- else but the revealing of the Son of God, or the 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 practise it in deed, it is a hard matter, yea^ to them also that be most exercised therein. Now, if the gospel be the revealing of the Son of God, as Paul deiineth it in this place, then surely it ac- cuseth not, it feareth not the consequence, it threaten- eth not death, it bringeth not to despair, as the law doth : But it is a doctrine concerning Christ, w^hich is neither law nor work, but our righteousness, wisdom, sanctification and redemption, (ICor. i. 30.) Although this thing be more clear than thesun-bght, yet notwith- standing the madness and blindness of the papists hath been so great, that of the gospel they made a law of chapty, and of Christ a lawmaker, 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 life given unto us for his sake, and not for the works of the law, or for our own righteousness. Of this inestimable treasure freely bestowed upon us, the gospel properly preacheth unto us. AVhereiore 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 exter- nal word : then by the working of God's spirit in- \ wardly. The gospel therefore is a divine word that came down from heaven, and is revealed by the Holy Ghost, who was alpo sent for the tostles, ©•r consulted with them, atid forthwith I took upon me tlie ofhee of preachin<>' among' the Gentiles: for there- unto I was called, and had also received a revelation from God. He did not theu receive his gospel of any man, or of the apostles themselves, but was content with his heavenly callino-, and with the revelation of Jesus Christ alone. Wherefore this whole place is a confutation of the false apostles* argument, which they used against Paul, saying that he was but a scholar, and a hearer of tiiC apostles, who lived after the law : and moreover, that l^iul liimself also had lived according to the law, and therefore it was necessary that the (ientiles themselves should keep the law and be circumcised. To the end thercfere that he might stop the months of these cavil- lers, he rehearseth this long history : before my conver- sion, saith he, 1 learned not my gospel of the apostles, nor of any other of the brethren that believed, (for 1 pC'r- secuted extremely not only this doctrine, but also the church of God, and wasted it:) neither after my con- version: for forthwith 1 prt^ached, not Moses w^ith his law, but J(\sus Christ at Damascus, consulting with no man, neither as yet having seen any of the apostUj-s. \'i:rse 18, 19. Then afler three years y Icame peaed then to the apostles, to have so mighty adversaries, that they durst despise them, and accuse them of lying, vv^hat 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 mat- ter diligently, it is very weighty and of great import- ance, as may appear by that is said before. In like manner we swear after the example of Paul, in this wise : 4jJ<3d knoweth that we lie not, &c. 94< Terse 21. Jftcr (hat, I went into the coasts of Syria arid Cilicia. Syria and Cilicia are countries near situate together, Tliis is it that he still goeth about to persuade^ that as well before he had seen the apostles as after, he was always a teacher of the gospel, and that he received it by the revelation of Christ, and was never any disciple of the apostles. Verse 22, 23, 24. For I was unknown hy faceinit9 the churches of Judea, ichich zee re in Christ. Bvt they heard only some say^ he tchich persecuted in times past, now preacheth the faith, which before he destroyed. And they glorified God. This he addeth for the sequal and continuance of tlie history, that after he had seen Peter, he went into Syria and Cilicia, and tliere preached, and so preached, tliathe won the tistnnony of all the churches in Judea. As though he would say : I appeal to the testimony of all the churches, yea, even of those which are in Judea: For the churches do witness, not only in Damascus, Arabia, Syria, and Cilicia, but also Judea, that 1 have preached the same faith which I once withstood and persecuted. And they glorified God in me: IN ot be- cause I taught that circumcision luid the law of Moses ought to be kept, but for tlie preaching of faith, and for the edifying of tlie churches by my ministry in the govspel. Ye therefore have the testimony not only of the people of Damascus and of Arabia, but also of the whole catholic or universal church of Judea. C H A P. 11. Verse 1. Then fourteen years after, I went up to Je- rusalem. 'Paul taught that the Gentiles were justified by faith only, without the works of the law. This doctrine when he had published iibroad among the Gentiles, he Cometh to Antioch, and declareth to the disciples what he had done. Then they which had been trained up in the old customs of the law, rose against Paul with jjreat 9.^ indignation, for that he preached to the Gentiles liberty from the bondage of the law. Whereupon followed great dissention, wliich afterwards stirred up new trou- bles. Paul and Barnabas stood strongly to the trvith and testified, saying : AMieresoever we pi'eached among the Gentiles, the Holy Ghost came and fell upon those which heard the word : And this was done throughout all the Churches of the Gentiles. But we preached not circumcision, neither did we require the keeping of the law, but we preached only faith in Jesus Christ, and at this preaching uf faith, God gave to the hearers the Holy Ghost. The Holy Ghost therefore doth approve the faith of the Gentiles without the law and circumci- sion. For if the preaching of the gospel, and faith of the Gentiles in Christ had not pleased him, he had not <:ome down in a visible shape upon the uncircumcised which heard the word. Seeing then by the only hear- ing of faith, he came down upon them, it is certain, that the Holy Ghost by this sign hath approved the faith of the Gentiles. For it doth not appear that this was ever done before at the preaching of the law. Then the Jews, and many of the pharisees which did ])elieve, and nowithstanding bear yet a great zeal to the law, earnestly striving to maintain the glory thereof, set themselves fiercely against Paul (who affirmed that the Gentiles were justified by faith onl}^ without the works of the law,) contending that the law ^ought to be kept, and that tlie Gentiles ought to be circumcised : for otherwise they could not be saved. And no marvel : For the very name of the law of God is holy and dread- ful. The heathen man, which never knew any thing of the law of God, if he hear any man say, this doc- trine is the law of God, he is moved therewith. How- then could it be but the Jews must needs be moved, and vehemently contend for the maintenance of the law of God, which even from their infancy had been nusled and trained up therein ? We see at this day, how obstinate the papists be, in defending their traditions and doctrines of devils. Wherefore it was mush~ less to be marvelled, that the Jews did so vehemently and zealously strive for the maintenance of their law, which they had received from Cjtod, Custom is of such force, that whereas nature is of iitself inclined to the observation of the law, by long 9^ continuance it so confinneth nature, that now it be- Cometh a double nature. Therefore it was not possible for the Jews, which were newly converted to Christ, suddenly to fo^-sake the law: A¥ho though they had re- ceived the faith of Clirist, thought it necessary not- withstanding to observe the law. And with this their weakness, God did bear for a time until the doctrine of the gospel might be plainly discerned from the law. So he bare with the infirmity of Israel in the time of king* Achab, when the people halted between two religions. He bare also with our weakness, whilst we were under the blindness of the pope : For he is long-suffering and full of mercy. But we must not abvise this goodness and patience of the Lord, nor continue still in our weakness and error, since the truth is now revealed by the clear light of the gospel. Moreover, they that stood against Paul, afKrming, that the Gentiles ought to be circumcised, had to lay for themselves, first, the law and custom of the country, then the example of the apostles, and last of all, the ex-, ample of Paul himself, who had circumcised Timothy. Wherefore, if Paul in his defence said, that he did not this of necessity, but for Christian love and liberty, lest they which were weak in faith, should be offended, which of them would believe him ? Hereunto all the ptople would answer , Since it is evident that thou hast circumcised Timothy, thou mayest say what thou wilt : notwithstanding thou hast done it. For this is a matter far passing all man's capacity, and therefore they could not understand it. Moreover, no defence can serve, when a man hath lost the favour of the people, and is fallen into such deadly hatred and contempt. Paul therefore seeing this contention, and these clamours daily to increase more and more, and being also warned by revelation from God, after fourteen years (besides those wherein he had preached in Damascvis and Arabia) goeth up again to Jerusalem, to confer his gospel with the other apostles : Yet not for his own cause, but for the people's sake. Now, this contention touching the observation of the law, exerciseth Paul a long time after, and wrought him much trouble, but I do not think that this is the contention which Luke j^peakieth of in the fifteenth of the Acts, which happened, as it appeareth, by^and-by 9/^ ofter tlie beglirning of tlie gospel. But this history which Paul here mentioiietli, seemeth to be done long after, when Paul had now had almost eighteen years preached the gospel. Verse 1. JVith Barnahas, and look with me Tittis* He joineth unto himself two witnesses, Barnabas and Titus, Barnabas was Paul's companion in preaching to the Gentiles, freedom from the servitude of the law* He was also a w^itness of all those things which Paul did, audhadseen the Holy Ghost given unto the Gen- tiles, which were uncircumcised and free from Moses's law, by the only preaching of faith in Jesus Christ, and he only stuck to Paul in this point, that it was not ne-« cessary that the Gentiles should be burdened with the law, but that it was. enough for them to believe in Christ. Wherefore by his own experience hetestifieth with Paul against the Jews, that the Gentiles were made the children of God and saved by faith alone in Jesus Christ, without the law or circumcision. Titus was not only a christian, but also the chief over- seer in Crete: For unto him Paul had committed the charge of governing the churches there (Tit. i.) And this was a Gentile. Verse 2. Aiid I went up by revelation* For unless Paul had been admonished by revelation, he had not gone up to Jerusalem. But because Gocl warned him by a special revelation, and commanded him to go up, therefore he went. And this he did to bridle, or at least to appease the Jews that believed, and yet obstinately contended about the keeping of the law, to the end, that the truth of the gospel might the more be advanced and contirmed. Verse 2. And I communicated with them touching the Gospel. You hear then, that at length, after eighteen years, he went up to Jerusalem, and conferred with the apos- tles touching his gospel. Verse 2. Which I preach among the Gentiles. For among the Jews he suffered tlie law and circum- cision for a time, as the other apostles did : I am made ail things uuto all men, saith he, (l Cor, ix.) Yet ever i 98 holdins^ t"he true doctrine of the gospel, which he pre- ferred above the law, circumeision, the apostles, yea, and an angel from heaven. For thus saith he unto the Jews: Ihrough this Christ, is preached unto you the forg!V( ness of sins. And he added very plainly': And from all things, from tlie which ye could notbejusti- lied by the law of Moses, by him every one that be- lieveth is {utjtified, ( Acts xiii. 38.) For this cause he teacheth and defendeth the doctrine of the gospel so diligently every where, and never suffereth it to come in danger. INotwithstanding, he did not suddenly break out at the first, but had regard unto the weak. And because the weak should not be offended, there is no doubt but he spake to the Jews after this manner : If that unprofitable service of Moses' law, which nothing availeth to righteousness, do so highly please you, ye may keep it still for me, so that the Gentiles which are not bound to this law, be not charged therewithal. Paul therefore confesselh, that he conferred the gos- pel v/ith the apostles, but, saith he, they profited me, or taught me nothing : but I rather for the defence of the liberty of the gospel, in the presence of the apostles, did constantly resist those which would needs force the observation of the law upon the Gentiles, and so did overcome them. Wherefore your false apostles lie, in saying that I circumcised Timothy, that I shaved my head in Cenchrea, and that I went up to Jerusalem, at the commandment of the apostles. Nay, rather, I glory, that in going up to Jerusalem by the revelation of God, and not at the commandment of the apostles, and there conferring my gospel with them, 1 brought to pass the contrary, that is to say, obtained that the apostles did approve me, and not those which were against me. Now, the question whereupon the apostles conferred together in this assembly, was this: whether the keeping of the law were necessary to justifieation or no. To this Paul answereth : I have preached unto the Gentiles, according to my gospel which I received from God, faith in Christ, and not the law, and at this preaching of faith, they received the Holy Ghost: and hereof Barnabas shall bear me witness. Wherefore, I con- clude, that the Gentiles ought not to be burdened with the law, nor to be circumcised. Notwithstanding, I t^ive no restraint to the Jews herein : who, if they will D9 needs keep the law and be circumcised, 1 am not against it, so that they do it with freedom of conscieiice. And thus have I taught and lived among the Jewi--, being made a Jew unto the Jews : holding ever the truth of the gospel notwithstanding*. Verse 2. But particularly icith them that ivere the -Chiefest, That is to say, I did not only confer with the brethren, but with those that were the chiefest among them. Verse 2. Lest by any 7neans I should run, or had run in vain* Not that Paul doubted, that he had ran, or had run in vain, forasmuch as^ lie had now preached the gospel eighteen years, (for it foUowetli incontinent in the text, that he had continued firm and coiistatit ajl this while, and had prevailed) but for that many did think that Paul had therefore preached the gospel so many years in vain, because he hath set the Gentiles at liberty from the observation of the law. Moreover, this opinion daily more and more increased, that the law was necessary to justitication. \Mierefore, in going up to Jerusalem by revelation, he meant so to remedy this evil, that by this conference, all men might plainly see his gospel to be in no point contrary to the doctrine of the apostles, to the end that by this means he might stop the mouths of the adversaries, which would else have said, that he ran, or had run in vain. Note here by the way, the virtue of man's own righteousness, or the rigfiteousness of the law to be such, that they which teach it, do run and live in vain. Verse 3. But neither yet Titus, which ica.<: with me,, though he were a Grecian, was compelled to he circumcised. This word (was compelled) sufficiently declareth wliat the conference and conclusion was : to wit, that the Gentiles should not be constrained to be circumcised, but that circumcision should be permitted to them for a time: Not as necessary to righteousness, but for a reverence to the fathers: And for charity's sake toward:^ the weak, lest they should be otiended[ until iney^were grown up more strong in faith. For it might have seem<^d E 2 100 ti very strange and unseemly tljing, upon a sudden to forsake the law and traditions of the fathers, which had been given to this people from God with so great glory. Paul tlien did not reject circumcision as a damnable tiling, neither did he by word or deed enforce the Jews to forsake it. For in the seventh chapter of his first e})istle to the Corinthians, he saith : If any man be called, being circumcised, let him not add uncircumcision. But he rejected circumcision as a thing not necessary to righteousness, seeing the fathers themselves were not justified thereby, (Rom. iv. 11.) but it was unto theni as a sign only, or a seal of righteousness, whereby they testified and exercised their faith. Notwithstanding the believing Jews which were yet weak, and bare a zeal to the law, hearing that circumcision was not necessary to righteousness, could understand this no otherwise, but that it was altogether unprofitable and damnable. And this fond opinion of the weak Jews, the false apos- tles did increase, to the end, that the hearts of the people being stirred up against Paul, by this occasion, they might thoroughly discredit his doctrine. So we at this day do not reject fasting, and other good exercises as damnable things : But we teach, that by these exercises, we do not obtain remission of sins. When the people hear this, by-and-by they judge us to speak against good works. And this opinion the papists do confirm and increase by their preachings and writings. But they lie, and do us great wrong, for many years past, there was never any that taught more sound and godly doctrine as touching good works, than we do at this day. Paul therefore did not so condemn circumcision, as though it were sin to receive it, or keep it: for the Jews would have been highly offended : but it was decided in this conference and council, that it was not necessary to justification, and therefore not to be forced upon the Gentiles. So this moderation was found, that for the reverence of the fathers, and charity towards the weak in faith, the Jews should keep the law and circumcision still for a time: Notwithstanding they should not thereby seek to be justified. And moreover that the Gentiles should not be burdened therewith, both because it would have ])een to them a very strange thing^and also a burdeu intolerable; (Acts xv. lO.J Briefly, that lOf none sliould be constrained to be circumcised, or any* restrained from circumcision. Paul therefore compelled none that would be cir- cumcised, to remain uacirCumcised, so that he knew circumcision not to be necessary to justification. This constraint would Paul take away. Therefore he suf- fered the Jews to keep the law, so that they did it with a free conscience. For he had ever taught, as well the Jews as the (4entiles, that in conscience they ought to be free from tlie law and circumcision : like as ail the patriarchs, and all the i^iithful in the Old Testament, were free in conscience, and justiiied by faith, and not by the law or circumcision. And indeed Paul might have suflered Titus to be circumcised : but because he saw that they would compel him thereunto, he ^v'ould not. For if they had prevailed therein, by-and-by they would have gathered that it had been necessary to justification, and so through this sufferance, they would have triumphed against Paul, Now, as the false apostles would not leave circumci- sion and the observation of the law indifferent, but required the same as necessary to salvation, so at tbis day our adversaries do obstinately contend, that mens' traditions cannot be omitted without peril of salvation : And thus of an example of charity, they make an ex- ample of faith, when notwithstanding there is but one example of faith, which is to believe in Jesus Christ. And this, as it is alone necessary to salvation, so doth it also indifferently pertain to all men. Notwithstand- ing the adversaries would rather worship the devil ten times instead of God, than they would suffer this. Therefore they are daily hardened more and more, and to seek to establish their impieties and blasphemies against God, defending the same by force and tyrann3^^, and will not agree, or consent to lis in any point. But what then ? Let us go on boldly in the name of the Lord of Hosts, and for all this, let us not ceasa to set forth the glory of Jesus Christ: And let us fight va- liantly against the kingdom of antichrist, by the word, and by prayer, that the name of God alone may be sanctified, that his kingdom may come, and that his will may be done^ {Mat.vi.9, 10.) And that this may E 3 102 speedily come to pass, we desire even from the bottom of our hearts, and say, Amen, Amen. ■ This triumph of Paul was therefore very glorious, namely, that Titus, which was a Gentile, although he were in the midst of the apostles, and all the faithful, where this question was so vehemently debated, was not yet constrained to be chxumcised. This victory Paul carrieth away, and saith, that in this conference, it was decided by the consent of all the apostles, the whole church also approvmg the same, that Titus should not be circumcised. This is a. strong argument, and maketh very much against the false apostles. And with this argument: K either was Titus compelled to be circum- cised, Paul was able to repress and mightily to convince ail his adversaries : as if he should say, why do these counterfeit apostles so falsely report of me, saying, that I aoi compelled to keep circumcision by the command- ment of the apostles, seeing I have the witness of all the faiihfui in Jerusalem, and moreover, of all the apostles themselves, that by my pursuit and travel, the contrary was there determined, and that I did not only there prevail that Titus should not be circumcised, but that the apostles also did approve and ratify the same. Your counterfeit apostles therefore do lie deadly, which slander me under the name of the apostles, and thereby #ieceive you : For I have the apostles, and all the faith- fiil, not against me, but with me. And this I prove by the example of Titus. iN^otwithstanding, Paul, as I have often said, did not condemn circumcision as an unprofitable thing, nor con* »trained any man thereunto. For it is neither sin nor righteousness to be circumcised or uncircumcised, as rt is neither sia^ nor righteousness to eat or drink. For wherher thou eat or eat not, thou art neither better or \vorse (1 Cor. viii, 8.) But if any man should add thereto eitiier sin or righteousness, and say: If thou eat thou sinnest, if tlmu abstain thou art righteous, he should shew liimseif both foolish and wicked. Therefore to join ceremonies with sin or righteou^iness, is great im- piety. As the pope doth, v/ho in his form of excommu- nication, threatneth to ail those that do not obey the law of the bishop of Rome, God's great curse and indig- nation, and so maketh all his liiws necessary to salvation. 103 Wherefore the devil himself speaketh in the person of the pvope ill ail the pope's decrees. For if salvation coii- sisteth iii keeping of the pope's laws, what need have we of Chrii»t to be our Justitier and Saviour. VjiRSE 4 5. For all the false brethren that crept in, who came in pricily to espy out our liberty^ which we have in Christ Jesus, that they might bring us into bondage c To whom loe gave not place by sub-' jection for an hour^ that the truth of the Gospel might continue with you. Here Paul shev.eth the cause why he went up to Jerusalem, and there conferred his g-ospel with the other apostles, and why he would not circumcise Titus: Not that he might be the more certain, or conhrmed in the gospel by the apostles, for he nothing doubted thereof! jiut that the truth of the gospel might continue in the churches of the Galatiaas, and in all the churches of the Gentiles. We see then, that the business of Paul was no light matter. Nov/, v/here he speaketh of the truth of tlie gospel, he siseweth that tliere be twa gospels, a tiaie and a false gospel, indeed, the gospeLof itself is simple, true and sincere : but by the malice of satan's ministry, it is cor- rupt and defaced. Therefore where he sailh : the truth of the gospel, he would have us to vmderstand also the contrary. As if he would say, the false apostles do also preach a faith and a gospel, but they are both false : therefore have I set myself so constantly against them. And in that I would not give place unto them^ this have I brought to pass, that the truth of the gospel conti- nueth with yon. So the pope and anabaptists do brag at this day, that they teach the gospel, and faith in Christ, True it is, but with such fruit as the false apostles once did, whom Paul calleth before in the first chapter, trotiblers of the church, and subverters of the gospel of Christ, On the other side, he saith, that he teacheth the truth of the gospel. As if he should say: Those things which the false apostles teach, brag they never so much that they teach the truth, are nothing else but stark lies. So all- heretics pretend the name of God^ of Christ, and of the church. Also they pretend that they will not teach errors or lies, but most certaiu truth and the pure gospel of Christ. E 4 104 Now, the truth of the gospel is, that our righteousness corneth by faith alone, without the works of tlie law. The corruption, or falsehood of the gospel is, that we are jus- tified by faith, but not without the works of tjielaw. With the like condition the false apostles also preached the gospel. Even so do out' papists at this day. For they say, that we must believe in Christ, and that faith is the foundation of our salvation: but it justiheth not, except it be furnished with charity. 1 his is not the truth of the gospel, but falsehood and dissimulation. But the true gospel indeed is, that works or charity are not the ornament or perfection of faith, but that faith of itself is God's gift, and God's work in our hearts, which therefore justitieth us, because it apprehendeth Christ our Redeemer. Man's reason hath the law for his object, thus thinking with itself : this I have done, this I have not done. But faith being in her own proper office, hath no other object but Jesus Christ the Son of God, delivered to death for the sins of the whole world. It lookethnotto charit}^, it saith not: What have I done? What have I offended? Vv hat have I deserved ? but, ^vhat hath Christ done ? What hath he deserved ? Here the truth of the gospel ansv/ereth thee : He hath re- deemed thee from thy sin, from the devil, and from eternal death. Faith therefore acknowledgeth, that in this one person, Jesus Christ, it hath forgiveness of sins- and eternal life. He that turneth his eyes away from this object, hath no true faith, but a fantasy and a v{«isi opinion, and turneth his eyes from the promiye to the law, which terrifieth and driveth to desperation. Wherefore those things which tire popish schoolmen have taught concerning the justifying hiith being fvu-*- nished v/ith charity, are nothing else but nieer dreams.. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justitieth, and not the faith which includeth charity. For a true and stedfast faith must lay a hold upo]i no- thing else but Christ alone, and in the affections and terrors of conscience, it hath nothing else to lean unto, but this diamond Chrish Jesus. Wherefore he that ap- prehendeth Christ by faith, although'he be never so much terrified with the law, and oppressed with the weight of his sins, yet may he be bold to glory that he is righteous. How, or by what meuiis? Even that preciaus Ptcui 105 Christ Jesus, wliich he possesseth by faith* This our acf-» versaries understand not, and therefore they cast away this precious pearl Christ, and in his place they set cha.^ ri ty, which they say is their precious diamond. Now, when they cannot tell what faith is, it is impossible that they should have faith ; much less can they teach it unto others. And as for that which they will seem to have, it is nothing else but natural reason, an opinion, a very dream and no faith. This! say, to the end ye may perceive and note that by these words, the truth of the gospel Paul vehe- mently reproveth the contrary. For he reprehendeth the false apostles, because they had taught a false gos- pel, requiring circumcision, and the observation of the law as necessary to salvation. Moreover, they went about ])y wonderful craft and subtlety to entrap Paul For they watched him narrowly, to see whe'her he would circumcise Titus or no : also whether he durst w^ithstand them in the presence of the apostles, and for this cause he reprehendeth them bitterly. They went about, saith he, to spy out our liberty which we have iii ( hrist Jesus, that tliey might bring us into bondage. Whi^refore the false apostles armed themselves on every side, that they might convince and confound him before the v/hole congregation. Besides this, they went about to abuse the authority of the apostles, in whose presence they accused him, saying : Paul hath brought Titus, being uncircumcised, into the company of all the faith- ful : He denieth and condemneth the law in your pre- sence which are apostles. If he dare be so bold to at- tempt this here and before you, what will not he attempt / in your absence among the Gentiles ? Wherefore when he perceived that he was so craftily assailed, he strongly withstood the false apostles, say- ing : We did not suffer our liberty which wc? have in Christ Jesus to come in danger, although the false bre- thren sought by all means to snare us, and put us t® much trouble : But we overcame them even by the judgment of the apostles themseivcs, and we would not yield unto them, no not one hour (for, no doubt, their drift was to have caused Paul to sure, ase from this liberty for a time) since we saw that they required the observa- tion of the law as necessary ^to salvation. But if they had alledged Apthing else but charitable bearing witb E 5 W6 the brethren, no doubt but Paul would have given them place. But it was another thing that they sought : To wit, that they might bring Paul, and all that stuck to his doctrine, into bondage. Therefore he would not yield unto them, no not the space of one moment. In like manner do we also offer to the papists all that' is to be offered, yea, and more than we ought. Only we except the liberty of conscience which we have in Christ Jesus. For we will not suffer our consciences to be bound to any work, so that by doing this thing or that, we should be righteous, or leaving the same undone we should be damned. We are contented to eat the same meats that they eat, we will keep their feasts and fasting days, so they will suffer us to do the same with a free conscience, and leave these threatning words, where- with they have terrified and brought under their subjec- tion the whole world : saying : We command, we charge, we charge again, we excommunicate, &c, but this li- berty we cannot obtain : like as Paul also could not in his time. Therefore we do as he did. For when he saw that he could not obtain this liberty, he would not give place to the false apostles, the space of one hour. Wherefore, like as our adversaries will not leai^e this fi'ee unto us, that only faith in Christ justifieth : So on the other side, neither will we nor can we give place unto them, that faith furnished with charity justifieth. Here v/e will, and we ought also to be rebellious and obstinate against them, for else we should lose the' truth of the gospel : we should lose our liberty which we have, notm the emperor, notin kings and princes, not in that monster the pope, not in the world, not in flesh, blood,reason, 8cc. but which we have in Christ Jesus. W e should lose faitk in Christ, wl^ichy as before, I have said, apprehendeth nothing else but that precious diamond Christ Jesus, This faith whereby we are regenerate, justified and en- grafted into Christ, if our adversaries will leave unto us sound and uncorrupt, we offer unto them, that we will do all things, so that they be not contrary to this faith. But because we cannot obtain this at their hands, we again for our part will not yield unto them one hair's ^readth. For the matter which we have in hand is weighty and of great importance, even touching the death of the son of God ; who by the will and command- 107 ment of the father was made flesh, was crucified and died for the sins of the world. If faith here give phice, then is this death aud resurrection of the Son of God iu vain : Then is it but a fable, that Christ is the Saviour of the world : Then is God found a liar, because he hath not performed that he promised. Our stoutness tliercfore in tliis matter is godly and holy. For by it we seek to preserve our liberty which we have in Christ Jesus, and thereby to retain the truth of the gospel : which if we lose, then do we also lose God, Christ, all the promises, faith, righteousness, and everlasting life. But here will some men say, the lawMs divine and^ holy. Let the law have his glory, but yet no law, be it never so divine and holy, ought to teach me that lam justified, and shall live through it. I grant, it may teach me, that I ought to love God and my neighbour: also to live in cliiistity, soberness, patience, &c. but it ought not to shew me, how I should be delivered from sin,, the devil, death and hell. Here I must take coun- sel of the gospel, I must hearken to the gospel, which teacheth me, not what I ought to do (for that is the pro- per office of the law :) but what Jesus Christ the Son of God hath done for me : To wit, that he sufifered and died to deliver me from sin and death* The gospel willeth me to receive this, and to believe it. And this- is the truth of the gospel. It is aUo the principle ar- ticle of all christian doctrine, wherein the knowledge of all godliness consisteth. Most necessary it is thereforej that we should know this article well, teach ir unto others, and beat it into their heads continually. For as it is very tender, so it is soon hurt. This Paul had well tried, and of this have all the godly, also good expe-»- riencc. . To conclude, Paul would not circumcise Titus, and as he saith, for no other cause, but for that certain false brethren were crept, in, to espy out their liberty, and; would have constrained Paul to circumcise Titus. Paul seeing this constraint and necessity, would give no place^ no, not for one hour, but strongly |esisted them, and therefore he saith : Neither Titus winch v/as with me^ being a gentile, was compelled to be circumcised, (GaL . ii. 3) Jf they had required this in the way of brotherly, charity, doubtless he would not have denied it. But- seemg they would ha^e doiae it as necessary thing, and^ tliat by compulsion, to the evil example of otlicrs, tb^ the overthrowing of the i^ospel, and to bring men's con* isciences into bondage, therefore he set himself mightily against them, and prevailed so, that Titus was not cir- cumcised. It ma}^ seem but a small matter to be circumcised, or not circumcised. But when a man hath an affiance in keeping of it, or else is in fear for not keeping of it, here God is denied, Christ is rejected, the grace and all the promises of God are refused. But if circumcision be kept without this addition, there is no danger. If the pope would in this sort require of us the keeping of his traditions, as bare ceremonies, it should not be so griev- ous unto us to keep them ; but to bind mens' con- sciences to these ceremonies, and to make of them an high and acceptable service unto God, yea, and moreover to add, that life and salvation, or death and damnation, eonsisteth in the observation hereof, is a devilish super- stition and liiil of blasphemy. Whoso v-ili not cry agianst this accursed be he. Verse 6, 7- And of them which seemed to he greats T was not taught J ( what they zcere in times pas t.^ it is no. 7natter to me, ^'c.J This is a vehement and a stout confatation. For he i;iveth not to the true apostles themselves any glorious title : but as it were aba-sing their dignity, he saith : Which seemed to be great, that is, which v/ere in autho- nty, upon whom the determination of all matters de- pended. Notv/lthstanding, the authority of the apostles) was indeed very great in ail the churches. And Paul also did not seek any w:hit to diminish their authority, but he thus conetemptuously answereth the false apostles, which set the authority and dignity of the apostles against Paul in all the churches, that thereby they might weaken his authority, and bring his whole ministry into- contempt. This Paul might not suffer. To the end therefore, that the truth of the gosp-l, and liberty of conscience in Ch list, might continue among the Gala- tians, and in all the churches of the Gentiles, he an- swereth stoutly to the false apostles, that he passed not how great the apostles were, or what they had been in times past : and whereas, they alledged the authority of tke nanui of the apostles agaiust hian; it touched hid 109 liotliing at all. He confesseth that the apostles are In* deed. somewhat, and their authority is to be reverenced. Notwithstanding his gospel and ministry ought i otto be overthrown for the name or title of any, whatsoever he be, an apostle, or an angel from Heaven. And this was one of the greatest arguments that the false apostles used against Paul. The apostles, said they, were familiarly conversant with Christ for the space of three years. They heard and saw nil his preachings and miracles. - Moreover, they themselves preached and wrought miracles while Christ was yet living in ^ the worlcl : whom Paul never saw in the liesh, and as toiicli- ing his conversion, it ^vas long after the glorification of (Jurist. Wherefore they should now consider which of these they ought more to believe : Paul which was but one and alone, and also. but a disciple, yea, and one of the last of all : or 'the chiefest and most excellent apos- tles, which, long before Paul, were sent and confirmed by Christ himself. To this Paul answereth : M'hat of all this ? This argument concludeth nothing. Let the apostles be never so great, yea, let them be angeis from heaven, it is no matter to me* The controversy is not heie concerning the excellency of the apostles, but con- cerning the word of God, and the truth oi* tlie gospel. This ought to be kept pvire and uncorrupt: this ought to be preferred above all things. Therefore how great Peter and the other apostles have been, what great mi- racles they hcive wrought, it is no matter to me. This is it that I only seek, even that the truth of the gospel may continue among you. This seemfci:h to be but a slender answer of Paul, when of purpose he so con- temneth the authority of the apostles, which the false apostles alkdged against him, and giveth no other solu- tion to their mighty argument than this : It is no matter to me. Notwithstanding, he addeth a reason of the confutation:.. Verse G. God accoptetk no man's person. This i>lace he alledgeth'out of Bloses, who useth the same, not once but many times : Thou shalt not accept in judgment the person of the rich man or of the poor, (Levit, xix. 15.) And this is a principle of divinity: God is no acceptor of persons, (2 Cor. xix. 7. Rom. ii. 1 i. Acts X, ^4. jEph. vi. CoU iii, 25.) With the wkict> no saying he stopped the mouth of the false apostles. As though he would say : Ye set those against me which seem to be somewhat : but God careth not for such out- ward things. He regardeth not the office of apostle- ship. It is not the dignity or authority of men that he looketh upon. And in token hereof, he suffered Judas, one of the chiefest apostles, and Saul, one of the great- est kings, yea, and the first of all, to fall away and to be damned. Ibhmael also and Esau he refused, being both first born. So shall you find throughout all the whole scripture, that God oftentimes rejected those which in outward shew were very good and holy men. And in these examples God seemeth sometimes to be cruel : But it was most necessary, that such fearful ex- amples should be shewed, and also to be written. For this vice is naturally grafted in us, that we highly esteem the persons and outward appearance of men, and more regard the same than the word of God, Contrariwise God will have us to fix our eyes, and to rest wholly upon the word itself : He will not have us to reverence and adore the apostleship in the persons of Peter and Paul, but Christ speaking in them, and the word which they bring and preach unto us. This the natural man cannot see : but the spiritual man only discerneth the person from the word, the veil of God from God himself. Now, this veil of God is €\^ery creature. Moreover, God here in this life dealeth .. not with us face to face, but covered and shadowed from us : That is, as Paul saith in another place : We see now as it were through a glass darkiy : but then we shall see face to face, (1 Cor. xiii. 12.) Therefore we cannot be without veils in this life. But here wisdom is required, which can discern the veil from God himself: and this wisdom the world hath not. The covetous man hearing, that man liveth not by bread only, but by every word that proceedeth out of the mouth of God, (Deut. viii. 30. Matt. iv. 4.) eateth the bread, but he seeth not God in the bread : For he beholdeth the veil only and outward bhew. So he doth with gold and other creatures, trusting to them so long as he hath them : but when they leave him, he despaireth. And thus he honoureth not the creator, but the creatures, not God, but his own belly. This I speak; lest any man should think that Pa»ll. Ill utterly condemneth these outward veils or persons. For he saith not, that there ought to be no person, but that there is no respect of persons with God. There must be persons and outward veils: God hath given them, and they are his good creatures : but we must not trust in them. All the matter is in the right using of things, and not in the things themselves, as before I have said. There is no fault in circumcision or uncircumcision, (for circumcision is nothing, and uncircumcision is nothing) but in the use thereof. To put righteousness in the one, and unrighteousness in the other, that use is damnable, and ought to be taken away : which being removed, cir- cumcision and uncircumcision are things tolerable. So the prince, the magistrate, the preacher, the school master, the scholar, the father, the mother, the children, the master, the servant, are persons and outward veils, which God will have us to acknowledge, love and reve- rence as his creatures, which also must needs be had in this life : But he will not have us to reverence them, or trust unto them,' that we forget him. And to the end that we should not too much magnify the outward per- sons, or put any trust in them, God leaveth in them of- fences and sins, yea, great and foul sins, to teach us what difference there is between the person and God himself. David, that good king, because he should not seem to be a person upon whom men should trusts fell into horrible sins, adultery and murder. Peter that excel- lent apostle denied Christ. These and such-like ex- amples, whereof the scripture is full, ought to warn us, that we repose not our trust in the person and outward veil, nor think, that when we have the outward shews and shadows, we have all things : As it is in popery where they judge all things according to the outward veil, and therefore all popery is nothing else but a meer respecting' of persons and outward shews. God hath given his creatures to our use, and to do us service, and not as idols, that we should do service unto them. Let "US then use bread, wine, apparel, possessions, gold, sil- ver, and all other creatures. But let us not trust or glory in them : for we must trust and glory in God alone. He only is to be loved, he only is to be feared . and honoured, Paul calleth here the apostleship or office of the apos- tles., (which wrought i»any aad great rairaclesj taught and converted many to the faith, and were also familiar* with Christ) the person of man. Briefly, this word person, comprehendeth the whole outward conversation of the apostles, whicli was holy^ and their authority which was j^reat. Notwithstandini>*, saith he, God esteemeth not these things ; Not that he esteemeth them not at al , but In the matter of justi^ fication he regardeth them not, be they never so great and so glorious. For we must diligently mark this distinction, that in matters of divinity we must speak far otherwise than in matters of policy. In matters of policy, as I have said, God will have us to honour and reverence these outward veils or persons as his instru- ments by v/liom he governeth and preserveth the world. i>ut when the question is as touching religicn, con* science, the fear of God, faith, and the service of God,, we must not fear these outward persons, we must put no trust in them, look for no comfort from them, or hope deliverance by them, either corporally or sprritualiy^ For this cause God will have no respect of persons in judgment: For judgment is a divine thing. Wherefore i ought neither to fear the judge, nor trust in the judge; but my fear and trust ought to be in God alone, who is the true judge. The civil judge or magistrate, I ought in- deed to reverence for God's cause (Deut. i.) whose minis- ter he is : But my conscience may not stay or trust u})on his justice and equity, or be feared through his unjust dealinji or tyranny, whereby I might fall into any of- fence against God, in lying, in bearing' false witness, in denying the truth, &c. ^ Otherwise 1 will reverence and honour the magistrate with all my heart. So I would also honour the pope and love his person, if he would leave my conscience free, and not compel me to sin against God. But he will so be feared and adored, as cannot be done without offence to the ma- jesty of God. Here since w e must needs lose the one, let us lose the person and stick to God. We could be content to suffer the dominion of the pope : But because he abuseth the same so tyrannously against us, and would compel us to deny and blaspheme God, and him only to acknowledge as one Lord and Master, cloggin^^ our consciences, and spoiling vis of the fear and trust v/hich we should have in God, therefore we are com- jpelied by the commandment ef God; to resist the pope ; tl3 for it is written : That we must rather obey Gorl than ]neii, (Acts iv. I9.) Therefore, without oifeace of con- science, which is our singular comfort, we contemn the authority of the pope. There is a certain vehemency therefore to be noted in this word [God.] For in the cause of religion, and the . word of God, there must be no respect of persons. I>ut in matters of policy we must have regard to the person: For otherwise, there must needs follow- a con- tempt of all reverence aiid order. In this world God will have an order, a reverence and a difference of per- sons. For else the child, the servant, the subject would say, I am a christian as well as my father, my scholmas- ter, my master, my prince : Why then should I reve- rence him ? Before God then there is no respect of per- sons, neither of Grecian nor of Jev/, but all are one ia Christ; although not so before the world. Thus Paul confuteth the argument of the false apos- tles as touching the authority of the apostles, and saith, that it is nothing to the purpose. For the question is not here concerning the respect of persons, but there is. a far weightier matter in hand, that is to say, a divine matter concerning God and his w^ord, and whether this ^vo^d ought to be preferred before the apostleship or no. Whereunto Paul answereth : So that the truth of the gospel may continue, so that the word of God, and the righteousness of fiiith, may be kept pure and uncorrupt, let the apostleship go, let an angel from heaven, let Peter, let Paul altogether perish. Verss 6. Never thelessy they thai Seemed to' he the cldefy did couiiULUiicate nothiii',*: with me* As tliough lie would say, 1 did not so confer with the apostles, that they taught me any thing. Vov what should they teach me, since Christ by his revelation had before sufhciently taught me all things ? And moreover, since I have now preached the gospel the space of eigh- teen years among the Gentiles, and Christ hath wrought so many miracles by me, whereby he hath confirmed niy doctrine: Wherefore it was but a conference and no disputation. Wherein I learned nothing, neither did I recant, nor yet defend my cause, but only declared what things 1 had done : To wit, that I had preached to tt\^ Gentiles faith only in Christ without the law^ 114 and that by his preaching of faith the Holy Ghost came down upon the Gentiles, which immediately speak with divers tongues. Which thiug, when the apostles heard, they witnessed that I had taught the truth. Where-" fore the false apostles do me great wrong, which per- vert and turn ail these things clean contrary. Now, if Paul would give no place to the false apos- tles wich set the authority of the true apostles against him : Much less ought we to give place to our a .ver- saries, which have nothing else to brag of bat the autho- rity of their idol the pope. I know that the godly ought to be humble : Bat against the pope I will and I ought to be proud with an holy pride, and say, thou pope, I wdl not be subject unto thee : 1 will liot take thee for my master, for 1 am sure that my doctrine is- true and godly. But the pope will not hear this doc- trine. Nay, he would force vis to obey his laws and his decrees, and if we will not, he will by-and-by excommu- nicate, curse and condemn us as heretics. Such pride therefore against the pope is most necessary, and if we should not be thus stout and proud, and in the liolyr Ghost utterly condemn both him v%^itb all his doctrine, and the devil, the father of lies speaking in him, we should never be able to defend this article of the righte- ousness of faith. W"e do not then contemn the autho- rity of the pope because we v/oiild bear rule over him, neither do we go about to exalt ourselves above all so- vereign power, since it is evident, that we teach all men to humble and submit themselves to the higher powers^ ordained of God: But this is it that we only seek, that the glory of God may be maintained, and the righteousness of faith may l)e kept pure and sound. Wherefore, if the pope will grant unto us, that God alone by his mere grace through Christ doth justify sin- gers, we will not carry him in our hands, but will also^ kiss his feet. But since we cannot obtain this, we again, in God are proud against him above measure, and will give no place, no, not one hair's breadth to all the angels in heaven, not to Peter, not to Paul, not to an hundred emperors, not to a thousand popes, nor to the whole world. But be it far from us that we should here humble ourselves since they would take from us our glory, even God himself, that hath created us, and given us all things, and Jesus Christ, who hath redeemed us 115 with Ills blood. Let this be then the conclusion of all together, that we will sulfer our goods to be taken away, our name, our life, arid all that we have : But the gos- pel, our faith, Jesus Christ, we will never suffer to be wrested from us. And cursed be that humility which here abaseth and submitteth itself. Nay, rather, let every christian man here be proud and spare not, ex- cept he will deny Christ. Wherefore, God assisting me, my forehead shall be more hard than all men's foreheads." Here I take upon me this title, according to the proverb : Cedo niiU't^ I give place to none. Yea I am glad even with all my heart, in this point, to be called rebellious and obsti- nate. And here I confess, that I am, and ever will be stout and stern, and will not one inch give place to any ci-eattire. Charity giveth place : For it suifereth all things, believeth all things, hopeth all things, endureth all thiiigs, (1 Cor. xiii. 7.) But faith giveth no place, yea, it can suffer nothing, according to this ancient verse : Nan patitur ludum finna, Jides, ociilus : That is, man's good name, his faith, and his eye, will not be dallied withal. Wherefore a christian, as touching his faith, can never be too proud nor too stout, neither must he relent or give place, no not the breath of one hair. For faith maketh a man here like unto God: but God suffereth nothing, he giveth place to none, for he is immutable. So is faith mimutable, and therefore may suffer nothing, give place to no man. But as touching charity, let a christian man yield and suffer all things, for therein he is but a man. Verse 7, 8,, But contrariwise^ when they saw that the gospel over uncircnmcision was committed unto me^ as the gospel over circumcision teas unto Peter (for he that was might// hy Peter in the apostleship over the circumcision, was also mighty by me towards the Gentiles, J With these words Paul mightily confuteth the false apostles. For here he challengeth to himself the same authority which the false apostles attributed to the true apostles. And he useth here a figure which is called an Inversion^ returning their argument against themselves. The false apostles, saith he, do alledge against me the authority of the great apostles to maintain their cause. 11(1 But I contmriwise, do alledge the same against tlient for my defence, for the apostles are on my side. Where- fore O my Gaiatians, believe not these counterfeit apos- tles, which brag so much of the autlmrity of the apos- tles against me. For the apostles, when they saw the gospel over the uncirciimcision to be committed to me> and knew of the grace that to me was given, gave to me and Barnabus the right-hand of fellowship, approving iijy ministry, and giving thanks unto God for the gifts which i had received. Thus he returrteth the argument of the false apostles upon tKemselve-. And in these W'Ords there is an ardent vehen>ency, and more con- taiiied in matter, than in words is able to be ex- pressed. What meaneth Paul, when he saith, that the gospel over the uncircurncision was committed unto him, and over the circumcision unto Peter, wl'ien notwithstanding Paul almost every where preached to the Jews in their synagogues, and Peter likewise to the Gentiles? There are examples and testimonies of both in the Acts. Peter converted the Centurion with his family, which was a Gentile, (Acts x, 3.) He wrote also to the Gentiles, as his first epistle testiiieth. Paul preaching Christ among the Gentiles, entreth notwithstanding into the syna- gogues of the Jews, and there preacheth the gospel, (Acts ix. 10.) And our Saviour Christ in Matthew and Mark, commandeth his apostles to go throughout the whole w^Qrld, and preach the gospel to every creature, (Matt, xxviii. 13. Mark xvi. 15.) Paul likewise saith. The gospel preached to every creature which is under heaven, (Col. i. 23.) Why then doth he call himself the apostle of the Gentiles, and Peter with the other, the apostles of the circumcision ? - Paul hath respect unto this, that the other apostles remained specially in Jerusalem, untill God called them unto other places. Thus stood the matter then for the time, that while the political state of the Jews contiiiued, the apostles still remained in Judea : But when the de- struction of Jerusalem approached, they were dispersed throughout the whole world. But Paul, as it is written in the Acts, (chap. xiii. 2.) by a singular vocaliori was chosen to be the apostle of the Gentiles. And behig sent out of Judea, he travelled through the countries of the Gentiles. Now were the Jews dispersed 117 ulmost tlirougliout the whole world, and dwelt here and tiiere in cities and other places among' the Gentiles* Paul coming thither was wont to go into the synagogues of the Jews, (Acts ix. 10.) and IW this occasion he tirst brought unto them, as the childrtui of the kingdom, this glad tidings, that the promises made unto the fathers, were accomplished by Jesus Christ. When they would not hear this, he turned to the Gentiles, as Luke wit- nesseth, Acts xiii. where he bringeth in Paul, thus boldly speaking against the Jews : It was necessary that we should first preach the wqrd of God unto you : but seeing ye reject it, and judge yourselves unv/orthy of everlasting life, lo, we turn to the Gentiles. And in the Acts (chap, xxviii. 23.) Be it known therefore unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it. Wherefore Paul was sent specially unto the Gentiles. But because he was a debtor unto all, and became all things unto all men ; therefore oc- casion being offered, he went into the synagogues of the Jews ; where not only the Jews, but also the Gentiles heard him preachii^g Christ. Otherwiles he preached publicly in the market-place, in houses, and by the rivers* sides. He was specially then the apostle of the Gen-- tiles ; as Peter was of the Jews; who, notwithstanding, preached Christ to the Gentiles^ also when occasion was offered. And here he called uncircumcision the Gentiles, and circumcision the Jews, by a figure named Synecdoche, which under a part comprehendeth the whole; which ligure is commonly used in the Scripture : The gospel then over uncircunicison, is that which was appointed to be sent unto the Gentiles. This gospel, ^aith he, was committed unto him, as the gospel over circumcison was unto Peter. For as Peter preached the gospel among the Jews, so did he among the Gentiles. This he often repeateth, that Peter, James and John, which seemed to be the pillars of the church, taught him nothing, nor committed unto him the office of preaching the Gospel, as having authority and rule over him. But they ^^thernselves, saith he, did see that the gospel was committed unto me, but not by Peter. For as I did not receive or learn any gospel of man, so did I receive no commandment by man tervation of the gospel, true religion, and the true service of God. There is none that will now take any care for the maintenance of the ministers of the church, and erecting of schools : but for the erecting and esta- blishing of false worship, superstition, and idolatry, no cost was spared, but every man was ready to give most liberally and largely. And hereof came no many 121 monasteries, so many cathedral churches, so many bishop- rics ill the Pope's church, where all impiety reigii<»d, with so great revenues provided for their sustentation : whereas now a whole city thinketh much to hud one or two poor ministers and preachers of the gospel, which before, while the Pope and all impiety reigned, did sus- tain sundry monasteries of monks, friars, nuns, and whole swarms of massing priests. To be brief, true re- ligion is ever in need. And Christ complaineth, that he is hungry, thirsty, harbourless, naked and sick, (Matt. XXV. 35.) Contrariwise, false religion and im- piety flourisheth and aboundeth with all worldly wealth and prosperity. Wherefore a true and faithful pastor must have a care of the poor also: and this care Paul here confesseth that he had. Verse 11. And wften^ Peter ivas corne to Antiochla^ I withstood him io his face : for he was to he blamed. Paul goeth on still in his confutation, saying, that he not only hatli for his defence the testimony of Peter;, and the other apostles which wer^e at Jerusalem : but also that he withstood Peter in the presence of the whole church ofAntioch. He sheweth here a matter, not done in a corner, but in the face of the whole church. For, as before I have said, he hath liere no trifling matter in hiiud, but the chicfest article of all christian doctrine. The utility and the majesty whereof whoso rightly esteemeth, to him all other things shall seem but viUi iind nothing worth. For what is Peter ? \Miat is Paul ? What is an angel from Heaven ? What are all other creatures to the article of justification? Which if we know, then are we in the clear light: but if we be igno- rant thereof, then are we in most miserable darkness. Wherefore, if we see this article impugned, or defaced, fear not to resist either Peter or an angel from lieaven, following the example of Paul, who ibceing the majesty of this article to be in danger for the dignity of Peter, had no regard of his dignity and estimation, that he mfght keep the same pure and uncorrupt. For it is written : he thatlovoth father v>r mother, or his own life more than me, is not worthy of me, (Mark x. 37.) Wherefore we ore not ashamed, for the defence of the trutli, to be counted and called of the hypocrites^ proud and obstinate, and such as will be onlv wise, will h*^ar VOL. I. p none, will give place to none. Here we must needs obstinate and inflexible. For the cause why we offend man, that is to say, tread down the majesty of the per- son or oi" the world, is so great, that the sins which the v/orld j^udgeth to be most heinous, are counted singular virtues before God. In that we love our parents, honour the magistrates, shew reverewce to Peter and other mi- nisters of the word, we do well. But here we have in hand the cause neither of Peter, nor parents, nor ma- gistrate, nor of the world, nor of any other creatures, but of God himself. Here if I give no place to my pa- rents, to the mao'istrate, or an angel from Heaven, I do well. Far what is the creature in respect of the creator? Yea, what are all creatures, being compared unto him J Even as one drop of water in respect of the whole sea. Why then s4iould I so highly esteem Peter, which is hut a drop, and set God aside which is the whole sea? Let the drop therefore give place to the sea, and let Peter ^ive place unto God. This I say, to the end that ye should diligently weigh and consider the matter where- fore Paul intreateth : for he intreateth of the word of God, which can never be magnified enough. And where he saith [to his face] this clause maketh specially against tlie venomous vipers and apostles of Satan, which slander those that are absent, and in their presence dare not once open their mouth: as the false apostles did, whom also here he touched by the way: which durst not speak evil of him in his presence, but in his absence slandered him most spitefully. So did not I (saith he) speak evil of Peter, but frankly and openly I withstood him, not of any colourable pretence, ambition, or other carnal affection, but because he was to be blamed and sharply reproved. Here let other men debate whether an apostle may sin or no: this, say I, that we ought not to make Peter's fault less than it was indeed. The prophets themselves have sometimes erred and been deceived. Nathan of his own spirit said unto David, that he should build the house of the Lord (2 Sam. vii, 3.4.) But this prophecy was by-and-by after corrected by a revelation from God, that it should not be David, because he was a man of war and had shed much blood, but his son Solomon, that should build up the house of the Lord, So did the apostles err also : for they imagined that the kingdom of Christ should be carnal and worldly, as we may see in the first of the Acts, when they asked of Christ, saying: Lord wilt thou at this time restore the kingdom of Israel ? (Acts i. 6.) And Peter, although he heard this commandment of Christ: go into the whole world, &c. (Matt, xxviii.) had not gone unto Cornelius, if he had not been admonished by a nsion, (Acts x. 12.) And ia this matter he did not only err, but also committed a great sin, and if Paul had not resisted him, all the Gen- tiles which did believe, had been constrained to receive circumcision and to keep the law. The believing Jews also had been confirmed in their opinion : to wit, that the observation of these things were necessary to sal- vation : and by this means they had received again the law instead of the gospel^ Moses instead of Christ. And of all this great enormity and horrible sin, Peter, by his dissimulation, had been the only occasion. Therefore we may not attribute to the saints such perfection as though they could not sin. Luke witnesseth that there was such great dissension between Paul and Barnabas (wliich were put apart to- gether for the ministry of the gospel among tlie Gentiles^ and had travelled through many regions (Actsxv. 1. 39.) and preached unto them the the gospel) that the one departed from the other. Here we must needs say, that there was a fault either in Paul or Barnabas. And doubtless it could not be, but that the discord was ex- ceeding great which separated these two being joined to- gether in such a holy fellowship, as the text witnesseth. Such examples are written for our consolation. For it is a great comfort unto us, when we hear, that even the saints, which have the spirit of God, do sin. Which comfort they would take from us which say, tliat the saints do not sin. Sam})son, David, and many other excellent men, full of the holy Ghost, fell into great sins, (Judges xvi. 2. Sam. xi. 24.) Job and Jeremy curs* the day of their |fia- tivity, (Job iii. 12. Job iv. Jer. xx. 14.) Elias and Jonas are weary of their life, and desire death, (Jonas iv.) Such errors and offences of the saints, the scripture scl- teth forth, to the comfort of those that are afflicted and oppressed with desperation, and to the terrer of the proud. No man hath so grievously fallen at ajiy tinte, but he may rise again. And on the other side, ao lua^ F 2 124 taketli so fast footing, but he may full. If Peter fell, I may likewise fall. If he rose a^cain, I may also rise again. And such examples as these are, the weak- hearted, and tender consciences ought to make much of, that they may the better undersiand what they pray for, when they say: forgive us our trespasses, and, I believe the forgiveness of sins. We have the self-same spirit of grace and prayer which the apostles and all the saints had, neither had they any prerogative above us. We have the same gifts which they had, the same Christ, baptism, word, forgiveness of sins : all which they had no less need of than we Iiave, and by the same are sanc- tified and saved as we be. Verse 12. For before that certain came from James^ he did eat with the Gentiles. The Gentiles which were converted to the faith did rat meats forbidden by the law, and Peter being con- fersant with the Gentiles which were converted, did eat with them, and drunk wine also which was forbidden, knowing that lierein he did well, and therefore boldly transgressed the law with the Gentiles. Paul confesseth that he also did the like, when he saith, that he became as a Jew to the Jews, and to them that were without law, as though he were without law : that is to say, with the Gentiles he did eat and drink like a Gentile, and kept no law at all : with the Jews, according to the law, he nbstained from all things forbidden in the law : for he laboured to serve and please all men, that he might gain all, (I Cor. ix. 19, 20, 21.) Wherefore Peter in eating and drinking with the Gentiles sinned not, but did well, and knew that it was lawful for him so to do. For he shewed by this trangression that the law was not neces- f?ary to righteousness, and also delivered the Gentiles from the observation of the law. For if it were lawful for Peter in one thing to break the law, it was lawful for him to break it in all thmgs. And Paul doth not here reprove Peter for his transgression, but for his dis- singulation, as followeth : Verse 12. But lohen they were come, he withdrew and separated himselfy fearing them which were of the circumcision, ' Here then ye see Peter's offence, as Paul plainly set- 125 teth it forth. Paul acciiseth him not of rnalice or iiJ-no- laiice, hut of dissimulation and infirmity, in that }je ab- stained from meats forbidden in the hiw, fearing- lest tlie Jews which came from James should be offended thereby, and had more respect to the Jews than to the G entiles. Hereby he gave occasion, as much as iu hirii was, to overthrow the christian liberty and truth of the gospeb Fx>r in that he did withdraw, and utterly separate him- self, abstaining from meats forbidden in the law (which notwithstanding he had caren of before, he ministertd a scruple of conscience to the faithful, thus to gather upon liis example: Peter abstained from meats ibrl»idden in the. law : therefore he that eateth meals ibibidden m th-e law, tinneth and transgressetii the law : but iie that ab&tainelli is righteous and keepeth the law, ibr else v.oald not Peter have withdrawn iiiinself : but becaiu^e he did so, and of pur|>ose refused those meats whick before he djd eat, it is a sure argument that such as eat against the law do sin, and such atj abstain from me?its which the law forbiddeth, do keep the law, and are j as- tin ed thereby. Here note, that the end of this f^ict of Peter, is re- proved of Paul, and not the fact itself: for the fact in itself was not evil. To eat and drink, or not to eat or drink, is nothing: but the end, that is: '* if thou eat thou sinnest: if thou abstain, thou art righteous," is evil. So circumcision of itself is good, but this end is evil : if thou be not circumcised alter the law of Moses, thou canst not be saved. Also to eat meats prohibited in the law, is not evil: but this shrinking and dissimu- lation of Peter is evil. For it might be said, Peter ab- staineth from meats forbidden in the law, wherefore if thou dost not likewise abstain, thou canst not be saved. This Paul might in no w ise dissemble : for the truth of the gospel was here in danger. To the end therefore that this truth might continue sound and uncorrupt, he resisted Peter to his face. And here we must make a distinction. For meats may be refused two manner of ways, (I Cor. ix.) First, for christian charity sake. And herein there is no dan- ger : for to bear with the infirmity of my brother, it is good. So Paul himself both did and taught. Secondly, by abstaining from them to obtain righteousness, and for not abstaining, to sin, and to be dranned. Here F 3 1^6 accursed he charily wltli all tlie service and works of charity whatsoever. For tlius to refrain from meats, is to deny Christ, to tread liis body under our feet, to blas- pheme the holy ghost, aud to despise all holy things. Wherefore, if we must lose the one, let us rather lose man €ur friend and brother, than God our father. For if Ave lose God our father, man our friend and brother cannot continue. Jerom, who neither understood tliis place, nor the v/liole epistle besides, thinketh this to be but a feigned reprehension of Paul, and therefore he excnseth Peter's fall, saying, that it was done by ignorance. But Peter ohended tlivough dissimulation, and thereby had esta- ])lished the necessity of the law, had constrained both Gentiles and Jews to revolt from the truth of the gospel, had given them great occasion to forsake Christ, to de- spise gnics, to return to the Jewish religion, and to bear oi] the burdens of the law, if Paul had not reproved him, and by that means revoked the Gentiiei and Jews, w])ieh were v*ffeuded through this example of Peter, to the liberty wiiich is in Christ Jesus, and to the truth of the gospel. M herefore if a man would here set forth UTiipliiy Peter's otFence, it should appear to be very great, and yet was it not done by malice or ignorance, but by occasion and fear only. Thiis we see what ruins may come by one man's fall and offence, if it be not well seen to and corrected in time. \V herefore, we may not trifle with this article of justification : neither is it without good cause that w^e do so often and so diligently put you in mind thereof. And it is much to be marvelled, that Peter, being such an excellent apostle, should thus do : wko before, in the council of Jerusalem, stood, in a manner, alone in defence of this article, and prevailed therein, namely, that salvation cometh by faith without the law, (Acts xv.) He that Vicfore did so constantly defend the truth and liberty of the gospel, now by his fall in abstaining from meats Ibrbidden in the law, is not only the cause of great offence, but also oifendeth against his own decree. Wherefore let him which thinketh he standeth, take heed lest he fall, (I Cor. x. 12.) No man would think what clanger there is in traditions and ceremonies : which notwithstanding we cannot want. What is more neces- sary than the law and the works thereof? And yet there s great danger lest by the same, men be brought to th© 12; tleukl of Clirisf^ For of the law cometh ofteutunes a trust and alliance in works, and where that is, there can be no trust in Christ. Christ therei'ore is soon denied and soon lost, as v. e may see in Peter ; who knew this article of justitication better than we do, and yet how- easily should we have given occasion of such an horrible ruin, if Paul had not withstood him, that all the Clen- tiles should thereby have fallen away from the preaching of Paul, and by this means should have lost the gospel itnd Christ him/self? And this should have been done under a holy pretence. For they^ mvj;ht have said : Paul, jutheito tliou hast tua^lit us that we must be jus- tified bv Lvrace without tiie luw : thou seest now that Pever <;loth the contiary : ibr he abslyineth from meats {bi-blvid,:!! 'ill the law, and hereby he teacheth us Uiat \ye cuunot be mivvd exerpt we veceive circumcisioa and ob- serve the luvv. Veuse 13. Jrid the other Jeics dissembled likewise with him, insomikcfu that Barnabas teas brought into their d I ss i m a lation a Is o . Here you may plainly see, that Paul chargeth Peter with dissimulation. If Peter dissembled, then did he certainly know what was the truth, and what was nof.- He that dissembleth, sinneth not of ignorance, but de- ceiveth b}^ a colour which he knoweth himself to be i'alse. And other, saith he, dissembled likewise with Peter, insomuch that Barnabas also (who was PauTs companion, and had now a long time preached among the Gciitiles, faith in Christ without the law, together with Paul) was brought into their dissimulation. Ye have here then Peter's offence plainly described to be nieer dissimulation, which afterwards had been an oc- casion of the ruin of the gospel then newly received, if Paul had not resisted him. And this is a wonderful matter, that God preserved the church, being yet but young, and the gospel itfeelf, by one only person. Paul 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 iu a council than the whole council besides. Which thing the papists themselves do witness. And for ex- ample, they ailed ge Paphnutius, who withstood the f4 1^8 ^ Vvhole council of Nice, (which was the h^st of all that ■were after the council of the apostles at Jerusalem) and prevailed against it. This I say, to the end that Ave sliould dilif>ent]y learn the article of justilication, and *inake a plain difference between the law and the i^ospel, and that, in this mat- ter, we' should do nothing by dissinnilation, or give place to any man, if we will retain the truth of the gospel, and faith sound and uncorrnpt : v.hich, as I have said, are soon hurt. Wherefore in this ease, away with rea- son, which is an enemy to faith : which also, in tempta- tions of sin and death, leaneth not to tiic righteousness of faith, (ior thereof it is utterly ignorant) but to her own righteousness, or, at the lea&t, to tlie righteousness of the law. Now, as soon as the law and reason join to- gether, faith loseth her virginity : for notliing tightetli more strovigl}^ against faith tiian the law and reason. And these two eLieuiie:^ cannot be conquered, but with great labour raid difficulty ; which we must conquer not- withstandiag, If we will Le saved. Wherefore, when thy conscience is tervified with the law, and wrestieih v. ith the judgment of Cod, ask coun- sel neither of reason nor of the lav;, but rest only upon grace and the word of consoialion, and so stand hereiir, as if Uiou iiadst never heard an}* thing of the law, ascend- ing up to the giaNS of faith, where ncitiier the law nor reason do ^hine but oniy the light of faith, which as- sureth us that v/e are saved by Christ alone Vv^ithout 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 notliing to do. ]Mot*v'itiistanding we must hearken also unto the liiw, but in place and time. Moses, while he was in the moun- tain where he talked with God face to face, had no law, made no law, ministered no kuv. But when he was come down from the mountain, he was a lavz-giver, and go- verned the people by the law. So the conscience must be free from the law, but the body must be obedient to tiie hivv. Hereby it appeareth that Paul reproveth Peter for r]0 light matter, but for the chiefest article of all chris- tian ^doctrine, which, by Peter's dissimulation, was in ^-reat danger. For Barnabas and tlie other Jews dis* 129 sembled togetliei* ^vith him, which did all oifend, npt through ignorance or malice, but for fear of the Jews : whereby their hearts were so bhnded, 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 Hghtly fall, especially in that thiijor- which tliey knew to be well done, and had also before taught unto others. It is a perilous thing there- fore, 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 diHgently, a«d with all humility, exercise ourselves in the study of the holy scriptures, ahd let us heartily pray that we never lose the truth of the gospel. Thus ive see then, fhat we are nothing with all our gifts, be they never so great, except Cod assist us. When he leaveth us to ourselves, our wisdom and know- ledge is nothing. For, in the hour of temptation, it may suddenly co-me to pass, that, by the subtlety of the devil, all the comfortable places of the scripture f^hall be taken out of our sight, and such places only as con- tain threatenings, shall be set before our eyes^ whichr shall oppress us and utterly confound us. Let us learn therefore that if God withdraw his hand, we may soon be overthrown ; and let no man glory of his own righteousness, wisdom, and otiier gifts, but let him hum- ble himself and pray with the apostle. Lord, increase our faith! (Luke xvii.7.) Verse 14. But ivhen I saw that thei/ 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 Faul that hath his eyes open, and seeth the offence of Peter, of Bar- naban, and the other Jevss which dissembled 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 infirmity of the weak Jews. AVherefore it was very necessary that Paul should reprove their offence, and ifiot dissemble it, and therefore he accuseth Peter, Bar-* rtabas^ au4 other, that they went not the right way to>' F 5 130 the truth of the gospel : that is to say, they swerved from the trath of the gospel. It is a great matter that Peter slnmld be accused of Paul as one that v/as fallen from the truth of the gospel. He could not be more grievously reprehended. Yet he suffered it patiently; and, no doubt, but he gladly acknowledged his offence. I said before, that many have the gospel, but not the truth of the gospel. So Paul saith here, that Peter, Barnabas, and other of the Jews, went not the right way to the truth of the gospel : that is to sa}' , they had the gospel, but they walked not uprightly according to the gospel. For albeit they preached the gospel, yet, through their dissimulation, (which could not stand with the truth of the gospel) they established the law : but the establishing of the law is the abolishing of the gospel. VVhoso then can rightly judge between the law and the gospel, let him tlKink God, and know that he is a right divine. In the time of temptation^ I confess, that I myself do not know how to do 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 a differ- ent:e between the righteousness of the gospel and of the law, as God hath made between heaven and earth, be- tween light and darkness, between day and night. Let the one be as the light and the day, and the other as the darkness and the night. And would to God we could yet further separate the one from the other. Werefore, 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 lanthorn of works and of the righteousness of the law. So let the sun and the in- estnnable Light of the gospel and grace shine in the day. and the lanthorn of the law in the night. Where- fore if thy conscience be terrified with the sense and feeling of sin, think thus with thyself : Thou art now remaining upon earth : There let the ass labour and travel : There let him serve and carry the burden that is laid upon him ; that is to say, let the body with his members be subject to the law. But when they mountest lap into heaven, then leave the ass with his burden 131 6n the earth : For the conscience hath nothing to do ^vith the iaw, or works, or with the earthly righteonsnessi So doth the ass remain in the valley, 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 severely required. There nothing must be known as concerning the gospel, conscience, grace, remission- of sins, heavenl}^ righteousness, 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, and contrariwise, the liberty of the gospel shall abide without the earth; that is to say, without the body and mem- bers thereof. Now therefore, as soon as the law and sin come into heaven, (that is, into the conscience) let them by-and-by be cast out. For the conscience, being feared with the terror of the wrath and judgment of God, ought to know nothing of the law and sin, but of Christ only. And on the other side, when grace and liberty come into the earth, (that is, into the body) then say ; thou oughtest not to dwell in the dregs and dunghill of this corporal life, but thou belongest unto, heaven. This distinction of tlie law and the gospel, Peter confounded through his dissimulation, and thereby per- suaded the believing Jews, that they must be justitied by the gospel and tlie 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; njmiely, that the gospel justifietli 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 meer laws, yea and such as are ceremonial only. He hath alsD-^ confounded and mixed political and ecclesiastical matters together ; which is a devilish and hellish con* fusion. This place, touching the difference between the law. and the gospel, is very necessary to be known: for.it coat alneth. the isum of all christian doctrine. Where- 132 fore let all that love and fear God, diligently learn to discern the one fioui the other, not only in words, but in deed and in practice ; that is to say, in the 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 con-, science : but the law, contrariwise, thou shalt find a familiar and continual dweller within thee: for reason hath the knowledge of the law naturally. Wherefore -when thy conscience is terrihed v/ith sin, which the law uttereth and increasetli, 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 ha&t done wickedly, and hast grievously sinned. I grant: notwithstanding I have remission of all my sins for Christ's sake. But out of the conflict of conscience, when external duties must be done, there is no time to hearken to the gospel : then must thou follow tiry vo- cation, and the works thereof. Yerse 14. I said unto Peter openly: J/thoUy being a Jew, livest as the Geiiti/es, and iwt as the JewSy tvhy constrainest thou the Gentiles to do like the Jews, That is to wit, thou art a Jew, and therefore thou art bound to live like a Jew ; that is, to abstain from meats forbidden in the law. Notwithstanding thou livest like a Gentile : that is to say, thou dost contrary to the law, and transgresseth the law. For, as a Gentile, which is^ free from the law, thou eatest common and unclean tiieats, and therein thou dost well. But in that thou, being afraid at the presence of the brethren converted from the Jewish religion, abstainest from meats forbid- den 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 the law. For in that thou abstainest from profane meats, thou givest occasion to the Gentiles thus to think: Peter abstaineth from those jneats which the Gentiles used to eat, which also he himself before did eat : therefore we aught like* 133 uise to avoid the same, and to live after the manner of the Jews : otherwise we cannot be justified or saved. We see then that Paul reproveth not ignorance in Peter (for he knew that he might freely eat with the Gentiles all manner of meats) but dissimulation, whereby he com- pelleth the Gentiles to live like the Jews. Here I say again, that to live as the Jew, is not evil of itself, for it is a thing indifi'erent, either to e^it swines' flesh, or any other meats. But so to play the Jew, that for conscience sake thou abstainest fiom <^ertain 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 knpwest that the keeping of the law is not necessary to righteousness, 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 retvirn to the law. For thou gi vest them occasion thus to think : faith only is not sufficient to righteousness, but the law and works are also required : and this Peter teacheth us by his example : 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, but also to the truth of faith and christian righteousnes. For the Gentiles received this of him, that the keeping of the law was necessar}^ to Tighteousiiess : which error, in case it be admitted, then doth Christ profit us nothing at all. Hereby it plainly appeareth to what end this discord between Paul and Peter tendeth. Paul doth nothing by dissimulation, but dealeth sincerely, and goeth plainly to work, Peter dissembleth, but his dissimulation Paul reproveth. The controversy was for the maintenance of pure doctrine, and the veiity of the gospel: and in this quarrel Paul did not care ior the offence of any. In this case, all people and nations, all kings and princes, ^11 judges and magistrates ought to give place. Since then it is so dangerous a thing to have to do with the taw, and that this fall was so sudden and so great, as if it had been from heaven above, even down into hell, let every christian diligently learn to discern between the law and the gospeU Let him suffer the Uw to rule 134. oYer tlie body and members thereof, but not over tlie conscience. For that queen and spouse may not be de-i filed 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 con- science have her bride-chamber, not in the low valley, but in the high mountain : in the which let Christ lie and tliere rule and reign, Avho doth not terrify and afflict sinners, but comforteth them, pardoneth their sins and saveth them. Wherefore let the afflicted conscience think upon nothing, know nothing, set nothing against the 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 stedfastly 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 which are Jews by nature, and not sinners of the Gentiles. That is to say, we are born unto the righteousness of the law, to Moses, and to circumcision, and even in our birth we bring the law with us. We have the righteous- ness of the law by nature, as Paul before saith of him- self in the first chapter : being zealous of the traditions of the fathers. Wherefore, if we be compared to the Gentiles, we are no sinners ; we are not without the law, and without works, like unto the Gentiles : but we are Jews born, we are born nghteoiis, and brought up in righteousness. Our righteousness begmneth even with our birth ; for the Jewish religion 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- ' ward confirmed. It is a great matter therefore, that we are Jews by nature. Notwithstanding, although we have this prerogative, that we are righteous by nature, born to the law, and the works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous be- fore God. Hereby it is evident, that Paul speaketh not of cere- loaoiiies, oi-of th« ceremonial law, as some do affirm; but 135 of a far weightier matter, namely, of the nativTty of tlie Jews, whom he denieth to be righteous, although they be born holy, be circumcised, keep the law, have the adoption, the glory, the covenant, the fathers, the true worship, God, Christ, the promises, live in them and glory in the same: As they say, (John viii.) We are the seed of Abraham. Also we have one father, which is God. And to the Romans, (ch. ii. 17.) Behold thou art called a Jew, and resteth in the law, &c. Wherefore, altho' Peter and the other apostles were the children of God, righteous according to the law, the works and the righte-* ousness thereof, circumcision, the adoption, the co- venants, the promises, the apostleship, &c. yet chris- tian righteousness cometh not thereby : For none of all these is faith in Christ, which only, (as followeth in the text) justiheth, and not the law : not that the law is evil or damnable, for the law, circumcision, and such like, are not therefore condemned because they justify not : But Paul therefore taketh from them the office of justi-' fi cation, because the false apostles contended that by them, without faith, and only by the work wrought, men are justified and saved. This was not to be suffered of Paul. For without faith all things are deadly. The law, circumcision, the adoptioi^i, the. temple, the wor- ship of God, the promises, yea, God and Christ him- self, without faith, profiteth nothing. Paul therefore speaketh generally against all things which are contrary to faith, and not against ceremonies only. Verse 16. Know that a man is not justified hi/ the works of the law, but hy the faith of Jesus Christ. . This word [the work of the law] reach eth far, and comprehended much. We take the work of the law therefore generally for that which is contrary to grace • Whatsoever is not grace, is the law, whether it be judi- cial, ceremonial, or the ten commandments. Where- fore if thou couldest do the works of the law according to this commandment : Thou shalt love the lord thy God with all thy heart, &c. (which no man yet ever did or could do) yet thou shouldest not be justitied before God: For a man is not justified by the works of the law. But hereof we will speak more largely here- after. 135 The work of the law then, accordln^^ to Paul, slgni- fieth the work of the whole law, whether it be judicial, ceremonial, or moral. ISow, if the work of the nAoral law do not justify, much less doth circumcision justify, which is a work of the ceremonial law. Wherefore, when Paul caith (as he oftentimes do h) that a man is not justihed by the law, or by the works ef the law (which are both omc) he speaketh generally of the wliole law, setting the righteousness of faith agaii.st the righte- ousness of the whole law. For by the righteousness of *he law, saith he, a man is not pronounced righteous be- fore God : Eut the righteousness of faith God irnputeth freely through grace, for Christ's sake. 1 he law, no doubt, is holy, righteous and good, and consequently the works of the law are holy righteous and good : yet notwithstanding a man is not justified thereby before God. Now, the works of the law may be done either before justification or after. There were many good men even amongst the Pagans, as Xenophon, Aristides, Fabius^ Cicero, Pomponius Atticus, and others, which before justification performed the deeds of the lav/, and did notable w orks. Cicero suffered death valiantly in a good and just cause. Pomponius was a constant man, and loved truth, for he never made a lie himself, nor could suffer the same in any other. Now, constancy and truth are noble virtues and excellent works of the law, and yet were they not justified thereby. After justification Peter, Paul, and all other christians have done, and do the works of the law, yet are they not justified thereby. I know not myself guilty in any thing {saith Paul) and yet am I not thereby justified, (t Cor. iv. 4.) We see then that he speaketh not of anf part of the law, but of the v/hole 4aw and all the works thereof. The divinity of the popish sophisters^ commonly called the schoolmeiu WHEREFORE the wicked and pernicious^ opinion of the papists, is utterly to be condemned, w^hich attri- bute the merit of grace and remission of sins to the work wrought. For they say, that a good work before grace, is able to obtain grace of congruence (which they call meritum. de congruoj becavise it is meet that God should reward guch a work. But v/hen grace is- ob-* 1-37 lained the workiollowlng deserveth everlasting life of dnc debt ;ind worthiness, which they call merituni de con-^ digno. As for example : If a man being in deadly sin, without grace, do a good work of his own good natural inclination : That is, if he say or hear a mass, or give alms and such like, this man of congruence deservetli grace. AVhen he hath thus obtained grace, he dotn now a work which of worthiness deserveth everlasting life. For the lirst, God is no debtor: but because he is just and good, it behoveth him to approve such a good vv ork, though it be done in deadly sin, and to give grace for such a service. But when grace is obtained, (jod is become a debtor, and is constrained of right and duty to give eternal life. For now it is not only a work of free will, done according to the eiibstance, but also done iu grace, which maketh a man acceptable unto God, that is to say, in chanty. This is the divinity of the antiehristian kingdom : which here I recite, to the end, that the disputation of I -aul may be the better understood (for two contrary things being set together, niay be the better known:) And moreover, that all men may see how far from the truth these blind guides, and leaders of the blind have wandered, and hov/ by this wicked and blasphemous doc- trine theyjhave not only darkened the gospel, but have, taken it clean away, and buried Christ utterly. For if I being in deadly sin, can do any little workVhich is not only accepta})le in God's sight of itself, and according to the substance, but also is able to deserve grace of congruence, and when 1 have .ecejved grace, I Tuay do works according to grnce, tliat is to say, according to charity, and get of right and duty eternal life ; what ^leed have I nov/ of the grace of God, forgiveness of sins, of the promise, and of the death and victory of Christ? Christ is now to rne unprofitable, and his be- g(elit of none effect : For I have free will and pov/er to do good w^orks, whereby I deserve grace of congruence, and afterwards by the worthiness of my work, eternal life. Such monstrous and horrible blasphemies should have been set forth to the Turks and Jews, and not to the ehurch of Christ. And hereby it plainly appeareth, that the pope with his bishops, doctors, priests, and aH m his religious rabble, had no knowledge or regar J of holy matters, and that they were not careful fbr the health of the silly and miserable scattered fiock. For if they had seen, but as it were through a cloud, what Paul calleth' sin, and what he calleth grace, they would never have compelled the people to believe such abonnnatlons and ^ecrable lies. By deadly sin they understood only the external work committed against the law, as murder* theft, and such like* They could not see, that igiio- ranee, hatred, and contempt of God in the heart, in- gratitude, murmuring against God, and resisting the %vlll of God, are also deadly sin, and that tlte fle?h can- not think, speak, or do any think, but that which is de- vilish and altogether aganist God. If they had seen these mischiefs fast rooted in the nature of man, they would never have deviled isxieli impur he hath su(!h a gift, such a treasure in his heart, that although it seemeth to be but little, yet notwithstanding the smaUness thereof, is greater than heaven and earth, because Christ, whicli is this gift, is greater. While this doctrine pacifying and quieting tlie con- science, remaineth pure and uncorrupt, christians are made judges over all kinds ef doctrine, and are lords over the laws /^f the whole worlds Then can they cer-* tainly judge that the Turk with his Alcoran is damned, because lie goeth not the rig^ht way, that is, he acknow- ledgeth not himself to be miserabie and damnable, nor apprehendeth Christ by faith, for whose sake he might be assured that his sins are pardoned. In hke manner they boldly pronounce sentence against the pope, that lie is eofKlemned with all his kingdom, because he so walketh ynd so teaclieth (with all his religious rabble of sopJiisters and schoolmen) that by the merit of congruence we must come to grace, and tliat afterward by the merit of wor- thiness we are received into Heaven, tiere saith the christian, this is not the riglit way to justify us, neither doth this way lead to Heaven. For 1 cannot, saith he^ by my works going betore grace, des-erve grace, nor by my works following grace, deserve eternal life: but to hiiu that believeth, siu is pardoned and righteousness imputed. This trusty and this confidence, maketh him. the child of God, and heir of his kingdom : for in hope he possessetii already everlasting life, assured uuto hiia G 2 143 ^ by promise. Through faith in Christ therefore all thmgs are given unto us, i>race, peace, forgiveness of sins, sal- vation and everlasting life, and not for the merit of con- gruence and worthiness. Wherefore this doctrine of the schoolmen, with their ceremonies, masses, aud infinite foundation of the pa- pistical kingdom, are most abominable blasphemies against God, sacrileges and plain denials of Christ, as Peter hath foretold in these words : there shall be, sai'th he, false teachers among you, which shall privily bring in damnable heresies, denying the Lord that hath'bought them, &c. (2 Pet. ii. 1.) Asthongh he would say: the Lord hath redeemed and bought us with his blood, that he might justify and save us : Tliis is the way of righ- teousness and salvation. But there shall come false teachers, which denying the lord shall blaspheme the way of truth, of righteousness and salvation: They shall find out new ways of falsehood and destruction, and many shall follow their damnable ways. Peter through- out this whole chapter most lively painteth out the pa- pacy, which neglecting and despising the gospel and fkith in Christ, hath taught the works and traditions of men : As the merit of congruence and worthiness, the difference of days, meats, vows, invocation of saints^ pilgrimages, purgatory, and such like. In these fan- tastical opinions the papists are so nusled, that it is im- possible for them to understand one syllable of the gos- pel, of faith, or of Christ. And this the thing itself doth well declare* For they take that privilege unto themselves which belongeth unto Christ alone. He only forgiveth sins, he only giveth righteousness and everlasting life : And they most impudently and wickedly do vaunt that they are able to obtain these things by their own merits and wor- thiness before and after grace. This, saith Peter and the other apostles, is to bring in damnable heresies and sects of perdition. For by these means they deny Christ, tread his blood under their feet, blaspheme the Holy Ghost, and despise the grace of God. Wherefore no man can sufficiently conceive how horrible the idolatry of the papists is. As inestimable as the gift is which is oftered unto us by Christ, even so, and no less abomi- nable are these prophanations of the papists. Wherefore they ought not to be lightly esteemed or forgotten, but 149 drilifently weighed and c:oiisleuefit of Christ, as f>y the ( otitrury. t'or the inoi e we know the prophanatioii of the [jupistical mass, so ^ luuch the more we abhor and detest tiie same, and em- brace the true use of the holy communion, wliich the pope hath taken away, und hath made merchandise thereof, that being* bought for money, il might proht others. For he saith, tliat the massing priest, an apos- tate, denying' Christ, and blaspheming the Holy Ghost, standing at the altar, doth a good work, not only for himself, but also for others both quick and dead, and for the whole church, and that only by the work wrought^ and by no other means. Wherefore even by this we may plainly see the inesti- mable patience t>f God, in that he hath not long ago de- strovt d the whole pap'icy, and consumed it with tire and bnnii^tone, as he ciid Sodom and Gomorrah. ];ut now these jolly fellows go about, jiot only to cover, but highly to advance their iuipiety and tilthiness. This we may in no case dissemble. SV'e must tliereibre witli all diligence set forth the article of justitication, that as a most clear sun, it may brin^^ to light the darkne-ss of their hypo- crisy, and discover their filthiness and shame. For this cause we do so often repeat, and so earnestly set forth the righteousness of faith, that tlie adversaries may be confounded, and this article established and confirmed in our hearts. And this is a most necessary thing : for if w^e once lose this sun, we I'all again into our lormer darkness. And most liorrible it is, that the pope should ever be able to bring this to pass in the church, that Christ should be denied, trodden underfoot, spit upon, blasphemed, yea, and that even by the gospel and sacra- ments : which he hath so darkened, and hath turned into such an horrible abuse, that he hath made them to serve him against Christ, for the establishing and con- firming of his detestable abominations. O deep dark- nrss 1 O horrible wrath of God ! Vkrse 1 6. Even we^ I say, have believed in Jesus Christy that ive might be justijicd. This is the true meaning of becoming a christian, \ even to be justilied by faith in Jesus Christ, and not by the works of the law. Here w e must stand not upon G 3 I5(^ the wicked gloss of the schoolmen, which siiy, that faillv then justifieth, when charity and jjood works are joined withal. AVith this pestilent gloss i]\e sophisters have daikentd and corrupted this and other like sentences in^ Paul, wherein he manifestly attribiiteth justilication o faith only in Clirist. But when a man heareth that he oui> ht to believe in Christ, and yet notwithstanding* faith- justitieth not except it be formed and furnished with charity, by and by he falleth from faith, and thus he thinketh : If faith without charity justiheth not, then is faith in vain and unprofitable, and cliarity alone justi- lieth: for except faith be formed witli charity, it is nothing-. And to confirm this pernicious and pestilent glos?, the adversaries do alledge this place, (l Cor. xiii.) Though I speak with the tongues of men and angels,, and have no love, 1 am nothing. And this place is their brasen wall. But they are men w ithout understanding, and therefore they can see or understand nothing in Paul : and by this false interpretation they have not only perverted the words of Paul, but have also denied Christ, and buried all his benefits. Wherefore we must avoid this gloss as a most deadly and devilish poison, and conclude with Paul, that we are justified, not l)y j'aith furnished with charity, but by faith only and alone. We grant that we must teach also good works and charity, but it must be done in time and place, that is to say, when the question is concerning works, and toucheth not this article of justification. But here the fpiestion is, by what means we are justified and attain eternal life. To this we answer with Paid, that by faith only in Christ we are pronounced righteous, and not by the works of the law or charity : Not because w e reject good works, but for that we will not suffer our- selves to be removed from this anchor-hold of our sal- vation : which satan most desireth. Wherefore since we are now in the matter of justification, we reject and condemn all good works: fortius plac-^ will admit no disputation of good works. In this matter therefore we do generally cut off all laws and all the works of the law. But the law is good, just and holy. True it is. But when we are in the matter of justification, there is no. 15 f tune or place to speak of tlie law : but the question is^ Vrhat Christ is, and what beneht he hath brought unto us. Christ is not the law, he is not my work, or the work of tlie law, he is not my charity, my obedience, my poverty, but lie is the Lord of life and death, a Mediator, a Saviour, a Redeemer of those that are under the law and sin. In him we are by faith, and he in us. This bridegroom must be alone with the bride in his secret chamber, ail the servants and family being put apart. But afterwards, when the door is open, and he cometh forth, then let the servants and handmaidens return, to minister unto tliein : then let charity do her office, and let ^ood works be done. We must learn therefore to discern all laws, yea, even the law of God, and all works, from the promise of the gospel, and from faith, that we may define Christ rightly. For Christ is no law, and therefore he is no exactor of the law and'works, jjut he is the Lamb of Cod, that taketh away the sins of the world, (John i» ^9)» This doth faith alone lay hold of, and not charity, which notwithstanding, as a certain thankfulness, must follow faith. Wherefore victory over sin and death, salvation and everlasting life, come not by the law, nor by the works of the law, nor yet by the power of free-wifl, but by the Lord Jesus Christ only and alone. Verse 16. That ice might he justijicd hy Faith jxi Christ , and not by the Works of the La w. Paul speaketh not here of the ceremoniiil law only^ as before we have said, but of the whole law. For the ceremonial law was as well the law of God, as the moral law. As for example, circun\eision, the institution of the priesthood, the service and ceremonies of the temple, were as well commanded of Clod, as the ten com- mandments. Moreover, when Abraham was commanded to offer up his son Isaac in sacrifice, it was a law. This work of Abraham pleased God no less than other works of the ceremonial law did, and yet was he not justitied by thi^ work, but by faith: for the scripture saith : Abraham believed God, and it was counted to him for righteousness, {Gen.xv. 6. Kom^iv. 3.) But since the revealing of Christ, say they, the cere- monial law killeth and bringeth death. Yea, so doth the law of the ten commandments also, without fait.i> G ^ 152 in Christ. Moreover, there may no lo w be snfPerecl to reign in the conscience, but only the law of the spirit of life, whereby we are made free in Chiist from the law of the letter and of death, from the works thereof, and from all sins: Not because the law is evil, but for that it is not able to justify us: for it hath a plain contrary •effect and workiog. It is an high and an excellent matter to be at j>eace with God, and therefore in this case we have need of a far other mediator than Moses or the law. Here wemust be nothing at all, but only receive the treasure which is Christ, and apprehend him in our hearts by faith, although we feel ourselves to be never so full of sin. These words therefore of the apostle: That we miglit not be justihed by faith, and not by the works of the law, are very etiectual, and not in vain or iinprotitable, as the schoolmen think, and therefore they pass tl-em over so lightly. Hitherto ye have heard the Words of Paul which he spake unto Peter : wherein he hath briefly comprised the principal article of all Christian Doctrine, which maketh true christians indeed. Now he turneth to the Galatians, to whom he writeth, and thus he conckideth : since it is so tfjat vv-e are justified by faith in Christ, then b- the works of the law shall no tlesh be iustitied. VEiibE 16. Because h:/ the Deeds of the Law, no Flesh- can be justified. Flesh, in Paul, doth not signify, (as the schoolmen drenin) manifest and gross sins, for those he usetli to call l)y their proper names, as adultery, furnication, uncleaaness and such like: but by f^esh, Paul meaneth here, as Christ doth in the third chapter of John : Th\it which is born of the flesh, saith he, is ffesh, (John iii. 6.) Flesh therefore signitieth the whole nature of man, with reasori and all other powers whatsoever do belong jto man. This fiesh, saith lie, is not justified by works, no not oF the law. Flesh therefore according to Paul, sig- nifieth ail the righteousness, wisdom, devotion, religion, understanding and will, that is possible to be in a natural man : so that if a man be never so rightequs ac^^ cording to reason and the law of God, yet with all this righteousness, works, merits, devotion, and religion, ha is not justified. I5S Tills the papists do not believe, but being blind and obstinate, they defend their abominations against their own conscience, and continue still in this their blas- phemy, having in their mouths these execrable words : he that doth this good wovk, or that, deserveth forgive- ness of his sins : whosoever entereth inta this or that holy order, and keepeth his rule, to him we assuredly promise everlasting life. It cannot be uttered what an horrible blasphemy it is to attribute that to the doctrine of dev-ils, to the decrees and ordinances of men, to the wicked traditions of the pope, to the hypocritical works and merits of monks and friars, which Paul the apostle of Christ taketh from tlie law of God. For if no flesh be justified by the works of the law, much less shall it be justified by the rules of Benedict, Francis, or Augustine, in which there is not one jot of true faith in Christ : but this only they teach, that whosoever keepeth these things hath life everlasting. Wherefore I have m'uch and often marvelled, that these sects of perdition regning so many years in so great darkness and errors, the church could endure and continue as it hath done. Some there were whom God called by the text of the gospel and by baptism. These walked in simplicity and humbleness of heart, thinking the monks and friars, and such only as w^ere anointed of the bishops, to be religious and holy, and themselves to be profane and secular, and not worthy to be com- pared unto them. Wherefore they finding in themselves no good works to set against the wrath and judgment of God, did fly to the death and passion of Christ, and were saved in this simplicity. Horrible and unspeakable is the v/rath of God, in that he hath so long time punished the contempt of the gos- pel and Christ in tlie papists, aud also then* ingratitude, in giving them over into a reprobate sense, insomuch that they blaspheming and denying Christ altogether as touching his office, instead of the gospel, receiving the execrable rules, ordinances and traditions of men, which they devoutly adored and honoured, yea, and preferred the same far above the word of God, until at length they were forbidden to marry, and were bound to that incestuous single life ; w^herein they ware outwardly pol« luted and defiled with all kinds of horrible wickedness, adultery, whoredom^ uncleanness, sodomy, and suck 154 other abominations. This was the fruit of that filthy single life. So God punishing sin with sin, inwardly gave them over into a reprobate mind, and outwardly suffered them to fall into such horrible abominations, and that justly, because they blasj/nemed the only Son of God, in whom tlie Father would be glorified, nnd whom he de- livered'to death, that all which believe in him, might be saved by him, and not by tlieir own execrable rules and orders. Him that honoureth me, saith he, I will honour, (2 Sam. ii. 30.) Now, God is honoured in his Son. Whoso then believeth that the Son is our Media- tor and Saviour, he honoureth the Father, cnid liim again doth God honour, that is to say, adorneth him with his gifts, forgiveness of sins, righteousness, the Holy Ghost, and everlasting life. Contrariwise, They that despise me, saith he, shall be despised. This is then a general conclusion : by the deeds f>f the law no flesh shall be justitied. The law of God is greater than the whole world, for it comprehencleth all men, and the works of the law do far excel even the most glorious will-workers of all the merit-mongers: ai.d yet Paul saith, that neither the hiw, nor the works of the law, do justify* Therefore we conclude with Paul, that faith only justifieth. This proposition he goeth about to confirm in this manner r Verse 7 7. If then xchile icc seek to he made riL^hfeous- hi/ Christ, ive ourselves are found sinners, is Christ therefore the minister of sin ? God forbid. If this be true, saith he, that we are justified by Christ, then it is unpossible that we should l>e sinners,, or should be justified by the law. On the contrary, if this be not true, but that we must be juj^tified by tlie law, and the works of the law, it is then unpossible^ that we should be justilied by Christ. One of these two must needs be false. Either we are not justified by Christ, or we are not justitied by the law. But the truth is, that we are justified by Christ: Therefore we are not justified by the \tVN. He reasoneth therefore, after this manner : If then while we seek to be made righteous by Clnist, &c. That is, if we seek to be jus- tified by Christ, and so being justified are yet found siuiieis, having need of the law to justify us being sin- 155 ners : If w e Iiave need, I say, of the observation of the law to justify us, so that they which are righteous ia Christ, are not righteous, but have yet need of the law to justify them: Or if lie that is justilied by Christ, must yet further be justified by the law, then is Christ nothing else but a lawgiver, and a minister of sin. Therefore, he that is justified and holy in Christ, is not justified or holy, but hatli yet need of the righteousness 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 Christ, are yet found sin- ut rs, that is, do yet still belong to the law, and are un- der the law (as the false apostles teach) then are they not yet justified. For the law accuseth them, and sheweth them to be yet sinners, and reqmreth them of the works of the law, as necessary to their justification. Therefore they that are justified in Christ, are not jus- tified : Afid so it foUoweth, that Christ is not a ju&tifier, but a minister of ^\e law*. With these wo^rds he vehemently chargeth the false a[)ostles and all meritmongers, that they pervvrt alL to- j^ether : For they make of the law grace, and of grace the law, of Moses Christ, and of Christ Moses. For " they teacli, that besides Christ, and all the righteous- ness of Christ, the ol)servation of the law i& necessary to justificatiour 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 belongetli unto Christ. If thou do the work* of the Law, say they, thou shalt be saved : But if thou do thein not, thou shalt not be justified, although thoifc do believe in Christ ever so much. ISow if it be so, that Christ ju6tifieth not, but is the minister of sin (as it ftecds must follow by their doctrine) then is Christ the law: For we have nothing else of him, seeing he teach- eth 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 our justifier. It cannot be therefore, but that the papists, and all such as are ignorant of the righteousness af Christ, or have not the true knowledge thereof, must needs make of Christ Moses aad the law, and of the law Chnst^ 156 For thus Ihe'v teach : It Is true, say the}^ that faith in Christ justifieth, but withal we must needs keep the oommanduieuts of God. For it is written : If dioa wilt enfer into life, keep the commandments, (Matt, xix. If.) Here even at the first dash, Christ is denied, and faitk abolished, because that is attributed to the commandments of God, or to tlie law, which belongeth to Christ alone. For Christ, according to his true de- tinition, is a justifier and a redeemer for sins. If I at- tribute this to the law, then is the law my justifier, de- livering me from my sins, because I do the works thereof : And so now the law is Christ, and Christ, utterly looseth his name, his office and glory, and is nothing else but a minister of the law, reproving, terrifying,, presenting 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 agai», and to loose him him from his sins, if he believe the gospel. For to all that do believe, Christ is the end and the full finishing of the law unto righteousness: he is the lamb of God that taketh away the sins of the world, Rom. X. 4, John i. 30.) But the papists and anabaptists, because they understand not this doctrine, do turn all clean contrary, making of Christ Moses, and of Moses Christ. And this is indeed (although they will say t>therwise) their principal proposition : That Christ is Moses. Moreover, they deride vis, because we do di- ligently 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 saying : Do this and thou shalt live, (Luke X. ^18.) Faith, which ye so highly extol, doth nothing else but make men 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 believe, that these things could so easily be confounded and mingled together ? There i« 110 man so unsensible, Vv^hich doth not perceive this dis- tiuctioa of the law aud gruce to be most plaiu and ma- 157 nifest. For the very nature and signification of the words maketh this distinction and difference. For who understandeth not that these words, Law and Grace, do differ in name and signification ? Wherefore it is a monstrous thing, that this distinction being so plain, the adversaries sliould be so deviHsh and perverse, as to mingle together the law and grace, and to transform Christ into Moses. Therefore I oftentimes say, that this doctrine of faith is very plain, and that every man may easily understand this distinction of the law and grace, as touching the words, but as touching the use and practice, it is very hard. The pope and his school-doctors do plainly confess, that the law and grace are diverse and distinct things, and yet when they come to the use and practice thereof, they teach clean contrary. Faith in Christ, say they, whether it be gotten by the strength, operation an(i qualities of nature, or whether it be faith infused and poured into us of God, yet is it but a dead faith, if charity be not joined therewith. Where is now the - distinction and difference of the law and grace ? Indeed, they do distinguish them in name, but in effect they call grace charity. Thus do all they which sostraightly require the observation of the law, and attribute justifi- cation to the law and works. Wherefore whosoever doth not perfectly understand the article of justification must needs confound and mingle the law and grace together. Let every man therefore dilis:ently learn above all things, to put a difference between the law and grace in deed and in practice: Not in words only, as the pope and the fantastical anabaptists do : Who as touching the words, do confess that 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 profiteth me nothing. For though my faith be never so perfect, yet after their opinion, if this faith be with- out charity, I am not justified. And thus Christ ap- prehended by faith is not a justifier, grace profiteth nothing, neither can faith be true faith without charity. With this doctrine these lying spirits and sects of per- dition do darken aad deface the benefi^t of Christ at this 158 day : Tliey take away from him the glory of a justifier, and make iVim a minister of sin. They are in all things- hke to the false apostles^ For even as they throughout all the ehurches did require cireumeision and the obser- \';ition of the law besides faith in Christ, insomueh, that without circumcision and keeping of the law, they de- nied the justitication of faith (for except ye be circum- cised, said they, after the law of Moses, ye cannot be saved :) even so at this da}^, these straight exactors of the law, besides the righteousness of faith, do require the keeping of the commandments of God, according to that saying: Do this and thou shalt live. Also, If thou w ilt enter into life, keep the commandments, (Lukex. 18. Mat. xrx. 17..) Wherefoi^; there is not one amon-g them, be he never so wise, that understendeth the differ- ence between the law and grace. But we put a difference, and say, that we do not here dispute whvther we ought to do good works : whether the law be good, holy, and just: whether it ought to be kept or no ? for this i-s another maimer of question.. But aur question is concerning justitication, and whe- ther the law do justify or no ? this the adversaries will not hear: they will not answer to this question, norjnake any distinction as we do : but only ery out, that good works ought to be done, that the law ought to be ob- served. VV'e know that well enough. But because these are divers distinct matters, we will not suffer theii> to be mmgled together. That good works ought to be done, we will hereafte-r declar4', when time shall serve. But since we are now in the matter of justiiication, w^e set aside here all good works, for the which the ad- versaries do so earnestly strive, ascribing unto thera wholly the office of jniitifying : which is to take fron> Christ his glory, and ta ascribe- the sriine unto works. Wherefore this is a strong arguintMit, which I have oftentimes used to my great conitbrt : If then while w^^ seek to be made righteous by Christ, 8cc^ As though Paul should say : If we being justified by Christ, are counted yet as notjustitied and righteovis, but as sin- ners wlucli are yet to be justihed by the law^ then may we not seek justiiieation in Cln'ist, but in the law. But if justitication cometh by the law, then cometh it not by- grace. r>ow if justification cometh not by grace, hxit t59 by the law, what hath Christ done and wrought hy Iris death, by his preaching, by his victory which he hath obtained over the law, jsiu and death, and by sending the Holy Ghost? We must conclude therefore, that eitherwe are justified by Christ, or else that we are made siimers through Christ, and so Christ is a minister of sin* The case standing thus, let us then set down this propo- sition : e;^eiy one that ])elicveth in the Lord Jesus Christ is a sinner, and is guilty of eternal death, and if he fly not unto the law, doing tlie works thereof, he shall not be saved. The holy scripture, especially the New Testament^ maketh often mention of faith in Christ, and highly ad- vanceth the same : which saith. That whosoever be- lieveth in him, is saved, perishtth not, is not judged, is not confounded, hath eternal life, &c. (John iii. 16. John V. 24.) J>ut contrariwise they say, he that believeth in him is condemned, &c. l^ecause he liath fai^.h 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 blas- phemy, 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 culpal>te and guilty of eternal death ? That the law being kept and accon^plished saveth, ;ind faith in Christ condenmeth ? The self-same words, 1 grant, tlie adversaries do not use : but in \ery deed, such is their doctrine. For faith infused, say they, which properly they call faith in Christ, doth not make us free from sin, bat that faith which is furnished with charity. Hereof it followeth, that faith in Christ without the law, saveth us not. This is plainly to affirm, that Christ leaveth us in our sins, and in tlic wrath of Crod, and maketh ns guilty of eter- nal death. On the other side, if thou keep the law, and do the works thereof, then faith justitieth thee, because it hath works, without the which faith availeth nothing. Therefore works justify, and not faith, O horrible im- piety ! AVhat pernicious and cursed doctrine is this ? Paid therefore groundeth his argument upon an im- possibility and a sufficient division. If we be justitiedin Christ, are yet found sinners, and cannot be justified but by another mean than Christ, that is to wit, by the law, then cannot Christ justify us, but he only accuseth and condeinneth us : And so consequently it followeth, that Christ died in vain, and that 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 justihed by Christ, it followeth of necessity, that they which fulfil 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 shew, 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 then reject faith in Christ altogether: especially seeing they make no- thing 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 generally deny, not only Paul, but also the whole gospel ; as in very deed they do, which attri- bute righteousness to works, and not to faith alone ? for if faith and works together do justify, then is the dispu- tation of Paul altogether false, which plainly pronounc- cth, That a man is not justified by the deeds of the law, but by faith alone in Jesus Christ. Verse 1 7. Is Christ therefore the Minister of Sin ? This is a kind of speech used of th€ 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 minis- ter of the law, hath the minister of sin (as he calleth it) of wrath, death and condemnation. For Paul is w ont 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 under- stand this manner of speech used of the apostle. Now, a minister of sin is nothing else but a lawgiver, •r a schoolmaster of the law, which teacheth good works and charity, and that a must suffer the cross and afflictions, and follow the example of Christ and of th« saints, lie that teacheth and requireth this, is a minis- ter of the law, of sin, of wrath, and of death : for by tills doctrine he doth nothing else but terrify and afflict inen*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 justified and have the Holy Ghost, the law of the members fighteth against the law of th^ mind, (l 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 understand what he saith, or what he affirmeth, and much less doth he keep the law, but rather he de- ceiveth himself and others, and layeth upon tliem such a burden, as they are not able to bear, requiring and teaching impossible things, and at the last he bringcth himself and his disciples unto desperation. The right use and end therefore of the law is, to ac- cuse and condemn as guiltV such as live in security, that they may see themselves to be in danger of sin, wrath, and death eternal, that so they may be terrified and brought even to the brink of desperation, trembling and quaking at the falling of a leaf : And in that they are such, they are under the law. For the law requireth perfect obedience unto God, and condemneth all those that do not accom- plish the same. Now, it is certain^ that there is no mtui" living which is ablp tn perferir. this obedience : which notwithstanding God straitly 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. xvii. ^6. Gal. iii. 10.) Therefore he that teacheth the law is the minister of the law. Wlierefore it is not without good cause, that Paul in 2 Cor. iii. calleth the minister of the law the minister af sin : For the law shevveth and uttereth sin, which with- out the law^ is dead. Now the knowledge of sin (I speak not here of that speculative knowledge of hypocrites, but of a true knowledge, by the which we see the wrath jof God against sin, and feel a true taste of death) ter- rifieth the heart, driveth down to desperation, killeth and destroyeth, (Rom. vii.) Wherefore the schoolmas-* ters of the law and works, are called in the scripture appressors j^ud tyrants. For as the taskmasters in Egypt 162 did oppress the cliildrenof Israel (Exod. v.] with corpo- ral servitude, so do these lawgivers and taskmasters driv^ men into spiritual and most miserable bondage of soul, and at length bring them to desperation and utter destruction. 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 neighbours, 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. AVherefore these terrors remain still in the con* science and increase more and more. And if such school- masters of the law be not raised up by faith and the righteousness of Christ, they are driven down headlong to desperation. This also was 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 a little before had promised to do all that God had commanded) and stand* ing 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 will hear thee ; but let not God talk with us, lest we die. So the pro- per office of the law is to lead us out of our tents and tabernacles, that is to say, from the quietness and secu- rity 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 able to satisfy it, nor to bear the wrath of God, which the law revealeth when it bringeth us forth after this maimer 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 us^ but speak thou unto us. &:c* 163 He then m IucIi teacheth that faith in Christ, justifieth Tiot without the observation of the law, maketh Christ a niinister of sin, that is to say, a schoohnaster of the law, wliich teacheth the self-same doctrine that Moses did. By this means Christ is no Saviour, no giver of e^race, but a cruel tyrant, who retjuireth such things (as Moses did) which no man is able to perform. See how all tlie meritmongersdo take Christ to be but a new 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 touchint^ 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 de- pending upon the gospel. To conclude, if the law be the ministry of sin, then Ik it also the ministry of wrath and of death. For as the law revealetli sin, so doth it terrify a man, it sheweth unto him his sin and the wrath of God, and striketh into him a terror of death and damnation. For thus the conscience by-and-by gathereth : thou hast not kept the commandments of God : tlierefore is Ood angry with thee. If he be angry with thee, he will destroy tliee and condemn tliee for ever. And it thinketh this to be an infallible consequence : I have sinned, there- fore I must die. And so it followeth, that the mi- nistry of sin, is the ministry of wrath aud condemna- tion. For after that sin is revealed, by-and-by ensueth the w^ratli of God, deatli and damnation. And hereof it Cometh, that many which are not able to bear the judgment and wrath of God, which the law setteth be- fore their eyes, do kill, hang, or drown themselves. 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 separateth Moses far from Christ. Let Moses then tarry on the earth : let him be the school- master of the letter, and exactor of the law : let him torment and crucify sinners. But the believers, saith Paul, have another sclioolmaster in their conscience : not Moses, but Christ, which hath abolished the law 164 and sin, liath overcome the lav/ of GoJ, and destroyed death. He biddeth us that labour and are oppressed with all manner of calamities, to come unto hinu Therefore when ye fly unto him, Moses with bis law vanisheth away, (Deut. iii. 4.) so that his sepulchre can now here be seen, sin and death can hurt us no moie. For Christ our Instructor is Lord over the law, sm and death: so that they which believe in him, are delivered from the same. It is therefore the proper office of Christ to deliver from sin and death: and this Paul teacheth and repeateth every where. We are condemned and killed by 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 Ciod, that hath taken away the sins of the world. Now, if the sin of the Morld be taken away, tlien is it taken away fv»m me also, which do believe in him. If sin betaken «way, then is the wrath of God, death and damnation taken away also. And in the place of sin succeedelh righteousness, in the place of wrath, reconciliation and grace, in the place of death, life, and in the place of damnation, salv^ation. Let us learn to practice this dis- tinction, not in words only, but in life and lively expe- rience, and with an inward feeling. For where Christ is, tliere must needs be joy of heart and peace of conscivnce: For Christ is our reconciliation, righteouii'- ness, 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. 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 de- stroyed. 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 ininistry of the gospel^'.I have aboUshed sin, heaviness of heartj^ 16^ wrath and death. For thus have I taught: thy con- science, O man, is subject to the law, sin and death: from which thou canst not be deUvered either by mea or angels. But now cometh the gospel, and preacheth unt© thee remission of sins hy Jesus Christ, who hath abolished the law, and hath destroyed sin and death. Believe in him : so shalt thou be delivered from the curse of the law, and from the tyranny of sin and death: thou shalt become righteous and have eternal life. Behold how 1 have destroyed the law, by the preach- ing of the gospel, to the end that it should 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 depart some whither else. Also where Christ the new guest is come to dwell, there can sin, wrath and ]ririf;' by liiruf-eli over them, (Cor, ii. 15.) Buc.h hort, tlvii they can now rule and reign no more over txiV, but eire coijstralned to obey me* By this we u-ay plainly see, that therein nothing here for U!i to do: cn Iv it belongeth unto us, to hear that thtce t iiini;s have lu:ea wrouglit and done in this sort^ a:ad b; i'uith to appreliead the same. And this is the true ibrH-.(^d and iurnivhed faith indeed. Now, when I have thus a[)v>rehended Christ by faith, and througli him am dead to the law, justihed from sin, delivered from death, the devil and hell, then I do ^^ood works, I love God, I give thanks to him, I exercise charity towards my neiu shouldest no ir.ore hurt me, or any that believeth in him. This faith tlie devil cannot overcome, but is overcome of it. For this is the victory (saith St. Jolin) that overcometh th-? Vvorld, even our faith (l John V. 4,) \Vl>o is it that overcometh the world, but he which believeth that Jesus is the son of God ? Ptiul therefore, through a vehement zeal and indig- nation of spirit, calieth grace itself the law, which not- v/itlistanding is an exceeding and inestimable liberty of grace which we have in Christ Jesu. ?rioreover he giveth this opprobrious name unto the law (to let us understand for our consolation, that there is now a new name given luUo it) that it is not now alive any more, but dead and condemned. And here (which is a pleasant sight to be- lioid) hebringeth forth the law, and setteth it before us as a tliief and a ro]>ber wliich 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 maketh it odious and contemotible to the conscience : so that riovv lie 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 unlo him which doth believe. Since Ciu'ist is risen from death, why should he now ffiar the grave ? ^mct Peter is delivered from the prisou. 177 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 like 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 over- come of them : but staying upon the liberty which he hath in Christ, he salth : I hear thee murmuring, O law, that thou wouldest accuse me and condemn me; but this troublest me nothing at all, thou art to me as th^ grave was unto Christ : for 1 see that thou art fast bound hand and foot : and this hath my law done. What law is that ? Libert}^ which is called the law, not because it bindeth me, but because it bhideth my law. The law of the ten commandments did bind me. Bat against that law I have another law, even the law of grace : wTiich 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, life, which (juickeneth me in Christ : and this death looseth and freeth me from the bonds of my death, and with the same bonch bindeth my death. So death which bound me, is now f^ist bound, which killed me, is now killed by death, that is to say^ by life itself. Thus Chrv>t, 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 \iothing else but mere liberty, righteousness, life and everlasting sal- vation. 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 tlie curse of the law, justify me and quicken me. So then, while Christ is the law, he is also liberty, while he is sin, he is rigiiteousness, and while he is death, he is life. For in that lie suffered the law to: accuse him, sin to condemn him, and death to devour him, he abo- lished 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 tlie remedy for tlie obtain- ing of liberty, righteousness, and everlasting Hfe^ This manner of speech which Paul here useth, and is- proper unto him eJone, is fall of consolation, Likewifce U 5 178 in the seventb chapter to the Romans, he setteth the law of the spirit against the law of the members. And because this is a strange and marvellous manner of speaking, therefore it en tereth more easily into the mind, and sticketli faster in the memory. Moreover, when he saith : I through the law am dead to the law, it sound- eth more sv/eetly than if he should say : I through liberty am dead to the law. For he setteth before us, as it were, a> certain picture, as if the law were lighting against the law. As though he should say: O 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 tor- ment thee. When thou art thus bound, tormented and ' suppressed, then am I at liberty. So then grace is a law, nbt to me, for it bindeth me not, but to my law: •which this law so bindeth, that it cannot hurt me any more. Thus Paul goeth about to draw us wholly from the "beholding of the law, sin, death, and all other evils, and to bring us unto Christ, that there we might behold this joyful conflict: to wit, the law fighting against the law, tha it may be to me liberty: sin against sin, that it may b^ to me righteousness : death against death, that I may obtain life : Christ fighting against the devil, that I may be the child of God : and destroying hell, that I may enjoy the ki gdom of heaven. Verse 19. That I might live unto God* That is to say, that I might live before God. Ye see then that there is no life unless ye be without the law, yea, unless ye be utterly dead unto the lav/, I mean in conscience. Notv/lthstanding in the mean season (as I %ave often said) go 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 in- ward 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 iu Christ, because believeth in him^ as follow eth. 179 Verse 20. I am crucified icitk Chrht, This he addeth, to declare that the laiv^ is a devourer of the law. Not only, saith he, 1 am dead to the law through the law, that I may live to God, but also I am crucified with Christ. But Christ is Lord over the law, because he is crucified and dead unto the law : There- fore am I also lord over the law : For I likewise am cru- cified and dead unto the law, forasmuch as I am cruci- fied and dead with Christ. By what means ? By grace and faith. Through this faith because I am now cruci- fied and dead i^nto the law, therefore the law looseth all his power which it had over me, even as it hath lo^ all his power which it had over Christ. Wherefore, even as Christ himself was crucified to the law, sin, death, and the devil, so that they have na further power over him : Even so 1 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 crucified 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 follow hi& steps. But he speaketh here of that high crucifyingj 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, and by fiiith crucified also with Christ, so that all these things are crucified and dead luito 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 quck« ened by his death and crucifying through the which I die : That is^ for as much as I am delivered 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 evils, is to me re-- surrection and life. For Christ crucifieth the devil, he killeth deaths condemneth sin, aad bindeth the law: 180 And I believing this, am delivered from the law, sin, death, and the devil. The law therefore is bound, dead and crucified unto me, and I again, am bound, dead and cruciiied unto it. Wherefore even by this d^ath and crucifying, that is to say, by this grace or li- berty, 1 now live. Here (as before 1 have said) we must observe PauUs manner of speaking. He saith that we are dead and crucitied to the law, whereas in very deed the law itself is dead and crucified unto us. But this manner of speech he iiseth here of purpose, that it may be the more sweet and comfortable tinto us. For the law (which notwithstanding continueth, liveth and reigneth in the whole v/orld, which also accuseth and condemneth all men) is crucified and dead unto those only which be- lieve in Christ: Therefore to them alone belongeth this glory, that they are dead to sin, hell, death, and the devil. Verse i20. Yety now not I. That Is to say, not in mine own person, not in mine own substance. Here he plainly Kheweth by what means he liveth : And he teacheth what true christian righte- ousness is, namely, that righteousness whereby Christ liveth in us, and not that which is in our person. There- fore when we speak of Christian righteousness, we must utterly reject the person. And here Christ and my conscience must become one body, so that nothing re- main in my sight but Christ crucified and raised from the dead. Bvit if I behold myself only, and set Christ aside 1 am gone. For by-and-by I fall into this cogi- tation : Christ is in heaven, and thou art on the earth : how shall thou now come unto him ? Forsooth I will live holily, and do thatv/hich the law reqviireth : so shall I enter into life. Here retariiing to mvself, and con- sidering what I am, what I ought to 1)6, 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 des- peration 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 Ijfe past, and what v/e have done. Here, except we be 131 raised up again by faith, "we must needs perish. Where^ fore we must learn in such conflicts and terrors of con- science (forgetting ourselves, and setting the law, our - lif€f past, and all our works apart, which drive us to the consideration of ourselves only) to turn our eyes wholly to the brasen serpent Christ Jesus crucified, and assuredly believe that he is our righteousness and life, not fearing the threatnin^s and terrors of the law, sin, death and the judgment of God. For Christ, on whcui our eyes art fixed, in whom we live, who also liveth in us, is Lord and conqueror of the law, sin, death and ^11 evils: in whom most certain and sure consolation Is set ibrth unto us, and victory given. Verse 20. Thus I live, yet not Inoiv^ 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 cor- recteth himself, saying : Yet not I now. That is to say, I live not now in my own person, but Christ liveth in me. Indeed the person liveth, but not in. himself, nor for any thing that is in him. But who is that I, of whom he saith : Yet not I. This I is he which hath the - law, and is bound to do the works thereof : Who also is a certain person separate IVom Christ. This person Paul rejecteth. For as he is separate from Christ, he belongeth to death and hell. Therefore he saith ; Now not 1, but Christ liveth in me. He is my form> my furniture and pesfection, adorning and beautifying my faith, 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 whiteness are unto the wall, Christ therefore, saith he, thus joined and united unto me and abiding in me, liveth this life in me which I now live : Yea Christ himself is this life which I now live. AYherefore Christ and I in this behalf are both one. Now Christ living in me abolisheth the lav;^, con- demneth sin, and destroyeth death: for it cannot be,, but at his presence all these must needs vanish away. For Christ is everlasting peace, consolation, righteous- ness, and life : and to these the terror of the law, hea- viness <>f mind, sin, hell, and death, must needs give tS2 place. So Christ living and abiding in me, taketh away and swallovveth up all evils which vex and afflict ine. This union or conjunction, then, is the cause that I am delivered from the terror of the law and sin, am separate from nnyself, 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 abidetli without and is subject to the law : but as concerning justification, Christ and I must be entirely conjoined and united to- gether, 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, righte- ousness, life, peace, and salvation in me, it is his, and yet notwithstanding the same is mine also, by that un- fcseparable union and conjunction w^hich is through faith : By the which Christ and I are made as it were one body in spirit. Forasmuch then as Christ liveth in me, it followeth, 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. Tlius Paul goeth about to draw us from the beholding of ourselves, the law and works, and to plant in us true faith in Christ : so that in the matter of justification we should thinl^ 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 is not after the manner of men, but divine and heavenly, nor used of the evangelists or of the rest of the apostles, saving only of John : who is also wont sometimes so ta 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 : I live, I live not: I am dead, I am not dead : I am a sinner, I am not a sinner : I have the law, I have not the law. Which phrase is sweet and comfortable to all those that believe in Christ. For in that they behold themselves^ they have both the Jaw; aiKi siu ; but in 183 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 m the law, thou abidest in the law, thou livest in the law and not in Christ, and so thou art condemned of the liw, and before God. For thou hast that faith which (as the sophisters dream) is furnished with cha* rity. Thus I speak for example's sake. For there was never any one found that was saved by this faith. And therefore what things soever the popish sophisters have written touching this faith, are nothing else but vain toys and meer decits of Satan. But let us grant that such there be as have this faith : yet are they not therefore justified. For they have but an historical faith con- cerning Christ, which the devil also and all the wicked have. Faith therefore must be purely taught : namely, that thou art so intirely and nearly joined unto Christ, that he and thou art niade as it were one person : so that thou mayst 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 I 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 togother, than the husband is coupled to his * wife. This faith therefore is not an idle quality, but the excellency thereof is such, that it utterly con- foundeth these foolish dreams of the sophisters touching their formed faith and counterfeit charity, their merits, works and worthiness. These things I would gladly set forth more fully, if by any means I could. Hitherto we have declared this to be the first ar- gimicnt 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 cavilUtions of the proud, and the - 154 offence of t1i(» 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 are not justified by the law, forthwith do mali- ciously conclude and say : Why then let us reject the law. Again, if grace do there abound, say they, where sin doth abound, let us then abound in sin, that we may become righteous, and that grace may the more abound. These are the malicious and proud spirits which spite- fully and wittingly slander the scriptures and sayings of the Holj' Ghost, even as they slandered Paul whilst the aplbstles lived, to their own confusion and condemnation, as it is said, 2 Pet. iil. Moreover, the weak, wliich are not malicious, are offended when they hear that the law and good works are not to be done as necessary 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 aught 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 contra- riwise, to the end that when we are unrighteous, we may be made righteous. The tree maketh the apple, but not the apple the tree. He said before : I am dead, &:c. here the pre- sumptuous and malicious might soon take occasion t& cavil after this manner. What sayst thou Paul? Art thou dead ? How then dost thou speak ? How dost thou write? The weak also might soon be offended, and say unto him : What art thou Paul ? Do we not see that thou art living, and dost such things as pertam to this life? To this he auswereth ; I live indeed, and yet now not I, but Christ liveth in me. There is then a double life. The first is mine, which is natural ; the second is the life of another, that is to say, the life of Christ in me. As touching my natural life I am dead, and now I live another life, I live not now as Paul, but Paul is dead. Who is it then that liveth ? The christian. Paul there- fore, as he liveth in himself, is wholly dead through the law : but as he liveth in Christ, or rather as Christ liveth in him, he liveth by another life: For Christ speaketh in him, liveth in him, and exercisetb all the operations 185 of life in him. Tlvis cometh not now of the life of Paul, but of the life of the christian and regenerate person. Therefore thou malicious spirit, where 1 say that I am dead, now slander my words no more. And thou that art weak, be notoifended, but distinguish and divide this matter rightly. For, as I said, there are tv/o lives : To wit, my naturallife, 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 purchascth unto me the life of another, even the life of Christ, which life is not mine by nature, but is given unto me by Christ through faith. Secondly, this objection might have been made against Paul : What sayst thou Paul ? Dost thou not live by thine own life, or in thine own flesh, but in Christ? We see thy flesh, but we see not Christ. Wouldst thou then delude us by thine inchantments, that we should not see thee present in fiesh, living as thou didst before, and doing all things in this corporal lif^ as others do He answereth ; Verse 20. And in that 1 71010 live in the jlesh^ I live by faith 171 the Son of God. As if he should say : Ture it is that Hive in the flesh, but this life, 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 know- est not whence it cometh or whither it goeth, (John iii.) Even so thou seest me speaking, eaiing, labouring, sleeping and doing other things, and yet thou seest not my life^ For this time of life which I now live, I live indeed in the flesh, but not through the flesh, or ac- cording to the flesh, but through faitli and according^ to faith. Paul then denieth not that he liveth in the flesh, because he doth all things, that belong to a na-« tural 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 them, as the ^s6 'world liveth through theilesh and after tlie fiesh : for it neither knoweth nor hopeth for any life besides this. Therefore, saith he, this Ufe which I now Hve in the flesh, whatsoever it is, I Uve 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 (^host, and'of Christ. This sight which goetli 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, althoiigh 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 proht of his neighbour. These things come not of the flesli,^ neither are done according to the ilesh, and yet are they in the flesii. For I cannot teach, write, pray, or give thanks, bat with these instruments of the Ilesh, "vyhich are necessary to the accomplisliing of these works : and yet notwithst&ndinir these works proceed not of the flc!^h, but are given by God from above, in liki^ inaiuier I behold a woman, but with a chaste eye, not lusting after j^ier. This beholding cometh not of the flesh, al- though it be in the flesh, because the eyes are the carnal instruments of this sight : but the chastenessof this sight cometh from iieaven. Thus a christian useth the world and all creatures, so that there is no difl'erence between him and the in- fideL For in their apparel, in their feeding, hearing, seeing, speaking, gestures, countenances, and such other .things they are like, and in outward appearance they seem to be ail one as Paul speaketh of Christ : In out- ward appearance he was found, saith he, as a man, (Phil. ii. 7.) yet notwithstanding there is great difle- rence. For I live in the flesh, I grant, but I live not of myself; but in that I 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 diou heardst of me before. Paul before his conversion spake with the same voice and tongue wlierewith he spake- afterwards ; but his voice and his tongue were then blasphemous, and therefore he could speak nothing else but blasphe- mies and abomihatioMS against Christ and his church. After he was converted he had the same flesh, the same voice and tongue which he had before, and nothmg was 187 ^ t'lian«'ctl ; but his voice and his tongue t»hen utte<»ed no l»liisphemitis, but spiritual and heavenly words : To wit, thanksgiving and the praise of God, which came of faith 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 conieth, v^hich the natural man can in no wise perceive, for he knoweth not what manner of life this is. He heareth the wind, but whence it cometh, or whither it goeth, he knoweth not. He heareth the voice of the &;piritual man, he knoweth his face, his manners, and hi& 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 nov/ seeth, hekreth, speaketh, worketh, suf- fereth, and doth all other t'oinas in him, although the fiesh do resist. To conclude, this is not the life of the ^esh, although it be in the flesh ; but of Christ the Son of God, whom the christian possesseth by faith. Verse 20. Who loved me, and gave himself forme* Here have ye the true manner of justification set be- fore your eyes, and a perfect example of the assurance of faith. He that can with a firm and a constant faith eay 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 works, as afterwards v/e will declare. We must therefore diligently weigh aud 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 delivered themselves for him. For they teach that a man ex purls naturalibns, that is, of his own pure na- tural 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 tliey da that is in them, say they, that is, tl>ey do not only fulfil the commandments, but also /hey observe thef' counsels, they do the works of su^rerogation, and sell 183 their superfluous merits to laymen, and so, as they ureai* they s^ive 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 vvhilc the wicked, being puffed up with the wisdom of the flesh, imagine that they do what in themlieth, they love God, they deliver themselves for Christ ; what do 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 justiher and a saviour : in very deed they take from him the power both to jus- tify and save, and give the same to their own wilUworks, their ceremonies and devotions. This is to hve in tlieir owa righteousness and w^orks, and not in the faith of the son of God. Wherefore this is not the true way to attain justifi- cation, 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 iieth, God will undoubt- edly give unto him his grace : but this saying may not- be straitly urged, say they : for if we do those works whicli may be appro^^d by the judgment of any good ^ man, itis enough: for then grace shall surely follow, because God, in that he is good and just, must needs give grace as a recompence for such good w crks. And hereof cometh this verse : ' Ultra posse viri non vult DeiisvUa reqtiiri. That is, God will no mare 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 goveiinnent of common-weals or families. As if I being in the king- dom of reiTson, do execute the ofhce of a magistrate, or govern a family, doing that in me lieth, I am excused. This kingdom hath his bounds 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 ser- vant, but a lord and a ruler. Wherefore they have done 1Q3 wickedly in applying these sentences to the church, which properly pertain to the government of common- weals 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 qualities of nature notwithstanding are sound and un- corrupt, which also they attribute even unto devils. Upon this ground they reason after tliis manner: If the natural qualities of man be sound and uncorrupt, then is his understanding and his will sound and vmcorrupt, and so consequently all other qualities of nature are pure and perfect in him. To know these things, it is neces- sary for you, that ye may hold the sincerity of the doc- trine of faith. Where they say then that the natural qualities of man are souod and uncorrupt, and thereof do infer, that a man is able of himself to fuifil the law, and to love God with all his heart, applying these qua- lities to the spiritual kingdom, I deny the consequence. And here I make a distijictjoa between the natural and the spiritual qualities, (which they coniound and mingle to- gether) and I say, that the spiritual quaiilies are not sound, but corrupt, yea utterly quenched tluough sin both in man and devil, so lhai there is in them i.othing else but corrupt understanding, and a will contmuaily striving against the wih of (lod, which can think no- thing else but that which is altogether agahist God. Notwithstanding! grant that the natural qualities are uncorrupt. But what qualities are they ? That a man being drowned in sin and a bond slave of Satan, hath will, 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 sen- tences are true in the corporal kingdom: but if ye wrest them to the spiritual kingdom, 1 utterly deny them: for there, I said, we are clean overwhelmed and drowned in sin. W hatsoever is in our will is evil: what- soever is in our understanding is error. W^herefore in spiritual matlers man hath nothing but darkness^ errors, ignorance, malice, and perverseness both of will and understanding. How then shall he work well, fultil the law, and love God ? Wlierefore 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 flying from him more and more: yea rebelling against God, taken, led and carried away captive of the deviU 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, arc mighty thunderings and light- nings 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 impossible for me to be ransomed by any other means than by such an inesti- mable price. Why do we then vaunt of the integrity and soundness of nature, of the rule of reason, of free- will, and of doing what in us lieth ? Why do I offer t» pacify th^ wrath of God, who, as Moses saith, is a con- suming tire, this my rotten stubble and straw, yea hor- rible sins, and claim of him to reward me v* ith grace and everlasting life for them, since here I learn such wicked- ness to lie lurking in my nature, that the whole world and all creatures therein were not able to countervail the indignation of God, but that the very son of God him- self must needs be delivered for the same ? But? let us consider well this price, and let us behold this captive, delivered, as Paul saith, for me,^ the son of God I mean, and we shall see him without all compa- rison, to exceed and excel all creatures. What wilt thou do wlien thou hearest the apostle say, that such an in- estimable price was given for thee ? Wilt thou bring thy cowl, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy merits ? Wliat 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 all the holy angels in comparison of the son of God de- livered, and that most shamefully, even to the death of the cross, so that there was no drop of his most precious blood, but it was shed, and that f^r thy sins ? If thou 191 couldst rightly consider this incomparable pnce, thoa shouldst hold as accursed all these ceremonies, vows, works and merits before grace and after, and throw them all down to hell. For it is an horrible 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 appear- eth 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 sects should have sprung up amongst them. For faith would by-and-by have answered ; why dost thou choose this kind of life, 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 ? Thus true faith in Christ would easily have withstood all manner of sects. Wherefore I say (as I have oftentimes said) that there IS no remedy against sects, or power to resist them, btit this only article of christian righteousness. If we lose this article, it is impossible for us to withstand any ^ errors or sects ; as we may see at this day in the fantas- tical spirits the anabaptists, and such like: who being' fallen away from this article of justification, tfill never cease to fall, err, and seduce others until they come to the fullness of all iniquity. There is no doubt, but they will raise up innumerable sects, and still devise new works. But what are all these things (though they have never so goodly a shew 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 192 all, the papists and all the authors of sects, yea through tlie whole world take t;heir part, be thrown down into hell, with all their righteousness, works and merits, rather than the truth of the gospel should be blemished, 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 needed die son of God to be given for me ? But because there was no other pi'ice 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 himself 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 (^od himself entirely and wholly, for me, even for me, I say, a miserable and wretched sinner. Now there- fore, in that the son of God was thus delivered to death for me, I take comfort and apply this benetit unto my- self. And this manner of applying is the very true force and power of faith. 1 hcse words (which are the pure preaching of grace and christian righteousness indeed) Paul setteth against the righteousness of the law. As if he said : be it so that the law is an heavenly doctrine, and hath also his glory : yet notwithstanding it loved not me, nor gave itself for me : yea it accuseth me, territieth me, and driveth me to desperation. But 1 have now another which hath deli- vered me from the terrors ofVne law, sin and death, and liath brought me into liberty, the righteousness of God, and eternal life, w ho is called the son of God : to w hom be praise and glory for ever. Faith therefore, as I have said, embraceth and wrap- peth in itself Christ Jesus the son of God, delivered to death for us, as Paul here teacheth, who being appre- hended by faith, giveth unto us righteousness and life. And here he setteth out most lively the priesthood and offices of Christ: which are, t^ pacify God, to make in- tercession for sinners, to offer up himself a sacritice for their sins, to redeem, to instruct, and to comfort them. Let us learn therefore to give a true deiinition of Christ, not as the school-divines do, and such as seek righteous-* ness by their own works, which make him a new law-* * giver, who abolishing the old law hath established a new. To these Christ is nothing else but an exactor and a ty- rant. 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 of-« fcred up himself a sacrifice for us sinners, that lie 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 full of mercy: briefly, he is nothing else but infinite mercy and goodness, freely given and bountifully giving unto us* And thus shall you paint out Christ in his right colours. If you suffer him any otherwise to be painted out unto you, when temptation and trouble cometh, you shall soon be overthrown. Now, as it is the . greatest know- ledge and cunning that christians can have, thus to de- fine Christ: so of all things it is the hardest. For I my- self even in this great light of the gospel, wherein I have been so long exercised, have much ado to hold this defi- nition of Christ which Paul here giveth : so deeply hath the doctrine and pestilent opinion that Christ is a law- giver, entered even as it were oil into my bones. Ye young men therefore are in this case much more happy than we that are old. For ye are not infected with these pernicious errors, wherein I have been so nusled and so drowned even from my youth, that at the very hearing of the name of Christ my heart liath trembled and quaked for fear : for I was persuaded that he was a se- vere 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 a true persuasion of Christ that he is a justifier and a saviour. Ye, I say, that are young, may learn with much less difficulty, to know Christ purely and sincerely^ if ye will. Wherefore if any man feel himself oppressed with heaviness and anguish of heart, he must not impute it unto Christ, although it come under the name of Christ, but unto the devil, who oftentimes cometh under the colour of Christ, and transformeth himself into aa angel of light. Let us learu therefore to put a difference between^ YOU I. i 19* Christ and a lawgiver^ not only in word but al^ in 'deed and practice, that when the devil shall come under the shadow of Christ, and shall go about to trouble us tinder his name, we ma^ 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 trembling 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, I 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 righteousness. Read therefore with great vehemency these words, me and Jbr 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 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 all sinners, and are constrained to say that through the sin of Adam we were all lost, were made the enemies of God, subject to the wrath and judgment of God, and guilty of eternal death {for this do all terrified hearts feel and confess, 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 rightjeous, but the unrighteous, and to make them the children of God, and inheritors of all spiritual and hea- venly gifts. Therefore, when 1 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 heard that he loved me, and gave himself for me ? This did Paul most stedfastly believ^e, 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 rc« . ject 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 already that we are wicked sinners and transgressors of all the command* ments of God : and yet we commit moreover the most execrable sin of all sins, in that we do so contemptu* ously 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 the denial of Christ, and yet there is no sin more common. 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 offered up himself a sacrifice for our sins. Now, thus to deny Christ, what is it else but to spit in his face, to tread 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 andl such like> We sec then how proudly antichrist hatii^ lift up himself against and above God, and set himselr in the place of Christ, rejected 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 established the doctrine of works and the kingdom of ceremonies, and hath confirmed the same with m'eer trifles and doting dreams, and Ijy this 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. I ^ iq6 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 Iceeping of the law ? no forsooth. But we despise grace when we observe the law to this end. Thai, we may be justified through it* The law is good, holy, and pro- fitable, and yet it justifieth not. He then that keepeth the law to be justified thereby, rejecteth grace, denieth Christ, despiseth his sacriKce, and will not be saved by this inestimable price, but will satisfy for his sins through the righteousness of the law, or deserve grace by his own righteousness. And this man blasphemeth and despiseth the grace of God. Now, what an horrible thing is it to say, that any man should be so devilish as to despise the grace and mercy of God ? and yet not- withstanding all the world doth so : Albeit it cannot abide that any man should so judge of it, but will seem to do high service and honour unto God. Now foUoweth the second argument. Verse 21. For if righteousness come by the Laiv^ then Christ died in vain. These words of Paul ought diligently to be weighed and considered in this wise. Is it true that Christ suf- fered 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. ffXhen he suf- fered not in vain, it followeth of necessity that righteous- ness 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 shew me any. man that hath been justified thereby, yet is it true notwithstanding that Christ died in vain. For he that is justified by this law, hath power in himself to obtain righteousness. For in that he doth what in him lieth, he deserveth. 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» 19T 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 w orthiness after grace, he is able to deserve eternal life ? then take away Christ with all his beneiits, for he is utterly unprofit- able. But wliy w^as he born ? why w^as he crucified ? w^hy did he suffer? why was he made my high priest, loving me and giving himself an inestimable sacrifice for me? In vain, no doubt, and to no purpose at ail, if righteousness come by no other means than the papists teach : for without grace, and without Christ, I find nO' righteousness either in myself or in the law. Is this horrible blasphemy to be suffered or dissem- bled, that the Divine jNlajesty, 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 blasphemy, I would not only that the holiness of all the papists and meritmongers, but also of all the saints and holy angels should be thrown into the bottom of hell, and condemned with the devil. Mine eyes shall behold nothing else but this inestim.able price, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung m com- parison of him. He ought to be such a light unto me, that when 1 have apprehended him by faith, I should not knov/ v,hether there be any law, any sin, any righte- ousness, or any unrighteousness in the world. For what are all things which are in heaven and earth in compa- rison of the Son of God Christ Jesus my Lord and Savi-» our who loved me and gave himself for me? Wherefore, to reject the grace of God is an horrible sin, and commonly reigning throughout the world : whereof all they are guilty w hich seek righteousness by their own w^oi ks. 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 J have said. And of all these abominations the pope hath been the only- author. For he hath not only defaced and trodden im-^ der his feet the gospel of Christ, but hath also reple-' nished the world with his cursed traditions. And hereof, among other enormities, his bulls and par- dons are a sufficient w itness : whereby he absolveth; uo» 13 198 such as believe, but such as are contrite, make confes- siou to a priest, and reach out their helping hand to the maintenance of his pomp and traditions. Yet notwith- standing in this great light of the gospel, the blind and obstinate papists do continue still in their wicked opi- nions and doting dreams, saying, that the cjualities of nature do remain sound and uncorrupt, and that men are able to perpare themselves to grace, or to deserve grace by their own works and merits. And so far off is it that they will acknowledge their impiety and error, that they do yet still 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, hath jus- tified 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 conclude therefore, that we are justified, nei- ther 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, with all the righteousness of the law, are but vile and nothing worth in comparison of this ines- timable price. For how can I buy that for a faitiiiiig, 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 as 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 reli- gious thaa others. Whereby they plainly witness, that 19^ Christ died in vain, although tvlth their mcmths they confess the contrary never so much : Which is most hor- rible to blaspheme the son of God, to spit in his face^ to tread him under foot, to count the blood of the Tes- tament as an unholy thing, and utterly to despise the spirit of grace. - Paul here disputing of righteousness, hath no civil ^matter in hand, that is, he speaketh not of civil righ- teousness : which Godj notv^ith standing alloweth and re- quireth, and giveth rewards thereunto accordingly:, which also reason is able in some part to perform : But lie intreateth here of the righteousness that availeth be- fore God, whereby we are delivered from the law, sin, death, and all evils, and are made partakers of grace, righteousness and everlasting life, 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 shew him what he o^ght to do, and what to leave undone. Notwithstanding man, with all his strength and reason, yea with this, great light also and heavenly benefit (the law I mean) cannot be justified. Now if that which is the moft ex- cellent thing in the worFd (the law 1 say) which as a bright shining sun is joined to the dim and obscure light of man's reason to lighten and direct it, is not able to justify, what can reason do, I pray you, without 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 walketh in meer 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 no-^ thing of man's strength, reason, or wisdom, be it never so great, (for the greater it is, the sooner it deceiveth a man) but he saith plainly without all Qoudition: If by 500 llie law, &c. Wherefore reason llglitned, aided and directed by the law, yea even by tiie law^ of God, is so unable to attain righteousness, that it draweth a man from righteousness, and rejecteth Christ. Set thou therefore the death of Christ alone against ail laws, nnd with Paul, know nothing but Jesus Chiist crucihed (1 Cor, ii. 2.) Receive no light either of reason, or of tlie law, or of any 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 Cinist aside, and all things are but vain. Here again we see what a goodly commendation Paul givetli to the righteousness of the law, or man's own righteousness, namely, that it is a contemning and re- iecting of the grace of God, and an abolishing of the death of Christ. Paul is no gieat rhetorician, and yet see what matter he ministreth to him that listeth to play ti^e 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 to take them quite away. Whoso listeth to play the rhetorician, hath here 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 ? And what do they else which keep the law to this end, that they may be justified thereby ? Now to make the death of Christ unprofitable, is to make the resurrection, his victory, his glory, his kingdom, heaven, earth, God himself, the majesty of God, and briefily all things elde unproii table, and of none efi'ect. This thundring and lightning from heaven against the righteousness of the law and man's own righteousness, should make us to abhor it. And here with this thun- derclap falleth down all the orders of monks and friars, with all svich superstitious religions. For who wall not detest his own vows, his cowls, his shaven crown, all men's traditions, yea the very law of Moses also, if he tear that for tliese things he rejected the grace of God, md mateth 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 the law, reject- eth the grace of God, and despiseth the death of Christ, whatsoever he protesteth with his mouth to the contrary,. CHAP. IIL Verse I. O Jholisk Galatians, Pa UL here sheweth his apostolical care and burning zeal which he beareth to the church : So that in disput- ing and confuting, he intermingleth sometimes gentle exhortations, and sometimes he sharply reproved, ac- cording 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 ob- serveth none : But as concerning the spirit he useth a goodly order. Now after that he hath sufficiently proved, and with two strong arguments conlirmed this article, that chris- tian righteous^ness conieth 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 reprov- eth them, saying: 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 dili- gently 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 ? Who hath bewitched you ? He reproveth the Galatians very sharply, as it seem- eth, whea he^caileth them fools, bewitched and disobe-* , dient to the truth. Now whether he did this of zeal or compassion, I will not here contend ; both may be true, A carnal man would interpret this to be a reviling, ra- ther than a godly reprehension. Did Paul then give an evil example, or was he spiteful against the churches of Galatia, because he called them foolish aud bewitch- ed ? No, not so. For with a christian- zeal it is lawful for an apostle, a pastor or preacher, sharply to reprove the people committed to his charge : And such reprov- ings are both fatherly and godly. So parents, of a fa- therly and motherly affection, do sharply reprove and ' rebuke their children: AVhich they would not bear if another should do it. The schoolmaster sometimes is angry with his scholar, he rebuketh him and beateth him : All which he taketh in good part, and would not bear it at the hands of his equal. The magistrate like- wise is angry : He reproveth and punisheth such as are Tinder his charge. And this discipline is not only good, hut also very necessary : Without the which nothing can be well done. Wherefore, unless the magistrate, the minister, the father and mother be angry, and use to reprove or rebuke when the case requireth, he is unpro- fitable, and never shall discharge his office rightly. Wherefore sharp chidings and bitter words are as ne- cessary in every kind of life, as any other virtue else. Yet notwithstanding this anger must be so tempered, that it proceed not of any envy or malice, but only a fa- therly 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 jealausies. For in chastising my brother, my ciiild, 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 compassion, as it were by way of complaint, for that 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, yaur wretched doing, 6ic. In like manner do we also reprehend the miserable ; not that we tread tfiem down, or upbraid them with their misery, but as having com- passion ou 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, she 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 is 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 father- 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 men do one thing, in the one it is commend- able, and in the other it is reproved. 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 and 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 vehemency to be noted in this word Galatians. For he calleth them not brethren, as else- where he is wont to do ; but he calleth them by the- name which was proper to their country. And it seem*» eth that it was the natural vice of that nation to be foolish; like as it was the fault of the Cretenses to be liars,. As if he should say: As ye are called, even so are ye indeed, and so ye continue; tliat is to say, foolish Gtt« latians, and so you shev/ yourselves to be even now in. the business of the gospel (wherein notwithstanding ye ought to have been most wise) yet ye continue still in your own nature, and are no changelings. Thus Paul by way of correction, putteth the Gallatians ia. 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 tbey become al- together new creatures, and perfect* ia aii things; But there remain yet certain d^egs of their eld and natural corruption. As if a man, thatr is naturally inclined to anger, be converted to Christy although he be moliiikd : 204 by grace, (the Holy Ghost so framing his heart, that he is now become more meek and gentle) yet this natura vice is not utterly quenched in his flesh, Likevvise,^ such as are, by nature, severe and sharp, although they be converted to the faith, yet notwithstanding they can-* not utterly forsake this vice. Hereof it cometh, that the holy scriptures, which do contain all one truth, of diverse spirits are diversely handled. One, in teaching, is mild and gentle : Another more rough and rigorous* Thus the spirit of God, being poured into diverse ves- sels, doth not qviench at once the vices of nature : But by little and little, during this life, he purgelh 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 foolishness I mean) and the original corrup- tion, 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 thoroughl}^ purged from his old vices. Indeed many things are purged in us, and principally the head of the serpent ; that is to> say, infldelity and ignorance of God is cut off and bruised, but the slimy body and the remnants of sin remain still in us. Let not man therefore presume so* much of him.self, that when he hath once received faith, he can by-and-by be thoroughly changed into a new man : Kay, he shall keep somewhat 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 still live in the flesh : Which, because it is hot yet pure, continually lustelh against the spirit-. 1 am carnal, (saith Paul) sold under sin. I see another law in my nxembers rebelling against the law of my mincL (Rorn. vii. 14. Gol. v. 17.) W herefore the natural vices that were in us before we received faith, do still remaiu '}n vis after that we have received ikith : Saving that now they are subdued to the spirit, which hath the upper hand to keep them under, that they rule not; and yet not without great conflict. This glory is due ta Christ alone ; and this title he bearetb, that he is pure 205 and without blemish : Who did no sin, neither was there any guile found in his mouth, 1 Pet. ii. 22, Verse !• Who hath beivitched you^ that you shall not believe the truth ? 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 be- witcheth us in such sort, that we do not believe nor obey the truth, but rebel against it. Of the bodily and spiritual Witchcraft, Paid 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 inchanters are wont to charm by their inchantments^ 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 testitieth, that indeed such witchcraft and sor- cery there is, and that it may be done. Moreover, it cannot be denied but that the devil liveth, yea and reigneth throughout the whole world* Witchcraft and sorcery therei'oie are the works of the devil : AVhereby he doth not only hurt men, but also, by the permission of God, he sometimes destroyeth them. Furthermore, we are all subject to the devil both in body and goods: And we be sti angers in this w^orld, w^hereof he is the prince and herein 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 bewitch- eth not only men's senses, but their luinds with false and wicked opinions, which opinions, they that are so be- witched, do take to be true and godly. Briefly, so great is the malice of this sorcerer the devil; aad his de«^ 206 sire 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 affected 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 with false persua- sions : that is to say, which doth not fear, trust or re- joice where he ought not, or doth not sometimes think ' otherwise of God, of Christ, of faith, of his vocation, &c: than he should do. Let us therefore learn to know the t^ubtle slights of thiar sorcerer, lest if he find us sleeping in security, he de- ceive us by his enchantments. True it is, that by his sorcery he can do no hurt to our ministiy : Yet is he with us in spirit. Day and night he rangeth about, seeking how he may devour every one of us alone, and vmless he find us sober and armed with spiritual wea- pons, that is to say, with the word of God and faith, he will devour us. This is the cause that he oftentimes stirreth up xiqw battles against us. And indeed it is very profitable for us that he thus assaileth us, and by his subtle trains exer- ciseth us: For by this means he confirmeth our doc-- trine, he stirreth up and increaseth faith in us. Indeed; we have been many times cast down, and yet still are cast down in this conflict, but we perish not : For Christ hath always triumphed, and doth triumph through us.. Wherefore v/e hope assuredly, that we shall also hereafter by Jesus Christ obtain the victory against the devil. . And this hope bringeth unto us sure consolation, so that in the midst of our temptations we take courage and say, behold, Satan hath heretofore tempted us, and by his false illusions hath provoked us to infidelity, to the con- tempt of God, despair, &c. yet hath he not prevailed, neither shall he prevail hereafter. He is greater that is, in us, than he tliatisin the world, (1 John iv. 4*) Christ- is stronger, who hath and doth overcome that strong one in us, and shall overcome him for ever. Notwithstand- ing the devil sometimes orercometh us in the flesh, that "We may have experience of the power of a stranger 207 aeamst that strori2j one, and may say with Paul: When I am weak, then am T strong* Let no man think therefore that the Galatians only were bewitched oi' the devil : But let e%^ery man think that he himself oii^^ht have been, and yet may be be- witched by him. There is none of us so strong that he is able to resist him, and specially if he attempt to do it by his own strength. Job was an upright and a just man, fearing Cod, snd there was none like unto him upon the earth, (Job. i. 8.) But what power had he against the devil, when God withdrew his hand ? Did not this holy man horribly fall ? Therefore this enchanter was not only mighty in the Galatians, but he goeth about continually to deceive, if not all men, yet as many as he can, with his illusions and false persuasions: For he is a liar, and the father of lies, (John viii, 44.) , Verse l. Who hath bewitched you. Here Paul excuseth the Galatians, and layeth the fault upon the false apostles. As though he should say, I see tiiat ye are not fallen through wilfulness or malice: but the devil hath sent the enchanting false apostles his children amongst you, and they do so bewitch you in teaching you that ye are justitied by the law, that now ye think otherw ise of Christ than ye did afore when ye heard the gospel preached by me. But we labour both by preaching and writing unto you, to uncharm that sorcery wherewith the false apostles have bewitched you, and to set at liberty those which are snared therewith. So we also at this day do labour by the word of God against those fantastical opinions of the anabaptists, that we may set at liberty those that are intangled therewith, and reduce them to the pure doctrine of faith and there hold them. And this our labour is not altogether in vain : for we have called back many whom they have be- witched, and have delivered them out of their snares. Notwithstanding such there are, as will not suffer them- selves to be taught, especially the chief sorcerers and authors of this witchery. They will hear no reason, nor admit the scripture : yea, they abuse and corrupt the scripture, and avoid such places as are alledged against them, with their false glosses and devilish dreams clean contrary to the scripture : which is a manifest sign that they are bewitched of the devil. Wherefore they are 203 tiothing amended by our admonitions, but are mucTi more hardened and more obstinate than they were be- fore. And surely I could never have believed, but that I have good experience thereof at this day, that the power of the devil is so great, that he is able to make falshood so like the truth. Moreover (which is yet much more horrible) when he goeth about to overwhelm sor- rowful consciences with over-much heaviness, he can so cunningly and so lively change himst^if into the likeness of Christ, that it is impossible for the poor tempted and afflicted soul to perceive it: whereby many simple and ignorant persons are deceived and driven down to des- peration, and some also destroy themselves : for tiiey are so bewitched of the devil, that they believe this to be a most certain truth, that they are tempted and accused^ not of the devil, but of Christ himself. Such a like thing of late happened to that miserable man Dr. Kraws of Hal, which said, " I have denied Christ, and therefore he standeth now before his father and accuseth me.'' He being blinded with the illusion of the devil, had so strongly conceived in his mind this imagination, that by no exhortation, no consolation, na promises of Clod he could be brought from it, whereupon he despaired and so mis'erably destroyed himself. This was a mere lie, a bewitching of the devil, and a fantas- tical definition of a strange Christ, whom the scripture knoweth not. For the scripture setteth forth Christ, not as a judge, a tempter, an accuser ; but a reconciler^ a mediator, a comforter, and a throne of grace. But the poor man, deluded by the devil, could not then see this; and therefore, against all scripture, he thinketh this to be an undoubted truth : Christ ac- cuseth thee before his father : he standeth not for thee^ but against thee : therefore thou art damned." And this temptation is not of man, but of the devil, which that enchanter most strongly iinprinteth in the heart of the tempted. But unto us which are led and taught by. another spirit it is a cursed lie, and a bewitching of the devil. But Uiito those that are thus bewitched, it is sa certain a truth, that none can be more certain. Seeing then that the devil is able to print in our heartt> so manifest a lie, that we would swear a thousand times it were an undoubted truth, we must not be proud, but walk in fear and humility, calling upon the Lord Jesus^ 209 that we be not led into temptation. Worldly and secure men, which, havin<^ heard the gospel once or twice preached, do by-and-by imagine that they have received abundance of the spirit, fall at length in like manner, because they fear not God, they are not thankful unto him, bat persuade themselves that they are able, not only to hold and defend the doctrine of true religion, but also to stand against the devil in any assault or con- flict, be it never so great. Such are meet instruments for the devil to bewitch and to throw down to desperation. On the other side, say not thou: I am perfect; I can- not fall : but humble thyself, and fear, lest, if thou stand to-day, to-morrow tliou he overthrown. I myself, although 1 be a doctor of divinity, and have now preached Christ, and fought against the devil in his false teachers a great while^ by mine ov/n experience have found how hard a matter this is. For I cannot shake off Satan as I desire: neither can I so apprehend Christ as the scrip- ture setteth him forth : but oftentimes the devil setteth before mine eyes a false Christ. But thanks be to God who keepeth us in the word, in faith and in prayer, that we may walk before him in humility and fear, and not presume of Our own wisdom, righteousness, and strength, but trust in the power of Christ, who is strong when we are weak, and by us weak and feeble creatures con- tinually overcometh and triumpheth : to whom be glory for ever. This bewitching then, and this sorcery, is nothing else but a plain illusion of the devil, printing in the heart a false opinion of Christ and against Christ, and he that is deluded with this opinion, is bewitched. They there- fore that have this opinion, thdt they are justiiiecl by the works of the law, or by the traditions of men, are be- witched: for this opinion is against faith and against Christ. Paul useth this word [bewitching] in contempt of the false apostles, which so vehemently urged the doc- trine of the law and works. As if he should sa}^, what a devilish bewitching is this ? For as the senses are per- verted by bodily witchcraft, so are the minds of men also deluded by this spiritual witchcraft. Verse 1. That ye should not obey the truth ? The Galatians at the first did gladly hear and obey the truth. Therefore when he saith : who hath bewitched 210 you ? He sheweth that they were bewitched by these false apostles, and were fallen away from the truth, which before they did obey. But this seemeth yet a more bitter and vehement kind of speech, when he saith : that they do not believe the truth. For he signi- ^ tieth by these words that they are bewitched, and that he would deliver them from this witchery, and yet they will not acknowledge nor receive this benefit. For it is certain that he did not reduce all from the errors of the false apostles unto the truth, but that many of them re- mained yet still bewitched. Therefore he useth these sharp and vehement words: who hath bewitched you ? As if he would say : ye are so deluded and bewitched, that now ye cannot obey the truth. I fear lest many of you are utterly lost, and so fallen away, that ye will never return again to the truth. And here you have again to note by the way, another goodly commendation of the law and man's own righteous- ness, that the doctrine and preaching thereof, be it never so fervent, if the preachmg of Christ and of the gospel do not go withal, never bringeth with it true con- version and hearty repentance. Hereof manifest demon- strations we have, not only by plain words of the scrip- ture, but also by evident experience. For as it is true which is written to the Hebrev/s, that the law bringeth none to perfection: so in this epistle St. Paul, by mani- fest example, confirmeth the same, reasoning thus with the Galatians : tell me, saith he, ye that would be jus- tified by the law, received ye the spirit of God by hearing the law, or by the gospel of faith preached ? Proving by their own experience, that it is not the law nor the preaching thereof, but the gospel and preaching of faith that raiseth a man being fallen, and quickeneth him to true repentance, as more fully is to be expressed here- after when we come to the place. And yet neither is the preaching of the law without his effect: the use thereof only serveth to shew forth the wrath of God, and to cast down : but to raise up a man, that cometh by the minis- tration of the gospel, and the preaching of faith only in Christ. Verse 1. To ivhom Jestis Christ before was described in your sight. It was bitterly spoken where he said before, that they 21! were so bewitched, that they could uot obey the truth : but it is more bitterly said, when he addeth, that Christ was so lively described before them, that they might handle them with their hands, and yet they would not obey the truth. Thus he convinceth them even by their own experience. As though he v/ould say : ye are so be- witched and deluded with the develish opinions of the false apostles, that now ye will not obey the truth. And whereas I have with great travail and diligence set forth Christ plainly before your eyes, yet doth this profit you nothing at all. In these words he hath respect to the former argu* ments, whereby he proved, that to those that will be justified by the law, Christ is but the minister of sin, that such do reject the grace of God, and that to them Christ died in vain. Which arguments he had before . more vehemently prosecuted and more largely amplified in their presence, even as if a painter had pourtrayed Christ Jesus before their eyes. Now being absent, he putteth them in mind of the same things, * saying : to whom Jesus Christ was described in your sight. As if he said: there is no painter that with his colours can so lively set out Christ unto you, as I have painted him out by my preaching : and yet notwithstanding ye still renlain most miserably bewitched. Verse 1. Andivas among you crucified* What did I then paint out ? Even Christ himself. How was that done ? In this sort, that he is crucified in you or among you. He useth here very rough and sharp words. Before he said, that they sought righte- ousness by the law, rejected the grace of God, andtliat to them Christ died in vain. Now he addeth moreover, ^ that they crucify Christ, who before lived and reigned in them. As if he should say, ye have now not only re- jected the grace of God, not only to you Christ died in vain, but also he is most shamefully crucified among ' you. After the same manner he speaketh, (Heb. vi.) Crucifying to themselves again the son of God, and making a mock of him, &c. If a man did but hear the name of a monk, of his shaven crown, of his cowl, of his rule, it should make him afraid (how much soever the papists do adore these abominations, and brag that they are perfect religion !6i2 ancl holiness, as T and others did judge cf tliem hefme God revealed his gospel vuito us : for we were brought up in the traditions of men, which darkened Cln-ist and inade him utterly unprofitable unto us) when he heareth Paul say, that even they which seek to be justified by the law of God, be not only deniers and murderers of Christ, but also they do most wickedly crucify him a^nin. Now, if they be crucifiers of Christ which seek to be justified by the righteousness of the law of God,, and tlie works thereof, what are they, I pray you, which seek salv^ation and eternal life by the dregs and filthy dung^ of man's righteousness and by the doctrine of devils ? But who could ever believe or think that it was so horrible and so abominable a sin to be made a religious man (for so they call them) namely, to be made a massing priest, a monk, a friar, a nun? Doubtless no man. Yea they themselves say moreover, that monkery is a new baptism. Can there be any thing more horrible than that the kingdom of the papists is the kingdom of such as spitefully spit in the face of Christ the son of God, and crucify him again ? For indeed they crucify him afresh (who was once crucified and rose again) both in themselves, in the church, and in the hearts of the faithful: for with their spiteful reproaches, rebukes, slanders and injuries, they spit upon him, and with their wicked opinions they wound him, and thrust him through, that in them he may die most miserably: and in the stead of him they set up a glorious witchcraft, whereby men are so miserably charmed and deluded, that they cannot know Christ to be their justifier, their reconciler and saviour, but a minister of sin, their ac- cuser, their judge and their destroyer, which must be pacified no otherwise than by our works and merits. And omt of this opinion did afterwards spring the most pestilent and pernicious doctrine that is in the whole papacy, which is this : if thou wilt serve God, thou must merit forgiveness of sins and everlasting life, and must also help others that they may attain to salvation : thou must enter into a monastery, vow obedience, chastity, povert^^ &c. Monks and friars, and the rest of that reli- gious rabble, being puffed up with this opinion of their own hohness, bragged that they only were in the life and •tate of perfection, and that other christians led but a common life, for they did no undue works, or morethau ^13 they were bound to Jo, that is, they did not vow and keep chastity, poverty, obedience, &c. they were but only baptized, ^nd kept the ten commandment?^ : but as for themselves, besides that which was common as well to them as to other christians, they kept also the works of supererogation, and the counsels of Christ: wherefore they hoped to have merits and a place in heaven among the principal saints, far above the common sort of christians. This was undoubtedly an horrible illusion of the devil» whereby he hath bewitched almost the whole world. And every man, the more holy he would seem to be, the more he is snared with that witchery, that is to say, with the pestilent persuasion of his own righteousness. And this was the cause that we could not know that Jesus Christ was our mediator and saviour: but we thought that he was a severe judge, which should be pacitied by our own works : which was nothing else but most hor- ribly to blaspheme Christ, and as Paul said before, to reject the grace of God, to make the death of Christ of none effect, and not only to kill him, but also most shamefully to crucify him again. And this is the right meaning of that which Christ alledgeth out of Daniel : that abomination standeth in theholy place, (Dan. iv. 27m Matt. xxiv. 13.) Wherefore every monk and religious person, and every justiciary seeking remission of sins and righteousness by his own works or by his afflictions, is a crucifier of Christ now reigning and living, although not in the proper person of Christ, yet in his own heart and in the hearts of others. And whosoever do enter into monasteries to the end that by their keeping of their rule they may be justified, do enter into the dens of thieves^, and such as crucify Christ again. Wherefore Paul useth in this place very severe and sharp words, to the end that he may fear and call back: the Galatians from the doctrine of the false apostles. As if he should say : consider well what ye have done. Y^. have crucified Christ again (and this do I so plainly shew and paint out before your eyes, that ye may see it, yea and touch it with your hands) because ye seek to be jus** tified by the law. But if righteousness come by the law, then is Christ a minister of sin, and his death altogether in vain. If this be true, then must it needs follow thai Christ is crucified again in you, 214 And it is not without cause that he addeth this clause, in you or among you. For Christ is no more crucified, he dieth no more in his own person, as is said Rom. vi. but he dieth in us when we, rejecting true doctrine, grace, faith, free remission of sins, seek to be justified by our own works, or else by the works commanded in the law. Here Christ is crucified in us again. Now this false and wicked persuasion, to seek righteousness by the law and works is nothing else (as I have before more amply declared) but the illusion of the devil, where- with men are so bewitched, that in no wise they can ac- knowledge the benefit of Christ : yea in all their life they can do nothing else, but deny the Lord who had bought them, and in whose name they were baptized, and cru- cify him again in themselves. Whosoever then hath any fear of God or love unto Christ and his true religion^ let him fly quickly out of this Babylon, and let him tremble at the very name of the papacy. For the impiety and abomination thereof is so horrible, that no man is able to express it with words, neither can it be otherwise seen, than with spiritual eyes only. These two arguments Paul prosecuteth and beateth into the heads of the Galatians very diligently : first, that they are, so bewitched of the devil, that they obey not the truth most clearly set forth before their eyes ; secoiKlly, that they crucify Christ again in themselves. These seem to be simple and plain words, and without any high eloquence, but in very deed they are so mighty, that they exceed all the eloqtieuce of man. It cannot therefore be comprehended, but only in spirit, how' great an impiety it is to seek to be justified by the righteousness of the law, or by the righteousness and merits of man. For, as Paul saith here, it is nothing else but to be bewitched of the devil, to be disobedient to the Iruth, and to crucify Christ again. Are not these goodly commendations of the righj:eousness of the law and man's own righteousness ? The apostle therefore is inflamed with a vehement 2?eal, and with bitter words he reproveth and condemneth the presumption of man's own righteousness, rising upon the observation of the law of God, and chargeth it with this impiety, that it crncifieth again the son of God. Seeing then it is so dangerous a thing, it cannot be beaten down enough, or condemned as it should be : 215 for thereof ensueth such a fall as is no less than the fall of Lucifer, and such a loss can never be recovered, and therefore he useth so sharp and rigorous words against it, that he spareth not the very law of God : against the which he so bitterly inveigheth, that he seemeth utterly to reject and condemn it. And this doth he, being con- strained by great necessity for otherwise he could not withstand the false apostles, nor defend the righteous-^, ness of faith against them. Albeit then that the law be hoi 5^, just and good, yet must it put on as it were the vizour of an hypocrite, seeking to be justified by works. Now he presseth them with an argument, whereof they themselves had good experience, and which they could not den}^ Verse 2* This onb/ would I learn of you : Received ye the spirit by the works of the law^ or by the hear^^ ing of faith preached? He speaketli these words with a certain indignation and contempt of the false apostles. If I had nothing else against you but even your own experience, saith he, yet have I enough. As if he should say : go to now : Answer me I pray you, which am your scholar, for ye are so suddenly become doctors, that ye are now my masters and teachers : Received ye the Holy Ghost by the works of the law, or by the preaching of the gof- pel ? With this argument he so convinceth them, that they have nothing to reply again. For their own ex- perience is altogether against them : To wit, that they had received the Holy Ghost, not by the works of the law, but by the preaching of the gospel. Here again I warn you, that Paul speak eth not only of the ceremonial law, but of the whole law. For he groundeth his argument upon a sufficient division. If he should speak of the ceremonial law only, it were not a sufficient division. It is an argument therefore stand- ing upon tv/o parts, whereof the one must needs be true and the other false: That is, either ye received the Holy Ghost by the law, .or by the hearing of faith. If by the law, then not by the preaching of faith. If by the preaching of faith, then not by the law. There is no mean betwixt these two. For all that is not the Holy Ghost or the preaching -of faith? i« the law. Here are we in the matter uf justification. But to attain to justi- ficat'lon, tliere is no other way but either the voice of the gospel, or the vow of the law. Wherefore tlie law- is here taken generally, as wholly separate from the 'gos- pel. But it is not the ceremonial law^ only that is sti)a- rate from the gospel, but also the moral law or the law of the ten commandments. Wherefore Paul speaketh here of the whole law . He groundeth this argument upon a sufficient distinc- tion, after this sort. Tell me, saith he, Received ye the Holy Ghost by the w orks of the law , or by the preaching of the gospel ? Answer me to this. Ye cannot say that this was done by the law. For so long as ye were under the law^ and did the works thereof, ye never received the Holy Ghost. Indeed ye taught and heard the law^ of Moses every sabbath : But it hath not been heard or seen that ever the Holy Ghost was given to any, either doctor or disciple, through the preaching of the law. Moreover, ye have not only taught and heard the law, but also ye have laboured with all your power to perform the same by your w orks, whereby ye should most of all have received the Holy Ghost, if he had been given by the law, seeing ye were not only teachers and hearers, but also doers of the law : And yet ye can- not shew me that this was done at any time. But as soon as the hearing of faith or the gospel came unto you, by-and-by ye received the Holy Ghost by the only hear- ing of faith, before ye had done any work, or shewed any fruit of the gospel. For as Luke witnesseth in the Acts, at the only preaching of Peter and Paul, the Holy Ghost came upon those which heard the word, through whom also they received diver^se gifts, so that they speak with new tongues, {Actsx.44. xi. i5.xix'.5, 6. It is manifest therefore that by the only preaching of faith, ye received the Holy Ghost before ye did any good work, or brought forth any fruits of the gospel. On the other side, the accomplishing of the law never brought the Holy Ghost: Much less could the only hear- ing of the law do it. Therefore not only the hearing of the law, but that affection and zeal also, whereby ye go about to accomplish the law by your works, is vain and unprofitable- Wherefore although a man labour to do all things : That is to say, although he have a zeal of Ood, and with all his endeavour go about to be saved by the law, and exercise himself day and night in the righteousness thereof, notwithstanding he doth but la- 1817 htiHed by faith, is nothing else, but that they which observe not the law nor do the works thereof, which are not circumcised, which sacrifice not, ^c, are justified and receive the Holy Ghost. By what means ? IVot by the law and the works thereof (for they have no law) but freely and without any other means, except only the heariuiij ot the gospel. So Cornelius and his fi iends whom he had called t(s> his house, do nothing, neither look they upon any wo! k« going before, and yet as many as are present, receive the Holy Ghost. No man speaketh but Peter. They sitting by do nothing : They think not of the law, mu- h less do they keep it : They sacrifice not: They care not for the receiving of circumcisioa, but only are bent to hear that which Peter speaketh. He by hi^ prv aching brought the Holy Ghost into their hearts, as it were visibly : For they spake with tongues, and glorified God. But some men may here cavil and say : Who knoweth whether it v/ere the Holy Ghost or no ? Well let hira cavil. Sure it is that the Holy Ghost, so bearing wit- ness, dotli not lie, but hereby sheweth that he ac- cepteth the Gentiles for righteous, and justilieth them by no other means, than by the only voice of the gospel, or. hearing cf faith in Christ preache l. We may see also in the Acts how greatly the Jews marvelled at this new and strange thing. For the faithful which were of the circumcision, and carne with Peter to Cresarea, see- ing the gift of the Holy Ghost to be poured out also upon the Gentiles in the house of Cornelius, were asto- nished, (Acts X. 45.) Also they that were at Jerusalciu complained of Peter for that he went in to men uncir- cumcised, and did eat with them, (Acts xi. 3.) But when they heard the matter declared by Peter in order as it was done touching Cornelius, they marvelled and glorified God^ saying: Then hath God also given salva- tion unto the Gentiles, This report therefore, and this fame, that G«)d had ^iven salvation also to the (4entiles, was at the first tiot only intolera>/.c, but also a gr^ at oiieuce eveu to the be- lieving Jews, Which they could not easily sliukc oft! l^or they had this prjerogative above all other uatigasi^ 2sa tliat they ^vere the people of God. The adoption, the iglory, the Avovship, &c. belonged to them, Kom. ix. Moreover they exercised themselves in the righte- Dusness of the law, they laboured all the day long^, they bare the burden and heat of the day. More- over, they had the promise as touchini^ the observa* tion of the law; therefore they could not but murmur against the Gentiles, (Matt, xx.) and say : Beliold the •Gentiles come but even now, and have not sul^'ered any heat, or borne any burthen : Notwithstanding they have the bame righteousnets and Holy Ghost without labour, ■which Ave by labour and by the heat and burthen of the day could not obtain. Indeed they have laboured, but that was but one hour, and by this labour they are more refreshed than wearied. Wherefore then hath God tor- mented us with the law, if it avail nothing to the obtain- ing of righteousness ? He now preferreth the Gentiles before us, which have been so long burthened with the, voke of the law. For we which are the people of God, iiave been vexed all the day long: But they which are not the people of God, neither have any law, nor have done any good at all, are made equal with us. And for this cause the council of the apostles, upon great necessity was assembled at Jerusalem to satisfy and pacify the Jews^ who though they believed in Christ, yet was this opinion notwithstanding deeply rooted in their hearts, that the law of Moses ought to be observed. There Peter, upon his own experience, set himself Wgainst them, saying : If God hath given the sahie grace unto the Gentiles, which he hath given unto us "which have believed in the Lord Jesus Christ, who was i, that I could let God? (Acts xi. 17.) Again: God ■who knoweth their hearts, bare them witness in giving unto them the Holy Ghost, even as he did unto us. •And he put no difference between us and them, purify- ing their hearts by faith. Now therefore, why tempt ye God, to lay a yoke on the disciples' necks, which neither our fathers nor we are able to bear? &c. (Acts xv. 8. 9» 10.) With these words Peter at once overthroweth the whole law. As if he should say : We will not keep the law: For we are not able to keep it: But we believe through the grace of our Lord Jesus Christ to be saved, even as they did. So Peter here standcth altogether upon this argument, that (iod gave unto the Gentiles the 6€if-same grace that he gave to the Jews. As though he SSI IflTOiild 5?ay : When I preached to CorneHus, I learned by my ov/ii expeiience, that the Holy Ghost was giveii' 'nithout the law to the Gentiles, by the only hearing oC faith : Therefore in no case are they to be burthened with the law. To conclude, since it is certain that neither we nor our fathers were ever able to fulfil the law, it be- hoveth you also to reject this error, that righteousness and salvation cometh by the law» And this the belie v-» ing Jews did by little and little : But the wicked, which by this preaching were offended, at length were altoge*- ther hardened, T^e commendation of the book containing the acts of th^ apostles. So in the acts ye shall find the experience, the preach* ings, and also the examples of the apostles for the con- firmation of this matter, against this obstinate opinion touching the righteousness of the law. And we ought therefore the more to love, and the more diligently to read this book, because it containeth most substantial testimonies, which are able to comfort and confirm ufi against the pnpists our Jews : whose abominations and coloured hypocrisy we impugn and condemn by our doctrine, tiiat we may set forth the benefits and glory of Christ. Who though they have no substantial matter to alledge against us (whereas the Jews might have laid against the apostles, that they liad received the law^ and all these ceremonies from God) yet notw^ithstanding they are no less obstinate in defending tlieir cursed traditions and abominations, than the Jews were in maintaining their law, which they had received from God, glorying and bragging that they sit in the place of bishops, and that the authority to govern the churches is committed unto them. \A hereby they would bring us into blindage,, and wrest from U6 this article, that we are justilied, not by failh formed and adorned with charity (as they say) but by faith alone ! But we set against them the book of the acts. Let them read this book, and consider the ex- amples contained in it, and they shall find this to be the sum and the argument thereof, that we are justified by faith only in Christ without works, and that the Holy Ghost is given b3^the only hearing of faith at the preach- ing of the gospel, and not at the preaching of the law^ nor by the works of the law. K 3 ^2 Wherefore thus teach we, O maiv, although thou ftip^t, give alms, honour thy parents, obey the ma^ibtrate,. yet ?irt thou not justified thereb\ . This voice of the law, honour thy parents, or any otlier else, either heard or fulfilled, doth not justify. What then ? To'- hear the voice of the spouse, to hear the word of faith : this word being heard, doth justify. Wherefore? Be-- cause it bringeth the Holy Ghost which justitieth a man, and maketh him riii^hteous before God. Hereby may we see what is the dillerence between the law and the gospel. The law never bringeth the Holy Ghost, but only teacheth what we ought to do : There- fore it juctifieth not. But the gospel bringeth the Holy ecaiise it per* taineth lioihing unto him : and yet notATithstaadni^- he was justihed and received the Holy Ghost. And this ar- gument as I said, is handled throaghout the whole book of the acts; to wit> tKat the law availeth nothing iok righteoiisrvess. Let this siiil^ce then for the defence of the article of justification, that Cornelius was a Gentile, not circum- cised, not keeping the lilw : Therefore he was n€»t justi- fied by the taw, but by the hearing of faith. God jus- tifieth therefore without the law, and so consequently*' the law availeth nothing to righteoaeHCss,. For other- wise God would have given the Holy Ghost to; ike Jews only, which had the law and kept it, and not to t!t-e Gentiles which had not the law, and much less did ac-* complish it. Bat God wrought clean contrary : For the Holy Ghost was given to them that kept not the law : wherefore righteousness cometh not by the lav/. By this means the objection of the adversaries which do not un- derstand the true manner of justification, is answered. Here again the adversaries object against us, and say: be it so that Cornelius was a Gentile^, and did not re- ceive the Holy Ghost by the law, yet notwithstanding forasmuch as the text saith plainly. That he was a just man, fearing God, giving alms, &c. it may seem that by. these works he deserved to have the Holy GUiost af- terwards given unto him. I answer, that Cornelius was a just and a holy man In the Old Testament, because of his faith in Christ which was to come, as all the fathers, prophets, and godly kings were righteous and received secretly the Holy Ghost through faitii in Christ to con:;e. But these popish sophisters put no diiference httweea faith in Christ to come, and in Christ which is already come. Wherefore if Cornelius had died before Christ v/as revealed, yet had lie not been damned, because he had the faith of the fathers, v/hich were saved by fa)tli only in Christ to come, (Acts xv. 11.) He remaiueth then always a Gentile, uncircumcised and itithout the law, and yet notwithstanding he worshipped the seif-» same God whom the fathers worshipped by faith ui the Messias to come. But now, because the Messias was already come, necessary it was that it should be shewed unto him by the apostle Peter, that he was. not now to be looked for, but that he was already come, K 4 . . '224 Ard thi« article concerning faith in Christ td be re- ▼ealed, and in Christ now revealed (that i may touch this also by the way) is very necesi>ary to be known, seeing that Christ is now revealed, we cannot be 6aved by faith in Christ to come, but we must believe that he is already come, hath fulfilled all things, and abolished the law. Therefore necessary it was also that Cornehus should be brought to another belief, not that Christ was yet to come, as he did believe before : but that he was already come. So faith giveth place to faith : from faith to faith, (Rom. i.) The popish schoolmen therefore are deceived, when they say for the maintenance of their opus congruuni, or merit before grace, that Cornel i-us by the natural and moral works of reason, deserved grace and the sending of the Holy Ghost. For to be a just man and fearing God, are the properties, not of a Gentile or of a natu- ral man, but of a spiritual man, who hath faith already. For unless he did believe in God and fear God, he could not hope to obtain any thing of. him by prayer. The first commendation therefore that l.uke giveth unto . Cornelius, is this. That he is a righteous man and fearing God : Afterwards he commendeth him for his works and aiins*deeds. This our adversaries do not con- sider, but iay hold upon tliis sentence. That he gave alms UTito the. poor: i'or that seemeth to make for the establishing of their merit of congruence or desert go- ing before grace. But first the person or the tree must be coinmendcd, and then the works and the fruit, Cornelius is a good tree, for he is righteous and fearctli God: therefore he bringeth forth good fruit, he givetli alms, he callcth upon Ciod, and these fruits please God .liecause of* his faiilj. Wherefore the angel counnendeth Cornelius for his faith in Christ wliich was to come^ and bringeth him from that faith, to another faith in Christ which was already come, when he saith : Call for Simon, ■whose sirname is Peter: He shall tell thee what thou oughtest to do, &c. (Acts x. 5,6,) Like as then Cor- nelius was without the law before Christ was revealed : jEven so after Christ was revealed, he received nei- ther the law nor circumcision. And as lie kept not the law before : so did he imt keep it afterwards. This ar- gument therefore co!icludeth strongly : Cornelius was justified vTithout the law, therefore the law justifieth not. ^5 Naaman the Syrian. Likewise Naaman the Syrian, was, no doubt, a good and godly man, and had a religious and reverent opinion of God. And although he was a Gentile and belonged not to the kingdom of Moses, which theix. flourished : Yet notwithstanding his flesh was cleansed, and the God of Israel was revealed unto him, and he received the Holy Ghost, For thus he saith : Now 1 know assuredly that there is no other God in all the world but in Israel. [2 Kings, 5, &c.) He doth nothing at all, he keepeth not .the law, he is not circumcised : but only he prayeth, that so much of that earth might be given unto him, as two mules should be able to carry away. Moreover it appeareth that faitli was not idle in< him. ' YoT thus he speaketh to tiie prophet Heliseus : Thy servant will henceforth neither ofi'er burnt sacrifice, nor offering unto any other God, saving the Lord. But in this thing the Lord h€ merciful itulo thy servant, that when my master goeth into the house of I^immjon to Worship there, and leaneth on my hand, and I baw my- self in the house of Rimmon : \Mien I do bow down, I say, in the house of Rimmon, the Lord be nieKiful ta? thy servant in this point. To whom the prophet saith. Go -in peace. So v\'as he justified. The Jew hearing this, fretteth for anger, and saith : What ! should the Cventile be justitied without the keeping of the law ? Sliould he becoiupared with us which are circumcised ? The Gentiles justified ivithoiit the Imv, even when the law and policj/ of Closes- ivas yet in force. Therefore God, long before, when the kingdom, of Moses was yet standing and flourishing, did shew that he instilled men without the law, as indeed he justified many kings in Egypt and in Babylon : also Job and many other mlions of the east. Moreover, Ninive a great city was justified and received the promise of God, that it should not be destroyed.. By what means ? Not because it heard, and fuliillcd the law : but because it believed the word of (}od which the prophet Jonas preached.^ For so saith the prophet : And the Ninivites believed God, and: proclaimed a fast, and put on sackcloth : That is to say,, they repented. Our adversaries do craftily pass over.this word [believed] and yet the eflect of all together rustethi R 5 therein. Thou readest not iti Jonas, and the Ninivites' received the law of Moses, were circumcised, offered sacriifice, fulfilled the works of the law : but believing the word, they repented in sackcloth and ashes. This was done before Christ was revealed, when that ' faith yet reigiied, which believed in Christ to came. If then the Gentiles were justified without the law, and , received secretly the Holy Ghost, when the law was yet in force, why should the law be required as necessary to righteousness, which by the coming of Christ is now abolished ? Wherefore this is a strong argument, grounded upon the experience of the Galatians : Re- ceived ye the Holy Ghost by the works of the law, or "by the hearing of faith preached? (Gal. iii. 11.) F^r they were compelled to grant that they heard nothing of the Holy Ghost, before the preaching af Paul : but wlien he preached the gospel, then they received the Holy Ghost. So we also at this day, convicted by the testimony of ^ur own conscience, are constrained to confess, that the Holy Ghost is not given by the law, but by the hearing of faitli. For many heretofore in the papacy, have gone about with great labour and study, to keep the law, the decrees of the fathers, and the traditions of the pope : and some, with painful and continual exercises . in \yatching and praying, did so weary and weaken their bodies, that atrxrwards they \vere able to do nothing i "whereby notwithstanding they gained nothing else,, but that they nuserably affiicted and tormented themselves,. They could ilever attain to a quiet conscience, and peace in Christ, but- continually doubted of the good will c^f Cxod towards them. But no^vv, since the gospel teacheth that the law and works do no. justify, but faith alone iii Jesus Christ, hereupon failoweth a most certain know- ledge and uiiderstanding, a most joyful conscience, and n true judgment of every kind of life, and of all things else whiilsoever. The believing man may now easily judge that the papacy, Vv lih all the religious orders and tradi- tions thereof is wicked : which before he could n®t do.. For so great blindness reigned in the world, that we tliought those works which men liad advised, not only w ithout the will of God, but also contrary t«> his com- mandment, to be much better than those, which the magistrate, the householder, the child, the servant didut- the commaudiucnt of God» 227 Indeed we ought to have learned by the word of God, that the religious orders of the papists, (which only they call holy) are wicked, since there is no commandment of God, or t stimony in the holy scriptures as touching the same. Contrariwise, other orders of life, which have the word and commandment of God, are holy and or- dained of God. But we were then wrapped in such horrible darkness, that we could not truly judge of any- thing. But now, since the clear light of the gospel doth appear, all kinds of life in the world are under our judg- ment. We may boldly p onounce out of the word of God, that the condition of servants, which before the world is most vile, is far more acceptable unto God than all the religious orders of the papists. For by this word he commendeth, approveth and adorneth the state of servants, and so doth he not the ordere of monks, friars and such other. Therefore this argument grounded upon experience, ought to prevail with us also. For although many men in the papacy wrought many and great works, yet could they never be certain of the will of God towards them, but they were always in doubt, they could never attain to the knowledge of God, of themselves, of their calling : they never felt the testi- mony of the spirit in their hearts. But now that the truth of the gospel appeareth, they are fully instructed hy the only liearing af faith, in all these things. It is not without cause that I do so largely entreat of these things. For it seemeth to reason but a small matter, that the Holy Ghost is received by the only hearing oi- faith, and that there is nothing else required of us, but that we, setting apart all our works, should give ©urselves only to the hearing of the gospel. Man's heart doth jiot understand or believe that so great a treasure, namely, the Holy Ghost, is given by the only huearing of faith : but reasoneth after this manner : for- giveness of sins, deliverance frOm death,, the giving of the Holy Ghost, of righteousness, and everlasting life, ai-e great tlrings : therefore if thou wilt obtain tlicse in- estimable benefits, thou must perform some other great and weighty matter* This opinitjn the devil doth well like ami approve, and also, encreaseth the same ii^ the hearts Therefore when reiison heareth this r th-m canst do nothing for the obtaining of the forgiveness ^f* ^iSy but lau&t ouly hear the word of God^ by'.and4>y it: ^8 crieth out, and saltli : fie, thou makest too small account of the remission of sins, &c. So the inestimable great- ness of the gift, is the cause that we cannot believe it : and because this incomparable treasure is freely oitered, therefore it is despised. But i iiis we must needs learn that forgiveness of sins, Christ and the Holy Ghost are freely given unto us at the only hearing of faith preached, notwithstanding our horrible sins and demerits. And we must not weigh, how great the thing is that is given, and how unworthy we are of it (for so should the greatness of the gift, and our un worthiness terrify us) but we must think that it ' pleaseth God freely to giv^ unto us tins unspeakable gift, unto us, 1 say, which are unworthy, as Christ in jLuke saith : Fear not little Hock : For it is yom* Father's pleasure to give ujito you: Lo, to give unto you, saith he, a kingdom, (Lukexii. £2.) to whom? to you un- worthy, which are his little iiock. If I then be little, and the thing great (nay rather of all things the greatest) \vhich God hath given unto me, 1 must thus think, that he also is great and only great, which giveth it. If he offer it and will give it, I consider not mine own sin and * iinworthiness, but his fatlierly good will towards me which is the giver, and 1 receive the greatness of the gift with joy and gladness, and am thankful for so in- estimable a gift given freely unto me, to me, I say, un- worthy by the hearing of faith. Here again the foolish reason is offended, and re- proveth us, saying: Where ye teach men to do nothing «t all for the obtaining of so great and inestimable a gift, hut to hear the word of God, this seenieth to tend to the ^reat contempt of grace, and to make men secure, idle and dissolute, so that they slack their hands and do no good at all. Therefore it is not good tg preach tiiis doctrine, for it is not true: but men must be urged to labour and to exercise themselves unto righteousness, and then shall they obtain this gift. The self-same thing the Pelagians in tim€s past objected against the <;hristians. But hear what Paul saith in this place : Ye have received the Holy Ghost :. not by your own labour and travail, not by the works of the law, but by the hearing of faith. Briefly, hear what Christ himself saith, and what he answereth to Martha, be very careful, and hardly bearing that her sister Mary, sitting at the feet of Jesus and bearln<^ bis word, should leave her to minister alone. Martlia, Martha, saith he, tliou carest, and art tvouljled about many tilings, but one thin<^ is needful. Mary hath chosen the good part which shall not be taken from her, (Luke x. 41, 42.) A man there- fore is made a Christian, not l)y working, but by hearing, wherefore he that will exercise himself to righteousness, must first exercise himself in hearing the gospel. Now when he hath heard and received the gospel, let hiui give thanks to God with a joyful and a glad heart, and afterwards let him exercise hrmseif iq those good works w^hich are commanded in the lavv^, so that the law and the works may follow the hearing of faith. So may he quietly walk in the light, which is Christ, and boldly chuse and do works, not hypocritical, but good works indeed, such as he knovveth to please God and to be commanded, of him, and to condemn all those hypocri- tical shadov\'s of free-w ill works. Our adversaries think that faith', whereby we receive the Holy Ghost, is but a light matter : but how high and hard a matter it is, I myself do hnd by experience, and so do all they which with me do earnestly embrace tlie same. It is soon said, that by the only hearing of faith, the Holy Ghost is received: but it is not so easily heard, laid hold on, believed and retained, as it is said. Wherefore if thou hear of me that Christ is that Lamb of God, sacrificed for thy sins, see also that thou hear it effec- tually. Paul very aptly calleth it the hearing of faith, and not the word of faith, (althrugh there be small dif- ference) that is, such a word at? thou hearing dost be- believe, so that the word be not only my voice, but may be heard of thecj and may enter into thy heart, and may be believed of thee: then it is truly and indeed the hearing of faith, through the which thou receivest the Holy Ghost: which after thou hast oiice received, thou shalt also mortify thy Hesh. The faithful do find by their own experience, how gladly they would hold and embrace the word when they hear it, with a full faith, and abandon this opinion of the law and of their own righteousness : but they feel in their flesh a mighty resistance against the spirit., For reason and the flesh will needs work together. Thi© saying: Ye must be circumcised and keep the law, caunet be utterly rooted out of our minds, but it 230 strcketh fast in the hearts of all the faithfuL There is- ill the faithful therefore a continual < onflict between the hearing of faith and the works of the law. For the conscience alvva;ys nuumureth, and thinketh, that this is too easy a way, that by the or^ly hearing of the word, righteousness, the Holy Ghost, and life everlasting is promised unto us. But come once to an earnest trial, thereof, and then tell me how easy a thing it is to hear the word of faith. Indeed he which giveth is great : moreover, he giveth great things willingly and freely, a/id upbraideth no man therewith : but thy capacity is hard and faith weak, still striving against thee, so that thou art not able to receive this gift. But let thy conscience murmur against thee never so much, and let this (must) come never so often into thy mind, yet stand fast and hold out, until thor^overcome this (must). So, as- faith increaseth by little and little, that opininion of the lighteousness of the law will diminish. But this cannot be done without great conflicts. Verse 3. Are ye so foolish, that after ye have begun in the Spirit^ ye would now end in the Flesh This argument being concluded, how that the Holy Ghost Cometh not by the works of the law, but by the preaching of faith; he beginneth here to exhort and terrify them from a double danger or incomrnodity* The first is : Are ye so foolish, that after ye have begun in the spirit, ye would now^ end in the fiesli ? the other fol- loweth : have ye suffered so gr^at things in vain ? as if he said : ye began in the spirit : that is, your religion was excellently well begun. As also a little after he saith : Ye ran well, &c. but what have ye gotten thereby ? forsooth ye will now end in the fleshy Paul setteth here the spirit against the flesh. Hecalleth not the flesh (as before I have said) fleshly lust, beastly passions, or sensual appetites : for he entreateth not here of lust and sucli other fleshly desires : but of forgiveness ^ of sins, of justifying the conscience, of obtaining righte- ousness before God, of deliverance from the law, sin and death : and yet notwithstanding he saith here, that they, forsaking the spirit, do now end in the flesh Flesh therefore i^ hefe taken for tlie very righteousness and wisdom of the flesh, and the jadgnient of reason^ w:hich seeketh to be justiiied by the law> Whatsoever 2^1 tlien is most cxcellentin man, the game here Paul calleth flesh, as the wisdom of reason, and the righteousness of the law itself. And this place must be well considered, because of the slanderous and caviling* papists, which wrest the same against us^ saying, that we in popery began in the spirit, but now, having married wives, we end in the flesh. As though a single life, or not to have a wife, -were a spiritual life : and as though it nothing hindered their spiritual Fife, if ^ man not contented with one whore, have many. They are mad men, not understanding what the spirit^ or what the flesh is. The spirit is what- soever is done in us according to the spirit ; the fleshy whatsoever is done in us according to the flesh without the spirit. Wherefore all the duties of a christian man^ as to love his wife, to bring up his children^ to govera his family, and such like (which unto them are worldly and carnal) are the fruits of the spirit. These blind bu2zardj5 cannot discern things, which are the good creatures of God, from vices* Here is also to be noted the manner of speech which the apostle useth when hesaith ; 'Ut came consummamini^ speaking in the passive voice, as if he said : ye end, yea rather ye are ended in the flesh. For the righteousness of the law, which Paul here calleth the flesh, is so far ©hfl* from justifying, that they v/hich after the receiving the Holy Ghost through the hearing of faith, fall back again unto it, are ended in it, that is to say, are utterly destroyed. Therefore whosoever teach that the law ought to be fulHlled to this end that men might be justi- fied thereby, while they go about to quiet their con«* sciences, they hurt them, and while they would justify them, they condemn them. Paul hath always a glance at the false apostles: they ^iil urged the law, saying: faith only in Christ taketh not away sin, pacifieth not the wrath of God, jus- titieth not: therefore if ye will obtain these benefits, ye^ must not only believe in Christ, but therev/ith ye must also keep the law, be circumcised, keep the feasts, sacri- fices, &c^ Thus doing ye shall be free from sin, froia the wrath of God, from everlastingdeath. Yea rather, saith Paul, by the self-same thingsye establish unrighteousness ye provoke the jvratli of ( iod, ye add sin to sin, ye quench the spirit, ye full away from grace^ and utterly reject the* saiYie, and ye together with your disciples do end ra the flesh. This is the first danger, from the which he ter- ritieth the GaUitiaiis, lest if they seek to be jastified by the law, they lose their spirit, and forego their good beginnings for a wretched end. Verse 4. Have ye suffered so many things in vain ? The other danger or incommodity is this : have ye suf- fered so many things in vain ? As though he would say : consider, not only how well ye began, and how mise- rable ye have forsaken your good beginning and your course well begun : moreover, that not only ye have lost the first fruits oi* the spirit, being fallen again into the u:iinistry of sin and death, and into a doleful and a miserable bondage of the law : but consider this also, that ye liave sutiert d much for the gospel sake, and for the name of Christ: to wit, the spoiling of your goods,, raiiings and reproaches, dangers both of bodies and lives, &c. All tilings were in a happy course and great tovvardness with you. Ye taught purely, ye lived holiiy,, and ye endured many evils constantly for the naiue of Christ. But novv, all is lost, as well doctrine as faith^i^ as well doing as sulfering, as well the spirit as the IVuit^i. thereof. Hereby it appeareth sufiiciently, what incommodity the righteousness of the law of man's own righteousness bvingetli : to wit, that they which trust in it do lose at once unspeakable bench ts. Tsow, wh^tt a miserable thing is it, so suddenly to lose such inestimable glory and assurance of conscience towards God? Also to en- dure so many great and grievous aliiictions, as loss of goods, wife, children, body and life, and yet notv*'ith- standing to s.ustain all tliese things in vain ? And out of these two places, much matter may be gathered to set forth and amplify at large the goodly commendation of the law and man's own righteousness, if a man would stand upon every parcel by itself, and declare what spirit it was wherewith they began : wliat, how great, and how m.any the afBictions were which they eiulured lor Christ's sake. But no eloquence can sufhciently set forth these matters: for they are inestimable things whereof Paul here entreateth : to wit, the glory of God,, victory over the world, the flesh and the devil; righte- cusness and everlasting life ; and oa the other side^ sin,. !531 dicsperatioft, eternal death and hell. And yet notwith- standing in a moment we lose all these incomparable gifts, and procure unto ourselves these horrible and end- less miseries, and all by false teachers, when they lead us away from the truth of the gospel unto false doctrine. And this do they, not only very easily, but also under a shew of great holiness, bring to pass. Verse 4. If notwithstanding it be in vain. This he addeth as a coiTCction : whereby he mitigateth the reprehension that goeth before, which was somewhat sharp. And this he doth as an apostle, lest he should terrify the Galatians too much. Although he chide them, yet notwithstanding he always doth it in such sort, that he poureth in sweet oil withal, lest he should drive them to desperation. He saith therefore : if notwithstanding it be in vain# As if he would say : yet I do not take away all hope from you. But if ye will so end in the flesh, that is to say, follow the righteousness of the law and forsake the spirit, as ye have begun, then know ye, that all your glory and affiance which ye have in God, is in vain, and all your afflictions are unprofitable. Indeed I must needs speak somewhat roughly unto you in this matter: I must be fervent in the defence thereof, and somewhat sharp in chiding of you, especially the matter being so weighty and constraining me thereunto, lest ye should think it to be but a trifle to reject the doctrine of Paul and re- ceive anothei-. Notwithstanding, I will not utterly dis- coiu-age yon, so that ye repent and amend. For sickly and scabbed children may not be cast away, but must be tendered and cherished more diligently than they which are in health. So that Paul here like a cunning physician, layeth all the fault in a manner upon the false apostles, the authors and only cause of this deadly disease, Contrariwise he handleth the Galatians very gently, that by his mildness he might heal them. We therefore by the example of Paul, ought in like manner to* reprehend the weak, and so to cure their infirmity, that in the mean time we leave not ofl* to cherish and comfort them, lest if we handle them too sharply, they fall into desperation. Verse 5. Hei therefore that fnhiistretli to you iKff spirit^ and worketh miracles among you, doth he through the iiwrks of the lawy or by the hearing of faith preached? This arguixient grounded upon the experience of the ©alatians, doth so well like the apostlcr that after he hath reproved and terrified them, setting before them a double danger^- he now repeateth the same again, and that with a more large amplification, saying: he which ministreth, &c. That is to say : ye have not only received the spirit by the hearing of faith, but what- soever ye have either known or done, it came by the hearing of faith. As though he would say : it was not enough that God gave you once the spirit : but the same God also hath enriched you with the gifts of the spirit, and increased the same in you, to the end that when ye have once received the spirit, it might always grow and be more and more effectual in you. Hereby it is plain, that the Galatianshad wrought miracles, or at the least, had shewed such fruits of faith as the true disciples of the gospel are wont to bring forth. For the apostle elsewhere saith : that the kingdom of God is not in word, but ia pawer, (I Cor. iv. 20*) Now, this power is not only to be able to speak of the kingdom of God : but also in very deed to shew, that God through his spirit is efiectual in us. So before in the second chapter, he sa^th of himself: he that was effectual in Peter among the Jews, was also effectual in me : he that was mighty by Peter in the apostleship over the circumcision, was also mighty by m^ towards the Gentileso When a.preaclier then so preacheth, that the word ia not fruitless, but efiectual in the hearts of the hearers, that is to say : when faith, hope, love and patience do follow; then God givetli his spirit and worketli miracles in the hearers. In like manner Paul saith here, that God hath given his spirit to the Galatians, and hath wrought miracles among them. As though he would say: God hath not only brought to pass through my Xjreaching, that ye should believe : but also that ye should live holily, bring forth many fruits of faith, and suffer many afflictions. Alsa by the same power of the Holy Ghost, of adulterers, of wrathful, impatient and covetous persons, and tf very enemies, ye are become 235 liberal, chaste, gentle, patient, and lovers of yourneigli«» hours. Whereupon afterwards he giveth t^tinim:y of them in the fourth chapter, that they received hiiii as an an^el of God, yea rather as Christ Jesus ; and that they loved hiui so entirely, that they v\rere ready to have plucked out their own eyes for him. Now, to love thy neighbour so heartily > that thou art" ready to bestow thy money, thy goods, thine eyes, and all that thou hast for his salvation, and moreover to suffer patiently all adversities and afflictions, these, na doubt, are the effects and fruits of the spirit, and these, saith he, ye received and enjoyed before these false teachers came among you. But ye received them not by the law, but of God, v/ho so ministred unto you, and daily increased in you his holy spirit, that tlie gospel had a most happy course amongst you, in -teaching, believing,, working and suffering. Now, seeing ye know these things (being convicted even by the testimony your own consciences) how cometh it to pass that ye shew not the same fruits that ye did before : that is, that ye teach not truly, that ye believe not faithfully, that ye live not holily, that ye work not rightly, and that ye suffer not patiently : Hnally, who hath so corrupted you^ that you bear not so loving affection towards me, as ye did before? That ye receive not Paul now aB an angel of God, nor as Jesus Christ ? That ye will not pluck out your eyes to give tiiem unto me ? How cometh it to pass, I say, that this fervent zeal of yours waxeth so cold towards me, and that ye now prefer before me, the flilse apostles, which do-so miserably seduce you ? In like manner it happeneth unto us- at this day. When we first preached the gospel, tlrere were very many -that favoured our doctrine, and had a good and reverent o[)inion of uq^ and after the preiiching thereof, followed the fruits and effects of faitlu But v/hat ensued ? A sort of light and.bminbick heads sprang up, and by-»^ and*by destroyed all that we had in long time and with much travail planted before, and also, made us so odious^ unto them which before loved us dearly, and thankfully received our doctrine, that now they hate nothing more than our name. But of this mischief the devil is the author, working in his members contrary works, which wholly fight against the works of the Holy Ghost. Therefore, saith the apostle, your experience (O ye t35 Cralatians) ought to teach you, that these great excellent virtues proceeded not of the works of the law : for as ye bad them not before the hearin<^ of faith preaclied : so have ye them not now, although the false apostles reign in the midst of 3'ou. We likewise may say at this day to those which vaunt themselves to be gospellers, and to be freed from the ty- imnny of the pope : Have ye overcome the tyranny of the pope, and obtained liberty in Christ through the anabaptists, and such other fantastical spirits, or through us which have preached faith in Jesus Christ ? Here if they will confess the truth, they must needs say : No^ doubt, by the preaching of faith. And true it is, that at the beginning of our preaching, the doctrine of faith had a most happy course, and down fell the pope's par- dons, purgatory, vows, masses and such like abomina- tions, which drevv with them the ruin of all poper}^ No man could justly condemn us : For our doctrine was pure, raising up and comfortuig many poor consciences, which had been long oppressed with men's^traditions un- der the papacy, which was a plain tyranny, a racking and crucifying of consciences. Many therefore gave thanks ^ unto God, that through the gospel (which we first, by the grace of God, then preached) they were so mightily delivered out of these snares, and this slaughter-house of consciences. But when these new found heads sprang up (vvho went about by all means to work our discredit) then began our doctrine to be evil thought of: For it was commonly bruted abroad, that the professors thereof disagreed among themselves. Whereat many being greatly offended, fell quite from the truth, putting the papists in comfort, that we together with our doctrine, should shortly come to nought, and by this means they should recover their former dignity and authority again* Wherefore, like as the false apostles vehemently con- tended that the Galatians, now justified by faith in Chriot, ought to be circumcised and keep the law of Moses, if they would be delivered from their sins, and from the wrath of God, and obtain the Holy Ghost, and yet notwithstanding by the self-same means they bur- thened them the more with sins (for sin is not taken away by the law^ neither is the Holy Ghost given through it, but only it worketh wrath, and driveth men into great tenors) so ut this day these rash Jieads, which ought t37 fo provide for the. safety of the catholic church, and af once to drive down all popery, have done no good, but much hvirt to the church : They have not overthrown the papacy, but have more established it. But if they had, as they begun, with a common consent together with us, taught and diligently urged the article of justilication : That is to say, that we are justified neither by the righteousi es^ of the law, nor by our own righteousness, but only by raith in Jesus Christ: doubtless this one article by little and little, as it begun, had overthrovvn the whole papacy, with all. her bro- therhoods, pardons, religious orders, relicks, ceremonies, inwcarion of saints, purgatory, masses, watchings, vows, and intinite other like abominations. But they leaving off the preaching of faith and true christian righ- teousness, have gone another way to work, to the great hindrance both of sound doctrine, and of the churches. Verse 6, Jls Abraham believed God, and it ivas int" piitcd to him f 07' righteousness. Flitherto Paul reasoneth upon the experience of the Galatians, and with this argument he urgeth them ve- hemently. Ye, saith he, have believed, and believing hath done miracles, and have shewed many notable signs: and moreover ye have suffered many afflictions, all which things are the effects and operations, not of the law, but of the Holy Ghost. This the Galatians were constraint d to confess. For they could not deny these things which were before their eyes and manifest to their senses : And therefore this argument grounded upon their own experience, is very strong. INow he addeth the example of Abraham, and re- hearseth the testimony of the scripture. The Hrst is out of Gen. xv. 6. Abraham beheved God, &c. This place the apestle here mightly prosecuteth, as also he did in his epistle to the Romans : If Abraham, saith he, was justified by the works of the law, he hath righ- teousness and rejoicing, but not before God^ but oe- fore men, (Rom. iv. 2, 3.) For bei'ore God there is in liim nothing but sin and wrath. Now, he was justified before God, not because he did work, but because he did believe. For the scripture saith : Abraham believed God, and it was imputed to him for righteousness. This place doth Paul there notably set . forth and amplify, as 1^53 it is mast worthy : Abrahaui, saith he, was not weak m the faith, iieiiher considered he his own beiy which was now dead, being ahnost an hundred years old : Neither the deadnesb of Sarah's womb : neither did he doubt of the promise of God through unbelief, but was strengihened in the faith, and j^ave glory to God, be« ing fully assured, that whatsoever God had pro.nised, he was able to do» r^ow it is not written for him only, that it was imputed to him for righteousness, but for us ' aL0ii. For what is more absurd, foolish and impossible, than when God saith to Abraham that he should ^ave a son of the barran and dead body of hii^ 5vife Sa -ah So, if we wrll follow the jud^^ment of reason, God. setteth forth absu'^-d and impos&ibje things, when he rSetteth out unto us the articles of the christian faithc Indeed it. heemeth >o reason an absurd and foolish thing, that in the Lord s Samper is jDliered unt^ us the body and •blood of Ch ist, that baijt^sm is the laver' of the new birth, and of the renewing ot th*^ fioly Ghos4:, that the dead shall rise the la?^t day, that Chri=t the Son of God was conceived and carried in the wo nii of he V^irgin JViary, that he was born, that he suiicred the most re- proachful death oi the cross, that he was raised up again, that be noy^ sitteih at the ri^ht-hand of ( ocl the .Father, and tliat he hath power Luth in heaven aud in earth. 1 or this cause Faui caiieth the gospel oi Chiibt cruciiied, the woid of the cross and fooji^h preycliing, (1 Cor. i. J^.) which (O ihe ,vews was oitensive, and to the Gentiies fooiish doctriae, \\ iierel'ore n i^so j doth ^not understand that to hear the w ord of God and to be- lieve it, is the chiefest service that God requireth of us : But it thinketh that those thm^s which it diooseth aud doth of ia good intent, as they call it, and of her own dei^otion, please God, Therefore when God speaketh, reason J udgeth his word to be heresy, and the word of the devil, for it seemeth unto it, absurd and foolish. But faith killeth reason, and slayeth that beast which the whole world and all creatures cannot kill. So Abraham killed it byv faith in the word ot God, whereby seed was promised to him of Sarah, who was barren and , now past cjii Id-bearing, Unto this word, reason yielded .not s*raig4it way in Abraham, but it fo*ight against faith. - they shall be forgiven thee, until thou be clean delivered from theui by death. Let christians let^-n with a 1 diligence to understand this article of clnistian righteousness. And to this end let them read I'aul, and read hirn again both often and with great diligence, and let them compare the hrst with the last: yea let them compare Paul wholly and fully with himself : then shall they lind it to be' true, that christian righteousness consi^teta in these two things: namely, in faith which giveth glory unto God, and in God's imputation. For iaiih is weak (as I have said) and therefore God's imputation must needs be joined withal ; that is to say, that God will not lay to our charge the remnant of sin, that he will not punish it^ nor condeinn us for it : but will cover it and will . freely forgive it, as though it were nothing at all: not for our sake, neither for our worthiness and woi ks^ but for Jesus Christ's sake, in whom we believe. Thus a christian man is both righteous and a sinner, holy and profane, an enemy of God and yet a child of God, These contraries no sophister will admit, for thc)^ know not the true manner ol justiii cation. And this was the cause why they constrained men to work well so long, until they should feel in themselves no sin at all. Whereby they gave occasion to many (which, striving- with all their endeavour to be perfectly righteous, could not attain thereunto) to become stark mad : yea, an infinite number also of those which were the authors of this devilish opinion, at the hour of death were driven unto desperation. Which thing had happened unto me also, if Christ had not mercifully looked upon me, and delivered me out of this error. Contrariwise, we teach and comfort the afflicted ainiicr after this manner: brother, it is not possible for ihee to become so righteous in this life, that thou shouldst feel no sin at all, that thy body should be clear like the ^ua, without spot or blemish : but thou hast as yet Virriakles and spots, and yet art thou holy notwith- ^standing. Eut thou wilt say ; how can I be holy, w hen I have and feel sin in me? 1 answer: in that thou dost ;f eel and acknowledge thy sin, it is a good token: give U5 fliaiiks luito God, and despmr not. It is one step of healtli, when the sick man doth acknovvledf2;e and cou- less his infirmity. Bnt how shall I be dehvered from sin? Knn to Christ the physician, which healeth them that ar<^ broken in heart, and saveth sinners. Folio\T not tlie judgment of reason, which telleth thee, thnt he is angry with sinners : but kill reason and believe in 1 hrist.*^ If thou believe, thou art righteous, becauise thou givcbt glory unto God, that he is almighty, rner- cifulj true, &c. thou justihest and praisest God^ To be brief, thou yieldest unto him his divinity, and what- soever else belongeth imto him : and the sin which remaineth in thee, is not laid to thy charge, but is par- doned for Christ's sake in whom thou believest, who is perfectly just : whose righteousness is thy righteousness; and thy sin is his sin. Here we see that every christian is an high-priest : for first he oifereth up and kiileth his own reason, and the wisdom of the flesh : Then he giveth glory to God, that he is righteous, true, patient, pitiful and merciful. And this is that daily sacritice of the New Testament which must be offered evening and morning. The evening sa- crifice is to kill reason : the morning sacrihce is to glo- rify God. Thus a christian daily and continually is oc- cupied in this double sacritice and in The exercise thereofe And no man is able to set forth sufhciently the excellency and dignity of this christian sacrifice. This is therefore a strange and a v/onderful definition of christian righteousness, that it is the imputation of God for righteousness or unto righteousness, because of our faith in Christ, or for Christ's sake. Whtn the Popish sciioohuen hear this definition, they laugh at it, YoY the}' imagine that righteousness is a certain quality poured into the soul, and afterwards spread into all the parts of man. They cannot put away the vain imagina- tions of reason, which teacheth that a right judgment, and a good-will, or a good intent is true righteousness* This unspeakable gift therefore excelleth all reason, that God doth account and acknowledge him for righteous- witiiout works, which embraceth his Son by faith alone., who was sent intoy^the world, was born, sulfered, and was crucified for us. This matter, as touching the words, is Ct sy (to witv^ that righteousness is essentially in us, as the papists rea^ 1. a son out of Anstotle, but \villiout us in tlie grfice of Cod only and in his imputation : and that there is no essen- tial substance of righteousness in us besides that weak faith or first fruits of faith, A\hereby we have begun to apprehend Christ, and yet sin in the mean time re- niaineth verily in us) but in very deed it is no small or light matter, but very weighty and of great importance. For Chnst which was given lor us, and whom we ap])rehend by faith, hath done no small thing for us, but {as Paul said before) He hath loved us and gi^ven himself in very <^eed for us : He was made accursed for us, &c. (Gal. iii 20. Gal. iii. 13.) And this is no vain speculation, that Christ was delivered for my sins, and was made accursed forme, that I might be delivered from everlasting death. Therefore to apprehend that Son by faith, (Isa, ix. 6.) and with the heart to believe in him given unto us and for us of God, causeth that Ciod doth account that faith, although it be unperfect, for perfect righte- ousness. And here we are altogether in another world, far from reason, where we dispute not, what we ought to do, witli what works we may deserve grace and for- giveness of sins : but we are in a matter of most high and heavenly divinity, wliere we do hear this gospel or glad tidings, that Christ died for us, and that we, believing this, are counted righteous, though sins notwithstanding do remain in us, and that great sins. So our Saviour Christ also defineth the righteousiicss of faith. The J^ather, saith he, loveth you. W herefore doth he love you ? Not because ye were pharisees, unreproveable in the righteousness of the hiw, circumcised, doing good works, fasting, &c. but because I have chosen you out of the world, and ye have done nothing, but that ye have loved me and believed that I came out from the father. This object (I) being sent from tlu^ father into the world, pleased you. And because you have appre- hended and embraced this object, therefore the father lovech you, and therefore ye please him. And yet not- witlistanding in another place he callelh them evil, and commandeth them to ask forgiveness of their sins. These two things are quite contrary: to wit, that a christian is righteous and beloved of God, and yet notwithstand- ing he is a sinner. For (^od cannot deny his own na- ture ; that is, he must needs liate shi and siiuiers: and this he doth of ilecessity, for otherwise fie shoiild be iirtP ric^hteous and love sin. How tlieu can these two con* tiadictories stand together: I am a sinner, and most '•worthy of God's v, rath and indignation ; and yet tlie Father loveth me ? Here nothing cometh betw^een, but mily Christ the mediator. Tiie father, saith he, doth not therefore love yon because ye are worthy of love- but because ye have loved me, and have believed that I came out from him (John xvi.£7. John xvii. 8.) Thus a christian man abidelh in true humihty, feel* ing sin in him eltectually, and confessing himself to be worthy of wrath, the judgment of God, and everlasting, death for the same, that he may be humbled in thifr life : and yet notwithstanding he continueth still in hia holy pride, in the which he turneth unto Christ, and m him he lifteth up himself against this feeling of God's wrath and judgment, and believeth that, not only the remnants of sin are not imputed unto him, but that also he is loved of the Father, not for his own sake, but for Christ's sake, w horn the Father loveth* Hereby now we may see, how faith justifieth without works, and yet, notwithstaiiding, how imputation of righteousness is also necessary. Sins do remain in us^ v/hich God utterly hateth. Therefore it is necessary that we should have imputation of righteousness which we obtain through Christ and for Christ's sake, who is given unto us and received of us by faith. In the mean- time, as long as we live here, w e are carried and nou- rished in the bosom of the mercy and long sufferance of God, until the body of sin be abolished, and we raised up as new^ creatures in that great day. Thensliall there be new heavens and a new earth, in which righte- ousness shall dwell. In the mean while under this heaven sin and wicked men do dwell, and the godly also have sin dwelling in them. For this cause, Paul' (Rom. vii.) complaineth of sin which remaineth in the saints : yet notwithstanding he saith afterwards in the eighth chapter : That there is no damnation to thent which are in Christ Jesu^ Now, how shall these things so contrary and repugnant, be reconciled together, that sin in us is no sin ? thiit he w hich is damnable, shall not 1)0 condenuied? That he which is rejected, shall not be rejected ? That he which is worthy of the wq-ath of God and everlasting damnation, shall not be pu** •ftished? The only reconciler hereof is the mediator between God and ii^an, even the man Jesas Christ, as Paul saith : There is no commendation to them which are in Christ Jesus, (1 Tim. i. 5. Rom. vrii. 1 .) Veusb 7. Knoiv ye therefore that thei/ ivhich are of faithy the sayne are the children of Abraham, I'his is the general ar^,urneL\t and whole disputation of Paul against the Jews, that they which believe, are the children of Abraham, and not they which are born of his flesh and his blood, (Hom. ix. 7> B.) This dispu- tation Paul vehem.ently prosecuteth in this place, and in the fourth and ninth chapters to the Romans. For this >vas the greatest confidence and glory or the Jews : We are the seed and chddren of Abraham. He was circum- cised and kept the law : Therefore if we w ill be the true children of Abraham, we must follow our father, &c* It was, no doubt, an excellent glory and dignity to be the seed of Abraham, For no man could deny but that God spake to the seed and of the seed of Abraham. But this prerogative nothing profited the unbelieving Jews. Ey reabon whereof Paul, especially in this place, mightily striveth against this argument, and wresteth from the Jews this strong afnance in themselves, and this could he as the elect vessel of Christ (Acts ix. \5.) do above all other. For if w,e at the beginning should fcave disputed with the Jews without Paul, peradventure VrC should have prevailed very little against them. So when Paul reasoneth against tlje Jews which stood J50 proudly in this opinion, that they were the children cf Abraham, saying : We are the seed of Abraham, Vv^ell, what then ? Abraham was circumcised and kept the law : we do the same. All this 1 grant : but will ye therefore look to be justified and saved ? Nay not so. But let us come to the patriarch Abraham himself, and let us see by what means he was justified and saved. Doubtless, not for his excellent virtues and holy works: IS^ot because he forsook his country, kindred, and fa- ther's house : Not because he was circumcised and ob- served the law : Not because he was about to oher up in sacrifice at the commandment of God, his son Isaac, in w^hom he had the promise of posterity : but because he believed, (Gen. xii. 1. xvii. 24. xxii. 1. 3.) Wherefore li;; was not justified by any other means than by faith nroiie. If ye then will be be justified By tlie Taw, mncli/ more ought Abraham your father to be justitied by the law. But Abraham coiihi not atherv/ise be justified, nor receive forgiveness of sins and the Holy Gho-t, than by faith alone. Since this is true by the testimony of the scripture, why stand ye so mvich upon circumcision and the law, contending that ye have righteousness and sal- vation thereby, when as Abraham himself, your father, your fountain and head sprini^, of whom ye do so much g4ory, was justihed and saved without these by faith alone ? What can be said against this argument ? Paul therefore concludeth with this sentence : They which are of faith are the children of AbrHhain, Ui^it corporal birth or carnal seed m^'keth not the children of Abraham before God. As though he v ould say : There is none before God accounted as the child of this Abra- ham (who is the servant of God, wliom God hath chosen and made righteous by faith) through carnal ge- neration : but such children must be given him before God, as lie v/as a father. l>ut he w as a father of faith,- v^as justified, and pleased God, not because he could beget children after the iiesh, not because he had cir- cumcisioii and tlie law, but because he believed in God. He therefore that w^ill be a child of the believing Abra- ham, must also himself believe, or else he is not a child of the elect, ti)e beloved and the justined Abraham, but only of the begetiing Abraham, which is nothing else but a man conceived, born, and wrapt in sin, without the forgiveness of sins, without faith, v/ithout the Holy (xhost, -as another man i's, and tlierefore condeuined. Such also are the children carnally begotten of hioi, hav-* ing nothing- ki them like unto their lather, but flesh aiid blood, sin and death : therefore these are al-^o damned* This glorious boasting then : We are the seed of Abra- ham (John viii. 33. 33.) is to no pur[;Ose. This argument Paul setteth out plamly in- the ninth to the Romans by two examples cf the holy scripture* The first is of Ismael and Isaac, v h ch were both the seed and natural children of A braham, and yet notw ith- standing Ismael (which was begotten of Abraham, as Isaac was, yea, and should also have been the fi st be- gotten, if carnal generation had any prerogative, or could have made children to Abraham) is shut out, and yet the scripture j^aith, In Isaac shall thy seecir be called* l4 5> S5(3 - The second is of Esau and Jacob, m Iio wlien they were yet ill their mother's womb, and had done neither good nor evil, it was said : The elder shall serve the younger. I have loved Jacob, and Esaii have I hated. Therefore it is plain, that they which are of faith, are the childrea of Abraham. - But some will here object (as the Jews do, and cev tain caviHing spirits at this day) saying, that this word faith in the Hebrew signiheth truth, and therefore we do not rigidly apply it : And moreover, that this place out of Gen. xv. 5, speaketh of a corporal thing, namely of the promise of posterity, and therefore is not welt applied of Paul to faith in Christ, but ought simply to be understood of the faith in Abraham, whereby he be- lieved according to the promise of God, that he should have seed : And hereby they would prove that the . argu- ments and allegations of Paul do conclude nothing. In like manner they may cavil also, that the place whicli Paul a little after alledgeth out of Ileb. ii. 4. speaketh of faith as touching the full accomplishing of the whole vision, and not of faith only in Christ, for the whicli Paul alledgeth it. Likewise they may wrest all the ele- venth chapter to the Hebrews, which s})eaketh of laitli and the examples of faith. By these tlnngs such vain glorious and arrogant spirits do hunt for praise, and seek to be counted wise and learned, where they least of all deserve it. But because of the simple and ignorant, we will briefly ansvverto their cavillatimis. To the first I aiiswer thus, that faith is nothing ehe^ but the truth of the heart : that is to say, a true and u right opinion of the heart as touching God. INow, faitli only thinketh and judgeth rightly of God, and not reason. And then doth a man think rightly of God, when he believeth his \vord. But when he v, ill measure God vvithout the woid, and believe him according to the wisdom of reason, he. hath no right of God in his heart, and therefore he cannot think or judge of hini as he shovdd do. As for example: when a monk ima- gineth tliat his cowl, his shaven crov/n, and his vows do please God, and that grace and everlasting life is given unto him for the same, he liath no true opinion of God, but false and full of impiety. Truth therefore is faith itself, >vhich judgeth rightly of Gocb namely, that S5I God regardetli not our works and rlg^hteousness, because we are unclean : But that he will have mercy upon us, look upon us, accept us, justify us, and save us, if we believe ia his son, whom he hath sent to b(i a sacrifice for the sins of the whole world, (1 John ii. 2.) This is a true opinion of God, and in very deed nothing else but faith itself, I cannot comprehend nor be fully assured by reason, that I am received into God's favour for Christ's sake: But I hear this to be pronounced by th'e gospel, and I hiy hold upon it by faith. To the second cavillation I answer, that Paul doth rightly ailedge the place out of the fifteenth of Ge- nesis," applying" it to faith in Christ. For with faith alvvays must be joined a certain assurance of God's mercv. Now tliis assurance comprehendeth a faithful trust of remission of sins for Christ's sake. For it is im- possible that tliy conscience should look for any thing at God's hand, except first it be assured, that God is nierciiul unto thee for Christ's sake. Therefore all the promises are to be referred to that first promise concern- ing Christ: The seed of the woman shall bruise the ser- pent's head, (Gen. iii. 15.) So did all the prophets both Uiiflerstand it and teach it. By this we may see that the faith of our fathers in the Old Testament, and ours nov/ in the New is all one, although they differ as touching their outward objects. Which thing Peter witnesseth in the Acts when he saith : Which neither w^e nor our. fathers were able to bear. But we believe through the grace of our Lord Jesus Christ to be saved even as they did, (Acts V. 10, 11.) And Paul saith : Our fathers did all drink of that spiritual rock thai followed them, which rock was Christ, (l Cor. x. 4.) And Christ himself saith: Abraham rejoiced to see my day, and he saw it and was glad, (John viii. 56.) Notwithstanding the laith of the fathers was grounded on Christ which was to come, as curs is ou Christ whicli is now come. Abraham in his time was jnstilied by faith in Christ to come, but if he lived at this day, he w^ould be justified by faith ia Christ now revealed and present : Like as I have said before of Cornelius, who at the first believed in Cln'ist to come, but being instrcted by Peter, he believed that Christ was already come, (Acts x. 1. 3.) Therefore the diversity of times never changeth faith, nor the Holy. Ghost nor the gifts thereof^. For there hath been^ is. and ever shall be one mind, one judgment and under gfanding con', erning Christ, as well in the ancient fa th rs as in the faithful which aie nt this day. and shal come hereafter, feo we have as well Christ to come and believe in him, as the fathers in the Old Testament had^- For we look for him to come again in the last day with glory, to judge both the quick and the dead, whom now we believe to be come already for our salvation. Therefore this allegation of Paul oti'endeth none but those blind and ignorant cavillers. Paul therefore, as I have said, rightly alledgeth tliat place out of Genesis, of lailh in Christ, when he speak- eth of the faith of Abraham, For all the promises past, were contained in Christ to come» Therefore s.^ well Abraham and the other fathers, as also we, are inude righteous by faiih in Chiist: They by faith in him then to come, we by faith in himimw present. For \ve entreat now of the nature and matmer of justifica- tion, which is all one both in them and in us, whether it be in Christ to be revealed, or in Christ now revealed and present. It is enough therefore that Paul sheweth that the lav/ justifleth not, but only faith, whether it be in Christ to come, or in ('hrist already come. At this day also Chvi&t to some is present, to other some l;e is to come. To all believers be is present: To the unbelievers he is not yet come, neither doth he prolit them any thing at i^ll : But if they hear the gospel,, 5ind believe that he i^ present unto them, he justilieth. und saveth them. Verse 7. Ye hwzv therefore that they which are of Jaiih^ the sunie are the chtklren of Abraham* As if he would say: Ye Icnow by this example of Abraliam, and by the plain testimony of the scripture,, that they are the chiidred of Abraham which are of faith, whether they Jews or Gentiles, without any respect either unto tf)e law, or unto works, or to the carnal generalioa of the fathers. For nOt by the law^, but by the righteousness of faith, the promise was m.ade unto Abridtiuu, that he should be heir of the world : That Is to say, tl^'it in his seed all the natio'ns of the earth chould be blessed, and that he should be called the fa- ther of nations. And lest the Jews should falsiy inter- pret this word natioiis, appjyiiig it unto themselves 253 alone, the scripture preventeth this, and saith not only,. a father of nations : But a father of many nations have I made thee, (Gen. xvii. 4. Rom. iv. 17.) Therefore^ Abraham is not only the father of the Jews, but albo of I the Gentiles. Hereby we may plainly sec that the children of Alira- ' ham are not the children of the flesh, but the childr^^u of faith, as Paul, tiom. iv. declareth ; WifO is the father of us all (as it is written : 1 have made thee a father of many nations) even before God whom he did believe: So that Paul maketh two Abrahams, a begetti and believing Abrwiham. Abraham haih children, and is a father of many nations. Where? Before God, where he belie veth: Not before the world where he begetie ' .. For in the world he is the child of Adam and a sinrier, or, which is more, he is a woiker of ri^hteousrie&s of the law, living after the rule of reason, that is after the man- ner of men : But this pertaineth nothing to the believ- ing Abraham. This example therefore of A]>raham wrappeth in it the holy scripture itseii, which sasth that we are couiited righteous by faith. Wherefore tliis is a strong and a mighty argument two manner of ways. Loth by the ex- ample of Abraham, and solely by the authority of the ^ripture. Verse 8. For ihe Scripture foreseewi^ that God would justify the Gentiles through fa'iih : These things pertain to the former argument. As iF he should say : Ye Jews do glory in the law above mea- sure: Ye highly commend Moses because God spake unto him in die bush, &c. As the Jews do prondly brag against us (as I have myself at sundry times heard) saying : Ye Christians have apostles, ye have a pope,, and ye have bishops : But we Jews have patriarchs, pro- phets, yea we have God himself, who spake unto us in- the bush, in Sinai, where he gave unto us the lav/, and in the temple, &c. Such a glory and such an^xcellent testimony ailedge ye for yourselves against us, if ye can. To this answereth Paul the apostle of the Gentiles : This your proud bragging and boasting is to no pur- pose : For the scripture prevented it, and foresaw long* before the law, that the Gentiles should not be justified \rj the law, but by th^ bles&ing of Abraham's seed^ 254 whicli was promised imto him (:is Paul saltK riftenvards) four hundred and thirty years beibre the law was i>iven. Ts^ow the law beings given so many years after, could not hinder or abolish this promise of the blessing made unta Abraham, but it hath coatinued firm, and shall con- tinue for ever. .What can the Jews answer to this ? This argument grounded upon the certainty of tirne,. 5s very strong. The promise of blessing is given unto Abraham four hundred thirty years before the peo- ple of Isrnel received the law. For it is said to Abraham: JBecause thou liast believed God, and hast given glory unto him, therefore thou shalt be a father of many na-> lions, (Gen. xvii. 5.) 1 here Abraham by the promise of (4od is appointed a father of many nations, and the inheritance of the world for liis posterity and issue after him, 16 given unto him before the law was published, „ Why do ye then brag, O ye (Talatians^ that ye obtain- forgiveness of sins, and are become cfiiidren, and do receive the inlieritance through the law, wluch followed a long time, that is to say, fou.r hundred and thirty years - after the promise ? Thus the false apostles did advance tlie law and the - glory thereof. But the promise mrsde unto Abraham four hundred thiity yc siis before tixQ law was given^. they neglected and despised, and would in no wise know- that Abraham (of wiiom they gloried notwithstanding; as the fatlier of their whole nation) being yet uncircum- eised, and living so many ages before the lav/, was made, righteous by no other means than by faith only, as tlie scripture most plainly witnesseth : Abraham believed God and it was counted to him for righteouisuess, (Gen.. 3cv\ 6.) Afterwards, when, he was new accounted righte- ous because of his faith,- the scripture maketh mention of circumcision in tlie seventeenth of Genesis, where it saith : This is my covenant which ye shall keep between me and you, &c. (Gen. xvii. 10.) With this argument Paul mightily convinceth the false apostles, andsheweth- plainly that Abraham was justitied by fuith only, both without and before circumcision, and also four hun- dred thirty years before the law, Tliis self-sa?4ie ar- gument he handleth in the fourth chapter to the Uo— mans : To wit, that righteousness was imputed to Abra- ham before circumcision; and that lie was righteous > Q5ry hft\n^:^ yet uncirciimcised : iMucli more tlieii lie was rigii* teoiis before the law. Therefore, saith Paul, tlie scripture did well pro- vide against tliis your glorious brac^giiig of the righteous-, uess of the law and works. When? i3efore circumci- sion and before the kiw. For the law was given four hundred thirty years after theprouiise, w hereas Abraham was not only justiiied without the law and before the law, but was also dead and buried: And his righteous- ness without the law did not only fioiirish until the la,w, but also sliall iiourish even to the end of the world. If then the father of the whole Jewish nation was made righteous without the law^ and before the law, much more are the children made righteous by the same means that their father was.. Therefore righteousness cometlti by faith only and not by the law. Verse 8. Preached the Gospel before unto AJrrahamy^ saying : In thee shall all the Gentiles be blessed. The Jews do not only lightly pass over, but also do deride, and with their w icked glosses do corru}>t these excellent and notable sentences: Abraham believed God, &c.. I have appointed thee a father, kc, and such like, which liigldy commend faith and' contain promises of spiritual things. For they are blind and hard-hearted, and therefore they see not that these places do entreat of faith towards Gody and of righteousness before God.. With hke malice also they handle this notable place of the spiritual blessing :. In thee all the nations of the earth shall be blessed. (Gen. xii. 3. Acts iii. 25*) For, say they, to bless signiiieth nothing else but to praise, to pray for prosperity, and to be glorious in the sight of the world. After this manner, the Jew, say they, which is born of tlie seed of Abraham, is blessed : And the proselyte or stranger which worshipeth the God of the Jews and joineth himself nnto them,, is also blessed. Therefore they think tliat blessing is nothing else but praise and glory in this world: in that a man may glory and vaunt, that he is of the stock and family of Abra- ham. But this is to corrupt and pervert the sentences of the scriptures, and not to expound them. By these words, Abraham believed^, Paul dchneth, and setteth before our eyes, a spiritual iibraham, faithful rigteous, and having the promise of God ; an Ab.aham, I say, which iii not i a error, and in the old flesh; which is S5n ROt born of Adam, but of the Holy Gliost. And of this Abraham renewed by faith and regenerate by the Holy Ghost speaktih the scripture, and pronounceth of hifn, that lie shojld be a fatl^er of many nations : Aho- that all the Geutiles should be given unto him for an iiiheritauce, when it snitb : In thee .shall ail the nations of the earth be bleesed. This Paul veheuiently iirgeth by the aathonty of the scripture v^hich saith, Abraham beiie\ed God, &c. Gen. y.v. Ihe scripture then attributeth no rii^^hteousness to* Abiahani, but in that he beiieveth ; and it s]}eaketh-of such an Abraham, as he is accounted beibreGod. Such; sentences thi^refore of the scripture do set forth unto us a new Abrahaiu, which is separate from the carr.ai mar- riage- and bed, and from the carnal generation, and make him such an one as he is befeie God ; that is to- say, believiisg aiui justitied through faith ; to whom now €4od niak'_ di this promise because of his faith : Thou shall be afjlber of mjii v i.ations. A^^ain, In thee shall all the nation^ of tht earth be blessed. And this is the meaning of Fan], where he slieweth how the scripture- preveiitetli the vain presumption and proud brags of the Je ws as tonchi (U the law. For the irdieritance of the Gentiles was given unto Abraham, not by the law and. circumcision, but long before the same, by the only rigbte^jusne^s of iaiih. 1 herelore, v/hereas the Jews will be counted end called blessed, because they are the children and see 1 of Abraham, it is nothing else but a vain-glorious brag^ It is, no doubt, a great prerogative and glory, before the world, to be born of Abraham's seed, as Paul shew- eth, iiorn. ix.. but not so before God. \\ herefore the Jews do wickedly pervert this place cOi\cerning the bless- ing, in applying it only to a carnal blessing, and do great injury to the scripture, which speaketh most ma* liifestly of the spiritual blessing before God, and neither can or ought otherwise to be understood. This is then the true meaning of this place: In thee shall be blessed. In which thee ? In thee Abraham believing, or in thy faith, or in Christ (thy seed) to come, in whom thou believe&t^ all the nations of the earth (I say) shall be blessed ; that is, all the nations shall be thy blessed, children, even like as thou art blessed ; as it is written,, JSo sliall thy seed be. (Gen. xv. 5.) Hereof it foUoweth that the blesi&ing and faith of Abrst-.- I -liam is thn same that ours is ; that Abraham's Christ is I our Christ; that Christ died us well for the sins of Abra- I ham, as for us. Abraham which saw my day and re- joiced, (John viii,) Therefore all found one and the same thing-. We may not suffer this word blessing to be corrupted. The Jews look but through a veil into the scripttire, and therefore they understand not what or whereof the promise is which w^as made to the fathers ; which we aotwithstanding ought to consider above all things : So shall we see that God speaketh to Abraham the patriarch not of the law nor of things to be done, but of things bel eyed; that is to say, that God speaketh unto him of prom ses which are apprehended by faith. INows what doih Abraham ? He believeth those promises. And what doLli God to that believing Abraham ? He im- putcth faith unto him for righteousness; 'and addeth further many more promises; as, 1 am thy defender, la thee shall all nations be blessed. Thou shalt be a father of many nations. So shall thy seed be, (Gen. xv. 1. xii. 3. XV. 5.) These are invincible arguments, against the v/hich nothing can be said, if the places of the holy s^cripture be throughly considered. Verse 9. So then they which are of faiths are blessed with faithful Abraham. All the weight and force hereof lieth in these words : With faithful Abraham. For he putteth a plain differ* ence between Abraham and Abraham; of one and the setf-siime person making two. As if he said : there is a \\-orking, and there is a believing Abraham. With the working Abraham we have iiothingto do. For if he be justiiied by works, he hath to rejoice, but not with God. Let the Jews glory as much as they will of that begetting Abraham, which is a worker, is circumcised, and keepeth the law : but we glory of the faithful Abraham, of whom the scripture saith, that he received the blessing of righteousness through his faith, not only for himself, but also for all those which believe as he did : and so the v/orld was promised to Abraham, be-^ cause he believed. Therefore all the world is blessed ; that is to say, receiveth imputation of righteousness, if it believe as Abraham did. 258 Wherefore the blfsslng is nothing else bat the pro-!*' mise of the gospel. And that all nations are blessed, is as nuich as to say, all nations sliaii hear the blessing ; that is, the promise of Ciod shall be preached and pul)- lished by the gospel among all nations. And out of this place the prophets have drawn many prophecies by spiritual understanding: as. Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. (Ps. ii.) And again, Theii* voice hath gone through the earth. (Ps. xix.) Erietiy? all the prophecies of tiie kingdom of Christ, and of the publishing the gospel througliout all the world, have sprung out of this pl^ce : In thee shall all the nations of the earth be blessed. \¥herefore to say that the nations are blessed, is nothing else but that righteousness is freely given unto them ; or that they are counted righte- ous before God, not by the law, but by the hearing of faith: for Abraham was not justihed by any other means than by hearing the v. ord of promise, of blessing, and of grace. Therefore, like as Abraham obtained imputation of righteousness by the hearing of faith; even so did all the Gentiles obtain, and yet do obtain the same. For the same word that wa^ first declared unto Abraham, wiis also afterwards published to all the Gentiles. Hereby then we see that to bless signideth nothing, else, but (as I said before) to preach and teach the word of the gospel, to confess Christ and to spread abroad the knowledge of him among all the Gentiles. And this i* the priestly office and continual service of the church in the New Testament, which distributeth this blessing by preaching and ministering of the sacraments, by com- forting the broken hearted, by distributing the word of grace which Abraham had, and v/hich was also his bless- ing; which when he believed he received the blessing. So we also believing the same, are blessed. And this blessing is a great glory, not before tiie world, but be-^' fore God. For we have heard that our sins are forgiven us, and that we are accepted of God ; that God is our Father, and that we are his children ; with whom he will not be angry, but will deliver us from sin, from' death and all evils, and will give unto us righteousness, life, and eternal salvation. Of this blessing (as 1 have ^aid) do the propliets [)reacli in every place^ who did; not. so coldly consider those promises made unto tlie fatlieM as the wicked Jews did, and as the popish schoohnen and sectaries do at this day, bat did read them and weigh them with ^reat diligence, and also drew out of those promises whatsoever they prophesied concerninj^* Christ or his kingdom. So the prophecy of Hosea — 1 will re- deem tljem from tlie power of the grave : I will deliver them from death : O death, 1 will be thy death : O grave, I will be thy destriu.tioii, (Hos. xiii. 14.) and such like places of the other propliets, did all spring out of these proii^ises, in the which God promised to the fathers, the bruisitig of the serpent's head, and the blessing of ail nations. (Gen. iii, 25.) Moreover, if the nations be blessed, that is to say, if they be accounted righteous before God, it fol- low eth that they are free from sin and death, and are made partakers of righteousness, salvation and ever- lasting life, not for their works, but for their faith iu Christ. Wherefore that place of Gen. xii. 9. In thee shall all the nations be blessed, speaketh not of the bless- ing of the mouth, but of such a blessing as belongeth to the imputation of righteousness, which is available be- fore God, and redeemeth from the curse of sin, and from all those evils that do accompany sin. Now this blessing is received only by faith. For the text saith plainly: Abraham believed, and it was accounted unto him for rialiteousness. Wherefore it is a mere spiritual bl essing; and there is no blessing indeed but this: which, although it be accursed in the world, (us indeed it is), yet it is available before God. This pUicc there- fore is of great forcC;,, that they, which are of faith, are become partakers of this pronuse of the blessing made unto tlie believing Abraham. And by this means Paul preventeth the cavillation of the Jews, which brag of a begetting and a wt^rking Abraham and just before men, and not of a believing Abraham. Now like as the Jews do glory onl}^ of a working* Abraham, even so the pope setteth out only a working- Christ, or rather an example of Christ. He that will live godly (saith he) must walk as Christ hath walked, according to his own saying in Jolin xhi« 12,. I have given you an example, that you should, do even as I have done to you. We deny not but that the faithful ^66 ongl^t to follow the exainple of Christ, and to work well f but we say that they are not justified thereby before God» And Paul doth not here reason what we ou|^ht to do, but by what means we are made righteous. ^ In this matter we must set nothing before our eyes, but Jesus Christ d3ing' for our sins, and ri^-ing' again for our righte- ousness ; and him must we apprehend, by faith, as a gift, not an exaiuple. Tiiis reason understandeth not ; and therefore us tiie Jews follow a working am] not a believing Abraham, even so the papists, and ali that seek righteousness by works, do behold and apprehend, not a justifying, but a working Christ ; and by this means they swerve from Christ, from righteousness and salvation. And bke as the Jews, which were saved, ought to follow the believing Abraham ; so we also if we will be delivered from our sins and be saved, must take hold of the justifying and saving Christ, whom Abraham himself also, by faith, did apprehend, and through him was blessed. It was indeed a great glory that Abraham received circumcision at the commandment of God, that he was endued with excellent virtues, that he obeyed God in all things, as it is also a great praise and felicity to follow the example of Christ working, to love thy neigh- bour, to do good to them that hvirt thee, to pray for thine enemies, patiently to bear the ingratitude of those which render evil for good: but all this availeth nothing to righteousness before God. The excellent deeds and virtues of Abraham were not the cause that he was counted righteous before God ; so likewise the imita- tion and following of the .example of Christ doth not make us righteous before God. For, to make us righte- ous before God, there is far more excellent price re- quired, which is neither the righteousness of man, nor yet of the law. Here we must have Christ to bless us and save us, like as Abraham had him for liis Blesser and Saviour. How ? not by works, but by faith. Where- fore, as there is great difference between the believing and working Abraham ; so is there great difierence be- tween Christ blessing and redeeming, and Christ work- ing and giving example. TVovv Paul speaketh herQ of Christ redeeming and Abraham believing ; and not of Christ giving example, or of Abraham working. Therefore lie addetli purposely, and tlir^.t wlfli i^reat veliemency : They which are of iaith, are blessed with fa i t h hi I A b rail a in . \V herefore w e must separate the believing and the vvork^ ing- Al)rahani as far ;5sunder, as there is (hstance b ftvvixt heaven and earth, A man, believing in Christ, is alto- gether a divine person, tlie child of God, the inheritor of the w orld, a conqueror of sin, death, the world and the devil : therefore he cannot be pi aised and ma n h -d enough. Let us not suffer this faitliful Abraham to lie hid in his grave, as he is hid from the Jews ; but let us highly extol and magnify him ; aiid let us iili both heaven ami earth with his name : so that in respect of this faithful Abraham, we see nothiiig at all in the wo king Abraham. For wlien we speak of this faithful Abraham, are in heaven. But afterw.ards doing those things which the working Abraham did, which were carnal and earthly, and not divine and heavenly (but inasmuch as they v/ere given unto him of God) we are amoiig meii iu earth. The believing Abraham tlierefore tilleth both lieaven and earth. So every christian, tinough his faith, tilleth lieaven and earth ; so that, be^Dides it, he ought to behold nothing. * Now, by these words, shall be blessed, I^iul gathereth an argument of the contrary : for the scripture is iYili of oppositions, as when two contraries are compared togetlier. And it is a point of cunning to mark well these oppositions in the scriptures, and by them to ex- pound the sentences thereof. As here this word bless- ing importeth also the contrary ; that is to say, male- diction. For when (he scripture saith that all nations which are of faith, are blessed w itli faithful Abraham, it fblloweth necessarily that all, as well Jews as Gentllep, are accursed without faith, or without the faithful Abra^- ham. For the promise of blessing was given to Abra- ham, 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, what- soever is without that blessing, is accursed. And this Paul sheweth plainly when he saith: 262 Verse 10. JTor, as mmy as are of the rcorhs bf the Laiv, are accursed. Here ye see that the curse is as it were a Hood, swal- lowing up whatsoever is without Abraham; that is to say, without faith and the promise of the blessing of Abraham. Now if the law itself, given by Moses at the commandment of God, maketh them subject to the curse which are under it, much more shall the laws and traditions so do, which are devised by man. He there- fore that will avoid the curse, must lay hold upon the promise of blessing, or upon the faith of Abraham, or else he shall remain under the curse. Upon this place therefore, it shall be blessed in thee, it followeth, 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 uorkL To know these things it is very necessary, for thet help greatly to comfort troubled and atHicted con- sciences : and moreover they teach us to separate the righteousness of faith from the righteousness of the flesh,' or civil righteousness. For we must note that Paul n here in hand, not with a matter of policy, but with a olivine and spiritual matter, lest any mad brain should cavil, and say that he curseth and condemneth politic laws and magistrates* Here also the sophisters and popish schoolmen are dumb and can say nothing. Wherefore the readers must be admonished, that iu this place there is nothing handled as touching civil laws, manners, or matters political, (which are the ordinances of Ood and good things, and the scripture elsewhere approv- elh and commendeth the same) but of a spiritual righteous- ness, by the which we arej ustilied before God, and are called the children of God in the kingdom of heaven. To be brief, there is nothing handled here concerning the "bo-dily life, but concbraing the everlasting life, where no blessing is to be hoped for, or righteousness to be souglit, either through the law, or traditions, or whatsoever can be named in this life, besides the promise of Abraham's blessing. Let civil laws and prdiaajaces abide in their ^G3 place and order: let the maonstrate make never so good and excellent laws : yet notwithstandinj^ they deliver no mail from the cuise of God's law. The kingdom of Babylon ordained of God, and by him committed unto kin^s, hod excellent iav/s, and all nations were com- manded to obey them : notwitlistanding, this obedience of the laws did not save it from the curse of the law of f iod. In like manner we obey the laws of princes and Hjuo-istrates, bnt we are not therefore righteous before Cod : For here we are in another matter. It is not without cause that I do so diligently teach end repeat this distinction; for the knowledge thereof is very necessary. Albeit there are f«w that mark it or understand it indeed. Again, the confounding and mingling together of the heavenly and civil righteous- ness, is very easy. In the civil righteousness we must have regard to laws and works : but in the spiritual, divine and heavenly righteousness, we must utterly reject all laws and works, and set the only promise and blessin^^ before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviour. S® that this spiritual rigiueoasness, secluding the law and all works, looketh only unto the grace and blessing which is given by Christ, as it was promised to Abraham, and of him believed. Hereby we may plainly see that this argument is invincible. For if we must liope to receive this blessing by Christ alone, then it mast needs follow of tha con- traiy, that it is not recjeived by the law. For the blessing w as given to faithful AbrahaLu before the law and with- out 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 ni Christ which is come and present, and so are we now justitied by faith, as Abra- ham was then justihed by faith. They therefore whi<:h are under the law, are not blessed, but remain under the curse. 'I'his 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 is accursed ; yea ail the laws and civil ordinances of the emperor are accursed ; for, according to P^ul, w liatsoever is without the promise fivA faith of Abraham, is accursed. When our adver- saries hear this, by-aiid-by they pervert and siander our words, as though we tauj-lit that tJie maoistiates should not be bonoured, but that we raise up seditions iigainst the emperor, that we condemn all laws, that we over- throw and destroy comnioii-vveals, kc. .Hut they do us great wrong. For we put a difference between the cor- poral and the spiritual blessing, and we say that the emperor is b'e sed with a corporal blessing. For to have a kingdom, laws and civil ordinances, to have a wife, children, house and lands, is a blessing. For all these things are the good creatures and gifts of God. But we are not delivered from the everlasting curse by this corp'oral blessing, wliicli is but temporal and must have an erid. llierefore we condemn not laws, neither do we stir up sedition against the 'emperor: but we teach that he must be obeyed, that he must be feared, reverenced and honoured, but yet civill}^ Eut when we speak of the blessing after the manner of divines, then we say, boldly with F^aul, that all things which are without the faith and promise of Abraham, are accursed and abide under that everlasting curse of God, For there we must look for another life after this, and another blessing after this corporal blessing. To conclude, we say, that all corporal tliings are the good creatures of God. Therefore (as 1 liave said) to have wife, children, goods, to have politic laws and ordinances, are the good blessings of God in their place ; that is to say, they are temporal blessings belonging to this life. But these blessings the justiciaries and law- workers of all ages, as the Jews, papists, sectaries, and such like, do confound and mingle together. For they put no diflerencebetv/een 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. Wh© denieth but that the law is good, holy and righteous ? But yet it is also the law of ma- lediction, of sin, of wrath, and of death. Wherefore we make here a distinction betv/een the corporal and spiritual blessing, and say, that God hath a double blessing; one corporal for this life, and another spiritual for the everlasting life. Therefore, to have riches, children, and suqh like, we say it is a blessing, but ia his degree ; that is to say, in this life present. But, as ^(j5 touching life everlasting, it is not enough to liave cor- poral blessings : for the very wicked do therein abound most t)f all. It is not sufficient that we have civil righteousness, or the righteousness of the law : for therein also the wicked do specially flourish. These things God distributeth in the world freely, and be- stowelh thena both upon the good and bad, like as he «uffereth the sun to rise both upon the good and the evil, and sendeth rain upon the righteous and unrighteous ; for he is liberal unto ail ; and to him it is a small matter to put all creatures under the feet of the wicked. The creature is subject to vanity, not of his own will. (Rom* viii. 20.) They therefore which have but only these cor-» poral blessings, are not the children of God, blessed before God spiritually, as was Abraham : Imt they are under the curse, as Paul here saith : whosoever is under the works of the law, is under the curse. Paul miglit have said by a general proposition : what* soever 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 Jaw^, saith he, indeed is holy and given of God; notwith- standing 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 blessings** And that it may be plainly understood that Paul calleth it to be under the curse, he declareth by this testimony ©f the scripture^ saying; Verse 10. jPor it is written; cursed is every man that contimieth not in all things which are written in ihf book of the law^ to do them^ (Dent, xxvii. 26.) Paul goeth about to prove, by this testimony taken out of Deuteronomy, that all men, which a?e under th« law, or under the works of the law, are accursed, or vinder the curse ; that is to say, under sin, the wrath of God, end everlasting denth. 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 liell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he bor* roweth out of Mosea, whosoever »re of the work« of th« t66 law, are under the cm'se, by this negative, cursed is every one that abideth not in all things, &c. Now these two sentences of Pai^^ ustis seem clean contrary* Paul saith, who . do the works of the law, is accursed, ^.oses saith, whosoever shall not do the works of the law, are accursed. How shall these two sayings bje reconciled together ? Or else (which is more) how shall the one be proved by the other ? Indeed no man can well understand this place, unless he also know and understand the article of justiti cation^ Paul, no doubt, being among the Gala-tians, had before more largely entreated of this matter; for else they could not have understood it, seeing he doth here but touch it by the way. But because they had heard him declare the same unto them before, they, being now again put in mind thereof, do call it to remembrance. And these two sentences are not repugnant, but do very well agree. We also do teach in like manner : that the hearers of the law are not righteous before God, but the doers of the law shall be justitied, (Rom., ii*) And contrariwise, they that are of the works of the lavv, are under the ciirse. For the article of justitication teacheth, that whatsoever is without the faith of Abraham, is ac- cursed. And yet notwithstanding the righteousness of the law must be fultilled in us, (Rom. viii.) To a man that is ignorant of the doctrine of faith, these two sen- tences seem to be quite contrary* First of all therefore, we must mark well whereupon Paul entreateth in this place, whereabout he goeth, and how he looketh into Moses. He is here, (as before I have often said) in a spiritual manner, separated from policy and from all laws, and he looketh into Moses with other eyes than the hypocrites and false apostles do, and expoundeth the law spiritually. Wherefore the whole effect of the matter consisteth. in this word [to do.] IVow, to do the law, is not only to do it outwardly, but to do it truly and perfect ly* There be two sorts then of doers of the law : The first are they which are of the works of the law, again^-t whom Paulinveigheth through- out all this epistle. The other sort are they which are ©f faith, of whom we will speak hereafter. Now, to be of the law, or of the works of the law, and to be .of faith, are quite contrary, yea even as contrary as God ^uaii the .devil, ein and righteousneg^^ deiith and life^ For they are of the which would be justified hy the law. They ^ve of faith, which do assuiedly trust that they are justi tied through mercy alone for Chrisi*6 eake. He whidi saith that righteousness is of faith, cursetK and condenineth the righteousness of works. Contra- riwise, he which saith that righteousness is of the law, curseth and condemneth the righteousness of faith. Therefore they are altogether contrary the one to the other. He that considereth this, shall easily understand, that to observe the law, is not to do that which is com-^ manded in the law in outward shew only (as the hypo- crites imagine) but in spirit: That is to sa}'^, truly and perfectly. But where s'tiall we find him that will so ac-« complish the law ? Let us see him and will praise hmi. Here our adversaries have their answer ready, saying: The doers of the law shall be justified (Rom. ii.) Very well. But let us first define who be these doers of the law. They call him a doer of the law, which doth the works of the law, and so by those works going before is made righteous. This is not to do the law according to Paul : For, as I have said, to be of the works of the lav/, and to be of faith, are contrary things. Therefore to seek to be justified by the works of the law^ is to deny the righteousness of faith. W^herefore these justiciaries and law-workers, when they do the law, even in so doing deny the righteousness of faith, and sia agains the first, the second, and third commandment, yea even against the whole law* For God cornmandeth that we should worship him in faith, and in tlie fear of his name. On the contrary, they make righteousness of works, without faith and against faith : Therefore in that they do the law, tliey do clean contrary to the law, and sin most deadly. For they deny the righteousness of God, his mercy and his promises: They cleny Christ with all his benefits, and in their heart they stablish, not the righteousness of the law (which they understand not, and much less do it) but a mere fancy and an idol of the law. Therefore we must needs say, that not only in doing of the law, they do it not, but also they sin, and deny the divine majesty in ail his promises. And to this end the law was not given. V\ herefore, they, not understanding the law, abuse the luwj and as Paul saith : They being ignorant of the riglitefttisness of God, and seeking to stablish their ow» righteousness, have not subjnitted themselves lo the righteousness of God, (Roin. x. 3.) For they are blind, and know not how to judge of faith and of the promises, and therefore without all understanding they rush into the scripture, taking hold but of one part thereof, to wit, the law, and this they imagine that they are able to fulfil by works. But this is a very dream, a bewitching and illusion of the heart : and that righteousness of the law., ■which they think they do fulfil, is nothing else in very- deed, but idolatry and blasphemy against God* There^ fore it cannot be but they must needs abide under the curse* It is impossible therefore that we should do the law in" such sort as they imagine, and much less that we should be justified thereby^ This thing first the law itself tes- tifieth, which hath a clean contrary effect: for it in- «reaseth sin, it worketh wrath, it accuseth, it terrifieth, and condemneth. How then should it justify? More- over, the promise also shewetii the very same thing. For it was said unto Abraham: In thee shall all the na- tions of the earth be blessed, (Gen. xii.) There is no blessing therefore but in the promise of Abraham : And if . thou be without that promise, thou art under the curse* If thou be under the curse, thou fulfillest not the law, because thou art under sin, the devil, and ever- lasting death : all which do assuredly follow the curse. Il^o 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 blessmg in so great abundance* Therefore when God saw that we could not fuliil the law, he provided for this long before the law, and pro- mised the blessing to Abraham, sa} ing : In thee shall all the nations of the earth be blessed. And so hath he testified that all the nations should be blessed, not by the law, but through the promise made unto Abraham* They therefore that lajr hold on the law, and seek to be justified thereby, despising the promise, are accursed. Wherefore [to do] is, first of all to believe, and so t,hrough faith to perform the law. We must first receive the Holy Ghost, v/herewith 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 jteedv^d through the law (for they wliicb are xmdex the 1r\v as Paul ^-'aith, are under the curse) but by the heart- ing' of faith, that is to say, through the promise. We must be blessed only with Abraham iu tlie promise made unto hiui, and in faith. Therefore before ali things, we mubt hear and receive the promise, which setteth out Christ, and oifereth 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 nei<^hbour, then do they good works, then do they carry the cross patiently. This is to do the law indeed : Otherwise the law remaineth always undone. Wherefore if thou wilt define truly and plainly what it is to do the lav/, it is nothing else, but to believe in Jesus Christ, and when the Holy Ghost is received through faith in Christ, to work those things which are commanded in the law : And otherwise we are not ab'e to perform the law. For the scripture saith, That there is no blessing without the promise, no not in the law. It is impossible therefore to accomplish the law without the promise. There is not one therefore to be found in all the world, unto whom this name and title, to be cabled a doer of the law, appertaineth without the promise of tl:e gospel. Wherefore this word [doer of the law] is a ftis^ned term, which no man rinderstandeth unless he be without and above the law in the blessing and faith of Abraliani. So that the tnut doer of the law is he, who re- ceiving t!ie Holy Ghost through faith in Christ, beginneth to love God and to do good uhto his neighbour. So that tliis word [to do the law] mwhz coinprehend faith also v.'hich makelh 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 tiee maketh the apples. So faith hrbt maketh the pe rson, wiiich afterwards bringeth forth works. Therefore to do the iaw^ without faith, is to make the apples of wood and earth without the tree : which is not to make ap- ples, but mere fancies. Contrariwise, if the tree ])e made, that is to saj% tb.e person or doer, which is made tiirom-h 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 chris- M 3. 270 tians are tiot made righteous in doing rightf ous things, but beiiig now made righteous by fuitli 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 phiying the carpenter bcconieth a carpenter : but in divine matters the worker* tive not made of the works going before, but the per- sons n.ade and fri^.ined ah-eady by faith which is in Christ, are now become doers and workers. Of such €penketh Pan! when he saith : The doers of the law shall be jubtitied, (Rom. ii. 13.) that is, sliall be counted righteous. Yea, the very sophisters and schoolmen are compelled to confess, 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 conieth the proverb among the Germans : Such a cowi covereth many a knave. For the vilest and the v/ickedest knave m the world may counterfeit the same works that a godly man worketh by faith. Judas did the same works that the other apostles did. What fault w^|^ 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, notwithstanding, be- cause the person was reprobate, and the judgment of reason perverse, therefore his works were hypocritical and not true, as were the works of the other apostles, how like soever they seemed to be in outward shew. "Wherefore thay themselves are constrained to grant in politic and external matters, works do not Justify,, un- less there be joined withal an upright licart, will and judgment. How much more are tiiey compelled to confess the same in spiritual matters, v/here 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 und rstanding what they say or what they afhrm. And thougli Paul saith plainly every where that the law justiiieth not, but causeth wrath, uttereth sin, revealeth the indignation and judgment of God, and threateneth everlasting death : Yet notwith-standing, reading these things, they 271" *iee them not, much less do they understand thein»- Therefore they deserve not to be called lij pocrites, but visors and shadows of disgniised hypocrites, most miser- ably bewitched, in that they dream that they are justi- tied by the works of the law. AV herefore, as 1 have said, this word doer of the law, as they define it, is au imagined term, a very monster, and no where to be- fouiid. Wherefore^ when Paul provetli this place, Whosoever are of the works of the law, are under the curse, (GaLiii.) by this sentence- of Moses, Cursed is every one that abideth not in all that is written in this book, he proveth not one contrary by another, as at the first sight it may appear, but he proveth it rightly and in due order,. For Moses meaneth and teacheth the self same thing that Paul doth, vfhen he saith, Cursed is every one which doth not all, &c. But no man doth them. Therefore whosoever are of the wi^rks of the law, keep not the law. if they keep it not, they are under the curse. But seeing there be two sorts^ of men that are doers of the law, (as before I have said) that is to say, true doers and hypocrites ; the true cjoers must be sepa- rated from the hypocrites. The true doers of the law are they which, through faith, are the good tree before the fruit, doers and workers before the works. Of these speaketh Moses also: and except they be such, they are under the curse. But the hypocrites are not of this sort : for they think to obtain righteousness by works, and by them to make the person just and acceptable. For thus they dream : We that are siiuiers and unrighte- ous, will be made righteous. How shall that be ? By good works. Therefore they do even like as a foolish builder, which goeth about of the roof to make tlie foundation, pi the fruits to make the tree. For when they seek to be justified by w^orks, of the works they would make the *^'orker, which is directly against Moses, which maketh such a worker subject to the curse, as well as Paul doth. Therefore w hile they go about to do the law , they not only do it not, but also deny, (as I have said) the first conmaandment, the promises of God, the promised blessing of Abraham, they renounce faith, and tliey go about to make themselves blessed by their own works ; that is to say, to justify themselves, to deliver themr» selves from sin and death, to overcome the devil, and M 4 f lolently to lay hold upon the kingdom of heaven. And Ihis is plainly to renounce God, and to yet themselves in the place of God. For all these are the works of the divine majesty alone, and not of any creature either in heaven or in earth. Hereupon Paul was able easily to foreshew out of the first commandment, the abominations that v, ere to come, which antichrist should bring into the church. For all they which teach that any other worship is necessary t^ salvation, than that which God requireth of us by the first commandment, which is the fe* r of God, faith and the love of God, are plain antichrists, and set them* selves in the place of God. That such should come, Christ himself foretold when he saith, Matt. xxiv. 5. Many shall come in my name, saying : I am Christ. So we also at this day may boldly and easily pronounce, that whosoever seeketh righteousness by works with- out £aith, denieth^ God, and maketh himself God. For thus he thinketh : If I do this work, I shall be righteous, I shall be a conqueror of sin, death, the devil, the wrath of God, and of hell, and shall obtain life everlasting. And what is this else, I pray you, but to challenge that work unto himself which doth belong to God alone, and to shew indeed that he himself is God ? Therefore it is an easy matter to prophesy, and m.ost certainly to judge of all those which are without faith, that they are not only idolaters, but very infidels, lifhich deny God and set themselves in the place of God. Upon the same ground Peter also prophesieth when he saith : There shall be araong^t you false teachers, which privily shall bring in damnable heresies, and shall deny the Lord, and make merchandize of the people, (2 Per. ii. 1, 2.) And in the Old Testament all the prophecies against idolatry sprang out of the tirst comrnaadment. For all the wicked kings and pro|)hets, with all the unfaithful people, did nothing else but that which the pope and all hy- pocrites always do. They, contemaiing the first command- Vient and worship appointed of God, and despising the pron-iise of Abraham's seed, even that seed in whom all nations should be blessed and sanctihed, ordaiiied a. wicked worship clean contrary to the word of God, and said : With this worship will we serve God and set r^ut hie praise, which hath brought out of tlie laad m 6f Ei^ypt. So Jeroboam made two golden calves, and said : jBehold thy gods O Israel, whk'h brought thee out of the land of Egypt, (1 Kings, xii. 28.) This he said of the true God which had redeemed Israel, and yet both he and ail his pe-ople were idolaters : for they wor- shipped God contrary to the tirst commandment. They only regarded the work : which being done they counted themselves righteous before God. And what was this else, but to deny God himsi^lf, whom they confessed with their mouth, and said, Tliat he had brou^^ht them out of the land Egypt ? Paul speaketh of such idolaters when he saith : They confess that they know God, but in their deeds they deny him (Tit. i. l6») Wliereupon all hypocrites and idolaters go about to do those works which properly pertain to tlie divine ma-' jesty, and belong to Christ only and aloiie. Indeed th^y say not in plain words, I am God, I am Christ, and yet in very deed they proudly challenge unto themselves the divinity and ofHce of Christ, and therefore it is as much in effect as if they said : I am Christ, I am a Saviour, not only of myself, hat also of others. This the monks have not only taught, but also have made the whole world to believe: to wit, that they are able,, not only to make themselves righteous through their hypocritical holiness, but also others unto whom they communicate the same: Whereas notwithstanding it is the |)roper and only office of Christ to jiistify the sinner. The pope in like man- ner, by publishing and spreading his divinity throughovit the whole world hath denied and utterly buried tlie office and divinity of Christ. It is expedient that these things should be well taught and well weighed ; for thereby we may learn to judge of the whole christian doctrine, and the life of man : also to confirm mens' consciences : to understand all pro- phecies and all the holy scriptures, and rightly to judge of all other things. He that knoweth all these things rightly, may certainly judge that the pope is antichrist, because he teacheth a fVir other manner of worship, than the fir^ table setteth out. He may perfectly l^now and understand what it is to deny Ciod, to deny Christ, and. what Christ meaneth when he saith, Many shall come in my name, saying, 1 am Christ, (Matt. xxiv. 5.) Wl^it i^ ;l U) be a:r;^bi^f God. avd to belHVed nr) «bove all ^ 274 aiiticlirist sitteth In the temple of God, shewing himself as God ? What itjs to see the abomination of desolation standing in the holy place, &c. (2 Thess, ii. 4.Matt, xxiv. 15. Mark xiii. 14. Dan. ix. 27.) "Now hereof spring all these mischiefs, that this cursed hypocrisy will not be made righteous by the divine bless- ing, nor created a-new of God tlie creator. It will in lio wise be a patient, or suffer any thing to be wrought in her : but will needs be altogether an agent, and work those things which she should suiler God to work in her and receive of him. Therefore she maketh herself a creator and a jastifier through her own works, despising the blessing promised and given to Abraham and to his believing children : so that every hypocrite is both the matter and the worker; (although this be against philo- sophy, for one and the self-same thing cannot work upon itself) the matter, because he is a sinner ; the. worker, because he putteth on a cowl, or chuscth some other M-'ork ihrougb the which he hopeth to deserve grace, and to save himself and others; therefore he is both the creature and the creator. No man therefore can express^ ivilh words, h.ow execrable and horrible it is to seek righteousness in the \dvv by works, v/ithout the blessing.. For it is the abomination standing in the holy place, >vhich denieth God, and setteth up the creature in the place of the creator. The doers of the law therefore are not the hypo^ritesj observing the law oiitwardl}- ; but tlie true believers^ who, receiving tlie lic'y Ghost, do accomplish the law ;* that is to say, ihicy love God and their neighbour, &c«. So that the true doer of the law is to be understood, not in respect of the works which he workethy but in respect of the person now regenerate by faith. For accordiiig to^ the gospel, they that are nr.^de rigirt^ous, do righteou* things; but according to ^^hilosophy it is not so : but coritrariwise, t]>€y that do righteous thiDgs, are made just and righteous, Thereio'e we, being justided by Jaith, do good works: through the which (as it it; said, 2 Pet. i.) our calling and election is conh rmcd, and from day to day is made more sure. But because we have ©nly the i\r^-t fruils of the spirit, and have lict as yetthe tenths, aii.d the remnants of sin do still remain in us, therefore we do not the hiw perfectly. But this imper- fection wot iinipuced unto us "wJhich do belitvi" in 275 Clirlst, who was promised to Abraliam, and hath blessed ils» For we are nourished and tenderly cherisiied in the mean season, for Christ's sake, in the lap of God's long- suHeiance. We are that Monnded man which fell into the hands of thieves, whose wounds the Samaritan bound up, pouring" in oil and wine, and afterwards laying him upon his beast, he brought him into the inn, and made provision for him, and, departing-, commended him to the host, savins:, Take care of him, &c. (Luke x. 30, Si, 32, 33.) And thus we in the mean time are clie- ribhed as it were in an inn, until the Lord put to his hand the second time, as Isaiah saith, that he may deli- ver us, (fsa. xi. 1 1.) Wherefore the sentence of Moses, Cursed is every one that ahideth not in all the things that are written in this book, is not contrary to Paul, who pronounceth all them to be accursed which are of the works of the law. For Moses re(juireth such a doer, as may do the law perfectly. But where shall we find him? No where. For David saith. Lord, enter not into judgment with th}' servant, for no fiesh is righteous in thy sight, (Fs. cxliii. 5.) And Paul saith^ for what I would, that do I not: 13ut v/hat I hate, that do L (Rom. vii. 15,) Wherefore Moses togetlier with Paul floth necessarily drive us to Christ, through whom we aie made doers of tile la'.v, and are not accounted guilty of any transgres- sion. How so first ? by forgiveness of sins arid impu- tation of righteousness, because of our faith in Christ. Secondly, by the gift of God anil the Holy Ghost, which britigeth forth a new life and new motions in us, so that we uiay also do the law eiiectnally. Now that which is not done is pardoned for Christ's sa.ke : and moreover, what sin soever is left in us, is not iu^puted. So Moses agreeth with P-ud, and ineaneth the self same thins; tiiat he doth, when he saith, Cursed is every one that abideth not, &c. For he saith that they do not the huv, because they would justify themselves by works, and concludeth with Paul, that they are under the cursid. Therefore Piloses required true doers ©f the law, which are of faith, even as Paul condemneth tl.iose which are not true doers of the law ; that is to say, which are not of faith. Herein is no repugnance, that Moses spake negatively and Paul afnrmatively, so that you detiue ri^htiy what \s meuiit by this word do. So both ^ifSi^ t76 tencps are true, to wit, that all are accursed whicTi abide not in all that is written in this book ; and tliat all they are accursed, which are of the works of the law. answer to those arguments ivkich the adversaries al" ledge against the doctrine and righteousness of faith. Seeing this place oftereth unto us an occasion, we, must say something' as touchint^ the arguments which our adversaries do object a^^ainst the doctrine of faith, which, is that we are justiiied by faith alone. There are many places both in. the Old Testament and in the New, as concernint^ works and rewards of works, which our adversaries do alledge, and think tbenisel /es able there- by utterl}^ to overthrow the doctrine of faith which we teach and maintain* Therefore we must be well fur- nished and armed, that we may be able not only to in- struct our brethren, but also to answer the objections of par adversaries. The schoohnen, and all such as understand not the article of justilication, do know no other righteousness than the civil righteousness and the righteousness of the lavy, w^hlch after a sort the Gentiles also do know* Therefore they borrow certain words out of the law and moral philosophy, as to- do, to work, and such like, and tliey apply the same unto spiritual matters : whereia they deal most perversely and wickedly. We must put a difference between philosophy and divinity. The fichoolmen themselves grant and teach, that, in the order of nature, being goeth before working; for naturally the tree is before the fruit. Again, in philosophy they grant, th:^t a work morally wrought is not good, except there be iirst a right judgment of reason, and a good >vill or a good intent. 8t> then they will have p right judg-neni of reason, and a good intent to go before the work : tliat is to say ; they make the person morally ligiiteous before the v/ork. Contrariwise, in divinity, and in spir tuul matters, where they ought most of all so to do, ^uch sens less asses they are, that they pervert and turn ail t|n;te cotitrary, placing the work before rigiit juclgmtnt of reason and good intent. Whereibre, doing is one thing in nature, another iti STioral phiiosopliy, and another ni divinity. In nature the ;i..''ee ?..U!>l bo -v. A. and then the iVuit. In Uioral ,piii.uc;Oj;tu*> dcji.jg v-;(iai;L-ih a ^e..>..i infoat. ai\d a ^uund 277 judgment of reason to work well, going before. And here all the philosophers are at a stay, and can go no further. Therefore the divines say, that moral philo- sophy taketh not God for the object, and tinal cause, i or Aristotle, or a Saducee, or a man of any civil ho- nesty, calieth this rioht reason and a good intent, if he seek the puijiic commodity of the common-v/eallh and the quietness and honesty thereof. A philosopher or law-worker, ascend eth no higher. He thinketh not through aright judgment of reason and a good intent to obtain remission of sins and everlasting life, as the so- phibter or the monk doth. Wherefore the Heathen phi- losopher is much better than such an hypocrite. For he abideth within his bounds, having only consideration of the honesty, and tranquilHty of the common-wealth, not mingling heavenly and eartlily things together. Contra- riwise, the blind sophister imagineth that God regard- eth his good intent and works. Therefore he mingleth earthly and heavenly things together, and polluteth tlie name of God. And this imagination he leavneth out of moral philosophy, saving that he abuseth it much worse than the heatheri man doih. Wherefore we must ascend up higher in divinity with this word doing, than in natural things and in pljilo- sophy, &0 that now it must have a new signification, and be made altogether new, joined with a right judgment of reason and a good will, not morally, but divinely: which is, that 1 know and believe by the word of the gos- pel, that God hath sent his son into the world to redeem us from sin and death. Here doing is a new thing, un- known to reason, to philosophers, to law-workers, and unto all men : For it is a wisdom hidden in a mysterv» Therefore in divinity the work necessarily requireth faith going before. Therefore, when our adversaries do alledge against tis the sentences of the scripture touching the law and •works, where mention is made of working and doing, thou must answer them, that they are terms pertaining to divinity, and not to natural or moral things. If they be applied to natural or moral things, they must be taken in their own signitication. But if they be applied to matters of divinity, they must include such a right judgment, reason and good will, j^s is inroniiM elieusible to uitUi's vtucio.u Vv'he;eior»/ i . )!:.■: •r.iisl be 278 always unrlerstoocl of a faitlifal doing.- So that tbis iaitlitul doiiio' is aUoj.^ ther as it were a new ki^^do!n, separate iVoirv the niihi.-al or mora) doing-. Therefore, whea we that are divines ^o'.tak of doii):^-, we must needs speak of t!>at faith fa] (ioiii^ ;; for la div inity we have no other rig-ht judginciit of reason, no good will or intent besides faith. This ride is well observed in the eleventh chapter to the Hebrev/s. There aie recited maray and sandry works of the Baints, out of the holy scripture: as of David,- who killed a lion and a bear, and slew Goliuh. Theif^ the sophister or schoolman, that fooHsb ass, iooketh npon nothin^;* else but the ontward apoearance of the work. But this work of David must be looked lapom, that first we must consider what majitjer of pers^^n David was, before he did this work : Then shall we see that he was such a person, who»e heart trusted in the Lord God of Israel, as the text T)iainly witnesseth. The Lord that delivered me out of the pav/ of theiion, and out of the j?aw of the bear, will deliver me out of the handof the Phiiistian : Moreover: I'hou comest tome with a sword, and v/ith a spear, and with a shield : but I come-tf> thee in the name of tlie Lord of Hosts, the God of the Host of Israel, upon wdiorn thou liast railed this day. This day shall the Lord clos^e thee in my hand, and 1 shall smite thee, and take thine head from tliee, &c. Because the Lord Hiiveth not with, sword nor spear, (for the battle is trie Lord's) and lie will give you into our bauds, (1 Saai. xvii.. 37. 4b, 47.) You see then that he was a ri:^hteons man, beloved of God, strong a?id constant in faith, before he did this work. Tliis doing of David there- fore is not a natural or moral doing, but a faithful doing. So it s:iid of Abel in the same epistle, that through faitril-e offered up a better sacrifice unto God than Cai-n. If the gcljoolmen happen upon this place as it -s read Gen. \\\ b, (where it is simply set out, liow that both Cain a id Abel offered up their gifts, and tlnit the Lord had respect unto A bel and his o!terings) by-and-by they take hold of these v/ords : They offered their oblations unto the Lord : The Lord had res|)ect to the oiterin^-s of Abel, and cry out, saying: Here ye see that God l-ad respect to offerings: I'herefore works do justify. So that these h?.thy swine do th-ink tliat righteousness is but a moral thing, only beholding the visour or outward sliev; of the work, nud not the heart of him that doth the work : whereas riotwithstandiiis^ even in philosophy they are constrained, not to look upon the bare work, hnt the good will ot the worker. But here they stand •altogether upon these words: They offered up gifts: The Lord had res})ect unto Abel and to his offeiings, and see not that the text saith plainly in Genesis, that the Lord had respect first to the person of Abel, which pleased the Lord because of his fa^th, and afterward'3 his oterings. Therefore in divinity we speak of faithful works, saeriiices, oblations and gifts, tliat is to say, which are offered up and done in fait]), as the epistle to the Hebrews declareth, saying: Through laith Abel offered up a better sacrifice: Through faith Etioch was taken away : Through' faith Abraliam obeyed God, kc. We liave here then a rule set forth in the eleventh to the Hebrews, ho'^/ we should simply answer the argunuints objected of the adversaries as touching the law and works, that is to say, this or that rnau did this or that work in faith : And by this means thou givest a solution to ail their arguments, and so stoppest their mouths, that they can liave nothing to reply again. Hereby it a[)pearetli manifestly tb^t in divinity and flivine matters, the work is nothing wortn without faith, but thou must needs have faith before thou begin to i^ork. For without faith it is impossible to please God^ (i.leb. xi. 6\) But he that will come uiito God must be- lieve. Wherefore in the epistle to the l]Li>vev/s it is ?r. .:\' !, {I.;ik"i, S^.) 11 .'rt-u , -0.' : .1..^ • r^^.^.', -x^;/ i.uiiit v/!i^:li Liy 281 in the manger and in the lap of the Virgin, crfated heaven and earth, and is Lord of the angels. Here I speak indeed of a man: bat man in this proposition is a new word, and (as the scboolmen themselves do grant) hath relation to the divinitj^ ; that is to say, this God which was made man hath created all things. Creation is attributed only to the divinity of Christ; for the hu- manity doth not create, and yet notwithstanding it is truly said, man created, because the divinity, which only createth, is incarnate with the humanity, and there- fore the humanity, together with the divinity, is par- taker of the same proprieties. Wherefore it is well and godly said : This man Jesus Christ brought Israel oat of Egypt, stroke Pharaoh, and wrought ail the wondei*g from the beginnig of the world. Therefore when the scripture saith. If thou wilt enter into life, keep the commandments of God : Do this^ and thou shalt live, &c. First we must see of what manner of keeping and doing he speaketh : For in these and such-like places {as I have said) he speaketh of a compound faith, and not of a naked and simple faith. And the meaning of this place, Do this, and thou shalt live, is this: Thou shalt live, because of this faithful doing; or, this doing shall give unto thee life, because of thy faith alone. After this manner justifi- cation is attributed to faith alone, as creation is to the divinity. And yet notwithstanding, as it is truly said, Jesus the Son of Mary created all things; so also justi- ti cation is attributed to the incarnate faith, or to the faithful doing. Therefore we must in no wise think with the sophisters and hypocrites, that works do abso- lutely justify, or that rewards are promised to maral works, but to faithful works only. Let us therefore suffer the Holy Ghost to speak, as he doth in the scriptures, either of naked, simple and ab- solute faith, or of compound and incarnate faith. AH things which are attributed to works, do properly be- long unto faith. For works must not be looked upon morally, but faithfully, and with a spiritual eye. F'aith is the divinity of works ; and is so spread througliout the works of the faithful, as is the divinity throughout the humanity of Christ. Faith therefore doth all alone in the- works of the i\iithful. Abraham is called faith- fulj.because faith is spread throughout the whole person 585 of Abraham : So that, beholding him working, I see nothing of the carnal or of the working Abraham, bat of the believhig Abraham r Wherefore when thou readest in the scriptures, of the* fathers, prophet-s, and kings, how they wrought righte- ousness, raised up the dead, overcame kingdoms, thou must remember that these and such like sayings are to be expounded as the epistle to the Hebrews expound- eth them, that is : By faith they wrought righteousness, by faith they raised up the dead, by faith they subdued kings and kingdoms, &c. (Heb. xi. 35, 54, 35.) So that faith incorporateth the work, and giveth it his per- fection. And this the adversaries, if they be well in their wits, cannot deny, neither have they any thing to «ay or object against it. Indeed they can cry out that the scripture speaketh oftentimes of doing and working. And we always answer them again, that it speaketh also of faithiul doing. For first, reason must be lightened by faith before it can work. Naw, when it hath a true opinion and knowledge of God, then is the work incarnate and incorporate into it: so that whatso- ever is attributed to faith, is afterwards attributed to w^orks also, but yet because of faith only and alone* A\ herefore in reading of the scriptures we must learn to put a difierence between the true and the hypocriti- cal, the moral, and the spiritual doing of the law. So shall we be able to declare the true meaning of all those places which seem to maintaiii the righteousness of works, Nov/, the true doing of the law is a faithful and a spiritual doing, which he hath not, that seeketh righteousness b}' works. Therefore every doer of the lavsr and every holy moral worker is accursed. For he wnlketii in the presumption of his own righteousness against God, whilst he will be justified by man's free- will and reason, and so in doing of the law, he doth it not. And this according to Paul, is to be under the works of the law, that is to say, that hypocrites do the law, and yet in doing it, they do it' not : for they un- derstand this word doiiig according to the literal sense of the law, wliich in true christian divinity is notiiing worth. Indeed they work many things, but in the pre- sumption of their own lighteousness, and without the knowledge of God and faith, as the Pharisee did (Luke xviii.jj and as Paul did before his conversiou i therefore they are blind and miserably err, and so re- main under the curse. Wherefore, again I admonish you, that such sentences as the adversaries do alledi>e out of the scriptures concerning works and rewards, must be spiritually expounded. As if they a[iedge this sentence out of Dan. iv. redeem thy sins by alms-deeds, thou must not here expound these words morally, but gpiritually. So shalt thou see that this word Redeem, ftii^niheth no moral, but a faithful doing, that is to say, it includeth faith. For in the scriptures, the work, as I have said, requirelh also a good will and right judgment of reason to go before, not moral as they would have it, but diviiie and spiritual, which is faith. Ey this means thou shait be able to stop the mouths of the peevish sophisters. For they themselves are compelled to grant (and so teach they also out of Aristotle) that every good work proceedeth out of man's choice or free-will. If this be true in philosophy, much more must this good will and right judgment of reason guided by faith, go before the work in divinity and divine matters. And this do all words of the imperative mood, that is, all such words as are commanding, signify in the scriptures, and all such words also as teach the law as the epistle to the Hebrew^s doth plainly declare : By faith Abel of- fered, kc. Now, admit the case that this solution is not suf- ficient (although it be indeed most sure and certain) yet notwithstandinu* let this be the araument of all art>;u- nients, and the princi[)al mirror of christians to behold, against all the temptations and objections, not only of the adversaries, but also of the devil himself, namely to apprehend and to iiold fast the hc^ad, which i^ Christ, Moreover, admit that the sophisters being more crafty and subtle than I, should so snare and eji tangle me with their arguments, which they bring for the maintenaiice of works against faith, that I should know^ no way how to wind myself out (which notwithstanding it is impos- sible for theiu to do) yet will I rather give reverence and credit to Christ alone, than be presuaded with all the places they are able to alledge for the establishing of the righteousness of works against the doctrine of faith. Wherefore, they must be simply and plainly iinswered after this manner: here is Christ, there are the testimo- nies of the scripture touching the law and works, ISoWj 584 Cltrist IS the law of the scripture and of all works. H(* a>so is Lord of Heaven, the earth, the sabbath, the temple, rii^hteousness, life, wrath, sin, death, and ge- nerally of all things whatfeoever. And Paul his apostle sheweth that he was made sin and became accursed for nie, (Gal, iii. 3.) I hear then that I could by no other means be delivered from my sin, ray death and my malediction, but by his death and blood-shedding-. Wherefore I conclude that it behoveth Christ himself to ©vercome my sin, death and malediction in his own body, and not the works of the law or mine own works. And hereunto reason is constrained to yield and say, that Christ is not the work of the law, or my work : that his blood and death is not circumcision, the observation of the ceremonies of the law, and much less a monk's cowl, a shaven crown, abstinence, vows and such like. Wherefore if he be the price of my redemption, if he be made sin and malediction that he might justify and bless me : I care not if thou bring a thousand places of the scripture for the righteousness of works against the righteousness of faith, and cry out never so much, that the scripture is against me. 1 have the author and Lord of the scripture with me, on whose side I will rather stand, than believe all the rabblement of law-workers and merit-mongers. Albeit it is impossible that the scripture should be agidnst tliis doctrine, unless it be among the senseless and obstinate hypocrites : but to the godly and such as h^ive understanding, it giveth wit- ness for Jesus Christ his Lord. See therefore how thou canst reconcile the scripture, which thou sayest is agaiiist my doctrine. As for me, I will stick to the author and Lord of the scripture. Therefore if any man thinketh himself not well able to reconcile such places of the scripture, or answer uiito the same sufficiently, and yet notwithstanding is con-^ strained to hear the objections and cavillations of the adversaries, let him answer simply and plainly after this sort : Thou settest against me the servant, that is to say, the scripture, and that not wholly, neither yet the priii- cipal part thereof, but only certain places as touching the law and works. But 1 come with the Lord himself, who is above the scripture, and is made unto me the merit and price of righteousness and everlasting life. On him I lay hold, him I stick to, and leave works unto 28-5 tlice z which iidtwithstandiiig thou never didst. This solution neither the devil nor any justiciary can ever wrest from thee or overthrow. Moreover thou art in safety before God : for thy heart abideth hxed in the ob- ject, which is called Christ ; who was nailed to the cross ; and accursed, not for himself, but for us, as the text saith : Made a curse for us. Hold fast this, and lay it against «ll the sentences of the law and works whatso- ever, and say : Dost thou hear this, satan ? Here he must needs give place, for he knoweth that Christ is his lord and master. Verse 11. And that no man is justtfed by the law in the sight of Gody it is evident : For the just shail live by Faith. (Hab. i. 4. Kom. i. 17.) This is another argument grounded upon the testimony of the prophet Habakkuk. And it is a sentence of threat weight and authority, which Paul setteth against all the sentences touching the law and works. As if he should say : What need we any longer disputation r Here I bring forth a most evident testimony of the prophet, against the which no man can cavil : The just man shall live by faith. If he live by faith, then he liveth not b/ the law : for the law is not of faith. And here Paul e\- cludeth works and the law, as things contrary to fi^ith. The sophisters (as they are always ready to corrupt the scriptures) do wrest and pervert this place after this manner. The just man doth live by faith : that !s to isay, by a working faith, or formed and made perfect with charity : but if it be not formed with charity, then doth it not justify. This gloss they themselves have ibrged, and b}^ the same they do injury to the words of the prophet. If they did call this formed or furnished faith, the true faith which the scripture teacheth, this their gloss should not offend me, for then faith should not be separated from charity, but from the vain opinion of faith : as^ve also put a difference between a counter- feit faith and a true faith. The counterfeit faith is that which heareth of God, of Christ, and of all the mys- teries of his incarnation and our redemption : which also apprehendeth and beareth away those things which it heareth, yea and can talk goodly thereof, and yet there remaineth nothing else in the heart, but a naked ♦pinion and a sound of the gospeU For it lieitlier re* 28€ neweth nor cliangeth the heart : it maketh not a ne^,f maij, but ieaveth him in the vanity of his former opinion and conversation : and this is a very pernicious faith. I'he moral philosopher is much better than the hypocrite having such a faith. V/herefore, if they would make a distinction between faith formed (and take it as the scrii)ture taketh it) and the false or counterfeit faith, their distinction should nothing' offend me. But they speak of faith formed and made perfect with charity, and make a double faith, tliat is to say, formed and unformed. This pestilent and devilish g-loss I utterly detest. Although, say they, we have faith infused, called, fides injiisa, which is the gift of the Holy Ghost, and also faith gotten br our own industry, called, Jides acquisita : yet both of them lack their form and perfection, which is charity, and are formed with charity. This is to prefer charitj before faith, and to attribute righteousness, not to faith, but to charity. Wherefore when they do not at- tribute righteousness to faith, but only in respect of charity, they attribute to faith nothing at all. Moreover, these perverters of the gospel of Christ do teach, that even that faith wliich they call faith infused, and not received fey hearing, nor gotten by any working, but created in man by the Holy Ghost, may stand with deadly sin, and that the worst men may have this faith : therefore, say they, if it be alone, it is idle utterly, and unprofitable. Thus they take from faith her office, and give it unto charity: so that faith is nothing except cha- rity, which they call the form and perfection thereof, be joined withal. This is a devilish and a blasphemous kind of doctrine, whicli utterly defaceth and over- throweth the doctrine of faith, and carrieth a man clean ~ from Christ the mediator, and from faith, which is the hand and only means whereby we apprehend him. For if charity be the form and perfection of faith, as they jdrearn, then am I by-and-by oouiitrained to say, that charity is the principal part of the christian >'eligion, and so 1 lose Christ, his blood, and all his benefits, and now I rest altogether in a moral doing, even as the pope, the heiithen philosopher, and the Turk doth. But the Holy Ghost^ v/hich giveth to all men both mouth and tongue, knoweth how to speak. He could have said (as the sophislfkir** do wickedly imagine :j the 2S7 •tightfous man shall live V)y faith formed and beautified or made perfect by charity. But this he omitteth of purijose, and saith plainly : The righteous iiKin liveth by faith. Let these dotish sophisters go therefore, with this tjieir wicked and pestilent gloss, we will still hold -and extol this faith, which God hinnself hath called faith, that id to say, a true and a certain faith, wliich doubteth not of Go J, nor of his promises, nor of the forgiveness of sins through Christ, that we may dwell fure and safe in this our object Christ, and may keep still before our eyes the passion and blood of the me- diator and all his benetits. Now, faith alone which lay- eth hold tipoa Clirist, is the only means that we suffer Bot those benents to betaken out of their sight. Where- fore, rejecting this pestilent gloss, we must understand this place of faith only and alone. And this Paul him- self declareth, when he reasoneth against faith formed with charity, after this sort. Verse 12. And hav is not of faith. The schoolmen say : Th: b^^hteous man doth live, if his faith be formed and a.;.)' led with charity. But con- trariwise Paul saith : Ibe law is not of faith. But what is the law t is it not also a commandment touch- ing charity ? Yea, the law commaii'deth nothing else but charity, as we may see by the text itself: Thou shalt love the Lord thy God, with all thy soul, &c. {Deut. vi. 5. Matt. xxii. 37.) Again : Shewing mercy unto thousands that love him and keep his command- ments, (Exod. XX. 6 ) Abo : In these two command- ments consisteth the law and the prophets, (Matt. xxii. 40.) If the law then, that comnnindeth charity, be con- trary to faith, it must needs follow, that charity is not of faith. So Paul plainly confuteth that gloss which the sophisters have forged touching their formed faith, and speaketh only of faith as it is sepi^rate from the law. Now, the law being separate and set apart, charity is also set apart, with all that belongeth to the law, and faitlionly is left, whicli justiiieth and quickeneth to ever- lasting life. Paul therefore reasoneth here out of a plain testimony of the prophet : that there is none which obtaineth jus- tidcation and life before God, but the believing man, viho obtaineth righteousness and everlasting life with- 288 out the law and without charity, by faith alone. The reason is, because the law is not of faith : that is, the law is not faith, or any thing- belon^'ini^ to f^ith, for it beUeveth not: neither are the works of the law faith, nor yet of faith : therefore ialth is a thing- njuch diifer- ing- from the law, like as the premise is a thing much differing from the law. For the promise is not appre- bended by wx^rking, but by believing. Yea there is as great a ditt'erence between the promise and the law, and consequently between faith and works, as there is dis** tance between heaven and earth. It is impossible therefore, that faith should be of the law. For faith only resteth in ihe promise, it only ap- prehendeth and knovveth at- tributed to faith alone* Verse 12. But the man that shall do those things, shall live In th^m. Paul here goeth afeout to shew what is the very true righteousness of the law^ and of the gospel. The righteousness of the law is to fulfil the law, according to that saying : lie that shall do those things shall live in them. The righteousness of faith is to believe, accord-» ing to that saying : The righteous man doth live by faith* ' The law therefore requireth that we should yield some- what unto God. But faith requireth no works of usy or that we should-giv^e-4iny ihingv>»j,iiUo Goc^ but that>we * 289 Velieviui^ the promise of God, should receive of him* Therefore the office of the law is to work, as the office of faith is to assent unto the promises. For faith is the law. Paul therefore standeth upon this word doing: and that he may plainly shew what is the confidence of the law, and what is the contidence of works, he com* pareth the one with the other, the promise with the law, ,and faith with works. He saith, that of the law there Cometh nothing else but only doinj^: but faith is a clean contrary thin^i;, namely, that which assentetli to the promise, and layeth hold upon it. These four things therefore must be perfectly distin* guished. For as the law hath his proper office : so hath the promise. To the law pertaineth doin^, and to the promise believing. Wherefore, as far as the law and the promise are separate asunder, so far also are doing and believing. By the which distinction Paul here gocth about to separate chariky from faith, and to teach that tharity justiheth not, because the law worketh or hclp- cth nothing to justitication. Faith alone therefore jus-» tiiieth and quickeneth : and yet it standeth not alone, that is to say, it is not idle, albeit that in her degree and office it standeth alont^. Ye see the cause then why Paul here ailed geth this place, namely that he may $e» patiate faith and charity far asunder. Fie upon the sophistcrs therefore ^ith their cursed ^loss and their blind distinction of faith formed and un- formed^ For these new forged termt, faith formed j faith unformed, faith gotten by man's industry, and such liki^, are very monsters devised by the devil, to no other end but to deface and destroy the true christian doctrine and faith, to blaspliem^ and tread Christ under foot, and to establish the righteousness of works. Indeed works must follow faith, but faith must not be works, or w orks faith ; but the bounds and the kingdoms of the law or works, and of faith, must be rightly distinguished the one from the other. When we believe therefore, we live <>n1y by faith in Christ, who is without sin, who is also onr mercy-seat and remission of sins. Contrariwise^ when we observe the law, we work indeed^ but we have uo righteousness nor life. For the office of the law is not to justify and ^ive life, but to shew forth sin, and to destroy* Indeed VOL. 1. N id the work i» the work of the 2.90 tlie law saith : He that shall do those things shall live in them. But where is he which doth the law : that is, which loveth God with all his heart, and his neighbour ashiniseif r Therefore no man doth the law, and al- though he i;^o about to do it never so much : yet in doin^ it, he doth it not : therefore he abideth under the curse. But faith worketh not, but believeth in Christ the justin^?r. Therefore a man liveth not because of his doing, but because of his believing. But a faithful man performeth the law, and that which he doth not, is forgiven him through the remission of sins for Christ's sake, and that which is remair^ing is not imputed unto him. Paul therefore in this place, and in the tenth chapter to the Romans, compareth the righteousness of the law and of faith together, where he saith, He that shall do those things, shall live in them. As though he would say, It were indeed a goodly matter if we could ac- compbsh the law : but because no man doth it, we must iiy unto Ciirist, who is the end of the law to righteous- ness to every one that believeth. He was made under the law, that he might redeem us that were under the law, (Rom. X. 4. Gal. iv. 4.) Believing in him we receive the Holy Cihost, and we begin to do the law : and that which we do not, is not imputed unto us because of our faith in Christ. But in the life to come v;e shall no more have need of faith, (1 Cor, xiii. 12.) For then we shall not see darkly through a glass (as we now do) but we shall see face to face : that is to say, there shall be a most glorious brightness of the eternal majesty, in which we shall see God even as he is. There shall be a true and a perfect knowledge and love of God, a per- fect light of reason and a good will : TS ot such a moral and philosophical will as the popish schoolmen dream of, but an heavenly, divine, and enternal will. Kere in the mean time, in spirit by faith, we look for the hope of righteousness. Contrariwise, they thai seek forgiveness of sins by the law and not by X'hri5)t, do never perform the law, but abide under the curse, Paul therefore calleth them only righteous, which are justiiied through the promise, or through faith in the promise without the law. Wherefore, they that are of the works of the law, and will seem to do the law^ do it not. For the apostle generally concludeth, that *11 they which arc of the works of the 1ri\y, are under the cnrse: under the which they should not be, if they fulfilled the law. Indeed it is true, that a man doing the works of the law, shall live in them, that is, shall be blessed : but such a one cannot be found. Now seeing there is. a double use of the law, the one politic, and the other spiritual, he that will under- stand this sentence civilly, may do it after this sort: He that shall do those things shall liv^e in them : that is, if a man obey the magistrate outwardly and in the politic government, he shall avoid punishment and death : for then the civil magistrate hath no power over him. This is the politic use of the law, w^hich serveth to bridle those that are rude and untractable. But Paul here speaketh not of this use, but entreateth of this place like a divine: therefore there is a condition neces- sarily included. As if he said: if men could keep the law, they should be happy. But w here are they ? they are not therefore doers of the law, except they be jus« tihed before and without the law, through faith. Wherefore, when Paul curseth and condemneth those which are of the works of the law, he speaketh not of such as are justified through faith, but of such as go about to be justified by works, without faith in Christ. This I say, lest any man should follow the fond imagi^ nation of Jerome, who being deceived by Origen, un-« dertitood nothing at all in Paul, but took him as a mere civil lawyer. Hereupon he reasoneth after this manner: the holy patriarchs, prophets and kings w ere circumcised and ofi:ered sacrifice: therefore they observed the law* But it were a w icked thing to say, that they are under the curse : therefore all they that are of the w orks of the law are not under the curse. Thus he setteth himself against Paul without all judgment, making no difference between the true doers of the law justified by faith, and those workers which seek to be justified by the law, without faith. But Paul speaketh here nothing against those that are justified by faith, and are true doers of the law in- deed, for they are not of the works of the law : but against those which, not only do not keep the law, but also sin against the same. For the Lord commandeth that we should fear, love, and worship God with a true N 2 ^92 faith. This they do not, but choose out new kinds of worsliip and works which were never coinnianded of C^od, bj'the which God is not pacified, but more provoked to anger, according to that saying: They wwship me ia vain with the commandments of men, (Mat. xv. 9.) Therefore they are full of impiety, rebels against God, and idolaters, sinning grievously against the first com- mandment a]>o\e all the rest. Moreover, they are full of wicked concupiscence, wrath and other great pas- sions. Briefly, there is no good thing in them, but that outwardly they would seem to be righteous and to ac- complish the law. So we also which are justified by faith, as were the patriarchs, prophets and all the saints, are not of the works of the law, as concerning justification. But iu that we are in the flesh, and have as yet the remnants ©f sin in us, we are under the law, and yet not under the curse, beeause the remnants of sin are not imputed unto us for Christ's sake, in whom we believe. For the flesh is an enemy unto God, and that concupiscence which yc^t remaineth in us, not only fulfilleth not the law, but also sinneth against the same, rebelling against, us and leading us captive into bondage, (Rom. vii.) Now if the law^ be not fulfilled in the saints, but that many things are done in them contrary to the law, if evil con- cupiscence and the remnants of sin are yet remaiuing m them, which do so hinder tliem that they cannot fear »nd 'iove God, they cannot call upon (iod with iissii red trust, they cannot praise God and reverence hii word as they should do : much more is this true in a man which is not yet justified by faith, but is an enemy unto God, and with all his heart despiseth and hateth the word and work of God. Ye see then that Paul spe^keth here of such as will fulfil the law, and be Jns- tifi^^ed thereby, although they have not yet received faith, and not of the fathers and saints, (as Jerome imagineth) which are justified by faith already. Verse 13. Christ has redeemed vsfrom fne curse of the /aw, when he was made a curse for us* (For it is xvriiten ; Cursed is every one that hangeth on a tree. J (Deut. xxi. 23.) Here again Jerome and the popish sophisters which' follow him, are much troubled, and rnisfcrably rack this 2:)3 most comfortable place, seeking as they would geem^ with a i^odly zeal to turn away this reproach from Christ, that lie should be called a curse or execration. They shift off this sentence after this manner: that Paul Sf)ake not here in good earnest, and therefore they most wickedly affirm, that the scripture in Paul agreeth not with itself. And this they prove after this manner: the sentence, say they, of Moses, which Paul here al- ledgeth, speaketh not of Christ. Moreover this general clause [whosoever] which Paul alledgeth, is not added in Moses. Again, Paul omitteth this word [of God], which is in Moses. To conclude, it is evident enough, that Moses speaketh of a thief or a malefactor, which by his evil deeds hath deserved the gallows, as the scripture plainly witnesseth in the twenty-first chapter of Deu- teronomy. Therefore they ask this question, how this sentence may be applied to Christ, that he is accursed of God and hanged upon a tree, seeing that he is no malefactor or thief, but righteous, and holy ? This may peradventure move the simple and ignorant, thinking that the sophisters do speak it, not only wittingly but also very godly, and thereby do defend the honour and glory of Christ, and give warning to all christians to be- ware that they think not so wickedly of Christ, that he fchould be made a curse. &c. Let us see therefore what the meaning and purpose of Paul is. But here again we must make a distinction, as the words of Paul do plainly shew. For he saith not, that Christ was made a curse for himself, but for us. There- fore all the weight of the matter standeth in this word, for u^. For Christ is innocent as concerning his own person, and therefore he ought not to have been hanged \ipon a tree : but because, according to the law of Moses, every thief and malefactor ought to be hanged, tfierefore Christ also, according to the law ought to be hanged, for he sustained the person of a sinner and of a thief^ not of one, but of all sinners and thieves. Foi we are sinners and thieves, and thrrefore guilty of death and everlasting damnation. But Christ took all our sinu upon him and for them died upon the cross : Therefore it behoved that he should become a transgressor, and (as Isaiah the prophet saith chap, liii.) to be reckoned and accounted among transgressors and trespassers. And this, no doubt, all the prophets did foresee iix N 3 294 #pirit, that Christ should become the greatest trans- gtessor, murderer, adulterer, thief, rebel and blasphe- mer, that ever was or could be in the world. For he beiui^ made a saeritice for the sins of the whole world, is not now an innocent person and without sins, is not now the Son of God born of the Virgin Mary : but a sinner, which hath and carrieth the sin of Paul, who was a blasphemer, an oppressor and a persecutor ; of Peter which denied Christ ; of David which was an adul- terer, a murderer, and caused the Gentiles to blaspheme the name of the Lord : and briefly, whicli Lath and bear- eth all the sins of all men in his body : not that he him- self committed them, but for that he received them be- ing committed or done of us, and laid them upon his own body, that he might make satisfaction for them with his own blood. (Isa. Ilii. 5. Matt. viii. 17.) Therefore this general sentence of Moses compreiiendeth him also (albeit in his own person he was innocent) because it found him amongst sinners and transgressors : Like as th« magistrate tak eth him for a thief, and punisheth him whom he findeth among other thieves and transgressors, though he never committed any thing worthy of death : Now, Christ w as not only found amongst sinners, but, of his own accOrd, and by the will of his father, he would also be a companion of sinners, taking upon him the flesh and blood of those which were sinners, thieves, and plunged into all kinds of sin. When the law there- fore, found him among thieves, it condemned and killed him as a thief. The popish sophisters do spoil us of this knowledge of Christ and most heavenly comfort, (namely, that Christ w^as made a curse, that he might deliver us from tlie curse of the law) when they separate him from sins and sinners, and only set him out unto us as an example to be followed.- By this means they make Christ, not only unprotitable unto us, but also a judge and a tyrant, which is angry with our sins, and condemneth sinners. But we must as well wrap Christ, and know hun to be wrapped in our sins, in our malediction, in our death, and in all our evils, as he is wrapped in our flesh and in our blood. But some man will say: It is very absurd and slan- derous, to call the Son of God a cursed sinner. J an- swer ; If thou wilt deny him to be a sinner and to be ac^ 295 cursed, deny also that he whs cmcified and died, F'v.r it is no less absurd to say, that the Son or God (as out faith coniesseth and beUeveth) was cruciiied and suffered the pains of sin and death, than to say that he is a sin- ner and aecursed. But if it be not absurd to confesi and beUeve, that Christ was crueified between twc* thieves, then it is not absurd to say also that he was ac - cursed, and of all sinners the greatest. These word* of Paul are not spoken in vain : Christ was made u curse for us, Crod made Ciirist which knew no sin, to become sin for, us, that we in hiia might be made tli« righteousness of God, 2 Cor. v. After the same manner John the Baptist callelh himy The Lamb of God, which taketh away the sins of the world. (John i. 29*) He verily is innoceiit, because he is the unspotted and undehled Lamb of l^od. i>ut be- cause he beareth the sins of the world, his inuocency is burdened with the sins and guilt of the wliole world. Whatsoever sins I, tliou, and we all have done, or shall do hereafter, they are Christ's own sins as verily as if ht* himself had done them. To be brief, our sins must needs become Christ's own sin, or else we shall perish for ever. This true knowledge of Christ, which Paul and the prophets have most plainly delivered unto us, the "wicked sophisters have darkened and defaced. Isaiah speaketh thus of Christ : God, saith he, laid the iniquity of us all upon him. (Isa. liii.) We must not make these words less than they are, but leave them in their own proper signification. For God dallieth not in the words of the prophet, but speaketh earnestly, and of great love; to wit, that Christ this Lamb of God should bear the sin* of us all. But what is it to bear ? The sophisters answer, to be punished. Very well: But M herefore is Christ punished r Is it not because he hath sin and beareth sin? jNow that Christ hath sin, the Holy Ghost witnesseth in the xlth Psalm : My sins have taken such hold of me, that I am not able to look up, yea they are more in number than the hairs of my head. In this psalm, and certain others, the Holy Ghost speaks eth in the person of Christ, and in plain words witnesseth that he had sins. For this testimony is not the voice of an innocent, but of a suffering Christ, which took upon him to bear the person of all sinners, and therefore was jnade guilty of the sins of the whole world* N 4 296 Wherefore Christ was not only cruc'ified arul died, but sin also (through the love of the divine majesty) was laid upon hiin. VVhen sin was laid upon him, then eoineth the law and saith : Every sinner must die. Therefore, O Christ, if thou wilt answer, become guilty, and suf- fer pufiishment for sinners, thou must also bear sin and malediction. Paul therefore doth very well alledge this general sentence out of Moses as concerning- Christ : £lvery one that hangeth upon the tree, is the accursed of God : Eut Christ hath hanged upon the tree, there- ;fore Christ is the accursed of God. And this is a singular consolation for all christians, sf) to cloath Christ with our sins, and to wrap him in my sins, thy siiis, and the sins of the whole world, and so to behold him bearing all our iniquities. For the be- holding of him after this manner, shall easily vanquish all the fantastical opinions of the papists, concerning the justihcation of works. For they do imagine (as 1 have said) a certani faith formed and adorned with charity* By this {i»ay they) sins are taken away, and men are jus- tihed before Cod. And what is this else (I pray you) but to unwrap Christ, and to strip him quite out of our sins, to make him innocent, and to charge and over- whelm ourselves with our own sins, and to look upon them, not in Christ, but in ourselves ? Yea, wliat is this else but to take Christ clean away, and to make liim utterly unprotitable unto us? For if it be ko that we put away sin by the works of the law and Charity, then Christ taketh them not away. For if he be the Lamb of God ordained from everlasting to take awar the sins of the world ; and moreover, if he be so wrapped in our sins that he became accursed for us, it must needs follow that we cannot be justitied by works. For God hath laid our sins, not upon us, but upon his Son Christ, that he, bearing the punishment thereof, might be pur peace ; and that, by his stripes, we might be healed, {Isa. liii. 5.) Therefore they cannot be taken away by us. To this all the scripture beareth witness : And we ^allso do confess the same in the articles of the christian "belief, when we say : I believe in Jesus C'hrist, the Son of God, which suffered, w as crucitied and died for us. Hereby it appeareth that the doctrine of the gospel (which of all other is most sweet and full of singular t:onsolation) speaketh nothing of our worki, or of the 207 works of the law, but of the inestimable rurrcy and love of (t(x1 towards us most wretched and luiseruble sinners : to wit, that our most merciful father seeioi^* us to be oppressed and overwhelmed with the curse of the law, and so to be holden under the same, that we could never be delivered from it by our own power, sent liis only Son into the world, and laid upon him all the sins of all men, saying : Be thou Peter that denier : l*aul that persecutor, blasphemer, and cruel oppressor : I>avid that adulterer: that sinner which did eat the apple in Paradise : that thief which hanj^ed upon the cross, and briefly, be thou the person wliich hath committed the sins of all men : See therefore that thou pay and satisfy for them. Here now cometh the law and saith : I find him a sinner, and that such a one, as hath taken upon him the sins of all men, and I see no sins else but m him : Therefore let him die upon the cross : And so hesetteth upon him, and killeth hira. By this means the whole world is purged and cleansed from all sins, and so de- livered from death and all evils. Now sin beinii!; van- quished and death abolished bj^ this one jnan, God would see nothing else in the whole world if it did believe but a mere cleansing and righteousness. And if any remnants of sin should remain, yet for the great glory that is in Christ, God would wink at them and would not see thenu Thus, we must magnify the article of christian righte-^ ouKness against the righteousness of the law and works: Albeit no eloquence is able sufficiently to set forth the inestimable greatness thereof. Wherefore the argument that Paul handleth in this place of all other is most mighty against all the righteousness of the law* For it containeth this invincible opposition ; that is, if the sins of the whole world be in that one man Jesus Christ, then are they not in the world. But if they are not iu him, then are tliey yet in the world* Also, if Christ be made guilty of all the sins which we all have committed^ then are we delivered from all sins, but not by ourselves^ nor by our own works or merits, but by him. But if he be innocent and bear not our sins, then do we bear them, contrary and so repugnant, may be reconciled in this one person Christ. Not only my sins and thine, but also the sins of the whole world, either past, present, or to come, take hold upon him, go about to condemn him, and do indeed condemn him. But because in the self-same person, which is the highest, the greatest and the only sinner, there is also an everlasting and invinci- ble righteousness : Therefore these two do encounter together, the highest, the greatest and the only sin,, and the highest, the greatest, and the only righteous- ness. Here one of them must needs be overcome and give place to the other, seeing they fight together with so great force and power. The sin therefore of the whole world cometh upon righteousness with all might and main. la this combat what -is doner Righteousness is everlasting, immortal and invincible. Sin also is a most mighty and cruel tyrant, ruling ajid reigning over the whole world, subduing and bringing all men intolDond- age. To conclude, sin is a mighty and a strong god, which devoiireth all mankind, learned, unlearned, holy, mighty, and wise men. This tyrant, I say, flieth upon Christ, and will needs swallow him up, as he doth all other. But he seeth not that he is a person of invincible an^l everlasting righteousness. Therefore in this com- bat sin must lieeds be vanquished and killed, and righteousness must overcome, live and reign. So in Christ ail sin is vanquished, killed and buried, and righteousness remaineth a conqueror and reigneth for ever. In like manner, death which is an omnipotent queen and empress of the whole world, killing kings, princes, and geiieraily all men, doth mightily encounter with life, thinking utterly to overcome it and to swallow it "up : and that which it goeth about, it bringeth to pass indeed. But because hfe was immortal, therefore when it was overcome, yet did it overcome and get the vic- tory, vanquishing and kiUing death. Death therefore through Chri&t it vanqished and abolished throughout the whole world, so that now it is but a painted death, "which losing his sting, can no more hurt those that be- lieve in Christ, who is become the death of death, as Hosea the prophet saitb ; O death, I wiii be thy deatb* (Hos, xiii, 14.] So the crirse, which is the wratK of God' upon the whole world, hath the like conflict with the blessing- : that is to say, with grace and the eternal mercy of God' in Christ. The curse therefore jfighteth against the bless- ing, and wouhl condemn it and bring it to nought: but it cannot do so. For the blessing is divine and ever- lasting, and therefore tht curse must needs give place. For if the blessing in Christ could be overcome, then should God himself also be overcome. But this is impossible : therefore Christ the power of God, righteousness, blessing, grace and life, overcometh and 'destroyeth these monsters, sin, death and the curse, without war or weapons, in his own body, and in himself, as Paul delighteth to speak : Spoiling, said he, all principalities and powers, and triumphing over them in himself, (Col. ii. 15.) so that they cannot any more hurt those that do believe. And this circumstance, in himselfy maketh that combat much more wonderful and glorious. For it shewetli that it was necessary, that these inestimable things should be accomplished in that one only person, (to wit, that the curse, sin and death should be destroyed, and the blessing, righteousness and life should succeed in their place) and that so the whole creature through this one person should be renewed* Therefore if thou look upon this person Christ, thou shalt see sin, death, the wrath of God, hell, the devil and all evils vanquished and mortitied in him. Forasmuch then as Christ reign- eth by hk grace in the hearts of the faithful, there is uq sin, no death, no curse : but where Christ is not known, there all these things do still remain. Therefore all they which believe not, do lack this inestimable benefit am\ glorious victory. For this (as St. John saith) is our victory that overcometh the world, even our iaitlu (1 John V. 4.) This is the principal article of all christian doctrine., which the popish schoolmen have altogether darkened. And here ye see how necessary a thing it is to believe and to confess the article of the divinity of Christ : which when Arius denied, he must needs also deny the article of our redemption. For to overcome the sin of the world, death, the curse and the wrath of God in himselfj isno-t the work of any creature, but of the divine power* Therefore he which iu hiiuself should oyerc^^me these* * $00 must needs \ye truly aud naturally God. For agiiin^t this mighty power of sin, death and the curse (which of itself reigneth throughout the world, and in the whole creature) it was necessary to set a more high anc4 u mighty power. But besides the sovereign and divine power, no such power can be found. 'Wherefore, to abolish sin, to destroy death, to take away the curse in himself: and again, to give righteousness, to bring Wi'e to light, and to give the blessing, are tlie works of the divine power only and alone. JNow because the Scrip- ture doth attribute all these to Christ, tlierefore he iu himself is life, righteousness and blessing, which is, naturally and substantially God. Wherefore they that deny the divinity of Christ, do lose all Christianity and become altogether Gentitles and Turks. We must learn therefore diligently the article of justification (as I often admonish you.) For all the other articles of our faith are comprehended in it : and if that remain sound, then are all the rest sound, \^'herefore, when w e teacU that men are justified by Christ, that Christ is the con- queror of sin, death, and the everlasting curse ; we w it- ness therewithal that he is naturally and substantially God. Hereby we may plainly see liow horrible the wicked- ness and blindness of the papists was, which taught that these cruel and mighty tyrants,^ sin, death, and the curse, (whicli swallow up all mankind must be van- quibhed) not by the righteousness of the law of God (which although it be just, good and holy, can da nothing but bring men under the curse:) but by the righteousness of man*s own works, as by fasting, pil'* j;riniages, masses, vows, and such other like paltry. But, i pray you, w'as there ever any found that beiui^ furnishctl with this armour, overcame sin, death, and the devil ? Paul in tl>e sixth chapter to the Ephesians, 13, 14, kc^ describeth a far other m^mner of armour, wliieh we must use against these most cruel and raging beasts* Therefore in that these blind buzzards and leaders of the blind, have set us naked and without armour be- fore these invincible and most mighty tyrants, they have not only delivered us unto them to be devoured, but alijo have made us ten times greater and more wicked inners tlian either thieves, whores, or murderers. For it belougeth only to the divine power to deistroy sin and :30( to aboli.^h death, to create rii^liteousnes^ iiad to ^ve life. They have attributed this divine power to our own ■works, saying- : If thou do this work or that, thou shalt overcome siii, death, and the wrath of God : and by this means they set us in (jod's place, makiiii^ us in very deed naturally, if I may so say, God liimseU. And herein the papists uniler the name of Christ, have shewed themselves to be seven-fold more wicked ido- laters, than ever were the Gentiles. (I Pet. ii. 22-} For it happeneth to them, as it doth to the sow, which after she is washed, waliovvetli herself again in the mire. And as Christ saith : After they are fallen away from faith, an evil spirit entereth again into the house, out of tlie which he was driven, and taketli unto him seven worse spirits than liimself, and there dwelleth : And then the latter end of that man is worse than the begin- ning, (Luke xi. 26«) Le*t us therefore receive this most sweet doctrine and full of comfort, with thanksgiving, and with an assured faith, which teacheth that Christ being made a curse for us (that is, a sinner subject to the wrath of (lod) did put upon liim our person, and laid our sins upon his own shoulders, saying : 1 have committed the sins which all men have committed. Therefore he was made a curse indeetl according to the law, not for liimself, but, as Paul saitk, for us. For unless he had taken upon liimself rny sins and thine, and the sins of the whole world, the law had had no right over him, which con- demneth none but sinners only, and holdeth them under the curse. Wherefore he could neither have been made a curse nor die, since the only cause of the curse and of death is sin, from the which he was free* But because he had taken upon him our sins, not by constraint, but of his own good will ; it behoved him ta boar the pu- nishment and wrath of God : not for his own person (which was jui»t and invincible, and therefore could be found in no wise guilty) but for our person. So making a happy change with us, he took upon him our sinful person, and gave unto us^ his innocent and victorious person : wherewith we being now cLoatb- ed, are freed from the curse of the law:» For Christ was willingly made a curse for us, saying : As touching my own person, I am blessed, and need nothing. Bat I will abase myself, aiid will put upon me your persoj^ 302 (Phil. li. 7.) tliat is to say, your human nature, and I will walk in the same among you, and will suffer death, to deliver you from death. Now, he thus bearing the sin of the whole world in our person, was taken, suf- fered, was crucified and put to death, and became a curse for us. But because he was a person divine and everla^^ting, it was impossible that death should hold him. Wherefore he rose again the third day from death, and now hveth for ever : and there is neither sin nor death found in him any more, but mere righteousness, life and everlasting blessedness. This image and this mirror we must have continually before us, and behold the same with a stediast eye of faith. He that doth so, hath this innocency and vic- tory of Christ, altiiough he be never so great a sinner. By faith only therefore we are made righteous, for faith layeth hold upon this innocency and this victory of Christ. Look then how much thou believest this, so much thou dost enjoy it. If thou believe sin, death and the curse to be abolished, they are abolished. For Christ hath overcome and taken away these in himself, and will have us to believe, that like as in his own person there is now no sin nor death, even so there is none in ours, seeing he hath performed and accomplished all things for us. Wherefore if sin vex thee and death terrify thee, think that it is (as it is indeed) but an imagination, and a false illusion of the devil. For in very deed there i& now no sin, no curse, no death, no devil to hurt us any more, for Christ hath vanquished and abolished all these things. Therefore the victory of Christ is most certain, and there is no defect in the thing itself (since it is most true) but in our incredulity : for to reason it is a hard matter to believe these inestimable good things and un- speakable riches. Moreover, satan with his hery darts, and his ministers with tlieir wicked and false doctrine^ go about to wrest from us and utterly to deface this doc- trine. And specially for this article, which we so di* ligently teach, we sustain the hatred and cruel persecu- tion of satan and of the world. For satan feeleth the power and fruit of this article* And that there is no more sin, death, or malediction^ since Christ now reigneth, we daily confess also in the creed of the apostks;^ wheu we say ; I believe that ther^ 305 ift an holy churcli. Which indeed is nothinp^ else but as if we skould say : I believe that there is no sin, no male- diction, no death in the church of God. For they which do believe in Christ, are no sinners, are not guilty of death, but are holy and righteous, lords over sin and death, and living for ever. But faith only seeth this : ^ For we say, I believe that there is an holy church. Eut if thou believe reason and thine own eyes, thou wiit judge clean contrary. For thou seest many things in the godly which oftend thee. Thou seest them some- time to fall into sin, and to be weak in faith, to be sub- ject unto wrath, envy, and such other evil aflections : therefore the church is not holy. I deny the conse- quence. If I look upon mine own person, or the per- son of my brother, it shall never be holy. But if 1 be- hold Christ who hath sanctided and cleansed his church, then is it altogether holy : for he hath taken away the sins of the whole world. Therefore where sins are seen and felt, there are they indeed no sins. For 'according to Paul's divinity, there IS no sin, no death, no malediction any more in the vvorld but in Christ, who is the Lamb of God that hath takea away the sins of the world : who is made a cur e, that he might deliver us from the curse. Contrariwise, ac- cording to philosophy and reason, sm, death and the curse, are no where else but in the world, in the flesh, or in sinners. For a sophistical divine can speak no otherwise of sin, than doth the heatlien philosopher. Like as the colour, saith he, cleaveth in the wall, even so doth sin in the world, in the flesh, or in the con-^ science : Therei'ore it is to be purged by contrary ope-f rations, to wit, by charity. But the true divinity teacheth that there is no sin in the world any more : for Christy upon whom the father hath cast the sins of the whole world, hath vanquished and killed the same in his own body, (Isa. liii. 6.) He once dying for sin and raised up • again, dieth -no more. Therefore wheresover is a true faith in Christ, there sin is abolished, dead and buried. But where no faith in Christ is, there sin doth still re- main. And albeit the remnants of sin be as yet in the saints because they believe not perfectly ^ yet are they dead in that they are not imputed unto them because of tlieir faith isi Christ. This is therefore a strong and mighty argument, which 304 P.inl here prosccutetVi ao-iinst the righteousness of works. It is not the law nor works that do dehver u* from the cverlastinj^ curse, but Christ alone. See therefore, good chnstiau reader, I ])eseech thee, that thou distinj^uish Christ from the law, and dihjj'ently mark how Paul speaketh and wliat he saith. All, saith he, which do not fulfil tlie law, are necessarily under the curse. But no man fulfilleth the Jaw : therefore all men arc under the curse. Ileaddeth moreover another proposition : Christ hath redeemed us from the curse of the law, heitig' made a curse for us : tlierefore it followeth, that the law and works do not redeem us from tke curse, but bring- us rather under the curse. Cliarity therefore (wliich, as the scho»hnen say, *4"iveth form and perhxtioa unto faith) hatli not only not redeemed us from the curse, but rather it w rapix th us more and more in the curse. This text then is plain, that all men, yea tlie apostles^ propliets and patriarchs had remained under the curse-, jf Christ hahteons for liimsclf only. True it is indeed, that Christ is a person iiiost pure and unspotted : ])ut thou must not stay there: for thou hast not yet Christ, tilthou^^h thou know him to be Gi)d and man: b^t then thou hast him indeed, when thou believest that this most pure and innocent person is freely given unto thee of the Father to be thy hiijh priest and saviour, yea rather thy servant, that he putting olf his innocency and holiness, and taking thy sinful person upon him, mi^ht bear thy siu, thy death, and thy curse, and m;a:ht be made a ^acritice and a curse fur thee, that by this means he might deliver the« from the curse of the law.. Ye see then with what an apostolic spirit Paul handleth this argument of the blessing and of the curse, whilst he not only maketh Chritt subject to the ciuse^ but gidtk also that he is made a curse. So in 2 Cor. lie callcth hiui sin, whea he saith : He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. And altliough these sen- tences may be well expounded after this manner : Christ is made a curse, that is to say, a sacrifice for the curse: and sin, that is, a sacrifice for sin, yet in my judgment it is better to keep the proper signiHcation of the words, because there is a greater force and vehemency therein. For when a sinner Cometh to the knowledge of himself indeed, he feekfth not only that he is miserable, but mi- sery itself: not only that he is a sinner and is accursed, but even sin and malediction itself. For it is a terrible thing to bear sin, the wrath of God, malediction and death. AVherefore that man which hath a true feeling of these things (as Christ did truly and effectualh' feel them for all mankind) is made even sin, death, maledic- tion, &c. Paul therefore handleth this piece with a true aposto- lical spirit. There is neither sophister, nor lawyer, nor Jew, nor anabaptist, nor any other that speaketh as he dotli. For who durst alledge this place out of Moses : Accursed is every one that hangeth on a tree, and apply it unto Christ } Like as Paul then aj^plied this sentence to Christ, even so we may apply it unto Christ, not only that whole twentj^-seventh chapter of Deuteronomy, but also may gather all the curses of Moses' law together, and expound the same of Cln*ist. For as Christ is in- liocent in this general law, touching his own person : so is he also in all the rest. And as he is guilty in this ge- neral law, in tliat he is made a curse for us, and is hanged upon the cross as a wicked man, a blasphemer, a murderer and a traitor: even so is he also guilty in all others. For all the curses of the law are heaped toge- ther and laid upon him, and therefore he did bear and suffer them in his own body for us. He was therefore not only accursed, t)ut also was made a curse for us* This is to interpret the scriptures truly and like an apostle. For a man is not able to speak after this man- ner without the Holy Ghost : that is to say, to compre* bend the whole law in this one saying: Christ is made a curse for us, and lay the same altogether upon Christ : and contrariwise to comprehend all the promises of the scriptures, and say, that they are all at once fulfilled in Christ, Wherefore this ii ind«ied an apostolic and ia- 306 .vincible argument, net taken out of one place of the law, but out of the whole law : which Paul also useth as a sure ground. Here we may see with what diligence Paul read the holy scriptures, and how exactly he weighed every word of this place : In thy seed shall all tlie nations of the earth be blessed. First, out of this word blessing he gathered this argument : If blessing shall be given unto all nations, then are all nations under the curse, yea the Jews also wlio have the law. And he alledgeth a testi- mony of the scripture, whei-eby he provetlfthat all tlie Jews which are under the law, are under the curse: Cursed is every one that abideth not in all the things that are written in this book. Mo^-eover, he diligeirtly w eigheth this clause : All nations. Out of the which he gathereth thus : that the blessing belongeth not only to the Jews, but also to all the nations of the whole world. Seeing then it be- longeth to all nations, it is impossible that it should be obtained through the law of Moses, forasmuch as there was no nation that had the law, but only the Jews. And although they had the law, yet were they so far from ob- taining the blessing through it, that the more they endea- voured to accomplish it, the more they were subject to the curse cf the law. Wherefore there must needs be ano- ther righteousness, which must be far more excellent than the rigliteousness of the law, through the which, not only the Jews, but also all nations throughout the whole world, must obtain the blessing. Finally, these words : In thy s^ed, he expoundeth after this manner : that a certain man should issue out of the seed of Abraham, that is to say, Christ, through whom the -blessing should come afterwards upon all na- tions. Seeing therefore it was Christ that should bless all liations, it was he also that should take away the curse from them. But he could not take it away by tlie law, for by the law it is more and more increased. What did . he then ? He jonied himself to the company of the ac- cursed, taking unto him their Hesh and tlieir blood, and to set liinaseif for a mediator between God and men, saying : Although 1 be flesh and blood, and now dwell among the accursed, yet notwithstanding I am that blessed oi^e, through whom all men must be blessed. So in one person he joineth God and man together, and being united unto us which were accursed, he was made 507 a curse for us, and hid his blessing in our sin, in oitr death, and in our curse, which condemned him and put him to death. But because he was the son of God, he could not be holden of fhem, but overcame them, led them captive and triumphed over them : and whatsoever did hang' upon the flesh, which for our sake he took upon him, he carried it with him. Wherefore all they that cleave unto this flesh, are blessed and delivered from the curse, that is, from sin and everlasting death. They that understand not this benetit of Christ (whereof the gospel especially entreateth) and know not another righteousness besides the righteousness of the law, when they hear that the works of the law are not necessar}^ to salvation, but that men do obtain the same by only hearing and believing that Christ the Son of God hath taken upon him our flesh, and joined himself to the accursed, to the end that all nations might be blejised, they, I say, are oflended : for all this they un- derstated nothing, or else they understand it carnally^ For their minds are occupied by other cogitations and fantastical imaginations : therefore these things seeru unto them strange matters. Yea even unto us which have received the tirst fruits of the spirit, it is impossible to understand these things perfectly : for they mightily fight against reason. To conclude, all evils should have overwhelmed us, as they shall overwhelm the wicked for ever. But Christ being made for us a transgressor of all laws, guilty of all our malediction, our sins, and all our evils, cometh be- tween as a mediator, embracing us wicked and damnable sinners. He took upon him and bore all our evils, which should have oppressed and tormented us for ever : and these cast him down for a little while, and ran over his head like water, as the prophet in the person of Christ complaineth when he saith : Thy indignation sore press- eth me, and thou hast vexed me with all thy storms. Again : Thine indignations have gone over me, and thy terrors have troubled me. By this means we being deli- vered from thtse everlasting terrors and anguish through Christ, shall enjoy an everlasting and inestimable peace an rl felicity, so that we believe this. These are the reverend mysteries of the scripture, which Moses also somewhat darkly in some places did foreshevv : which also the prophets and apostles did know, and did deliver to their posterity. For this know^ 303 iedirc and benefit of Christ to come, the saints of the GUI Testament rejoiced more, \\ran we now do when he ib so comfortabi}' revealed and exhibited vmto us. In- deed we do aeknowled<^e that this knowledge of Christ and of the lighteousness of faith,, is an inestimable treasure : but we conceive not thereby such a fu4l joy of spirit, as the prophets* and apostles did. Hereof it Cometh, that they, and especially Paul, so plentifully set forth and so diligently taught the article of justitica- tion. For this is tl\e proper otiice of an apostle, to set forth the glory and bench t of Christ, and thereby t^ raise up and comfort troubled and atMicted consciences,^ Verse 14. 77iat the blessing of Ahraham might come upon the Gentiles through Christ Jesus^ Paul hath alwajs this place before his eyes : In thj seed, &c. For the blessing promised unto Abraham, could not come upon the (rentiles, but only by Christ the seed of Abraham, and that by this means, that it behoved him to be made a curse, that this promise made unto Abraham : In thy seed shall all nations be blessed, might so be fulfilled. Therefore by no other means could this be done that here is promised, but that Christ Jesus must needs become a curse, and join himself to those that were accursed, that so he might take away the curse from them, and through his blessing might bring unto them righteousness and life. And here mark (as 1 have also forewarned you) that this word, blessing, is not in vain, as the Jews dream, who expound it to be but a salutation by word of mouth or by writing. But Paul entreateth here of sin and righteousness, of death and life before God. fie speaketh therefore of inestimable and incomprehensible things, when he saith : That the blessing of Abraham might come upon the Gentiles, through Jesus Christ. Ye see moreover what merits we bring, and by what means we obtain this blessing. This is the merit of congruence and worthiness, these are the works prepa- rative, whereby we obtain this righteousness, that Christ Jesus was made a curse for us. F'or we are ignorant of God, enemies of God, dead in sin, and accursed : and what is our desert then ? What can he deserve that is accursed, ignorant of Co